1 In the beginning, God created the heavens and the earth. 2 The earth was without form and empty. Darkness was upon the surface of the deep. The Spirit of God was moving above the surface of the waters.
3 God said, "Let there be light," and there was light. 4 God saw the light, that it was good. He divided the light from the darkness. 5 God called the light "day," and the darkness he called "night." And there was evening and there was morning, the first day.
6 God said, "Let there be an expanse between the waters, and let it divide the waters from the waters." 7 God made the expanse and divided the waters which were under the expanse from the waters which were above the expanse. It was so. 8 God called the expanse "sky." And there was evening and there was morning, the second day.
9 God said, "Let the waters under the sky be gathered together to one place, and let the dry land appear." It was so. 10 God called the dry land "earth," and the gathered waters he called "seas." He saw that it was good.
11 God said, "Let the earth sprout vegetation: plants yielding seed and fruit trees bearing fruit whose seed is in the fruit, each according to its own kind." It was so. 12 The earth produced vegetation, plants producing seed after their kind, and trees bearing fruit whose seed was in it, after their kind. God saw that it was good. 13 And there was evening and there was morning, the third day.
14 God said, "Let there be lights in the sky to divide the day from the night and let them be as signs, for seasons, for days and years. 15 Let them be lights in the sky to give light upon the earth." It was so. 16 God made the two great lights, the greater light to rule the day, and the lesser light to rule the night. He made the stars also. 17 God set them in the sky to give light upon the earth, 18 to rule over the day and over the night, and to divide the light from the darkness. God saw that it was good. 19 And there was evening and there was morning, the fourth day.
20 God said, "Let the waters be filled with great numbers of living creatures, and let birds fly above the earth in the expanse of the sky." 21 God created the great sea creatures, as well as every living creature after its kind, creatures that move and which fill the waters everywhere, and every winged bird after its kind. God saw that it was good. 22 God blessed them, saying, "Be fruitful and multiply, and fill the waters in the seas. Let birds multiply on the earth." 23 And there was evening and there was morning, the fifth day.
24 God said, "Let the earth produce living creatures, each according to its own kind, livestock, creeping things, and wild animals, each according to its own kind." It was so. 25 God made the wild animals after their kind, the livestock after their kind, and everything that creeps upon the ground after its kind. He saw that it was good.
26 God said, "Let us make man in our image, after our likeness. Let them have dominion over the fish of the sea, over the birds of the sky, over the livestock, over all the earth, and over every creeping thing that creeps on the earth." [1]
27 God created man in his own image. In his own image he created him. Male and female he created them.
28 God blessed them and said to them, "Be fruitful, and multiply. Fill the earth, and subdue it. Have dominion over the fish of the sea, over the birds of the sky, and over every living thing that moves upon the earth."
29 God said, "See, I have given you every plant yielding seed which is upon the surface of all the earth, and every tree with fruit which has seed in it. They will be food to you. 30 To every beast of the earth, to every bird of the heavens, and to everything that creeps upon the earth, and to every creature that has the breath of life I have given every green plant for food." It was so.
31 God saw everything that he had made. Behold, it was very good. And there was evening and there was morning, the sixth day.
This chapter presents the first account of God creating the world. There is a pattern to this account: "God said ... God saw that it was good ... This was evening and morning, the first day." Translators should preserve this pattern in their versions.
This account of creation is told within the framework of ancient Hebrew ideas about the universe: the earth was resting with water around it and below it. Over the earth was something like a vast dome, called "an expanse between the waters" (1:6), on top of which was more water. Translators should try to keep these original images in their work, even though readers in their project language might have a completely different idea of what the universe is like.
Genesis 1 presents the ancient Hebrew idea of a day: it begins with sunset, lasts through the night and continues through the daylight hours until the next sunset. This pattern should be preserved in translation, even if readers in the project language define "day" differently.
Some languages and cultures speak of the world as if it has always existed, as if it had no beginning. But "very long ago" is different from "in the beginning," and you need to be sure that your translation communicates correctly.
This expression occurs often in this chapter. It can be difficult to translate, because God is not shown as talking to a particular person. If God is talking to a thing, it is something not yet in existence. Translators should find the most natural way in the project language to signal the idea that God spoke things into existence; he created the world and the things in it by simply commanding that they should exist.
"This is about how God made the heavens and the earth in the beginning." This statement summarizes the rest of the chapter. Some languages translate it as "A very long time ago God created the heavens and the earth." Translate it in a way that shows this actually happened and is not just a folk story.
This refers to the start of the world and everything in it.
"the sky, the ground, and everything in them"
This refers here to the sky.
God had not yet put the world in order.
"the water" or "the deep water" or "the vast water"
"the surface of the water" or "the water"
This is a command. By commanding that light should exist, God made it exist.
"God considered the light and was pleased with it." "Good" here means "pleasing" or "suitable."
"separated the light and the darkness" or "made it light at one time and dark at another." This refers to God creating the daytime and the night time.
God did these things on the first day that the universe existed.
This refers to the whole day. The writer speaks of the whole day as if it were these two parts. In the Jewish culture, a day begins when the sun sets.
These are commands. By commanding that the expanse should exist and that it divide the waters, God made it exist and divide the waters.
large empty space. The Jewish people thought of this space as being shaped like the inside of dome or the inside of a bowl that is turned upside down.
"in the water"
"In this way God made the expanse and divided the waters." When God spoke, it happened. This sentence explains what God did when he spoke.
"It happened like that" or "That is what happened." What God commanded happened just as he said it should. This phrase appears throughout the chapter and has the same meaning wherever it appears.
This refers to the whole day. The writer speaks of the whole day as if it were these two parts. In the Jewish culture, a day begins when the sun sets. See how you translated this in [Genesis 1:5]
This refers to the second day that the universe existed. See how you translated "the first day" in Genesis 1:5 and decide if you should translate this the same way.
This can be translated with an active verb. This is a command. By commanding that the waters gather together, God made them gather together. Alternate translation: "Let the waters ... gather" or "Let the waters ... come together"
The water had covered the land. Now the water would move aside and some of the land would be uncovered. This is a command. By commanding that dry land should appear, God made it appear. Alternate translation: "let dry land become visible" or "let the dry land become clear" or "let the land be uncovered"
This refers to land that is not covered with water. It does not refer to land that is too dry for farming.
"It happened like that" or "That is what happened." What God commanded happened just as he said it should. This phrase appears throughout the chapter and has the same meaning wherever it appears. See how you translated it in Genesis 1:7.
"the part that was dry 'earth,' and"
Here "it" refers to the land and the sea. See how you translated this in Genesis 1:4.
This is a command. By commanding that vegetation should sprout on the earth, God made it sprout. Alternate translation: "Let vegetation sprout up on the earth" or "Let vegetation grow on the earth"
"vegetation, each plant that bears seed and each tree that bears fruit" or "vegetation. Let them be plants that produce seeds and fruit trees that produce fruit." Here "vegetation" is used here as a general term that includes all plants and trees.
These are kinds of vegetation that have soft stems, rather than woody stems.
"trees that bear fruit with seeds in them"
The seeds would produce plants and trees that would be like the ones they came from. In this way, the plants and trees would "reproduce themselves" .
"It happened like that" or "That is what happened." What God commanded happened just as he said it should. This phrase appears throughout the chapter and has the same meaning wherever it appears. See how you translated this in Genesis 1:7.
Here "it" refers to the vegetation, plants, and trees. See how you translated this in Genesis 1:10.
This refers to the whole day. The writer speaks of the whole day as if it were these two parts. In the Jewish culture, a day begins when the sun sets. See how you translated this in [Genesis 1:5]
This refers to the third day that the universe existed. See how you translated "the first day" in Genesis 1:5 and decide if you should translate this the same way.
This is a command. By commanding that lights should exist, God made them exist.
"things that shine in the sky" or "things that give light in the sky." This refers to the sun, moon, and stars.
"in the expanse of the sky" or "in the large space of the sky"
"to separate the day from the night." This means "to help us tell the difference between day and night." The sun means it is daytime, and the moon and stars mean it is nighttime.
This is a command. By commanding that they should serve as signs, God made them serve as signs. Alternate translation: "Let them serve as signs" or "let them show"
Here this means something that reveals or points to something.
The sun, moon, and stars show the passing of time. This enables us to know when it is time for events that happen each week, month, or year.
times that are set aside for festivals and other things that people do
This is a command. By commanding that they should light the earth, God made them light the earth.
"to shine light on the earth" or "to brighten the earth." The earth does not self-shine but it is lit and so reflects light.
"It happened like that" or "That is what happened." What God commanded happened just as he said it should. This phrase appears throughout the chapter and has the same meaning. See how you translated this in Genesis 1:7.
"In this way God made the two great lights." This sentence explains what God did when he spoke.
"the two large lights" or "the two bright lights." The two great lights are the sun and the moon.
The lights that controlled the day are spoken of as if they were a human ruler that controlled what people do. Alternate translation: "to direct the daytime as a ruler directs a group of people" or "to mark the times of the day"
This refers only to the daylight hours.
"the smaller light" or "the dimmer light"
"in the heavens" or "in the open space of the sky"
"to separate the light from the darkness" or "to make it light at one time and dark at another." See how you translated this in Genesis 1:4.
Here "it" refers to the sun, moon, and stars. See how you translated this in Genesis 1:4.
This refers to the whole day. The writer speaks of the whole day as if it were these two parts. In the Jewish culture, a day begins when the sun sets. See how you translated this in [Genesis 1:5]
This refers to the fourth day that the universe existed. See how you translated "the first day" in Genesis 1:5 and decide if you should translate this the same way.
This is a command. By commanding that living creatures should fill the waters, God made them exist. Some languages may have one word that refers to all kinds of fish and sea animals. Alternate translation: "Let the waters be full of many living things" or "Let many animals that swim live in the oceans"
This is a command. By commanding that birds should fly, God made them fly.
"animals that fly" or "flying things"
"the open space of the sky" or "the sky"
"In this way God created"
"large animals that live in the sea"
Living things of the same "kind" are like the ones they came from. See how you translated "kind" in Genesis 1:11,12.
"every flying thing that has wings." If the word for birds is used, it may be more natural in some languages to simply say "every bird," since all birds have wings.
Here "it" refers to the birds and the fish. See how you translated this in Genesis 1:4.
"blessed the animals that he had made"
This is God's blessing. He told the sea animals to produce more sea animals like themselves, so that there would be many of them in the seas. The word "multiply" explains how they are to be "fruitful."
increase greatly in number
This is a command. By commanding that birds should multiply, God made birds multiply.
"animals that fly" or "flying things." See how you translated this in Genesis 1:20.
This refers to the whole day. The writer speaks of the whole day as if it were these two parts. In the Jewish culture, a day begins when the sun sets. See how you translated this in [Genesis 1:5]
This refers to the fifth day that the universe existed. See how you translated "the first day" in Genesis 1:5 and decide if you should translate this the same way.
"Let the earth produce living things" or "Let many living animals live on the earth." This is a command. By commanding that the earth should produce living creatures, God made the earth produce living creatures.
"so that each kind of animal will produce more of its own kind"
This shows that God created all kinds of animals. If your language has another way of grouping all the animals, you can use that, or you can use these groups.
These are animals that people look after.
"small animals"
These are animals that live in the wild. People do not take care of them.
"It happened like that" or "That is what happened." What God commanded happened just as he said it should. This phrase appears throughout the chapter and has the same meaning. See how you translated this in Genesis 1:7.
"In this way God made the wild animals"
Here "it" refers to the living creatures on the earth. See how you translated this in Genesis 1:4.
The word "us" here refers to God. God was saying what he intended to do. The pronoun "us" is plural. Possible reasons for the plural use are 1) the plural form suggests that God is discussing something with the angels that make up his heavenly court or 2) the plural form foreshadows the later New Testament implications that God exists in the form of the Holy Trinity. Some translate it as "Let me make" or "I will make." If you do this, consider adding a footnote to say that the word is plural.
human beings
These two phrases mean the same thing and emphasize that God made mankind to be like him. This verse does not tell in what ways God made people to be like himself. God does not have a body, so it does not mean that people would look like God. Alternate translation: "to truly be like us"
"rule over" or "have authority over"
These two sentences mean the same thing and emphasize that God created people in his own image.
The way that God created man was different from the way he created everything else. Do not specify that he created man by simply speaking, as in the preceding verses.
The word "them" refers to the man and woman God had created.
God told the man and the woman to produce more people like themselves so that there would be many of them. The word "multiply" explains how they are to be "fruitful." See how you translated this in [Genesis 1:22]
Fill the earth with people.
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God continues speaking.
"all the birds that fly in the sky"
"that breathes." This phrase emphasizes that these animals had a different kind of life than the plants. Plants do not breathe, and were to be used as food for the animals. Here "life" means physical life.
"It happened like that" or "That is what happened." What God commanded happened just as he said it should. This phrase appears throughout the chapter and has the same meaning. See how you translated it in Genesis 1:7.
"This is true and important: it"
Now when God looked at everything he had made, it was "very good. "See how you translated "it was good" in Genesis 1:10.
This refers to the whole day. The writer speaks of the whole day as if it were these two parts. In the Jewish culture, a day begins when the sun sets. See how you translated this in [Genesis 1:5]
This refers to the sixth day that the universe existed. See how you translated "the first day" in Genesis 1:5 and decide if you should translate this the same way.
1 Then the heavens and the earth were finished, and all the living things that filled them.
2 On the seventh day God came to the end of his work which he had done, and so he rested on the seventh day from all his work. 3 God blessed the seventh day and sanctified it, because on it God rested from all his work which he had created and made.
4 This is the account of the heavens and the earth, when they were created, on the day that Yahweh God made the earth and the heavens.
5 No bush of the field was yet in the earth, and no plant of the field had yet sprouted, for Yahweh God had not caused it to rain upon the earth, and there was no man to cultivate the ground. 6 But a mist went up from the earth and watered the whole surface of the ground. 7 Yahweh God formed man from the dust of the ground, and breathed into his nostrils the breath of life, and man became a living being. 8 Yahweh God planted a garden eastward, in Eden, and there he put the man whom he had formed. 9 Out of the ground Yahweh God made every tree to grow that is pleasant to the sight and good for food. This included the tree of life that was in the midst of the garden, and the tree of the knowledge of good and evil. 10 A river went out of Eden to water the garden. From there it divided and became four rivers. 11 The name of the first is Pishon. It is the one which flows throughout the whole land of Havilah, where there is gold. 12 The gold of that land is good. There are also bdellium and the onyx stone. 13 The name of the second river is Gihon. This one flows throughout the whole land of Cush. 14 The name of the third river is Tigris, and it flows east of Ashur. The fourth river is the Euphrates. 15 Yahweh God took the man and put him into the garden of Eden to work it and to maintain it. 16 Yahweh God commanded the man, saying, "From every tree in the garden you may freely eat. 17 But from the tree of the knowledge of good and evil you must not eat, for on the day that you eat from it, you will surely die."
18 Then Yahweh God said, "It is not good that the man should be alone. I will make him a helper suitable for him." 19 Out of the ground Yahweh God formed every animal of the field and every bird of the sky. Then he brought them to the man to see what he would call them. Whatever the man called each living creature, that was its name. 20 The man gave names to all the livestock, to all the birds of the sky, and to every beast of the field. But for the man himself there was found no helper suitable for him. 21 Yahweh God caused a deep sleep to fall upon the man, so the man slept. Yahweh God took one of his ribs and closed up the flesh where he took the rib. 22 With the rib that Yahweh God had taken from the man, he made a woman and brought her to the man. 23 The man said,
"This time, this one is bone of my bones,
and flesh of my flesh.
She will be called 'woman,'
because she was taken out of man."
24 Therefore a man will leave his father and his mother, he will be united to his wife, and they will become one flesh. 25 They were both naked, the man and his wife, but were not ashamed.
Gen. 2:1-3 ends the first creation account, begun in the previous chapter. The second creation account, beginning in 2:4, is very different, using a more natural, story-telling style instead of following a set formula using repeated phrases. Translators should try to imitate this difference in their versions.
Gen. 2:4-25 presents an account of creation from a different viewpoint than the one given in Gen. 1:1-2:3. This second account should be regarded as filling out the first account, not as conflicting with it.
"Yahweh," the personal name of God in the Old Testament, appears for the first time in this chapter. Translators must decide how to represent it in their versions. For 2,000 years, it has been traditional for many Christians to represent it with the term "the Lord." Indeed, it is demanded by Roman Catholics for their Bible versions to continue doing this. Of course, the disadvantage of using "the Lord" is that this is a title for God, not a personal name. (See: yahweh)
Translators who are not producing versions for Roman Catholics can consider transliterating the name "Yahweh," approximating the name as best as their project languages allow.
Or translators can consider using expressions for the supreme god that might exist in their project languages, such as, "The Great One," "The Ruler of All," "The One who Never Sleeps," etc. Of course, these are descriptive titles, not personal names, so they suffer from the same disadvantages that "the Lord" has.
Translators can also consider pairing a transliteration of "Yahweh" with a meaningful title for the supreme god in the project language. Whatever solution is found should be followed consistently when the name "Yahweh" occurs in the Scriptures.
This was not a vegetable garden or cultivated field. Instead, it was probably a large area of land with fruit trees and other plants bearing leaves, etc., that were good to eat. A river flowed out from the Garden of Eden, giving the impression that the Garden was a holy place; in the ancient Near East, temples had gardens and waterways. In Rev. 22:1-2, the throne of God in the New Jerusalem is pictured with a river flowing out from it. (See: holy)
"the sky" or "the skies"
"and all the many living things that are in them" or "and all the crowds of living things in them"
This can be stated in active form. Alternate translation: "God had finished creating them"
God did not work at all on the seventh day.
This is an idiom. Alternate translation: "had finished"
"on that day he did not work"
Possible meanings are 1) God caused the seventh day to produce good result or 2) God said that the seventh day was good.
"made it holy" or "set it apart"
The rest of Genesis 2 tells about how God created people on the sixth day.
"This is the story about the heavens and the earth." Possible meanings are 1) it is a summary of the events described in Genesis 1:1-2:3 or 2) it introduces the events to follow. If possible, translate this so that people can understood it either way.
"Yahweh God created them." In chapter 1 the writer always speaks of God as "God," but in chapter 2 he always speaks of God as "Yahweh God."
"when Yahweh God created." The word "day" refers to the whole time span of the creation, not to just one particular day.
This is the name of God that he revealed to his people in the Old Testament. See the translationWord page about Yahweh concerning how to translate this.
no shrubs growing in the wild that animals might eat
no leafy plants like vegetables or greens that both animals and humans can eat
to do everything he needed to do so that the plants would grow well
Possible meanings are 1) something like dew or morning fog o 2) springs from underground streams.
the entire earth
"molded man" or "shaped man" or "created man"
"a human being ... the human" or "a person ... the person" not specifically a male
"his nose"
"breath that makes things live." Here "life" refers to physical life.
This could have been an orchard of fruit trees or an area with all kinds of trees.
in the east
"the tree that gives people life"
Here this means "eternal life" or life that does not end.
"the tree that gives people the ability to understand both good and evil" or "the tree that makes people who eat its fruit able to know good things and bad things"
This is a figure of speech that refers to both extremes and everything in between. Alternate translation: "everything, including both good and evil"
"in the middle of the garden." The two trees may not have been in the exact center of the garden.
The garden was in Eden. The river continued to flow outside of Eden. "A river flowed through Eden to water the garden"
This is the only time this river is referred to in the Bible.
"the whole land called Havilah." It was somewhere in the Arabian Desert.
This phrase gives information about Havilah. Some languages would translate it as a separate sentence. Alternate translation: "There is gold in Havilah"
The word "there" is placed first in the sentence for emphasis. Alternate translation: "This is also where people can find bdellium and onyx stones"
This resin comes from a tree and smells nice. A resin is sticky stuff that comes out of some trees and can burn.
"onyx stones." Onyx is a certain kind of beautiful stone.
This is the only mention of this river in the Bible.
The river did not cover the whole land, but wound through various parts of the land.
"the entire land called Cush"
The Tigris River flows from north to south. If people do not know what Ashur was, it can be made clear that it was a city. Alternate translation: "it flows in the land east of the city of Ashur"
"the garden that was in Eden"
"to cultivate it." This means to do everything necessary so that the plants will grow well.
to guard against anything bad happening in it
"The fruit of every tree in the garden"
This pronoun is singular.
"may eat without restriction"
"the tree that gives people the ability to understand both good and evil" or "the tree that makes people who eat its fruit able to know good things and bad things." See how you translated this in Genesis 2:9.
"I will make a helper who is just right for him"
The phrases "of the field" and "of the sky" tell where the animals and birds are usually found. Alternate translation: "all kinds of animals and birds"
"all the animals that people look after"
This can be stated in active form. Alternate translation: "there was no companion that was right for him"
"caused the man to sleep intensely." A deep sleep is a time of sleeping in which a person is not easily disturbed or wakened.
This refers to the soft parts of the body like skin and muscle.
"From the rib ... he formed a woman." The rib was the material God made the woman from.
"Finally, this one's bones are like my bones, and her flesh is like my flesh." After looking among all the animals for a partner and not finding one, he finally saw someone who was like him and could be his partner. The man was probably expressing his feeling of relief and joy.
The translator may want to write a footnote saying "The Hebrew word for 'woman' sounds like the Hebrew word for 'man.'
What follows is written by the author. The man did not say these things.
"That is why a man"
"a man will stop living in his father and mother's home." This is about men in general. It does not refer to any particular man at any particular time.
This idiom speaks of sexual activity as though the bodies that are together become one body. Alternate translation: "their two bodies will become one body"
The word "they" refers to the man and the woman that God had created.
"not wearing clothing"
"they were not ashamed about being naked"
1 Now the serpent was more shrewd than any other beast of the field which Yahweh God had made. He said to the woman, "Has God really said, 'You must not eat from any tree of the garden'?" 2 The woman said to the serpent, "We may eat the fruit from the trees of the garden, 3 but concerning the fruit of the tree which is in the middle of the garden, God said, 'You must not eat it, and you must not touch it, or you will die.'" 4 The serpent said to the woman, "You will surely not die. 5 For God knows that the day you eat it your eyes will be opened, and you will be like God, knowing good and evil." 6 When the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was desirable to make one wise, she took some of its fruit and ate it. Then she also gave some to her husband who was with her, and he ate it. 7 The eyes of both of them were opened, and they knew that they were naked. So they sewed fig leaves together and made coverings for their loins. 8 They heard the sound of Yahweh God walking in the garden in the cool of the day, so the man and his wife hid themselves from the presence of Yahweh God among the trees of the garden.
9 Yahweh God called to the man and said to him, "Where are you?" 10 The man said, "I heard you in the garden, and I was afraid, because I was naked. So I hid myself." 11 God said, "Who told you that you were naked? Have you eaten from the tree that I commanded you not to eat from?" 12 The man said, "The woman whom you gave to be with me, she gave me fruit from the tree, and I ate it." 13 Yahweh God said to the woman, "What is this you have done?" The woman said, "The serpent deceived me, and I ate."
14 Yahweh God said to the serpent, "Because you have done this,
cursed are you alone among all the livestock
and all the beasts of the field.
It is on your stomach that you will go,
and it is dust that you will eat
all the days of your life.
15 I will put hostility between you and the woman,
and between your seed and her seed.
He will bruise your head,
and you will bruise his heel."
16 To the woman he said,
"I will greatly multiply your pain in childbirth;
it is in pain that you will give birth to children.
Your desire will be for your husband,
but he will rule over you."
17 To Adam he said, "Because you have listened to the voice of your wife, and have eaten from the tree, concerning which I commanded you, saying, 'You may not eat from it,'
Cursed is the ground because of you;
through painful work you will eat from it
all the days of your life.
18 It will produce thorns and thistles for you,
and you will eat the plants of the field.
19 By the sweat of your face
you will eat bread,
until you return to the ground,
for out of it you were taken.
For dust you are,
and to dust you will return."
20 The man called his wife's name Eve because she was the mother of all the living. 21 Yahweh God made for Adam and for his wife garments of skins and clothed them.
22 Yahweh God said, "Now the man has become like one of us, knowing good and evil. So now he must not be allowed to reach out with his hand, take from the tree of life, eat it, and live forever." 23 Therefore Yahweh God sent him out from the garden of Eden, to cultivate the ground from which he had been taken. 24 So God drove the man out of the garden, and he placed cherubim at the east of the garden of Eden, and a flaming sword that turned every way, in order to guard the way to the tree of life.
This chapter continues the second creation account that began in Gen. 2:4. But a new section of this account begins in 3:1. The ULB reads, "Now the serpent was more shrewd than any other beast of the field which Yahweh God had made," because this is how the Scriptures introduce the serpent into the account. However, many languages prefer different ways to introduce new characters or things into stories, for example, "One of the wild animals made by God was the serpent" or "This is about the serpent, one of the wild animals that God had made."
Scholars typically refer to the events of this chapter as "the fall" or "the fall of man" because sin is introduced into creation. (See: sin)
In this chapter, God curses the man, the woman, and the serpent for their sins. In general, cursing is calling down God's punishment on someone or something. In this chapter, however, it is God himself who is doing the cursing. Of course, he does not call down punishment on the man, the woman, and the serpent from someone else. Instead, he is promising that he himself will punish them. (See: curse)
Most scholars believe that the serpent is Satan, even though his name is not used in this chapter. There are other places in Scripture where the serpent is used as an image for Satan. )
The writer is beginning a new part of the story.
"more cunning" or "smarter at getting what he wanted by telling lies"
The snake is pretending to be surprised that God has made this rule. This rhetorical question can be translated as a statement. Alternate translation: "I am surprised that God said, 'You ... garden.'"
The word "you" is plural and refers to the man and the woman.
"We are allowed to eat" or "We have permission to eat"
The word "you" is plural and refers to the man and the woman.
"Do not eat it, and do not touch it" or "You must not eat it or touch it"
This tells what would happen if they ate or touched the fruit of that tree. Alternate translation: "If you eat it or touch it, you will die"
These words refer to the man and the woman and so are dual or plural.
These words refer to the man and the woman and so are dual or plural.
"your eyes will open." This idiom means "you will become aware of things" or "you will understand new things." This meaning can be stated clearly. Alternate translation: "It will be as though your eyes were opened"
Here "good and evil" is a figure of speech that refers to both extremes and everything in between. See how you translated "knowledge of good and evil" in [Genesis 2:9]
"the tree was delightful to look at" or "it was nice to look at" or "it was very beautiful"
"she wanted the tree's fruit because it could make a person wise" or "she wanted its fruit because it could make her understand what was right and wrong just as God does"
"Then their eyes opened" or "They became aware" or "They understood." See how you translated "your eyes will be opened" in Genesis 3:5.
put together, probably using vines as thread
If people do not know what fig leaves are like, this can be translated as "large leaves from a fig tree" or simply "large leaves."
They did this because they were ashamed. This implicit information can be made explicit. Alternate translation: "clothed themselves with them because they were ashamed"
"at the time of day when a cool breeze blows"
"from Yahweh God's sight" or "so that Yahweh God would not see them" or "from Yahweh God"
"Why are you trying to hide from me?" God knew where the man was. When the man answered, he did not say where he was but why he was hiding.
In verses 9 and 11, God was speaking to the man. Languages that have a singular form of "you" would use that here.
"I heard the sound you were making"
God knew the answer to this question. He asked it in order to help Adam to confess that he had disobeyed God.
Again, God knew that Adam had eaten from that tree. Translate this question in a form that shows that God was speaking about Adam's disobedience. The sentence can be translated as a statement. Alternate translation: "You must have eaten from ... from."
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God already knew what the woman had done. When he asked this question, he was giving her the opportunity to tell him about it, and he was expressing his disappointment with what she had done. Many languages use rhetorical questions for scolding or rebuking. If possible, use a form that expresses this disappointment. It can also be translated as a statement. Alternate translation: "You have done a terrible thing."
"you alone are cursed." The word "curse" is first in Hebrew in order to emphasize the contrast between God's blessing on the animals and this curse on the serpent. This is a "curse formula," or the way that curses were expressed. By saying this curse, God made it happen.
"all domestic animals and all wild animals"
"You will move along the ground on your stomach." The words "it is upon your stomach" comes first to emphasize the contrast between the way other animals would move along using their legs and the way the serpent would slither along on its stomach. This is also part of the curse formula.
"you will eat dust." The words "it is dust" comes first to emphasize the contrast between the plants above the ground that other animals would eat and the dirty food on the ground that the serpent would eat. This is part of the curse formula.
This means that the serpent and the woman would become enemies.
The word "seed" refers to what a man puts into a woman to cause a baby to grow inside the woman. Like the word "offspring," it can refer to more than one person. Try to find a word that is singular but can refer to more than one person.
The words "he" and "his" refer to the woman's descendant. If "seed" was translated as plural, this can be translated as "they will bruise ... their heel"; in this case, consider inserting footnotes to say that the "they" and "their" are used to translate a singular pronoun.
"crush" or "strike" or "attack"
"I will make your pain increase much" or "I will make your pain to be very severe"
"in giving birth to children" or "when you give birth to children"
"You will have a strong desire for your husband." Possible meanings are 1) "You will want very much to be with your husband" or 2) "You will want to control your husband"
"he will be your master" or "he will control you"
The name Adam is the same as the Hebrew word for "man." Some translations say "Adam" and some say "the man." You may use either form as it refers to the same person.
This is an idiom. Alternate translation: "you have obeyed what your wife said"
You can say what it was that they ate. Alternate translation: "have eaten the fruit of the tree" or "have eaten some of the fruit of the tree"
"You must not eat from it" or "Do not eat its fruit"
The word "curse" comes first in the sentence to emphasize that the ground, which had been "good"
"by doing hard work"
The word "it" refers to the ground and is a metonym for the parts of the plants, which grow in the ground, that people eat. Alternate translation: "you will eat what grows from it"
Possible meanings are 1) "the plants that you take care of in your fields" or 2) "the wild plants that grow in the open fields."
"By doing hard work that makes your face sweat"
Here the word "bread" is a synecdoche for food in general. Alternate translation: "you will eat food"
"until you die and your body is put in the ground." In some cultures, they put the bodies of people who have died in a hole in the ground. Man's hard work does not end until the time of his death and burial.
"I made you from soil, so your body will become soil again." Translate both occurrences of "dust" with the same word in order to show that man begins and ends in the same condition.
Some translations say "Adam."
"gave his wife the name Eve" or "named his wife Eve"
Translators may write a footnote saying "The name Eve sounds like the Hebrew word that means 'living.'"
The word "living" refers to people. Alternate translation: "all people" or "all living people"
"clothing made out of animal skins"
Possible meanings are 1) God was referring to one human, the man, or 2) God was referring to humans in general, so this would mean the man and his wife. Even if God was speaking about one person, what he said applied to both of them.
"like us." The pronoun "us" is plural. See how you translated "Let us make" in Genesis 1:26.
Here "good and evil" is a figure of speech that refers to both extremes and everything in between. See how you translated "knowledge of good and evil" in [Genesis 2:9]
This can be stated in active form. Alternate translation: "I will not allow him"
"the tree that gives people life." See how you translated this in Genesis 2:9.
"dirt because he had been taken from dirt." This does not refer to the particular place on the land that the God took man from.
This means to what is needed so that plants grow well. See how you translated this in Genesis 2:5.
"God forced the man to leave the garden." This refers to the event in Genesis 3:23, where it says "Yahweh God sent him out of the garden of Eden." God did not send the man out a second time.
"in order to stop people from going to the tree of life"
Possible meanings are 1) a sword that had flames coming from it or 2) a fire that was shaped like a sword. Languages that do not have swords could use another weapon such as a spear or arrow.
1 The man knew Eve his wife and she conceived and gave birth to Cain. She said, "I have produced a man with Yahweh's help." 2 Then she gave birth to his brother Abel. Now Abel became a keeper of flocks, but Cain cultivated the soil. 3 It came about that in the course of time Cain brought some of the fruit of the ground as an offering to Yahweh. 4 As for Abel, he brought some of the firstborn of his flock and some of the fat. Yahweh accepted Abel and his offering, 5 but Cain and his offering he did not accept. So Cain was very angry, and he scowled. 6 Yahweh said to Cain, "Why are you angry and why are you scowling? 7 If you do what is right, will you not be accepted? But if you do not do what is right, sin crouches at the door and desires to control you, but you must rule over it." 8 Cain spoke to Abel his brother. It came about that while they were in the fields, Cain rose up against Abel his brother and killed him. [1]
9 Then Yahweh said to Cain, "Where is Abel your brother?" He said, "I do not know. Am I my brother's keeper?" 10 Yahweh said, "What have you done? Your brother's blood is calling out to me from the ground. 11 Now cursed are you from the ground, which has opened its mouth to receive your brother's blood from your hand. 12 When you cultivate the ground, from now on it will not yield to you its strength. A fugitive and a wanderer you will be in the earth." 13 Cain said to Yahweh, "My punishment is greater than I can bear. 14 Indeed, you have driven me out this day from this ground, and I will be hidden from your face. I will be a fugitive and a wanderer in the earth, and whoever finds me will kill me." 15 Yahweh said to him, "If anyone kills Cain, vengeance will be taken on him sevenfold." Then Yahweh put a mark on Cain, so that if anyone found him, that person would not attack him.
16 So Cain went out from the presence of Yahweh and lived in the land of Nod, on the east of Eden. 17 Cain knew his wife and she conceived. She gave birth to Enoch. He built a city and named it after his son Enoch. 18 To Enoch was born Irad. Irad became the father of Mehujael. Mehujael became the father of Methushael. Methushael became the father of Lamech. 19 Lamech took for himself two wives. The name of the one was Adah, and the name of the other was Zillah. 20 Adah gave birth to Jabal. He was the father of those who live in tents and have livestock. 21 His brother's name was Jubal. He was the father of those who play the harp and pipe. 22 As for Zillah, she bore Tubal-Cain, the forger of tools of bronze and iron. The sister of Tubal-Cain was Naamah. 23 Lamech said to his wives,
"Adah and Zillah, listen to my voice;
you wives of Lamech, listen to my words.
For I have killed a man for wounding me,
a young man for bruising me.
24 If Cain is avenged seven times,
then Lamech will be avenged seventy-seven times."
25 Adam knew his wife again, and she bore another son. She called his name Seth and said, "God has given me another son in the place of Abel, for Cain killed him." 26 A son was born to Seth and he called his name Enosh. At that time people began to call on the name of Yahweh.
Most of the text in this chapter is prose, but 4:23-24 is poetry. It would be good if the translator could put these two verses into poetic form, or at least into elegant speech, so that they are different from the rest of the chapter.
The theme of vengeance is important in this chapter. Ancient Hebrew society allowed for people to seek revenge if a relative was murdered. After Cain murdered his brother Abel, he thought that he would be helpless against this danger because he had been driven away from God's protection. (See: avenge)
The theme of vengeance continues with the words of Lamech, who had killed someone for injuring him: "I have killed a man for wounding me, a young man for bruising me. If Cain is avenged seven times as much, truly Lamech will be avenged seventy-seven times as much" (Gen. 4:23b-24).
This is a polite way of saying that the man had sexual relations with Eve. You may need to use another euphemism in your language.
"the human being" or "Adam"
The word for "man" typically describes an adult male, rather than a baby or child. If that would cause confusion, it could be translated as "manchild" or "boy" or "baby boy" or "son."
Translators may want to include a footnote that says "The name Cain sounds like the Hebrew word that means 'produce.' Eve named him Cain because she produced him."
We do not know how much time passed between the births of Cain and Abel. They may have been twins, or Abel may have been born after Eve became pregnant again. If possible, use an expression that does not tell how much time passed.
This means he did everything he needed to do so that the plants would grow well. See how "cultivate" is translated in Genesis 2:5.
This phrase is used to mark the beginning of a new part of the story. If your language has a way for doing this, you could consider using that method here.
Possible meanings are 1) "after some time had passed" or 2) "at the right time"
This refers to the food that came from plants he had tended. Alternate translation: "crops" or "harvest"
This refers to the fatty parts of the lambs that he had killed, it was the best part of the animal. Alternate translation: "some of their fat parts"
"looked favorably upon" or "was pleased with"
"did not look favorably upon" or "was not pleased with"
Some languages have an idiom for anger such as "He burned" or "His anger burned."
This means that the expression on his face showed that he was angry or jealous. Some languages have an idiom that describes what a person's face looks like when he is angry.
God used these rhetorical questions to tell Cain that he was wrong to be angry and scowl. They may also have been intended to give Cain an opportunity to confess that he was wrong.
God used this rhetorical question to remind Cain of something Cain should have already known. Alternate translation: "You know that if you do what is right, I will accept you"
God speaks of sin as if it were a person. Alternate translation: "But if you do not do what is right, you will desire to sin even more, and then you will do sinful things. You must refuse to obey it"
Here sin is spoken of as a dangerous wild animal that is waiting for the chance to attack Cain. Alternate translation: "you will become so angry that you will not be able to stop sin"
Languages that do not have a noun that means "sin" could translate this as "your desire to sin" or "the bad things you want to do."
Yahweh speaks of Cain's desire to sin as if it were a person over whom Cain should rule. Alternate translation: "you must control it so you do not sin"
Some early translations tell explicitly what Cain said to his brother. You may want to do the same if it is present in your national version. Alternate translation: "Cain said to Abel his brother, 'Let us go into the fields.'"
Abel was Cain's younger brother. Some languages may need to use the word for "younger brother."
Standing up to fight against a person is an idiom for attacking him. Alternate translation: "attacked"
God knew that Cain had killed Abel, but he asked Cain this question so that Cain would have to answer.
Cain used this rhetorical question so that he would not have to tell the truth. This can be translated as a statement. Alternate translation: "I am not my brother's keeper!" or "You know that taking care of my brother is not my job!"
God uses a rhetorical question to rebuke Cain. This can be translated as a statement. Alternate translation: "What you have done is terrible!"
Abel's blood is a metonym for his death, as if it were a person calling out for God to punish Cain. Alternate translation: "Your brother's blood is like a person calling out to me to punish the person who killed him"
This can be stated in active form. Alternate translation: "I am cursing you so that you will not be able to grow food from the ground"
God speaks of the earth as if it were a person who could drink Abel's blood. Alternate translation: "which is soaked with your brother's blood"
Here Cain is represented by his "hand," to emphasize that he personally had killed his brother. Alternate translation: "that spilled when you killed him" or "from you"
This means to do everything necessary to do so that the plants would grow well. See how "cultivate" is translated in Genesis 2:5.
The ground is personified as if it were a person who loses strength. Alternate translation: "the ground will not produce much food for you"
You can join these words together. Alternate translation: "A homeless wanderer"
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The term "your face" represents God's presence. Alternate translation: "I will not be able to speak to you"
See how you translated this in Genesis 4:12
This can be stated in active form. Alternate translation: "I will take vengeance on him seven times" or "I will punish that person seven times as severely as I am punishing you"
"would not kill Cain"
Even though Yahweh is everywhere, this idiom speaks of Cain as though he went far away. Alternate translation: "went away from where Yahweh spoke to him"
Translators may add a footnote saying "The word Nod means 'wandering.'"
This is a polite way of saying that Cain had sexual relations with his wife. You may need to use another euphemism in your language. See how you translated this in [Genesis 4:1]
"Cain built a city"
It is implied that Enoch grew up and married a woman. Alternate translation: "Enoch grew up and married and became the father of a son whom he named Irad"
This is a man's name.
women's names
See how you translated this woman's name in Genesis 4:19.
Possible meanings are 1) "He was the first person to live in a tent and have livestock" or 2) "his descendants live in tents and have livestock."
Possible meanings are 1) "He was the first person to play the harp and pipe" or 2) "He and his descendants played the harp and pipe."
See how you translated this woman's name in Genesis 4:19.
the name of a man
"who made tools out of bronze and iron"
a very strong metal used to make tools and weapons.
See how you translated these women's names in Genesis 4:19.
Lamech said the same thing twice for emphasis. His voice is a synecdoche for his whole person. Alternate translation: "listen carefully to me"
Lamech killed only one person. These two phrases means the same thing and are repeated to emphasize the certainly of his action. Alternate translation: "a young man because he hurt me"
Lamech knows that God will avenge Cain seven times. Alternate translation: "Since God will punish anyone who kills Cain seven times, Lamech"
This can be stated in active form. Alternate translation: "whoever kills me, God will punish seventy-seven times"
77
This is a polite way of saying that Adam had sexual relations with his wife. You may need to use another euphemism in your language. See how you translated this in [Genesis 4:1]
This is the reason that she named him Seth. This can be made explicit. Alternate translation: "explained, 'God has given me another child"
Translators may add a footnote that says "This name sounds like the Hebrew word that means 'has given.'"
This can be made explicit. Alternate translation: "Seth's wife bore him a son"
This is the first time people called God by the name Yahweh. This can be made explicit. Alternate translation: "to worship God by using the name Yahweh"
1 This is the record of the descendants of Adam. On the day that God created mankind, he made them in his own likeness. 2 Male and female he created them. He blessed them and named them mankind when they were created. 3 When Adam had lived 130 years, he became the father of a son in his own likeness, after his image, and he called his name Seth. 4 After Adam became the father of Seth, he lived eight hundred years. He became the father of more sons and daughters. 5 Adam lived 930 years, and then he died.
6 When Seth had lived 105 years, he became the father of Enosh. 7 After he became the father of Enosh, he lived 807 years and became the father of more sons and daughters. 8 Seth lived 912 years, and then he died.
9 When Enosh had lived ninety years, he became the father of Kenan. 10 After he became the father of Kenan, Enosh lived 815 years. He became the father of more sons and daughters. 11 Enosh lived 905 years, and then he died.
12 When Kenan had lived seventy years, he became the father of Mahalalel. 13 After he became the father of Mahalalel, Kenan lived 840 years. He became the father of more sons and daughters. 14 Kenan lived 910 years, and then he died.
15 When Mahalalel had lived sixty-five years, he became the father of Jared. 16 After he became the father of Jared, Mahalalel lived 830 years. He became the father of more sons and daughters. 17 Mahalalel lived 895 years, and then he died.
18 When Jared had lived 162 years, he became the father of Enoch. 19 After he became the father of Enoch, Jared lived eight hundred years. He became the father of more sons and daughters. 20 Jared lived 962 years, and then he died.
21 When Enoch had lived sixty-five years, he became the father of Methuselah. 22 Enoch walked with God three hundred years after he became the father of Methuselah. He became the father of more sons and daughters. 23 Enoch lived 365 years. 24 Enoch walked with God, and then he was gone, for God took him.
25 When Methuselah had lived 187 years, he became the father of Lamech. 26 After he became the father of Lamech, Methuselah lived 782 years. He became the father of more sons and daughters. 27 Methuselah lived 969 years. Then he died.
28 When Lamech had lived 182 years, he became the father of a son. 29 He called his name Noah, saying, "This one will give us rest from our work and from the painful labor of our hands, which we must do because of the ground that Yahweh has cursed." 30 Lamech lived 595 years after he became the father of Noah. He became the father of more sons and daughters. 31 Lamech lived 777 years. Then he died.
32 After Noah had lived five hundred years, he became the father of Shem, Ham, and Japheth.
This chapter provides the first of many lists of descendants in the Bible. This is not a simple list, because the author makes comments about each person. Translators should format this text in the way that is clearest in the project language. Many may choose to introduce each new person in a separate paragraph, as the ULB and UDB do.
This is the beginning of the list of Adam's descendants.
This phrase means that God made mankind to be like him. This verse does not tell in what ways God made people to be like himself. God does not have a body, so it does not mean that people would look like God. See how "after our likeness" is translated in [Genesis 1:26]
This can be made active. Alternate translation: "when he created them"
Translators may write the words "one hundred thirty."
"he had a son"
These two phrases mean the same thing. They are used as a reminder that God made man in his own image. See how you translated similar phrases in Genesis 1:26.
See how you translated this name in Genesis 4:25.
Translators may write the numerals "800."
"He had more sons and daughters"
This phrase will be repeated throughout the chapter. Use the ordinary word for "died."
"Adam lived nine hundred and thirty years." People used to live a very long time. Use your ordinary word for "years." Alternate translation: "Adam lived a total of 930 years"
"one hundred and five years"
Here "father" means his actual father, not his grandfather. Alternate translation: "he had his son Enosh"
This is the name of a person.
"eight hundred and seven years"
"and had more sons and daughters"
"Seth lived nine hundred and twelve years." Seth lived a total of 912 years.
This phrase is repeated throughout the chapter. Use the ordinary word for "died."
The records in Genesis 5:6-27 have the same format. Translate them according to the notes in [Genesis 5:6-8]
"90 years"
"eight hundred and fifteen years"
"nine hundred and give years"
The records in Genesis 5:6-27 have the same format. Translate them according to the notes in [Genesis 5:6-8]
"70 years"
"eight hundred and forty years"
"nine hundred and ten years"
The records in Genesis 5:6-27 have the same format. Translate them according to the notes in [Genesis 5:6-8]
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The records in Genesis 5:6-27 have the same format. Translate them according to the notes in [Genesis 5:6-8]
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"he had his son Methuselah"
This is the name of a man.
To walk with someone is a metaphor for being in a close relationship with him. Alternate translation: "Enoch had a close relationship with God" or "Enoch lived in union with God"
"He had more sons and daughters"
"Enoch lived three hundred and sixty-five years." Enoch lived a total of 365 years.
The word "he" refers to Enoch. He was no longer on earth.
This means that God took Enoch to be with himself (God).
The records in Genesis 5:6-27 have the same format. Translate them according to the notes in [Genesis 5:6-8]
This Lamech is different from the Lamech in Genesis 4:18.
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"one hundred and eighty-two years"
"had a son"
Translators may want to add a footnote that says: "This name sounds like the Hebrew word that means 'rest.'"
Lamech says the same thing twice to emphasize how hard the work was. Alternate translation: "from working so hard with our hands"
"five hundred and ninety-five years"
"Lamech lived seven hundred seventy-seven years." Lamech lived a total of 777 years"
"he had his sons." This does not tell us whether the sons were born on the same day or in different years.
These sons may not be listed in the order of their birth. There is disagreement about which one was the oldest. Avoid translating this in a way that implies that the list is in the order of their ages.
1 It came about when mankind began to multiply on the earth and daughters were born to them, 2 that the sons of God saw that the daughters of mankind were attractive. They took for themselves wives, any of them that they chose. 3 Yahweh said, "My spirit will not remain in mankind forever, for they are flesh. They will live 120 years." 4 The Nephilim were on the earth in those days, and also afterward. This happened when the sons of God married daughters of men, and they had children with them. These were the mighty men of old, men of renown.
5 Yahweh saw that the wickedness of mankind was great in the earth, and that every inclination of the thoughts of their hearts was only evil continually. 6 Yahweh regretted that he had made mankind on the earth, and it grieved him to his heart. 7 So Yahweh said, "I will wipe away mankind whom I have created from the surface of the earth—mankind and animals, and creeping things and birds of the heavens, for I regret that I have made them." 8 But Noah found favor in the eyes of Yahweh.
9 This is the account of Noah. Noah was a righteous man, and blameless among the people of his time. Noah walked with God. 10 Noah became the father of three sons: Shem, Ham, and Japheth. 11 The earth was corrupt before God, and it was filled with violence. 12 God saw the earth; behold, it was corrupt, for all flesh had corrupted their way upon the earth.
13 God said to Noah, "I can see that it is time to put an end to all flesh, for the earth is filled with violence through them. Indeed, I will destroy them with the earth. 14 Make for yourself an ark of cypress wood. Make rooms in the ark, and cover it with pitch within and without. 15 This is how you will make it: The length of the ark is to be three hundred cubits; the breadth of it is to be fifty cubits, and the height of it is to be thirty cubits. 16 Make a roof for the ark, and finish it at a cubit from the top of the side. Place a door in the side of the ark and make a lower, a second, and a third deck. 17 Listen, I am about to bring the flood of waters upon the earth, to destroy all flesh that has in it the breath of life from under heaven. Everything that is on the earth will die. 18 But I will establish my covenant with you. You will come into the ark, you, and your sons, and your wife, and your sons' wives with you. 19 Of every living creature of all flesh, two of every kind you must bring into the ark, to keep them alive with you, both male and female. 20 Of the birds after their kind, and of animals after their kind, of every creeping thing of the ground after its kind, two of every sort will come to you to keep them alive. 21 Gather for yourself every kind of food that is eaten and store it, so that it will be food for you and for them." 22 So Noah did this. According to all that God commanded him, so he did.
Beginning in 6:22, the author gives statements summarizing events he tells about again in the text that follows. In the next chapter, the author sometimes gives summary statements that introduce events for the first time. If these statements, and the surrounding events, are not carefully translated, readers can believe that the same events happened twice or three times instead of only one time. Translators should be careful not to give this impression.
This phrase is used here to mark the beginning of a new part of the story. If your language has a way for doing this, you could consider using it here.
This can be active. Alternate translation: "the women bore daughters"
Translators could add a footnote saying: "It is not clear whether this refers to heavenly beings or human beings. In either case, they were beings that God created." Some believe these words refer to angels who rebelled against God, that is, evil spirits or demons. Others think this may refer to powerful political rulers, and others think this may refer to the descendants of Seth.
Here Yahweh is talking about himself and his spirit, which is the Spirit of God.
This means that they have physical bodies that will one day die.
"They will live one hundred and twenty years." Possible meanings are 1) the normal lifespan of people would decrease to 120 years. Alternate translation: "They will not live more than 120 years" or 2) in 120 years everyone would die. Alternate translation: "They will live only 120 years"
These seem to have been giants, very tall, large people.
"The Nephilim were born because"
See how you translated this in Genesis 6:2.
"These Nephilim were the mighty men who lived long ago" or "These children grew to become the powerful fighters who lived long ago"
men who are courageous and victorious in battle
"famous men"
"everything their hearts wanted to think about"
The writer speaks of the heart as if it were the part of the body that thinks. Your language may use a word other than "heart" to talk about the part of people that thinks. Alternate translation: "their inner, secret thoughts"
The writer speaks of the heart as if it were the part of the body that feels sadness. Your language may use a word other than "heart" to talk about the emotions. Alternate translation: "he was very, very sad about it"
The writer speaks of God killing people as if God were wiping dirt off a flat surface. Alternate translation: "I will destroy mankind ... so that there will not be any people on the earth"
Some languages would need to translate this as two sentences. Alternate translation: "I created mankind. I will wipe them away"
"completely destroy." Here "wipe away" is used in a negative sense, for God is talking about destroying the people because of their sin.
The phrase "found favor" is an idiom which means to be approved of by someone. Also, the eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: "Yahweh looked favorably on Noah" or "Yahweh was pleased with Noah"
This begins the story of Noah, which continues into chapter 9.
See how you translated this in Genesis 5:21.
"Noah had three sons" or "Noah's wife had three sons"
Translators may add the following footnote: "The sons are not listed in the order in which they were born."
Possible meanings are 1) the people who lived on the earth or 2) "The earth itself."
The people doing what is evil is spoken of as if they were food that has become rotten. Alternate translation: "was rotten" or "was completely evil"
Possible meanings are 1) "in God's sight" or 2) "in the presence of Yahweh" as in Genesis 4:16.
The writer speaks of violence as if it were something that could be put into a container and of the earth as a container. Alternate translation: "and there were very many violent people on the earth" or "because it was full of people who did evil things to each other"
The word "behold" here alerts us to pay attention to the surprising information that follows.
Possible meanings for what "all flesh" represents are 1) all human beings or 2) all physical beings, including humans and animal.
How a person behaves is spoken of as if it were a way or road. Alternate translation: "had stopped living the way God wanted" or "had behaved in an evil way"
See how you translated these words in Genesis 6:12.
"people everywhere on earth are violent"
"I will destroy both them and the earth" or "I will destroy them when I destroy the earth"
This refers to a very large box that would be able to float on water even in a very bad storm. "a large boat" or "a ship" or "a barge"
People do not know exactly what kind of tree this was. "wood used for building boats" or "good wood"
The reason for doing this can be made explicit. Alternate translation: "spread pitch on it" or "paint tar on it" or "cover it with pitch to make it waterproof"
This is a thick, sticky or oily liquid that people put on the outside of a boat to stop water from going through gaps in the wood into the boat.
A cubit was a unit of measure, a little less than half a meter long.
"138 meters." You may use the Hebrew measuring units from the ULB or the metric units from the UDB or your own culture's units if you know how they compare to the metric units. You may also write a footnote that says: "Three hundred cubits is about 138 meters."
"twenty-three meters"
"fourteen meters"
This was probably a peaked or slanted roof. Its purpose was to protect everything in the ark from the rain.
A cubit was a little less than half a meter long. See how you translated this in [Genesis 6:15]
"a lower deck, a middle deck, and an upper deck" or "three decks inside"
"floor" or "level"
God said this in order to emphasize that he would do what he was about to say. "Pay attention" or "Listen to what I am saying"
In some languages it may b e better to say "to send" instead of "to bring. It is also possible to avoid the direction and say "to cause." Alternate translation: "I am about to send a flood of waters" or "I am about to cause a flood"
Here "flesh" represents all physical beings, including humans and animals.
Here "breath" represents life. Alternate translation: "that lives"
"make a covenant between you and me"
with Noah
"You will enter the ark." Some translations say "You will go into the ark."
"You must bring into the ark two of every kind of living creature"
an animal God created
See how you translated these words in Genesis 6:12.
"of each different kind"
This refers to small animals that move on the ground .
This refers to two of every kind of bird and animal.
This refers to Noah and so is singular.
"so you can keep them alive"
These refer to Noah and are singular.
"food that people and animals eat"
These two sentences mean the same thing. The second sentence explains the first and emphasizes that Noah obeyed God. These parallel sentences can be combined into one. Alternate translation: "So Noah did everything that God commanded him to do"
1 Yahweh said to Noah, "Come, you and all your household, into the ark, for I have seen that you are righteous before me in this generation. 2 Of every clean animal you will bring with you seven males and seven females. From the animals that are not clean, of them bring two, the male and his mate. 3 Also of the birds of the sky, bring seven males and seven females, to keep their offspring alive upon the surface of all the earth. 4 For in seven days I will cause it to rain upon the earth for forty days and forty nights. I will destroy from off the surface of the ground every living thing that I have made." 5 Noah did all that Yahweh commanded him.
6 Noah was six hundred years old when the flood came upon the earth. 7 Noah, his sons, his wife, and his sons' wives went into the ark together because of the waters of the flood. 8 Clean animals and unclean animals, birds, and everything that creeps upon the ground, 9 two by two, male and female, came to Noah and went into the ark, just as God had commanded Noah. 10 It came about that after the seven days, the waters of the flood came upon the earth. 11 In the six hundredth year of Noah's life, in the second month, on the seventeenth day of the month, on the same day, all the fountains of the great deep burst open, and the windows of heaven were opened. 12 The rain began and fell on the earth for forty days and forty nights.
13 On that very same day Noah and his sons, Shem, Ham, and Japheth, and Noah's wife, and the three wives of his sons with them, entered into the ark. 14 They entered along with each wild animal according to its kind, and each sort of livestock according to its kind, and each creeping thing that creeps upon the earth according to its kind, and every sort of bird according to its kind, each kind of creature with wings. 15 Two of all flesh in which was the breath of life came to Noah and entered into the ark. 16 The animals that went in were male and female of all flesh; they entered in just as God had commanded him. Then Yahweh shut the door after them. 17 Then the flood came upon the earth for forty days, and the water increased and lifted the ark and raised it above the earth. 18 The waters completely covered over the earth, and the ark floated upon the surface of the water. 19 The waters rose greatly on the earth so that all the high mountains that were under the entire sky were covered. 20 The waters rose fifteen cubits above the tops of the mountains. 21 All living beings that moved upon the earth died—birds, livestock, wild animals, all the living creatures that lived in great numbers upon the earth, and all mankind. 22 All living creatures who lived on the land, who breathed the breath of life through their noses, died. 23 So every living thing that was on the surface of the earth was wiped out, mankind and animals and creeping things and birds of the sky. They were all destroyed from the earth. Only Noah and those with him in the ark were left. 24 The waters stayed upon the earth for 150 days.
In this chapter, the author continues his pattern of statements that summarize events already described, and of repeating events that have already happened. Again, careful translation is necessary so that readers do not think that the same events happened more than one time in the story. Special attention in this regard should be given to 7:5,10,13, and 17.
Noah sacrificed to Yahweh some of the "clean" animals and birds that he had with him (8:20). These were animals and birds that the Hebrew people would later consider to be fit to eat and to sacrifice to God. (See: clean)
The flood is presented as occurring because of rain pouring out of the sky and because of seawater rising from under the earth. This is because the ancient Hebrews pictured the earth as resting on top of the sea. They also pictured the sky as containing water above the earth that poured down through windows in the sky when God allowed it to rain. Translators should not try to change this picture in order to suit what readers believe about the world. (See: heaven)
The events in this chapter take place after Noah built the ark, gathered the food, and put it in the ark.
"Enter ... into the ark." Many translations read "Go ... into the ark."
The word "you" refers to Noah and is singular.
"your family"
This means that God saw Noah as righteous.
This refers to all the people who were living at that time. Alternate translation: "among all the people who are now living"
"take." Many translations read "you will take."
This was an animal that God allowed his people to eat and to sacrifice.
These were animals that God did not allow people to eat or to sacrifice.
"so that they will have offspring that will live" or "so that, after the flood, animals will continue to live"
This was a full forty days. It was not a total of eighty days. Alternate translation: "forty days and nights"
This refers to physical life.
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Verses 6-12 repeat for a second time and give more detail about how Noah went into the ark with his family and the animals in Genesis 7:1-5. This is not a new event.
"happened" or "came on the earth"
"because of the flood that would come" or "to escape the flood water"
Verses 6-12 repeat for a second time and give more detail about how Noah went into the ark with his family and the animals in Genesis 7:1-5. This is not a new event.
These were animals that God allowed people to eat and to give to him as sacrifices.
These were animals that God did not allow people to eat or to give to him as sacrifices.
The animals entered the boat in pairs of one male and one female.
This phrase is used here to mark an important event in the story: the start of the flood. If your language has a way for doing this, you could consider using it here.
"after seven days" or "seven days later"
The implicit information, "it started to rain" can be made explicit. Alternate translation: "it started to rain and the waters of the flood came upon the earth"
Verses 6-12 repeat for a second time and give more detail about how Noah went into the ark with his family and the animals in Genesis 7:1-5. This is not a new event.
"When Noah was 600 years old"
Since Moses wrote this book, it is possible he is referring to the second month of the Hebrew calendar. But this is uncertain.
This refers to the specific day when the rain began. This phrase emphasizes how all of these major events happened quickly when the time arrived.
"water from under the earth rushed up to the earth's surface"
This refers to the sea that was thought to be under the earth.
This refers to rain. It describes the sky as a ceiling that keeps the waters above it from falling down to the earth. When the windows, or doors, in the sky were opened, the water came down through them. Alternate translation: "the sky opened" or "the doors in the sky opened"
If your language has a word for a great amount of rain, it would be appropriate here.
Verses 13-18 repeat for a third time and give more detail about how Noah went into the ark with his family and the animals in Genesis 7:1-5. This is not a new event.
"On that exact day." This refers to the day that the rain started. Verses 13-16 tell what Noah did immediately before the rain began.
These four groups are listed to show that every kind of animal was included. If your language has another way of grouping all the animals, you can use that, or you can use these groups. See how you translated this in Genesis 1:24.
This refers to animals that crawl on the ground, like rodents, insects, lizards, and snakes.
"so that each kind of animal will produce more of its own kind." See how you translated this in Genesis 1:24.
Verses 13-18 repeat for a third time and give more detail about how Noah went into the ark with his family and the animals in Genesis 7:1-5. This is not a new event.
Here "flesh" represents animals.
Here "breath" represents life. Alternate translation: "that lived"
The word "came" can be translated as "went."
Here "flesh" represents animals. Alternate translation: "of every kind of animal"
The full meaning can be stated explicitly. Alternate translation: "after they entered the ark"
Verses 13-18 repeat for a third time and give more detail about how Noah went into the ark with his family and the animals in Genesis 7:1-5. This is not a new event.
"the water became very deep." This happened during the forty days while the water kept coming.
"it caused the ark to float"
"causes the ark to rise up high over the ground" or "he ark floated on top of the deep water"
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"The water totally overwhelmed the earth"
"six meters." See how you translated this in Genesis 6:15.
"moved about" or "roamed"
This refers to all the animals that move around on the ground in large groups.
Here "noses" represent the whole animal or human. Alternate translation: "everyone that breathed"
The words "breath" and "life" represent the power that causes people and animals to be alive.
If necessary, this can be stated in active form. Alternate translation: "So every living thing ... perished" or "So the flood completely destroyed every living thing"
This can be stated in active form. Alternate translation: "God destroyed them all"
"so they were no longer on the earth"
"the people and animals that were with him"
"remained" or "lived" or "remained alive"
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1 God remembered Noah, all the wild animals, and all the livestock that were with him in the ark. God made a wind blow over the earth, and the waters started going down. 2 The fountains of the deep and the windows of heaven were closed, and it stopped raining. 3 The flood waters went down slowly from the earth, and after the end of 150 days the waters had gone down. 4 The ark came to rest in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat. 5 The waters continued to go down until the tenth month. On the first day of the month, the tops of the mountains appeared.
6 It came about after forty days that Noah opened the window of the ark which he had made. 7 He sent out a raven and it flew back and forth until the waters were dried up from the earth. 8 Then he sent out a dove to see if the waters had gone down from the surface of the earth, 9 but the dove found no place to rest her foot, and she returned to him in the ark, for the waters were still covering the whole earth. He reached out with his hand, and took and brought her into the ark with him. 10 He waited another seven days and again he sent out the dove from the ark. 11 The dove returned to him in the evening. Look! In her mouth was a freshly plucked olive leaf. So Noah knew that the waters had gone down from the earth. 12 He waited another seven days, and sent out the dove again. She did not return again to him.
13 It came about in the six hundred and first year, in the first month, on the first day of the month, that the waters were dried up from off the earth. Noah removed the covering of the ark, looked out, and saw that, behold, the surface of the ground was dry. 14 In the second month, on the twenty-seventh day of the month, the earth was dry. 15 God said to Noah, 16 "Go out of the ark, you, your wife, your sons, and your sons' wives with you. 17 Take out with you every living creature of all flesh that is with you—the birds, the animals, and every creeping thing that creeps upon the earth—so that they may increase greatly on the earth, that they may be fruitful and multiply upon the earth." 18 So Noah went out with his sons, his wife, and his sons' wives with him. 19 Every living creature, every creeping thing, and every bird, everything that moves on the earth, according to their families, left the ark.
20 Noah built an altar to Yahweh. He took some of the clean animals and some of the clean birds, and offered burnt offerings on the altar. 21 Yahweh smelled the pleasing aroma and said in his heart, "I will not again curse the ground because of mankind, even though the intention of mankind's heart is evil from childhood. Nor will I again destroy everything living, as I have done.
22 While the earth remains,
seed time and harvest,
cold and heat,
summer and winter,
and day and night
will not cease."
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetry in 8:22, which is part of what Yahweh was telling Noah.
The waters receded after this great flood. Because there was so much water, and it came from God, it is described in a unique way.
It is unclear where Ararat was located. Many people believe it is located in the modern country of Turkey.
This does not mean that God had forgotten about Noah and suddenly remembered him. The words "God remembered Noah" mean that God was now going to help Noah after the flood. Alternate translation: "God had not forgotten Noah" or "God thought of Noah" or "God decided to help Noah"
This refers to a very large box that would be able to float on water even in a very bad storm. See how you translated this in Genesis 6:14. Alternate translation: "a large boat" or "a ship" or "a barge"
"The water stopped coming out of the ground and the rain stopped falling." This can be stated in active form. Alternate translation: "God closed the fountains of the deep and the windows of heaven"
"water from under the earth." See how this is translated in Genesis 7:11.
This refers to the rain stopping. It describes the sky as a ceiling that keeps the waters above it from falling down to the earth. When the windows, or doors, in the sky were closed, the water stopped coming through them. See how "the windows of heaven" is translated in Genesis 7:11. Alternate translation: "the sky closed" or "the doors in the sky closed"
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"landed" or "stopped on solid ground"
Because Moses wrote this book, it is possible he is referring to the seventh month of the Hebrew calendar, but this is uncertain.
Because Moses wrote this book, it is possible he is referring to the tenth month of the Hebrew calendar, but this is uncertain.
"On the first day of the tenth month"
This can be made more explicit: "appeared above the surface of the water."
This phrase is used here to mark the beginning of a new part of the story. If your language has a way for doing this, you could consider using it here. Alternate translation: "It happened that"
The phrase "which he had made" tells about the window. Some languages may need to make this phrase a separate sentence: "Noah had made a window in the boat. It came about after forty days that he opened the window"
a black bird that eats mainly the flesh of dead animals
This means that the raven kept leaving the boat and returning.
This can be stated in active form. Alternate translation: "until the wind dried up the waters" or "until the waters dried up"
If you use masculine pronouns for the word "dove," you may need to insert Noah's name here to avoid confusion: "Noah sent out a dove."
"to land" or "to perch." It means to land on something in order to rest from flying.
The word "dove" is feminine in the author's language. You could translate these phrases with the pronouns "its ... it ... it" or "his ... he ... him," depending on how your language refers to a dove.
If you use masculine pronouns for the word "dove," you may need to insert Noah's name here to avoid confusion: "Noah sent out a dove," "Noah stretched forth his hand," etc.
"He again waited for seven days"
"Pay attention" or "This is important"
"a leaf that she had just plucked from an olive tree"
"broken off"
If people would not understand, you could state the reason explicitly: "She did not return again to him because she found a place to land."
This phrase is used here to mark the beginning of a new part of the story. If your language has a way for doing this, you could consider using it here.
"when Noah was 601 years old"
Since Moses wrote this book it is possible he is referring to the first month of the Hebrew calendar, but this is uncertain.
This can be stated in active form. Alternate translation: "the waters covering the earth dried up" or "the wind dried up the waters covering the earth"
This refers to a cover that kept the rain water from going into the ark.
The word "behold" tells us to pay attention to the important information that comes next.
"On the twenty seventh day of the second month." This may refer to the second month of the Hebrew calendar, but this is uncertain.
"the ground was completely dry"
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"Leave." Some translations read "Come out."
"Take." Some translations read "Bring out."
"every kind of living creature." See how "all flesh" is translated in Genesis 6:12.
This is an idiom. See how this is translated in [Genesis 1:28]
Some translations read "Noah came out."
"in groups of their own kinds"
"built an altar dedicated to Yahweh" or "built an altar for worshiping Yahweh." He may have built it with stones.
Here "clean" means that God allowed these animals to be used in sacrifice. Some animals were not used for sacrifices and were called "unclean."
Noah killed the animals and then completely burned them up as an offering to God. Alternate translation: "burned the animals as offerings to Yahweh"
This refers to the good smell of the roasted meat.
Here the word "heart" refers to God's thoughts and emotions.
"do very serious harm to the earth"
This can be made more explicit: "because mankind is sinful."
"from their earliest years they tend to do evil things" or "when they are young, they want to do evil things"
Here the word "heart" refers to people's thoughts, emotions, desires, and will. Alternate translation: "their tendency" or "their habit"
This refers to an older child. Alternate translation: "from their youth"
"While the earth lasts" or "As long as the earth exists"
"the season for planting"
These expressions both refer to two major weather conditions in the year. Translators may use local expressions.
the hot, dry time of the year
the cool, wet or snowy time of the year
"will continue"
1 Then God blessed Noah and his sons, and said to them, "Be fruitful, multiply, and fill the earth. 2 The fear of you and the dread of you will be upon every living thing on the earth, upon every bird of the sky, upon everything that moves on the ground, and upon all the fish of the sea. They are given into your hand. 3 Every moving thing that lives will be food for you. Just as I gave you the green plants, I now give you everything. 4 But you must not eat meat with its life—that is its blood—in it. 5 But for your blood, the life that is in your blood, I will require payment. From the hand of every animal I will require it. From the hand of any man, that is, from the hand of one who has murdered his brother, I will require an accounting for the life of that man.
6 Whoever sheds man's blood,
by man will his blood be shed,
for it was in the image of God that he made man.
7 As for you, be fruitful and multiply, spread throughout the earth and multiply on it."
8 Then God spoke to Noah and to his sons with him, saying, 9 "As for me, listen! I am going to confirm my covenant with you and with your descendants after you, 10 and with every living creature that is with you, with the birds, the livestock, and every creature of the earth with you, from all that came out of the ark, to every living creature on the earth. 11 I hereby confirm my covenant with you, that never again will all flesh be destroyed by the waters of a flood. Never again will there be a flood to destroy the earth."
12 God said, "This is the sign of the covenant which I am making between me and you and every living creature that is with you, for all future generations: 13 I have set my rainbow in the cloud, and it will be the sign of the covenant between me and the earth. 14 It will come about when I bring a cloud over the earth and the rainbow is seen in the cloud, 15 then I will call to mind my covenant, which is between me and you and every living creature of all flesh. The waters will never again become a flood to destroy all flesh. 16 The rainbow will be in the clouds and I will see it, in order to remember the everlasting covenant between God and every living creature of all flesh that is on the earth."
17 Then God said to Noah, "This is the sign of the covenant that I have confirmed between me and all flesh that is on the earth."
18 The sons of Noah that came out of the ark were Shem, Ham, and Japheth. Ham was the father of Canaan. 19 These three were the sons of Noah, and from these the whole earth was populated.
20 Noah began to be a man of the soil, and he planted a vineyard. 21 He drank some of the wine and became drunk. He was lying uncovered in his tent. 22 Then Ham, the father of Canaan, saw the nakedness of his father and told his two brothers outside. 23 So Shem and Japheth took a robe and laid it upon both their shoulders, and walked backwards and covered the nakedness of their father. Their faces were turned the other way, so they did not see their father's nakedness. 24 When Noah awoke from his wine, he learned what his youngest son had done to him. 25 So he said,
"Cursed be Canaan.
May he be a servant to his brothers' servants."
26 He also said,
"May Yahweh, the God of Shem, be blessed,
and may Canaan be his servant.
27 May God extend the territory of Japheth,
and let him make his home in the tents of Shem.
May Canaan be his servant."
28 After the flood, Noah lived three hundred fifty years. 29 All the days of Noah were nine hundred fifty years, and then he died.
Some translations prefer to set apart extended quotations, prayers or songs. The ULB and many other English translations set the lines of 9:6-7, which is the poetic part of the quotation, farther to the right on the page than the rest of the text. They also set apart 9:25-27, which contains two quotations.
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetry in 9:6 and 9:25-27.
There is a noticeable shift in man's relationship with the animals on the earth. Before the flood, there apparently was harmony between man and the animals. After the flood, the animals fear man and man is permitted to eat the animals, something he was not allowed to do previously.
This chapter introduces the concept that there is life in the blood of an animal and in man. In Hebrew thought, blood represents the life present in a living thing. This is an image used throughout Scripture. (See: life and blood)
God made a covenant with Noah. This covenant was an unconditional promise God made to never destroy the whole world with a flood. Rainbows are a perpetual sign of this covenant. (See: covenant and promise)
In Noah's culture, it was unacceptable to see a father's nakedness. It was wrong for Ham to show his brothers their father's nakedness. Ham's actions were insulting or disrespectful.
This is a command that God gives. He expects Noah to obey him.
This is God's blessing. He told Noah and his family to produce more humans like themselves, so that there would be many of them. The word "multiply" explains how they are to be "fruitful." See how you translated these commands in [Genesis 1:28]
The writer speaks of fear and dread as if they were physical objects that could be upon the animals. Alternate translation: "Every living thing ... and all the fish of the sea will be dreadfully afraid of you"
The words "fear" and "dread" mean basically the same thing and emphasize how afraid the animals will be of mankind. Alternate translation: "A dreadful fear of you" or "A terrible fear of you"
"every animal on the earth." This is the first of the four categories of animals that the writer lists, and not a summary of the rest of the animals that he mentions next. Here, the writer is referring to larger animals that walk on the earth.
This is a general term for things that fly. See how you translated this in Genesis 1:21.
This includes all types of small animals. See how you translated this in Genesis 1:25.
The hand represents control. This can be made active. Alternate translation: "They are given into your control" or "I have put them under your control"
God continues speaking to Noah and his sons.
Translators may add a footnote such as this: "The blood is a symbol for life." They may also add a footnote that says something like this: "God was commanding people not to eat meat while the blood was still in it. They had to drain out the blood first."
God continues speaking to Noah and his sons.
This contrasts man's blood with the blood of animals (Genesis 9:4).
It is implied that the blood is shed, or poured out, or spilled out. Alternate translation: "if anyone causes your blood to pour out" or "if anyone spills your blood" or "if anyone kills you"
This refers to physical life.
This payment refers to the death of the murderer, not to money. Alternate translation: "I will require anyone who kills you to pay"
Here the word "hand" refers to the one who is responsible for something happening.
"I will require any animal that takes your life to pay"
"I will require anyone who takes the life of another person to pay"
This phrase refers to the person in a very personal way. Alternate translation: "From that very man"
Here "brother" is used as a general reference to relatives, such as members of the same tribe, clan, or people group.
The shedding of blood is a metaphor for killing someone. This means that if a person murders someone, someone else must kill the murderer. However, "blood" is very significant in this passage and should be used in the translation if possible. Translate "sheds blood" with words that indicate a major loss of blood that causes death.
"because God made people to be like him" or "because I made people in my own image"
This is God's blessing. He told Noah and his family to produce more humans like themselves, so that there would be many of them. The word "multiply" explains how they are to be "fruitful." See how you translated this in [Genesis 1:28]
God was already speaking to them. This phrase marks a change in what God was going to speak about. Alternate translation: "God continued speaking to Noah and his sons" or "Then God went on to say"
This phrase is used in English to mark the change from God talking about what Noah and his sons must do to talking about what God would do.
"make a covenant between you and me." See how you translated this in Genesis 6:18.
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God continues speaking to Noah and his sons.
"By saying this, I make my covenant with you." See how similar words are translated in Genesis 6:18.
Possible meanings for what "all flesh" represents are 1) all human beings or 2) all physical beings, including humans and animal. See how this is translated in [Genesis 6:12]
"There will never again be a flood that destroys the earth." There would be floods, but they would not destroy the whole earth.
This means a reminder of something that was promised.
The covenant applies to Noah and his family and also to all generations that follow.
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God continues speaking to Noah and his sons.
"Whenever." It is something that would happen many times.
It is not clear who will see the rainbow, but because the covenant is between Yahweh and people, if you need to say who it is who will see the rainbow, it would be best to name both Yahweh and people. This can be translated in active form. Alternate translation: "people and I see the rainbow"
the colorful strip of light that appears in the rain when the sun shines from behind the viewer
This does not mean that God would first forget. Alternate translation: "I will think about my covenant"
The word "you" is plural. God was speaking to Noah and Noah's sons.
"every kind of living being"
Possible meanings for what "all flesh" represents are 1) all human beings or 2) all physical beings, including humans and animal. See how this is translated in [Genesis 6:12]
God continues speaking to Noah and his sons.
"so that I will remember" or "so that I will think about"
God is speaking here. Alternate translation: "between me and every living creature"
"every kind of living being." See how you translated this in Genesis 9:15.
God was already talking to Noah. This phrase marks the final part of what God was saying. Alternate translation: "God finished by saying to Noah" or "So God said to Noah"
Verses 18-19 introduce the three sons of Noah, who will be an important part of the next story.
Ham was Canaan's true father.
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person who raises plants for food
"drank too much wine"
The text does not specify how much of Noah's body was uncovered as he lay drunk. His sons' reactions show us that it was shameful.
This refers to Noah.
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He awoke after drinking wine and becoming drunk. He "became sober."
This refers to Ham. Alternate translation: "his youngest son, Ham"
In verses 25-27 Noah pronounced a curse on Ham's son and blessings on Ham's brothers. What Noah said about them also applied to their descendants, as shown in the UDB. Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetry in Noah's curse and blessings in verses 25-27.
"I curse Canaan" or "May bad things happen to Canaan"
This was one of Ham's sons. Alternate translation: "Ham's son Canaan"
"the lowest servant of his brothers" or "the least important servant of his brothers"
This could refer either to Canaan's brothers or to his relatives in general.
If you can, format these verses as they are formatted here to show your readers that this is poetry.
"Praised be Yahweh, the God of Shem," or "Yahweh, the God of Shem, is worthy of praise" or "I praise Yahweh, the God of Shem"
"And let Canaan be Shem's servant." This includes Canaan's and Shem's descendants.
Possible meanings are 1) "May God make Japheth's territory larger" or 2) "May God cause Japheth to have many descendants."
"let him leave peacefully with Shem." This includes Japheth's and Shem's descendants.
"Let Canaan be Japheth's servant." This includes Canaan's and Japheth's descendants.
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1 These were the descendants of the sons of Noah, that is, Shem, Ham, and Japheth. Sons were born to them after the flood.
2 The sons of Japheth were Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras.
3 The sons of Gomer were Ashkenaz, Riphath, and Togarmah.
4 The sons of Javan were Elishah, Tarshish, the Kittites, [1] and Dodanim. 5 From these the coastland peoples separated and went into their lands, every one with its own language, according to their clans, by their nations.
6 The sons of Ham were Cush, Mizraim, Put, and Canaan.
7 The sons of Cush were Seba, Havilah, Sabtah, Raamah, and Sabteka. The sons of Raamah were Sheba and Dedan.
8 Cush became the father of Nimrod, who was a mighty one on the earth. 9 He was a mighty hunter before Yahweh. That is why it is said, "Like Nimrod, a mighty hunter before Yahweh." 10 The first centers of his kingdom were Babylon, Uruk, Akkad, and Kalneh, in the land of Shinar. 11 Out of that land he went to Assyria and built Nineveh, Rehoboth Ir, Calah, 12 and Resen, which was between Nineveh and Calah. It was a large city.
13 Mizraim became the father of the Ludites, the Anamites, the Lehabites, the Naphtuhites, 14 the Pathrusites, the Kasluhites (from whom the Philistines came), and the Caphtorites.
15 Canaan became the father of Sidon, his firstborn, and of Heth, 16 also of the Jebusites, the Amorites, the Girgashites, 17 the Hivites, the Arkites, the Sinites, 18 the Arvadites, the Zemarites, and the Hamathites. Afterward the clans of the Canaanites spread out. 19 The border of the Canaanites was from Sidon, in the direction of Gerar, as far as Gaza, and as one goes toward Sodom, Gomorrah, Admah, and Zeboyim, as far as Lasha. 20 These were the sons of Ham, by their clans, by their languages, in their lands, and in their nations.
21 Sons also were born to Shem, the older brother of Japheth. Shem was also the ancestor of all the people of Eber.
22 The sons of Shem were Elam, Ashur, Arphaxad, Lud, and Aram.
23 The sons of Aram were Uz, Hul, Gether, and Meshech.
24 Arphaxad became the father of Shelah, and Shelah became the father of Eber.
25 Eber had two sons. The name of the one was Peleg, for in his days the earth was divided. His brother's name was Joktan.
26 Joktan became the father of Almodad, Sheleph, Hazarmaveth, Jerah, 27 Hadoram, Uzal, Diklah, 28 Obal, Abimael, Sheba, 29 Ophir, Havilah, and Jobab. All these were the sons of Joktan.
30 Their territory was from Mesha, all the way to Sephar, the mountain of the east. 31 These were the sons of Shem, according to their clans and their languages, in their lands, according to their nations.
32 These were the clans of the sons of Noah, according to their genealogies, by their nations. From these the nations separated and went over the earth after the flood.
This chapter begins a genealogical record. It also records the location of ancient people groups.
While these places may be located in the same area as the Assyria mentioned later in Scripture, they are not the same kingdom.
This is an unusual phrase meaning "were sons of."
"This is the account of Noah's sons." This sentence introduces the account of Noah's descendants in Genesis 10:1-11:9.
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"Javan's sons and descendants separated and moved to the coastlands and islands"
This refers to people who lived along the coast and on the islands.
"their homelands." These are the places that the people moved to and lived in.
"Each people group spoke its own language" or "The people groups divided themselves according to their languages"
Mizraim is the Hebrew name for "Egypt."
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Possible meanings are 1) "mighty warrior" or 2) "mighty man" or 3) "powerful ruler."
Possible meanings are 1) "in Yahweh's sight" or 2) "with Yahweh's help"
This introduces a proverb. Your language may introduce proverbs and sayings in a different way. Alternate translation: "This is the reason people say"
Possible meanings are 1) the first centers he developed or 2) the important cities.
"Nimrod went into Assyria"
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The list of Noah's descendants continues.
Mizraim was one of Ham's sons. His descendants became the people of Egypt. Mizraim is the Hebrew name for Egypt.
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These names refer to larger groups of people that descended from Canaan.
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line between one person's land and another person's land
The direction south can be stated explicitly if needed. Alternate translation: "from Sidon city in the north as far south as Gaza town, which is near Gerar"
The direction "east" or "inland" can be stated explicitly if needed. Alternate translation: "then east toward Sodom, Gomorrah, Admah, and Zeboyim towns, as far as Lasha"
The word "these" refers to the people and people groups who were listed in verses Genesis 6-19.
"broken up according to their different languages"
"in their homelands"
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Arphaxad was one of Shem's sons.
Translators may add a footnote note that says: "The name Peleg means 'division.'"
This can be made active. Alternate translation: "the people of the earth divided themselves" or "the people of the earth separated from one another" or "God divided the people of the earth"
Joktan was one of Eber's sons.
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"These" here refers to the sons of Joktan.
"The land they controlled" or "The land they lived in"
The word "these" refers to the descendants of Shem (Genesis 10:21-29).
This refers back to all the people listed in Genesis 10:1-31.
"listed by"
"From these clans the nations divided and spread over the earth" or "These clans divided from each other and formed the nations of the earth"
This can be stated clearly or more explicitly. Alternate translation: "after the flood destroyed the earth"
1 Now the whole earth used one language and had the same words. 2 As they journeyed in the east, they found a plain in the land of Shinar and they settled there. 3 They said to one another, "Come, let us make bricks and bake them thoroughly." They had brick instead of stone and tar as mortar. 4 They said, "Come, let us build ourselves a city and a tower whose top will reach to the sky, and let us make a name for ourselves. If we do not, we will be scattered across the surface of the whole earth." 5 So Yahweh came down to see the city and the tower which the descendants of Adam had built. 6 Yahweh said, "Look, they are one people with the same language, and they are beginning to do this! Soon nothing that they intend to do will be impossible for them. 7 Come, let us go down and confuse their language there, so that they may not understand each other." 8 So Yahweh scattered them from there across the surface of all the earth and they stopped building the city. 9 Therefore, its name was called Babel, because there Yahweh confused the language of the whole earth and from there Yahweh scattered them abroad over the surface of all the earth.
10 These were the descendants of Shem. Shem was a hundred years old, and he became the father of Arphaxad two years after the flood. 11 Shem lived five hundred years after he became the father of Arphaxad. He also became the father of other sons and daughters.
12 When Arphaxad had lived thirty-five years, he became the father of Shelah. 13 Arphaxad lived 403 years after he became the father of Shelah. He also became the father of other sons and daughters.
14 When Shelah had lived thirty years, he became the father of Eber. 15 Shelah lived 403 years after he became the father of Eber. He also became the father of other sons and daughters.
16 When Eber had lived thirty-four years, he became the father of Peleg. 17 Eber lived 430 years after he became the father of Peleg. He also became the father of other sons and daughters.
18 When Peleg had lived thirty years, he became the father of Reu. 19 Peleg lived 209 years after he became the father of Reu. He also became the father of other sons and daughters.
20 When Reu had lived thirty-two years, he became the father of Serug. 21 Reu lived 207 years after he became the father of Serug. He also became the father of other sons and daughters.
22 When Serug had lived thirty years, he became the father of Nahor. 23 Serug lived two hundred years after he became the father of Nahor. He also became the father of other sons and daughters.
24 When Nahor had lived twenty-nine years, he became the father of Terah. 25 Nahor lived 119 years after he became the father of Terah. He also became the father of other sons and daughters.
26 After Terah had lived seventy years, he became the father of Abram, Nahor, and Haran.
27 Now these were the descendants of Terah. Terah became the father of Abram, Nahor, and Haran, and Haran became the father of Lot. 28 Haran died in the presence of his father Terah in the land of his birth, in Ur of the Chaldeans. 29 Abram and Nahor took wives. The name of Abram's wife was Sarai and the name of Nahor's wife was Milkah, a daughter of Haran, who was the father of Milkah and Iskah. 30 Now Sarai was barren; she had no child.
31 Terah took Abram his son, Lot the son of his son Haran, and Sarai his daughter-in-law, his son Abram's wife, and together they left Ur of the Chaldeans, to go into the land of Canaan. But they came to Haran and stayed there. 32 Terah lived 205 years and then died in Haran.
This chapter is a story traditionally referred to as the "Tower of Babel."
This chapter seeks to answer the questions: why do people speak different languages? how did people become so dispersed across the earth? God's punishment described in this chapter may also explain why the world has racial and ethnic divisions.
After the flood, people began to live shorter lives. This chapter begins to record the shortening of the average lifespan.
The statement "Yahweh came down to see" is a type of personification. Yahweh always knows what happens on earth. This statement indicates that Yahweh is about to bring judgment on mankind. (See: and judge)
The people were very full of pride and rebelled against God in this action.
This word shows that the writer is beginning a new part of the story.
This represents all the people on the earth. Alternate translation: "all the people on the earth"
These two phrases mean basically the same thing and emphasize that all people spoke the same language.
"they moved around"
Possible meanings are 1) "in the east" or 2) "from the east" or 3) "to the east." The preferred choice is "in the east" because Shinar is to the east of where scholars believe the ark came to rest.
stopped moving from one place to another and began to live at one location
If your language has a way of urging or commanding people to begin work, like the English "Come on!" you might use it here.
People make bricks out of clay and heat them in a very hot oven to make them hard and strong.
a thick, sticky, black liquid that comes up from the ground
This is a thick substance made of lime powder, clay, sand, and water used to make stones or bricks stick together.
"let us make our reputation great"
reputation
This can be stated in active form. Alternate translation: "we will separate from each other and live in different places"
"the people"
The information about where he came down from can be made explicit: "came down from heaven." This does not tell how he came down. Use a general word meaning "came down."
"to observe" or "to look more closely"
All the people were one big group and they all spoke the same language.
Possible meanings are 1) "they have begun to do this," meaning that they have begun to build the tower but it is not finished, or 2) "this is just the first thing they have done," meaning that in future they will do greater things.
This can be stated in positive form. Alternate translation: "anything they intend to do will be possible for them" or "they will be able to do anything they want to do"
If your language has a way of urging or commanding people to begin work, like the English "Come on!" you might use it here. See how this is translated in Genesis 11:3.
The word "us" is plural even though it refers to God. Some translate it as "let me go down" or "I will go down." If you do this, consider adding a footnote to say that the pronoun is plural. See the note on "Let us make" in [Genesis 1:26]
This means that Yahweh would cause the people all over the earth to stop speaking the same language. Alternate translation: "mix up their language"
This was the purpose of confusing their language. Alternate translation: "so that they will not be able to understand what each other is saying"
"from the city"
The name "Babel" sounds like the word that means "confused." Translators may want to add a footnote about this.
It means that Yahweh caused the people all over the earth to no longer speak the same language. Alternate translation: "mixed up the language of the whole earth"
The rest of this chapter lists the line of Shem's descendants down to Abram.
This sentence begins the list of Shem's descendants.
This is the flood from Noah's time when people had become so evil that God sent a worldwide flood to cover the earth.
"had his son Arphaxad" or "his son Arphaxad was born"
a man's name
Translators may write the words or the numerals "100" and "2."
Translators may write the words or the numeral "500."
"his son Shelah was born"
This is a man's name.
"four hundred and three years"
The records in Genesis 11:12-25 have the same format. See how you translated them in [Genesis 11:12-13]
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The records in Genesis 11:12-25 have the same format. See how you translated them [Genesis 11:12-13]
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The records in Genesis 11:12-25 have the same format. See how you translated them in [Genesis 11:12-13]
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The records in Genesis 11:12-25 have the same format. See how you translated them in [Genesis 11:12-13]
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The records in Genesis 11:12-25 have the same format. See how you translated them in [Genesis 11:12-13]
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The records in Genesis 11:12-25 have the same format. See how you translated them in [Genesis 11:12-13]
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We do not know the birth order of his sons.
This sentence introduces the account of Terah's descendants. Genesis 11:27-25:11 tells about Terah's descendants, particularly his son Abraham. Alternate translation: "This is the account of Terah's descendants"
This means that Haran died while his father was still living. Alternate translation: "Haran died while his father, Terah, was with him"
"married wives"
This is a female name.
This word is used to introduce new information about Sarai that will become important in later chapters.
This term describes a woman who is physically unable to conceive or bear a child.
Here the word "his" refers to Terah.
"his daughter-in-law Sarai, who was the wife of his son Abram"
These are two different names and they are spelled differently in Hebrew. One refers to a person and the other refers to a city. (The "h" sound in the city's name is louder than the "h" sound in the person's name.) You might choose to spell them differently in your language to show this.
"two hundred and five years"
1 Now Yahweh said to Abram, "Go from your country, and from your relatives, and from your father's household, to the land that I will show you.
2 I will make of you a great nation, and I will bless you,
and make your name great, and you will be a blessing.
3 I will bless those who bless you, but whoever dishonors you I will curse.
Through you will all the families of the earth be blessed."
4 So Abram went, as Yahweh had told him to do, and Lot went with him. Abram was seventy-five years old when he left Haran. 5 Abram took Sarai, his wife, Lot, his brother's son, all their possessions that they had accumulated, and the people that they had acquired in Haran. They left to go into the land of Canaan, and came to the land of Canaan. 6 Abram passed through the land as far as Shechem, to the oak of Moreh. At that time the Canaanites lived in the land. 7 Yahweh appeared to Abram, and said, "To your descendants I will give this land." So there Abram built an altar to Yahweh, who had appeared to him. 8 From there he moved to the hill country to the east of Bethel, where he pitched his tent, with Bethel to the west and Ai to the east. There he built an altar to Yahweh and called on the name of Yahweh. 9 Then Abram continued journeying, going toward the Negev.
10 There was a famine in the land, so Abram went down into Egypt to stay, for the famine was severe in the land. 11 When he was about to enter into Egypt, he said to Sarai his wife, "See now, I know that you are a beautiful woman. 12 When the Egyptians see you they will say, 'This is his wife,' and they will kill me, but they will keep you alive. 13 Say that you are my sister, so that it may be well with me because of you, and so that my life will be spared because of you." 14 It came about that when Abram entered into Egypt, the Egyptians saw that Sarai was very beautiful. 15 The princes of Pharaoh saw her, and praised her to Pharaoh, and the woman was taken into Pharaoh's household. 16 Pharaoh treated Abram well for her sake, and Abram received sheep and cattle, male donkeys, male servants, female servants, female donkeys, and camels. 17 Then Yahweh afflicted Pharaoh and his house with great plagues because of Sarai, Abram's wife. 18 Pharaoh summoned Abram, and said, "What is this that you have done to me? Why did you not tell me that she was your wife? 19 Why did you say, 'She is my sister,' so that I took her to be my wife? Now therefore, here is your wife. Take her, and go your way." 20 Then Pharaoh gave orders to his men concerning him, and they sent him away, along with his wife and all that he had.
When God said, "Go from your country, and from your relatives," he established several new people groups. These groups descended from Abram.
God made a covenant with Abram. This covenant was not conditioned upon anything that Abram needed to do, but the fulfillment of its promises is conditioned upon the actions of each generation of his descendants. It has not yet been fulfilled in its entirety. (See: covenant and fulfill and promise)
Abram was afraid the Egyptians would see him as a foreigner and upon seeing his beautiful wife, they would try to kill him. This would free Sarai to marry someone else. Apparently, it would have been easy for them to kill a foreigner without punishment. If she was Abram's sister, they would have shown favor to him. (See: and favor)
This word is used to mark a new part of the story.
"Go from your land, from your family"
Here "you" is singular and refers to Abram, but Abram represents his descendants. Alternate translation: "I will start a great nation through you" or "I will make your descendants become a great nation"
The word "name" represents the person's reputation. Alternate translation: "make you famous"
The words "to other people" are understood. Alternate translation: "you will be a blessing to other people"
"I will curse whoever treats you in a shameful way" or "if anyone treats you as worthless, I will curse him"
This can be made active. Alternate translation: "I will bless all the families of the earth through you"
"Because of you" or "Because I have blessed you"
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This includes animals and non-living property.
Possible meanings are 1) "slaves that they had accumulated" or 2) "the people whom they had gathered to be with them."
Only Abram's name is mentioned because he was the head of the family. God had given him the command to take his family and go there. Alternate translation: "So Abram and his family went through the land"
"the land of Canaan"
Moreh was probably the name of a place.
"Yahweh, because he had appeared to him"
Abram had many people with him as he traveled. People who moved from place to place lived in tents. Alternate translation: "they set up their tents"
"prayed in the name of Yahweh" or "worshiped Yahweh"
You may need to make explicit that he took his tent with him. "Then Abram took his tent and continued journeying."
"toward the Negev region" or "toward the south" or "south to the Negev desert"
The crops did not grow well that season. This can be made explicit. Alternate translation: "There was a shortage of food"
"in the area" or "in the land where Abram was living"
Possible meanings are 1) "went further south" or 2) "went away from Canaan into." It would be best to translate this using your usual words for going from a higher place to a lower place.
The phrase "See now" indicates that what follows is a polite request for the hearer to pay attention. "Please listen carefully: I"
The reason they would kill Abram can be made explicit: "they will kill me so that they can marry you"
This can be stated in active form. Alternate translation: "so that, because of you, they will not kill me"
Possible meanings are 1) This phrase is used here to mark where the action starts, and if your language has a way for doing this, you could consider using it here, or 2) "And that was what happened" .
"Pharaoh's officials saw Sarai" or "the king's officials saw her"
This can be stated in active form. Alternate translation: "Pharaoh took her into his household" or "Pharaoh had his soldiers take her into his household"
Sarai
Possible meanings are 1) "Pharoah's family," that is, as a wife, or 2) "Pharaoah's house" or "Pharaoh's palace," a euphemism for Pharaoh making her one of his wives.
"for Sarai's sake" or "because of her"
This can be made more explicit. Alternate translation: "because Pharaoh intended to take Sarai, Abram's wife, to be his own wife"
"Pharaoh called Abram" or "Pharaoh ordered Abram to come to him"
Pharaoh used this rhetorical question to show how angry he was about what Abram had done to him. It can also be stated as an exclamation. Alternate translation: "You have done a terrible thing to me!"
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"Then Pharaoh directed his officials concerning Abram"
"the officials sent Abram away from Pharoah, with his wife and all his possessions"
1 So Abram went up from Egypt and went into the Negev, he, his wife, and all that he had. Lot also went with them. 2 Now Abram was very rich in livestock, in silver, and in gold. 3 He continued on his journey from the Negev to Bethel, to the place where his tent had been before, between Bethel and Ai. 4 He went to the place where the altar was that he had built previously. Here he called on the name of Yahweh. 5 Now Lot, who was traveling with Abram, also had flocks, herds, and tents. 6 The land was not able to support them both living close together, because their possessions were very many, so that they could not stay together. 7 Also, there was a dispute between the herdsmen of Abram's livestock and the herdsmen of Lot's livestock. The Canaanites and the Perizzites were living in the land at that time. 8 So Abram said to Lot, "Let there be no strife between you and me, and between your herdsmen and my herdsmen; after all, we are family. 9 Is not the whole land before you? Go ahead and separate yourself from me. If you go to the left, then I will go to the right. Or if you go to the right, then I will go to the left." 10 So Lot looked around, and saw that the whole plain of the Jordan was well watered everywhere all the way to Zoar, like the garden of Yahweh, like the land of Egypt. This was before Yahweh destroyed Sodom and Gomorrah. 11 So Lot chose for himself all the plain of the Jordan and traveled east, and the relatives separated from each other. 12 Abram lived in the land of Canaan, and Lot lived among the cities of the plain. He set up his tents as far away as Sodom. 13 Now the men of Sodom were very wicked sinners against Yahweh.
14 Yahweh said to Abram after Lot had departed from him, "Look from the place where you are standing to the north, south, east, and west. 15 All this land which you see, I will give to you and to your descendants forever. 16 I will make your descendants as the dust of the earth, so that if one can count the dust of the earth, your descendants also can be counted. 17 Arise, walk through the length and breadth of the land, for I will give it to you." 18 So Abram picked up his tent, and came and lived by the oaks of Mamre, which are in Hebron, and there built an altar to Yahweh.
Since the land could not support both Lot's and Abram's family, they each went their own way. Even though good land was not plentiful, Abram allowed Lot to choose the better land because he trusted in God to fulfill his promises. (See: trust and fulfill and promise)
God made a covenant with Abram. This covenant was not conditioned upon anything that Abram needed to do, but the fulfillment of its promises is conditioned upon the actions of each generation of his descendants. It has not yet been fulfilled in its entirety. This chapter continues the covenant which began in the previous chapter. (See: covenant)
Abram would have built an altar in order to offer sacrifices to Yahweh. There is an implicit understanding that building an altar was an act of worship.
"left" or "departed from"
The Negev was a desert region in southern Canaan, east of Egypt. This can be made explicit. Alternate translation: "went back to the Negev desert"
"Abram had many livestock, much silver, and much gold"
Abram and his family traveled by stages, going from place to place. This can be made explicit. Alternate translation: "They continued on their journey"
Translators may add a footnote that says "See Genesis 12:8." The time of his travel can be made explicit. Alternate translation: "to the place where he had set up his tent before he went to Egypt"
"prayed in the name of Yahweh" or "worshiped Yahweh." See how you translated this in Genesis 12:8.
This word is used to show what follows is background information to help the reader understand the events that follow.
There was not enough grazing land and water for all their animals.
This includes livestock, which need pasture and water.
"could not live together"
This is another reason that the land could not support them all.
"Let's not quarrel"
arguments or fights
"let's stop the men who take care of our animals from quarreling"
"because we are family"
"kinsmen" or "relatives." Lot was Abraham's nephew.
This rhetorical question can be translated as a positive statement. Alternate translation: "The whole land is available for you to use."
Abraham was speaking kindly to Lot and encouraging him to do something that would help them both. "Let's separate."
Possible meanings are 1) "If you go one way, then I will go the other" or 2) "If you go to the north, I will go to the south." Abram let Lot choose the part of the land he wanted, and Abram would take what remained.
This refers to the general region of the Jordan River.
"had much water"
"like the garden of Yahweh or like the land of Egypt." These were two different places.
This is another name for the garden of Eden.
Use the same word for "garden" as you used in Genesis 2:8.
This anticipates something that would happen later. It is important here because it explains why Lot settled in a region that later was not fertile.
"the kinsmen" or "the families." This refers to Lot and Abram with their households.
"Abram made his home" or "Abram stayed"
"the land of the Canaanites"
Possible meanings are 1) "He set up his tents near Sodom" or 2) "He moved his tents around in an area that reached all the way to Sodom."
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"after Lot left Abraham"
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This is a simile. God is saying that he will give Abram very many descendants.
"walk around all over the whole land"
This was the name of the man who owned the oak trees.
This is the name of a place.
"an altar for worshiping Yahweh"
1 It came about in the days of Amraphel, king of Shinar, Arioch, king of Ellasar, Kedorlaomer, king of Elam, and Tidal, king of Goyim, 2 that they made war against Bera, king of Sodom, Birsha, king of Gomorrah, Shinab, king of Admah, Shemeber, king of Zeboyim, and the king of Bela (also called Zoar). 3 These latter five kings joined together in the Valley of Siddim (also called the Salt Sea). 4 Twelve years they had served Kedorlaomer, but in the thirteenth year they rebelled. 5 Then in the fourteenth year, Kedorlaomer and the kings who were with him came and attacked the Rephaim in Ashteroth Karnaim, the Zuzites in Ham, the Emites in Shaveh Kiriathaim, 6 and the Horites in their hill country of Seir, as far as El Paran, which is near the desert. 7 Then they turned and came to En Mishpat (also called Kadesh), and defeated all the country of the Amalekites, and also the Amorites who lived in Hazezon Tamar.
8 Then the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboyim, and the king of Bela (also called Zoar) went out and prepared for battle in the Valley of Siddim 9 against Kedorlaomer, king of Elam, Tidal, king of Goyim, Amraphel, king of Shinar, Arioch, king of Ellasar; four kings against the five. 10 Now the Valley of Siddim was full of tar pits, and as the kings of Sodom and Gomorrah fled, they fell in there. Those who were left fled to the mountains. 11 So the kings took all the goods of Sodom and Gomorrah and all their provisions, and went their way. 12 When they went, they also took Lot, Abram's brother's son, who was living in Sodom, along with all his possessions.
13 One who had escaped came and told Abram the Hebrew. He was living by the oaks that belonged to Mamre, the Amorite, who was the brother of Eshkol and Aner, who were all allies of Abram. 14 Now when Abram heard that enemies had captured his relative, he led out his 318 trained men who had been born in his house, and he pursued them as far as Dan. 15 He divided his men against them at night, he and his servants, and he pursued them as far as Hobah, which is north of Damascus. 16 Then he brought back all the possessions, and also brought back his relative Lot and his goods, as well as the women and the other people.
17 After Abram returned from defeating Kedorlaomer and the kings who were with him, the king of Sodom went out to meet him at the Valley of Shaveh (also called the King's Valley).
18 Melchizedek, king of Salem, brought out bread and wine. He was priest of God Most High. 19 He blessed him saying,
"Blessed be Abram by God Most High,
Creator of heaven and earth.
20 Blessed be God Most High,
who has given your enemies into your hand."
Then Abram gave him a tenth of everything.
21 The king of Sodom said to Abram, "Give me the people, and take the goods for yourself." 22 Abram said to the king of Sodom, "I have lifted up my hand to Yahweh, God Most High, Creator of heaven and earth, 23 that I will not take a thread, a sandal strap, or anything that is yours, so that you can never say, 'I have made Abram rich.' 24 I will take nothing except what the young men have eaten and the share of the men that went with me. Let Aner, Eshkol, and Mamre take their portion."
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. ULB does this with the poetry in 14:19-20.
Sometimes the names of places in Scripture are referred to by the name used during the time of the writer. For example, the location referred to as Dan was not yet known by that name because Dan had not yet come to live there. Moses, the author of Genesis, would have known this location as Dan.
Melchizedek was both a priest and a king. Because of this, he parallels the roles of Jesus. Melchizedek is an important figure in the book of Hebrews. (See: priest)
Melchizedek worshiped the God Most High. This is probably a reference to the true and only God who created the heavens and the earth and came to be known as Yahweh. (See: heaven)
This phrase is used here to mark the beginning of a new part of the story. If your language has a way for doing this, you could consider using it here.
"in the time of"
These are names of men.
These are names of places. See how you translated "Shinar" in Genesis 10:10
"they went to war" or "they started a war" or "they prepared for war"
The information that their armies were with them can be made explicit. Alternate translation: "These latter five kings and their armies joined together"
The events in verses 4-7 happened before verse 3. Your language may have a way of showing this.
They probably had to pay him taxes and serve in his army. Alternate translation: "they had been under the control of Kedorlaomer"
"they refused to serve him" or "they stopped serving him"
They did this because the other kings rebelled.
These are the names of people groups.
These are the names of places.
This name in Hebrew is different from the name of Noah's son, which is spelled the same way in English.
This is the name of a people group.
These are the names of places.
This phrase helps readers understand where El Paran was. It can be translated as a separate sentence if necessary. Alternate translation: "El Paran. El Paran is near the desert"
Verses 8 and 9 repeats what was said in Genesis 14:3 and continues to tell what happened when the kings came together to fight.
The word "they" refers to the four foreign kings who were attacking the region of Canaan. Their names were Amraphel, Arioch, Chedorlaomer, and Tidal. Alternate translation: "they turned and went"
This phrase tells which Amorite people were defeated. There were other Amorite people who lived in other places.
The city of Bela was also called Zoar. This information could also be put at the end of the sentence. "the king of Bela went out and prepared for battle. Bela is also called Zoar."
"joined battle" or "drew up battle lines." Some translators may need to also say that the armies fought, as the UDB does in verse 9.
Since the five kings were listed first, some languages might prefer to translate this as "five kings against four."
This word introduces background information about the valley of Siddim. Your language may have another way of introducing background information.
"had many tar pits." These were holes in the ground that had tar in them.
a thick, sticky, black liquid that comes up from the ground. See how this is translated in Genesis 11:3.
Here the kings represent themselves and their armies. Alternate translation: the kings of Sodom and Gomorrah and their armies"
Possible meanings are 1) some of their soldiers fell in the tar pits or 2) the kings themselves fell in the tar pits. Since [Genesis 14:17]
"Those who did not die in battle and did not fall in the pits"
The words "Sodom" and "Gomorrah" are metonyms for the people who lived in those cities. Alternate translation: "the wealth of the people of Sodom and Gomorrah" or "the property of the people of Sodom and Gomorrah"
"their food and drink"
"they went away"
The phrases "Abram's brother's son" and "who was living in Sodom" remind the reader of things that were written earlier about Lot. Alternate translation: "they also took Lot, along with all his possessions. Lot was Abram's brother's son and was living in Sodom at that time"
"A man escaped from the battle and came"
"Abram was living." This introduces background information.
"were treaty-partners with Abram" or "had a peace agreement with Abram"
This is a reference to Abram's nephew Lot.
"three hundred and eighteen trained men"
"men who were trained to fight"
"men who were born in Abram's household." They were children of Abram's servants.
"chased them"
This is a city in the far north of Canaan, far from Abram's camp.
This elliptical statement probably refers to a battle strategy. Alternate translation: "At night Abram divided his men—he attacked them from one side and his servants attacked them from another—and"
"men of war." They served him by fighting for him.
This refers to the things that the enemies had stolen from the cities of Sodom and Gomorrah.
"Lot's property that the enemies had stolen from Lot"
"as well as the women and other people that the four kings had captured"
The implied information about where he was returning to can be made explicit. Alternate translation: "returned to where he was living"
This is the first time this king is mentioned.
People commonly ate bread and wine. See how you translated "bread" in Genesis 3:19 and "wine" in Genesis 9:21.
King Melchizedek blessed Abram.
This can be stated in active form. Alternate translation: "May God Most High, the Creator of heaven and earth, bless Abram"
This refers to the place where God lives.
"God Most High, because he has given." The phrase starting with "who has given" tells us something more about God Most High.
This is a way of praising God. See how you translated "blessed be" in Genesis 9:26.
"into your control" or "into your power"
The phrase "the people" may refer to the people of Sodom that the enemies had captured. Abram rescued them when he rescued Lot.
This means "I have taken an oath" or "I have made a promise."
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This double negative emphasizes that what the young men have eaten is all that Abram would take. Alternate translation: "I will take from you only what my young men have eaten."
It seems that Abram's soldiers had eaten some of the supplies during the journey back to Sodom after the battle.
The full meaning of this statement can be made explicit. Alternate translation: "the share of the recovered property that belongs to the men who helped me get it back"
These are the allies of Abram (Genesis 14:13). Because they were Abram's allies they fought battles alongside him. The full meaning of this statement can be made explicit. Alternate translation: "my allies Aner, Eshkol, and Mamre"
1 After these things the word of Yahweh came to Abram in a vision, saying, "Fear not, Abram! I am your shield and your very great reward."
2 Abram said, "Lord Yahweh, what will you give me, since I continue childless, and the heir of my house is Eliezer of Damascus?" 3 Abram said, "Since you have given me no descendant, see, one born in my house will be my heir!" 4 Then, behold, the word of Yahweh came to him, saying, "This man will not be your heir; but rather the one who will come from your own body will be your heir." 5 Then he brought him outside, and said, "Look toward heaven, and number the stars, if you are able to number them." Then he said to him, "So will your descendants be." 6 He believed Yahweh, and he counted it to him as righteousness. 7 He said to him, "I am Yahweh, who brought you out of Ur of the Chaldeans, to give you this land to inherit it." 8 He said, "Lord Yahweh, how will I know that I will inherit it?" 9 Then he said to him, "Bring me a heifer three years old, a female goat three years old, a ram three years old, a dove, and a young pigeon." 10 He brought him all these, and cut them in two, and placed each half opposite the other, but he did not divide the birds. 11 When the birds of prey came down upon the carcasses, Abram drove them away.
12 Then when the sun was going down, Abram fell sound asleep and, behold, a deep and terrifying darkness overwhelmed him. 13 Then Yahweh said to Abram, "Know for certain that your descendants will be strangers in a land that is not theirs, and will be enslaved and oppressed for four hundred years. 14 I will judge that nation that they will serve, and afterward they will come out with abundant possessions. 15 But you will go to your fathers in peace, and you will be buried in a good old age. 16 In the fourth generation they will come here again, for the iniquity of the Amorites has not yet reached its limit." 17 When the sun had gone down and it was dark, behold, a smoking firepot and a flaming torch passed between the pieces. 18 On that day Yahweh made a covenant with Abram, saying, "To your descendants I hereby give this land, from the river of Egypt to the great river, the Euphrates— 19 the Kenites, the Kenizzites, the Kadmonites, 20 the Hittites, the Perizzites, the Rephaites, 21 the Amorites, the Canaanites, the Girgashites, and the Jebusites."
In the ancient Near East, a person's children inherited the property and land of their parents. Abram doubted the fulfillment of God's covenant because he did not have any children to whom to give his land. This showed a lack of faith. (See: inherit and fulfill,covenant and faith)
In the ancient Near East, two people performed a similar sacrifice by dividing animals in half. It was a way to say to the other person, "may this happen to me if I do not fulfill my promise." The event recorded here indicates that God will fulfill his promise and only he is responsible for bringing it about. (See: fulfill and promise)
God made a covenant with Abram. This covenant was not conditioned upon anything that Abram needed to do, but the fulfillment of its promises is conditioned upon the actions of each generation of his descendants. This covenant has not yet been fulfilled in its entirety.
"These things" refers to when the kings fought and Abram rescued Lot.
The idiom "the word of Yahweh came to" is used to introduce a special message from God. Alternate translation: "Yahweh gave a message to Abram in a vision. He said, 'Fear" or "Yahweh spoke this message to Abram in a vision: 'Fear"
God used these two metaphors to tell Abram about his character and his relationship to Abram.
Soldiers use a shield to protect themselves from their enemies. Alternate translation: "I will protect you like shield" or "I am your shield to protect you"
Possible meanings are 1) "I myself will be all that you need" or 2) "I will give you all you need."
the result of a person's actions. This seems to be a metonym for the gracious blessing God would give Abram.
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"Abram continued speaking and said, 'Since you have given me'"
The word "behold" emphasizes the fact that the word of Yahweh came to Abraham again.
The idiom "The word of Yahweh came to" is used to introduce a special message from God. See how you translated this idiom in [Genesis 15:1]
This refers to Eliezer of Damascus.
"the one that you will father" or "your very own son." Abram's own son would become his heir.
"count the stars"
Just as Abram would not be able to count all the stars, he would not be able to count all his descendants because there would be so many.
This means he accepted and trusted what Yahweh said was true.
"Yahweh counted Abram's belief as righteousness" or "Yahweh considered Abram righteous because Abram believed him"
Yahweh was reminding Abraham of what he had already done so that Abraham would know that Yahweh had the power to give Abram what he promised him.
"to receive it" or "so that you will possess it"
Abram was asking for more proof that Yahweh would give him the land.
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"the dead bodies of the animals and birds"
"Abram chased the birds away." He made sure the birds did not eat the dead animals.
This is an idiom. Alternate translation: "Abraham slept deeply"
"an extreme darkness that terrified him"
"surrounded him"
people who are at home in one place but have to live in another place
This can be stated in active form. Alternate translation: "the owners of that land will enslave your descendants and oppress them"
Yahweh continued to speak to Abram while Abram dreamed.
Here "judge" is a metonym for what will happen after God makes the judgment. Alternate translation: "I will punish"
The full meaning of this statement can be made explicit. Alternate translation: "that your descendants will serve"
This is an idiom. Alternate translation: "many possessions" or "great wealth"
This is a polite way of saying "you will die."
The word "fathers" is a synecdoche for all ancestors. Alternate translation: "ancestors" or "ancestral fathers"
"you will be very old when you die and your family buries your body"
Here one generation refers to a lifespan of 100 years. "After four hundred years"
"your descendants will come back here." Abraham's descendants would come to the land where Abram was then living, the land that Yahweh had promised to give to him.
"is not yet complete" or "will get much worse before I punish them"
The word "behold" here alerts us to pay attention to the surprising information that follows.
God did this to show Abram that he was making a covenant with him.
"passed through between the two rows of animal pieces"
In this covenant God promises to bless Abram, and he will continue to bless him as long as Abram follows him.
By saying this, God was giving the land to Abram's descendants. God was doing this then, but the descendants would not go into the land until many years later.
These are the names of groups of people who lived in that land. God would allow Abraham's descendants to conquer these people and take their land.
These are the names of groups of people who lived in that land. God would allow Abraham's descendants to conquer these people and take their land.
These are the names of groups of people who lived in that land. God would allow Abraham's descendants to conquer these people and take their land.
1 Now Sarai, Abram's wife, had not borne any children for him, but she had a female servant, an Egyptian, whose name was Hagar. 2 So Sarai said to Abram, "See now, Yahweh has kept me from having children. Please go to my servant. It may be that I will have children by her." Abram listened to the voice of Sarai. 3 It was after Abram had lived ten years in the land of Canaan that Sarai, Abram's wife, gave Hagar, her Egyptian servant, to her husband as a wife. 4 So he went to Hagar, and she conceived. When she saw that she had conceived, she looked with contempt on her mistress. 5 Then Sarai said to Abram, "This wrong on me is because of you. I gave my servant woman into your embrace, and when she saw that she had conceived, I was despised in her eyes. Let Yahweh judge between me and you." 6 But Abram said to Sarai, "See here, your servant woman is in your power, do to her what you think best." So Sarai dealt harshly with her, and she fled from her.
7 The angel of Yahweh found her by a spring of water in the wilderness, the spring that is on the way to Shur. 8 He said, "Hagar, Sarai's servant, where did you come from and where are you going?" Then she said, "I am fleeing from my mistress Sarai." 9 The angel of Yahweh said to her, "Return to your mistress, and submit yourself to her authority." 10 Then the angel of Yahweh said to her, "I will greatly multiply your descendants, so that they will be too numerous to count." 11 The angel of Yahweh also said to her,
"Behold, you are pregnant
and will bear a son,
and you will call his name Ishmael,
because Yahweh has heard your affliction.
12 He will be a wild donkey of a man.
He will be hostile against every man,
and every man will be hostile to him,
and he will live apart from all his brothers."
13 Then she gave this name to Yahweh who spoke to her, "You are the God who sees me," for she said, "Do I really continue to see, even after he has seen me?" 14 Therefore the well was called Beer Lahai Roi; behold, it is between Kadesh and Bered.
15 Hagar gave birth to Abram's son, and Abram named his son, whom Hagar bore, Ishmael. 16 Abram was eighty-six years old when Hagar bore Ishmael to Abram.
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetry in 16:11-12.
Abram married Hagar while he was also married to Sarai. Even though Abram had his wife's permission, this was an immoral and sinful action. It also showed a lack of faith in God. Sarai quickly became jealous of Hagar.
This word is used in English to introduce a new part of the story and background information about Sarai.
"slave-girl." This type of slave would serve the woman of the household.
The phrase "See now" indicates that what follows is a polite request for the hearer to pay attention. "Please listen carefully: Yahweh" See how you translated similar words in Genesis 12:11.
"from giving birth to children"
This is a polite way of telling him to have sexual relations with her servant. You may need to use another euphemism in your language. Alternate translation: "Please have sexual relations with my servant" or "Please lie with my servant"
"I will build my family through her"
"Abram did what Sarai said"
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This is a polite way of saying that he had sexual relations with Hagar. See how you translated a similar phrase in [Genesis 16:2]
"she despised her mistress" or "she thought that she was more valuable than her mistress"
Here this refers to Sarai. A mistress has authority over her slave. Alternate translation: "her owner" or "Sarai"
"This injustice against me"
"is your responsibility" or "is your fault"
Sarai used the word "embrace" here to refer to him sleeping with her. Alternate translation: "I gave you my servant so that you would sleep with her"
This can be active. Alternate translation: "she hated me" or "she began to hate me" or "she thought she was better than me"
"I want Yahweh to say whether this is my fault or your fault" or "I want Yahweh to decide which one of us is right." The phrase "to judge between" means to decide which person is right in a dispute between them.
"Listen to me" or "Pay attention"
"under your authority"
"Sarai treated Hagar very badly"
"Hagar fled from Sarai"
Possible meanings are 1) Yahweh made himself look like an angel or 2) this was one of Yahweh's angels or 3) this was a special messenger from God (some scholars think it was Jesus). Since the phrase is not well understood, it is best to simply translate it as "the angel of Yahweh" using the normal word that you use for "angel."
The wilderness area she went to was a desert. Alternate translation: "desert"
This was the name of a place south of Canaan and east of Egypt.
Here this refers to Sarai. A mistress has authority over her slave. See how "her mistress" is translated in Genesis 16:4. Alternate translation: "my owner"
"The angel of Yahweh said to Hagar"
Sarai. See how "her mistress" is translated in Genesis 16:4.
See the note about this phrase in Genesis 16:7.
When he said "I," he was referring to Yahweh. When translating what is in the quote, do it as the angel of Yahweh did and use the word "I" when referring to Yahweh.
"I will give you very many descendants"
"so many that no one will be able to count them"
See the note about this phrase in Genesis 16:7.
"Look" or "Listen" or "Pay attention"
"give birth to a son"
"you will name him." The word "you" refers to Hagar.
Translators may add a footnote that says "The name 'Ishmael' means 'God has heard.'"
She has been afflicted by distress and suffering.
This was not an insult. It may mean that Ishmael would be independent and strong like a wild donkey. Alternate translation: "He will be like a wild donkey among men"
"He will be every man's enemy"
"everyone will be his enemy"
This can also mean "he will live in hostility with."
"his relatives" or "the other members of his family"
"Yahweh, because he spoke to her"
Hagar used this rhetorical question to express her amazement that she was still alive even after she met God. People expected that if they met God, they would die. Here seeing represents living. Alternate translation: "I am surprised that I am still alive, ... me."
Translators may add a footnote that says "Beer Lahai Roi means 'the well of the living one who sees me.'"
The word "behold" here draws attention to the fact that the well was in a place that the author and his readers knew. Alternate translation: "in fact, it is between Kadesh and Bered"
Hagar's return to Sarai and Abram is implict. You can make this more explicit. Alternate translation: "So Hagar went back and gave birth"
"named his son by Hagar" or "named his and Hagar's son"
This introduces background information about Abram's age when these things happened. Your language may have a special way to mark background information.
This means "gave birth to Abram's son, Ishmael." The focus is on Abram having a son.
1 When Abram was ninety-nine years old, Yahweh appeared to Abram and said to him, "I am God Almighty. Walk before me, and be blameless. 2 Then I will confirm my covenant between me and you, and will multiply you exceedingly." 3 Abram bowed low with his face to the ground and God talked with him, saying, 4 "As for me, behold, my covenant is with you. You will be the father of a multitude of nations. 5 No longer will your name be Abram, but your name will be Abraham—for I appoint you to be the father of a multitude of nations. 6 I will make you exceedingly fruitful, and I will make nations of you, and kings will descend from you. 7 I will establish my covenant between me and you and your descendants after you, throughout their generations for an everlasting covenant, to be God to you and to your descendants after you. 8 I will give to you, and to your descendants after you, the land where you have been sojourning, all the land of Canaan, for an everlasting possession, and I will be their God."
9 Then God said to Abraham, "As for you, you must keep my covenant, you and your descendants after you throughout their generations. 10 This is my covenant, which you must keep, between me and you and your descendants after you: Every male among you must be circumcised. 11 You must be circumcised in the flesh of your foreskin, and this will be the sign of the covenant between me and you. 12 Every male among you that is eight days old must be circumcised, throughout your people's generations. This includes him who is born into your household and him who is bought with money from any foreigner who is not one of your descendants. 13 He who is born into your household and he who is bought with your money must be circumcised. Thus my covenant will be in your flesh for an everlasting covenant. 14 Any uncircumcised male who is not circumcised in the flesh of his foreskin will be cut off from his people. He has broken my covenant."
15 God said to Abraham, "As for Sarai your wife, do not call her Sarai any more. Instead, her name will be Sarah. 16 I will bless her, and I will give you a son by her. I will bless her, and she will become the mother of nations. Kings of peoples will come from her." 17 Then Abraham bowed low with his face to the ground, and laughed, and said in his heart, "Can a child be born to a man who is a hundred years old? How can Sarah, who is ninety years old, bear a son?" 18 Abraham said to God, "Oh that Ishmael might live before you!" 19 God said, "No, but Sarah your wife will bear you a son, and you must name him Isaac. I will establish my covenant with him as an everlasting covenant with his descendants after him. 20 As for Ishmael, I have heard you. Behold, I have blessed him and will make him fruitful and will multiply him abundantly. He will be the father of twelve princes, and I will make him become a great nation. 21 But my covenant I will establish with Isaac, whom Sarah will bear to you at this time in the next year."
22 When he had finished talking with him, God went up from Abraham. 23 Then Abraham took Ishmael his son, and all those who were born into his household, and all those who were bought with his money, every male among the men of Abraham's household, and circumcised the flesh of their foreskin in that same day, as God had said to him. 24 Abraham was ninety-nine years old when he was circumcised in the flesh of his foreskin. 25 Ishmael his son was thirteen years old when he was circumcised in the flesh of his foreskin. 26 On the very same day Abraham and Ishmael his son were both circumcised. 27 All the men of his household were circumcised with him, including those born into the household and those bought with money from a foreigner.
Abram came to have many descendants. He had so many descendants that many of his immediate descendants became large people groups and nations.
God made a covenant with Abram. This covenant was not conditioned upon anything that Abram needed to do, but the fulfillment of its promises is conditioned upon the actions of each generation of his descendants. It has not yet been fulfilled in its entirety. It is important to note in this chapter that Isaac is the son who receives the promises associated with the covenant and not Ishmael. (See: covenant and fulfill and promise)
Circumcision was an unusual practice in the ancient Near East. It served to separate the Hebrew people from the rest of the world. This chapter records the beginning of this practice among Abram and his descendants. (See: circumcise)
In this chapter, God changed Abram's name to "Abraham." In Scripture, a change in name always occurs at a highly significant point in a person's life. The beginning of the practice of circumcision was a significant event in the history of the Hebrew people.
This phrase is used here to mark the beginning of a new part of the story. If your language has a way for doing this, you could consider using it here.
"the all-powerful God" or "the God who has all power"
Walking is a metaphor for living, and "before me" or "in my presence" here is a metaphor for obedience. Alternate translation: "Live the way I want you to" or "Obey me"
"If you do this, then I will confirm"
"I will give my covenant" or "I will make my covenant"
In this covenant God promises to bless Abram, but he also requires Abram to obey him.
Here "multiply you" is an idiom that means he will give him more descendants. Alternate translation: "greatly increase the number of your descendants" or "give you very many descendants"
"Abram threw himself face down on the ground" or "Abraham immediately lay down with his face to the ground." He did this to show that he respected God and would obey him.
God used this phrase to introduce what he would do for Abram as part of his covenant with Abram.
The word "behold" here says that what comes next is certain: "my covenant is certainly with you."
"the father of a great number of nations" or "the one after whom many nations name themselves"
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"I will cause you to have very many descendants"
"I will cause your descendants to become nations"
"among your descendants there will be kings" or "some of your descendants will be kings"
God continues speaking to Abraham.
"for each generation"
"as a covenant that will last forever"
"to be your God and your descendants' God" or "covenant"
"Canaan, as an everlasting possession" or "Canaan, to possess forever"
God uses this phrase to introduce what Abram would have to do as part of God's covenant with him.
"observe my covenant" or "honor my covenant" or "obey my covenant"
"This is a requirement of my covenant" or "This is part of my covenant." This sentence introduces the part of the covenant that Abram must do.
This can be stated in an active form. Alternate translation: "You must circumcise every male among you"
This refers to human males.
Some communities may prefer a less descriptive expression such as "You must be circumcised." If your translation of "be circumcised" already includes the word for "foreskin", you do not need to repeat it. This can be made active. Alternate translation: "You must circumcise every male among you"
"the sign that shows that the covenant exists"
Possible meanings are 1) "the sign" or 2) "a sign." The first means that there was one sign, and the second means that there may have been more than one sign. Here the word "sign" means a reminder of something that God had promised.
God continues speaking to Abraham.
"Every human male"
"in every generation"
This refers to slaves. This can be stated in active form. Alternate translation: "any male that you buy"
This can be stated in active form. Alternate translation: "you will mark my covenant in your flesh"
"as a permanent covenant." Because it was marked in flesh, no one could easily erase it.
This can be stated in active form, and you may leave out words that will give wrong meaning in your language. Alternate translation: "male whom you have not circumcised"
Possible meanings are 1) "I will cut off any uncircumcised male ... foreskin from his people" or 2) "I want you to cut off any uncircumcised male ... foreskin from his people."
Possible meanings are 1) "killed" or 2) "sent away from the community."
"He has not obeyed the rules of my covenant." This is the reason that he would be cut off from his people.
The words "As for" introduce the next person God talks about.
"I will make her bear a son for you"
"she will be the ancestor of many nations" or "her descendants will become nations"
"Kings of peoples will descend from her" or "Some of her descendants will be kings of peoples"
"thought to himself" or "said to himself silently"
Abraham used this rhetorical question because he did not believe that this could happen. Alternate translation: "Surely a man who is a hundred years old cannot father a child!"
Again Abraham used a rhetorical question because he did not believe this could happen. The phrase "who is ninety years old" tells why Abraham did not believe that Sarah could bear a son. Alternate translation: "Sarah is ninety years old. Could she bear a son?" or "Sarah is ninety years old. Surely she could not bear a son!"
"Please let Ishmael inherit the covenant that you have made with me" or "Perhaps Ishmael could receive your covenant blessing." Abraham suggested something that he believed really could happen.
God said this to correct Abraham's belief that Sarah could not have a son.
The word "you" refers to Abraham.
The words "As for" show that God is switching from talking about the baby that would be born to talking about Ishmael.
"Look" or "Listen" or "Pay attention to what I am about to tell you"
This is an idiom that means "will cause him to have many children."
"I will cause him to have many descendants"
"chiefs" or "rulers." Ishmael's twelve sons are different from the twelve sons of Jacob who were the fathers of the twelve tribes of Israel.
God returns to talking about his covenant with Abraham and emphasizes that he would fulfill his promise with Isaac, not with Ishmael.
"When God had finished talking with Abraham"
"God left Abraham"
"every human male in Abraham's household" or "every male person in Abraham's household." It refers to human males of all ages: babies, boys, and men.
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"This includes those who were born in his household and those he had bought from foreigners"
This refers to servants or slaves.
This can be stated in active form. Alternate translation: "those whom he had bought"
1 Yahweh appeared to Abraham by the oaks of Mamre, as he sat in the tent doorway in the heat of the day. 2 He looked up and, behold, he saw three men standing across from him. When he saw them, he ran to meet them from the tent door and bowed low to the ground. 3 He said, "My Lord, if I have found favor in your sight, please do not pass by your servant." 4 Let a little water be brought, wash your feet, and rest yourselves under the tree. 5 Let me bring a little food, so that you may refresh yourselves. Afterwards you can go your way, since you have come to your servant." They replied, "Do as you have said." 6 Then Abraham quickly went into the tent to Sarah, and said, "Hurry, get three seahs of fine flour, knead it, and make bread." 7 Then Abraham ran to the herd, and took a calf that was tender and good, and gave it to the servant, and he hurried to prepare it. 8 He took curds and milk, and the calf that had been prepared, and placed the food before them, and he stood by them under the tree while they ate.
9 They said to him, "Where is Sarah your wife?" He replied, "There, in the tent." 10 He said, "I will certainly return to you in the springtime, and see, Sarah your wife will have a son." Sarah was listening in the tent doorway, which was behind him. 11 Now Abraham and Sarah were old, very advanced in age, and Sarah had passed the age when women could bear children. 12 So Sarah laughed to herself, saying to herself, "After I am worn out and my master is old, will I now have this pleasure?" 13 Yahweh said to Abraham, "Why did Sarah laugh and say, 'Will I really bear a child, when I am old'? 14 Is anything too hard for Yahweh? At the time appointed by me, in the spring, I will return to you. About this time next year Sarah will have a son." 15 Then Sarah denied it and said, "I did not laugh," for she was afraid. He replied, "No, you did laugh."
16 Then the men arose to leave and looked down toward Sodom. Abraham went with them to see them on their way. 17 But Yahweh said, "Should I hide from Abraham what I am about to do, 18 since Abraham will indeed become a great and mighty nation, and all the nations of the earth will be blessed in him? 19 For I have chosen him so that he may instruct his children and his household after him to keep the way of Yahweh, to do righteousness and justice, so that Yahweh may bring upon Abraham what he has said to him." 20 Then Yahweh said, "Because the outcry against Sodom and Gomorrah is so great, and because their sin is so serious, 21 I will now go down there and see the outcry against her that has come to me, whether they have really done it. If not, I will know."
22 So the men turned from there, and went toward Sodom, but Abraham remained standing before Yahweh. 23 Then Abraham approached and said, "Will you sweep away the righteous with the wicked? 24 Perhaps there are fifty righteous within the city. Will you sweep it away and not spare the place for the sake of the fifty righteous that are there? 25 Far be it from you to do such a thing, killing the righteous with the wicked, so that the righteous should be treated the same as the wicked. Far be it from you! Will not the Judge of all the earth do what is just?" 26 Yahweh said, "If I find in Sodom fifty righteous within the city, then I will spare the whole place for their sake." 27 Abraham answered and said, "See now, I have undertaken to speak to my Lord, even though I am only dust and ashes! 28 What if there are five less than fifty righteous? Will you destroy the whole city for lack of five?" Then he said, "I will not destroy it, if I find there forty-five." 29 He spoke to him yet again, and said, "What if there are forty found there?" He replied, "I will not do it for the forty's sake." 30 He said, "Please do not be angry, Lord, so I may speak. Perhaps thirty will be found there." He replied, "I will not do it, if I find thirty there." 31 He said, "See now, I have undertaken to speak to my Lord! Perhaps twenty will be found there." He replied, "I will not destroy it for the twenty's sake." 32 He said, "Please do not be angry, Lord, and I will speak this one last time. Perhaps ten will be found there." Then he said, "I will not destroy it for the ten's sake." 33 Yahweh went on his way as soon as he had finished talking with Abraham, and Abraham returned home.
The three men who visited Abraham were probably angels. This is evident from Abraham's reaction to them. Also, it appears Abraham knew that he was speaking directly to Yahweh through these men.
When Sarah heard the news that she was going to have a baby, she laughed in disbelief because she was considered too old to have a baby. She also asked a rhetorical question in order to further show her disbelief. This would have been considered an insult to God.
In his exchange with God, Abraham did not show any sign of unbelief. Instead, he is asking God for mercy because he trusted in the character of God. He does not question God's power to accomplish things as Sarah had done. (See: trust)
It should be apparent that Sarah was physically no longer able to have children because of her age. There is a natural period in a woman's life when she stops being able to have children. The text assumes the reader understands that Sarah has already experienced this event. In English, this is called "menopause."
This was the name of the man who owned the oak trees.
"at the opening of the tent" or "at the entrance of the tent"
"hottest time of day"
"He looked up and saw, and behold, three men were standing"
"he was surprised because he saw"
"nearby" or "there." They were near him, but far enough away for him to run to them.
This means to bend over to humbly express respect and honor toward someone.
This is a title of respect. Possible meanings are 1) Abraham knew that one of these men was God or 2) Abraham knew that these men came on behalf of God.
Here "found favor" is an idiom that means be approved of or that the Lord is pleased with him, and "your sight" is a metaphor representing the Lord's evaluation. Alternate translation: "if you have evaluated me and approve" or "if you are pleased with me"
Abraham is speaking to one of the men.
"please do not keep on going past"
"me." Abraham refers to himself this way in order to show respect to his guest.
This can be stated in active form. Alternate translation: "Let me bring you some water" or "My servant will bring you some water"
"some water." Saying "little" was a polite way of showing generosity. Abraham would give them more than enough water.
This custom helped tired travelers to refresh themselves after walking long distances.
"some food." Saying "little" was a polite way of showing generosity. Abraham would give them more than enough food.
Abraham speaks to all three of the men, so "you" and "your" are plural.
about 22 liters
This bread was probably cooked quickly on a hot stone. It may have been flat or round like small loaves or rolls.
"the servant hurried"
"to cut it up and roast it"
This refers to the solid part of fermented milk. It may have been yogurt or cheese.
"the roasted calf"
"before the three visitors"
"Then they said to Abraham"
The word "He" refers to the man whom Abraham called "Lord" in Genesis 18:3.
"when this same season comes next year" or "about this time next year"
The word "see" here alerts us to pay attention to the surprising information that follows.
"at the opening of the tent" or "at the entrance of the tent"
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You may want to make explicit that Sarah is speaking of the pleasure of having a baby. Sarah used this rhetorical question because she did not believe that she could have a child. Alternate translation: "I am worn out and my master is old, so I cannot believe that I will experience the joy of having a child.""
"I am too old to conceive a child"
This means "since my husband is also old."
This is a title of respect that Sarah gave to her husband Abraham.
God used this rhetorical question to show that he knew what Sarah was thinking and that he was not pleased with it. He repeats Sarah's rhetorical question
"Is there anything that Yahweh cannot do?" Yahweh speaks of himself as if he were speaking of someone else to remind Abraham that he, Yahweh, is great and can do anything. Alternate translation: "There is nothing that I, Yahweh, cannot do!"
"At the time I have appointed, which is in the spring"
"The Sarah denied it by saying"
"Yahweh replied"
"Yes, you did laugh." This means "No, that is not true; you did in fact laugh."
"to send them on their way" or "to say 'Farewell' to them." It was polite to go some distance with guests as they were leaving.
God used this rhetorical question to say that he was going to talk to Abraham about something very important and that it was best for him to do so. Alternate translation: "I should not and will not hide from Abraham what I am about to do" or "I should and will tell Abraham what I am about to do"
The rhetorical question that begins with the words "Should I hide" in verse 17 ends here.
The rhetorical question that begins with the words "Should I hide" in verse 17 ends here. God uses this rhetorical question to say that he was going to talk to Abraham about something very important and that it was best for him to do so. "I should not and will not hide ... since Abraham in him." or "I should and will tell ... since Abraham in him"
"This is because ... him"
This can be stated in active form. Alternate translation: "I will bless all the nations of the earth through Abraham"
"will be blessed because of Abraham" or "will be blessed because I have blessed Abraham." For translating "in him" see how you translated "through you" in Genesis 12:3.
"that he will direct" or "so that he will command"
Yahweh is speaking about himself as if he were another person. Alternate translation: "to obey what I, Yahweh, require ... I, Yahweh, may bring ... I have said"
"to obey the commands of Yahweh"
"by doing righteousness and justice." This tells how to keep the way of Yahweh.
"so that Yahweh may bless Abraham just as he said he would." This refers to the covenant promise to bless Abraham and make him a great nation.
This can be reworded so that the abstract noun "outcry" is expressed as the verb "accuse." Alternate translation: "so many people have been accusing the people of Sodom and Gomorrah of doing evil things"
"they have sinned so much"
"I will now go down to Sodom and Gomorrah"
"go down there to find out" or "go down there to decide"
Yahweh speaks as if he knew about this matter because he had heard the cries and accusations coming from the people who had suffered. This can be reworded so that the abstract noun "outcry" is expressed as the verb "accuse." Alternate translation: "as wicked as those who are accusing them say that they are"
"If they are not as wicked as the outcry suggests"
"went out from Abraham's camp"
"Abraham and Yahweh remained together"
"approached Yahweh and said" or "stepped closer to Yahweh and said"
Abraham speaks of destroying people as if it were sweeping dirt with a broom. Alternate translation: "destroy"
"the righteous people with the wicked people"
Abraham continues talking to Yahweh.
"Suppose there are"
Abraham was hoping that Yahweh would say, "I will not sweep it away." Alternate translation: "I think you would not sweep it away. Instead, you would spare the place for the sake of the fifty righteous that are there"
"destroy it." Abraham speaks of destroying people as if it were sweeping dirt with a broom. Alternate translation: "destroy the people who live there"
Abraham was hoping that God would say "I will spare the place for the sake of the fifty righteous people there."
"let the people live"
"because of"
Here "Far be it from you" is an idiom that means the person should never do something like that. Alternate translation: "I would never want you to do something like that" or "You should not want to do something like that"
"such a thing as killing" or "such a thing, that is, killing"
This can be stated in active from. Alternate translation: "you should treat the righteous the same way you treat the wicked"
Abraham used this rhetorical question to say what he expected God to do. Alternate translation: "The Judge of all the earth will certainly do what is just!" or "Since you are the Judge of all the earth, you will surely do what is right!"
God is often referred to as a judge because he is the one perfect judge who makes the final decisions about what is right or wrong.
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The phrase "See now" indicates that what follows is a polite request for the hearer to pay attention. "Please listen carefully: I" See how you translated this phrase in Genesis 12:11.
"Pardon me for being so bold as to speak to you" or "Excuse me for daring to speak"
Abraham shows his respect to Yahweh by speaking to Yahweh as if he were speaking to someone else. Alternate translation: "to you, my Lord"
This metaphor describes Abraham as a human being, who will die and whose body will turn into to dust and ashes. Alternate translation: "only a mortal man" or "as unimportant as dust and ashes"
"only forty-five righteous people"
"if there are five fewer righteous people"
"I will not destroy Sodom"
"Abraham spoke to Yahweh"
This can be translated in active form. You may have to fill in the ellipsis, "righteous people." Alternate translation: "if you find forty righteous people there"
"for the sake of the forty" or "if I find forty there." You may have to fill in the ellipsis, "righteous people." Alternate translation: "for the sake of the forty righteous people" or "if I find forty righteous people there"
"Yahweh answered"
"I will not destroy the cities if I find forty righteous people there"
This can be translated in active form. You may have to fill in the ellipsis, "righteous people." Alternate translation: "you will find thirty righteous people there"
The phrase "See now" indicates that what follows is a polite request for the hearer to pay attention. "Please listen carefully: I" See how you translated similar words in Genesis 12:11.
"Pardon me for being so bold as to speak to you" or "Excuse me for daring to speak." See how this is translated in Genesis 18:27.
This can be translated in active form. You may have to fill in the ellipsis, "righteous people." Alternate translation: "you will find twenty righteous people there"
"for the sake of the twenty" or "if I find twenty there." You may have to fill in the ellipsis, "righteous people." Alternate translation: "for the sake of the twenty righteous people" or "if I find twenty righteous people there"
"Perhaps you will find ten righteous people there"
"Perhaps ten righteous people" or "ten good people"
"And Yahweh answered"
"if I find ten righteous people there"
Here "went on his way" is an idiom that means he left, or he continued his journey. Yahweh appeared to Abraham in human form as a traveler. Alternate translation: "Yahweh departed" or "Yahweh continued on his journey"
1 The two angels came to Sodom in the evening, while Lot was sitting at the gate of Sodom. Lot saw them, arose to meet them, and bowed down with his face to the ground. 2 He said, "See now, my masters, please turn aside into your servant's house, stay for the night, and wash your feet. Then you can rise up early and go on your way." They replied, "No, we will spend the night in the town square." 3 But he urged them strongly, so they went with him, and entered into his house. He prepared a meal and baked unleavened bread, and they ate. 4 But before they lay down, the men of the city, the men of Sodom, surrounded the house, both young and old, all the men from every part of the city. 5 They called to Lot, and said to him, "Where are the men that came in to you tonight? Bring them out to us, that we may know them." 6 So Lot went out the door to them and shut the door after himself. 7 He said, "I beg you, my brothers, do not act so wickedly. 8 See now, I have two daughters who have not known any man. Please let me bring them out to you, and you do to them whatever is good in your eyes. Only do nothing to these men, because they have come under the shadow of my roof." 9 They said, "Stand back!" They also said, "This one came here to live as a foreigner, and now he has become our judge! Now we will deal worse with you than with them." They pressed hard against the man, against Lot, and came near to break down the door. 10 But the men reached out their hands and brought Lot into the house with them and shut the door. 11 Then Lot's visitors struck with blindness the men who were outside the door of the house, both small and great, so that they became exhausted when they were trying to find the door.
12 Then the men said to Lot, "Do you have anyone else here? Any sons-in-law, your sons and your daughters, and whoever you have in the city, get them out of here. 13 For we are about to destroy this place, because the accusations against it before Yahweh have become so loud that he has sent us to destroy it." 14 Lot went out and spoke to his sons-in-law, the men who had promised to marry his daughters, and said, "Quick, get out of this place, for Yahweh is about to destroy the city." But to his sons-in-law he seemed to be joking. 15 When dawn came, the angels urged Lot, saying, "Get going, take your wife and your two daughters that are here, so you are not swept away in the punishment of the city." 16 But he lingered. So the men grabbed his hand, and the hand of his wife, and the hands of his two daughters, because Yahweh was merciful to him. They brought them out, and set them outside the city. 17 When they had brought them out, one of the men said, "Run for your lives! Do not look back, or stay anywhere on the plain. Escape to the mountains so you are not swept away." 18 Lot said to them, "No, please, my masters! 19 See now, your servant has found favor in your eyes, and you have shown me great kindness in saving my life, but I cannot escape to the mountains, because the disaster will overtake me, and I will die. 20 See now, the city over there is a little one. Please, let me escape there—Is it not a little one?—and my life will be saved." 21 He said to him, "Alright, I am granting this request also, that I will not destroy the city which you have mentioned. 22 Hurry! Escape there, for I cannot do anything until you arrive there." Therefore the city was named Zoar.
23 The sun had risen upon the earth when Lot reached Zoar. 24 Then Yahweh rained down upon Sodom and Gomorrah sulfur and fire from Yahweh out of the sky. 25 He destroyed those cities, and all the plain, and all the inhabitants of the cities, and the plants that grew on the ground. 26 But Lot's wife, who was behind him, looked back, and she became a pillar of salt.
27 Abraham got up early in the morning and went to the place where he had stood before Yahweh. 28 He looked down toward Sodom and Gomorrah and toward all the land of the plain. He looked and behold, smoke was rising from the land like the smoke of a furnace.
29 So when God destroyed the cities of the plain, God called Abraham to mind. He sent Lot out of the midst of the destruction when he destroyed the cities in which Lot had lived.
30 But Lot went up from Zoar to live in the mountains with his two daughters, because he was afraid to live in Zoar. So he lived in a cave, he and his two daughters. 31 The firstborn said to the younger, "Our father is old, and there is no man anywhere to lie with us according to the way of all the world. 32 Come, let us make our father drink wine, and we will lie with him, so that we may keep our family line alive through our father." 33 So they made their father drink wine that night. Then the firstborn went in and lay with her father; he did not know when she lay down, nor when she got up. 34 The next day the firstborn said to the younger, "Listen, here I lay last night with my father. Let us make him drink wine tonight also, and you should go and lie with him, so that we may keep our family line alive through our father." 35 So they made their father drink wine that night also, and the younger went and lay with him. He did not know when she lay down or when she got up. 36 So both the daughters of Lot conceived by their father. 37 The firstborn gave birth to a son, and named him Moab. He became the ancestor of the Moabites of today. 38 As for the younger daughter, she also gave birth to a son, and named him Ben-Ammi. He became the ancestor of the people of Ammon of today.
The men of Sodom desired to forcibly have sexual relations with the angels who came to the city appearing as men. Such action is known as "rape." Their desire was viewed as especially evil because Lot was obligated to protect his guests at all costs, even that of sacrificing his own children for his guests. (See: evil)
Hospitality, or being kind to a visitor, was very important in the Ancient Near East. Lot showed his guests loyalty by doing his utmost to protect them from the people of Sodom.
It is probable that Abraham's faith and actions in chapter 18 are intended to contrast with the actions of the worldly Sodomites. (See: faith)
The two men who have gone to Sodom (Genesis 18:22) are really angels.
"the entrance to the city of Sodom." The city had a wall around it, and people had to go through a gate to get into it. This was a very important place in a city. Important people often spent time there.
He put his knees on the ground then touched his forehead and nose to the ground.
The phrase "See now" indicates that what follows is a polite request for the hearer to pay attention. "Please listen carefully: my masters" See how you translated this phrase in Genesis 12:11.
This was a term of respect Lot used for the angels.
"Please come and stay in your servant's house"
Lot refers to himself as their servant in order to show them respect.
People liked to wash their feet after traveling.
"wake up early"
When the two angels said this, they were referring only to themselves, not to Lot. The two of them planned to spend the night in the square. Some languages would use the exclusive form of "we" here.
This is a public, outdoor place in the town.
"they turned and went with him"
"before the people in Lot's house lay down to go to sleep"
"the men of the city, that is, the men of Sodom" or just "the men of the city of Sodom"
"Lot's house"
"from the youngest to the oldest." This means "men of all ages" and refers to the men of Sodom who were surrounding Lot's house.
"that went into your house"
The phrase "know them" is a polite way of saying "have sexual relations with them." The men probably were not trying to be polite.
"behind him" or "after he went through"
"I plead with you, my brothers"
Lot spoke in a friendly way to the men of the city hoping that they would listen to him. Alternate translation: "my friends"
"do not do something so wicked" or "do not do such a wicked thing"
The phrase "See now" indicates that what follows is a polite request for the hearer to pay attention. "Please listen carefully: I" See how you translated this phrase in Genesis 12:11.
This is a polite way of saying that the daughters had not had sexual relations with any man. You may need to use another euphemism in your language. See how you translated similar words in [Genesis 4:1]
"whatever you desire" or "whatever you think is right"
The two men were guests in Lot's home, so he needed to protect them. The word "roof" is a synecdoche for the whole house and a metaphor for Lot protecting them. Alternate translation: "into my house, and God expects me to protect them"
"Step aside!" or "Get out of our way!"
"This one came here as an outsider" or "This foreigner came to live here"
"Lot." The men are speaking to each other. If this would be unclear in your language, you may have the men speak to Lot here, as in UDB.
The speaker would not expect a foreigner to judge the people of that land. Alternate translation: "but even though he has no good reason to"
Here "has become our judge" is an idiom that means Lot is acting as if he can tell the men what actions are right or wrong. Alternate translation: "he acts as if he has the authority to tell us what is right and what is wrong"
"Because you are telling us that what we are doing is wrong, we"
The men are angry that Lot said, "Do not act so wickedly" (Genesis 19:7), so they are threatening to act more wickedly than Lot had feared at first. Alternate translation: "we will act more wickedly with you than we will with them"
Possible meanings are 1) "They kept coming closer to the man, to Lot, until they were close enough to break down the door" or 2) they physically pushed Lot up against the wall or door of the house and were about to break the door down.
This is two ways of referring to Lot.
"But Lot's two guests" or "But the two angels"
Your language may need to add that the men opened the door first. Alternate translation: 'the men opened the door far enough so they could reach out their hands and pull ... them, and then they shut"
The phrase "struck with blindness" is a metaphor; the visitors did not physically hit the men. Alternate translation: "Lot's visitors blinded the men" or "they took away their sight"
Possible meanings are 1) this refers to age. Alternate translation: "both the young men and the old men" or 2) this refers to status. Alternate translation: "both the unimportant men and the important men"
This merism emphasizes that the visitors blinded all the men. Alternate translation: "men of all ages" or "men of every status"
"Then the two men said" or "Then the angels said"
"Are there any other members of your family in the city?" or "Do you have any other family members in this place?"
"any other members of your family living in this city"
The word "we" here is exclusive. Only the two angels would destroy the city; Lot would not destroy it. If your language has an exclusive form of "we," use it here.
This can be reworded so that the abstract noun "accusations" is expressed as a verb. See how similar words are translated in [Genesis 18:20]
"So Lot left the house"
The phrase "the men who had promised to marry his daughters" explains what "sons-in-law" means here. Alternate translation: "the men who were going to marry his daughters" or "his daughters' fiancés"
"Just before the sun came up"
"Go now"
This can be stated in active form. Alternate translation: "so Yahweh does not also destroy you when he punishes the people of this city"
God destroying the people of the city is spoken of as if a person were sweeping away dust.
Here "city" stands for the people.
"But Lot hesitated" or "But Lot did not start to leave"
"So the two men grabbed" or "So the angels grabbed"
"had compassion on Lot." Yahweh is described as being "merciful" because he was sparing the lives of Lot and his family instead of destroying them when he destroyed the people of Sodom for the wrong they had done.
"When the two men had brought Lot's family out"
This is a way of telling them to run so that they do not die. Alternate translation: "Run away and save your lives!"
The phrase "at the city" is understood. Alternate translation: "Do not look back at the city" or "Do not look back at Sodom"
This means the plain of the Jordan River. This refers to the general region of the Jordan River.
It is understood that they would swept away with the people of the city. This can be stated in active form. Alternate translation: "or else God will destroy you along with the people of the city"
God destroying the people of the city is spoken of as if a person were sweeping away dust.
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The phrase "See now" indicates that what follows is a polite request for the hearer to pay attention. "Please listen carefully: your servant" See how you translated this phrase in Genesis 12:11.
The phrase "found favor" is an idiom which means to be approved of by someone. Here "eyes" are a metonym for sight, and sight is a metaphor representing his evaluation. Alternate translation: "you have been pleased with me"
Lot was showing respect by referring to himself as "your servant." Alternate translation: "I, your servant, have"
The abstract noun "kindness" can be stated as "kind." Alternate translation: "you have been very kind to me by saving my life"
Being unable to get far enough away from Sodom when God destroys the city is spoken of as if "disaster" is a person that will chase and catch up with Lot. Alternate translation: "My family and I will certainly die when God destroys the people of Sodom, because the mountains are too far away for us to get there safely"
It is implied that Lot's family would die along with him. Alternate translation: "our lives ... we cannot escape ... overtake us, and we will die"
The phrase "See now" indicates that what follows is a polite request for the hearer to pay attention. "Please listen carefully: the city" See how you translated this phrase in Genesis 12:11.
Lot used this rhetorical question to get the angels to notice that the city really is a small one. Alternate translation: "let me escape there. You can see how small it is. If you let us go there we will live"
Lot's full request can be made explicit. Alternate translation: "instead of destroying that city, let me escape there"
It is implied that the lives of Lot's family will be saved along with his. This can also be stated in active form. Alternate translation: "so that we will live" or "so that we will survive"
"I will do what you have asked"
This can be made more explicit. Alternate translation: "cannot destroy the other cities"
Translators may add a footnote that says "The name Zoar sounds like the Hebrew word that means 'little.' Lot called this town 'little' in Genesis 19:20."
"The sun had risen over the earth." The phrase "upon the earth" can be left implicit as it is in the UDB where it is not translated.
It is implied that Lot's family is with him. Alternate translation: "when Lot and his family arrived at Zoar"
The phrase "from Yahweh" stands for God's power to cause the sulfur and fire to fall on the city. Alternate translation: "Yahweh caused sulfur and fire to fall from the sky onto Sodom and Gomorrah"
These two words are used together to describe one object. Alternate translation: "burning sulfur" or "fiery rain"
This refers primarily to Sodom and Gomorrah, but also to three other towns.
"the people who lived in the cities"
"she became like a statue of salt" or "her body became like a tall stone of salt." Because she disobeyed the angel who told them not to look back at the city, God caused her to become something like a statue made out of rock salt.
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The word "behold" draws attention to the surprising information that follows.
This shows that it was a very large amount of smoke. Alternate translation: "like the smoke from a very large fire"
Verse 29 is a summary of this chapter.
This tells why God rescued Lot. To "call to mind" is a way of saying "remember." This does not imply that God forgot about Abraham. It means he considered Abraham and had mercy on him. Alternate translation: "God thought about Abraham and had mercy on him"
"away from the destruction" or "away from danger"
The phrase "went up from" is used because Lot went to a higher elevation in the mountains.
Here "firstborn" and "younger" are nominal adjectives that refer to Lot's two daughters according to their birth order. Alternate translation: "Lot's first daughter ... Lot's last daughter" or "The older daughter ... the younger daughter"
These words are a euphemism for sexual relations.
Here "the world" stands for the people. Alternate translation: "as people everywhere do"
It can be made explicit that their goal was to get him drunk. Alternate translation: "drink wine until he gets drunk" or "get drunk with wine"
To "lie with" someone is a euphemism for having sexual relations with that person. Alternate translation: "we will have sexual relations with him"
This speaks about giving Lot descendants as if his family were a line that they are making longer. Alternate translation: "so that we can bear children who will be our father's descendants"
This is probably a euphemism for sexual activity. Alternate translation:"had sexual relations with her father"
Possible meanings are 1) these words are literal, a complement to "when she got up," or 2) they are a euphemism for sexual relations. Alternate translation: "when she had sexual relations with him"
The phrase "lay with" is a euphemism meaning that she had sexual relations with her father. Alternate translation: "I had sexual relations with my father ... have sexual relations with him"
See how you translated these phrases in Genesis 19:32.
It can be made explicit that their goal was to get him drunk. Alternate translation: "drink wine until he gets drunk" or "get drunk with wine"
This speaks about giving Lot descendants as if his family were a line that they are making longer. Alternate translation: "so that we can bear children who will be our father's descendants"
See how you translated similar phrases in Genesis 19:33.
This is probably a euphemism for sexual activity. Alternate translation:"had sexual relations with him"
Possible meanings are 1) these words are literal, a complement to "when she got up," or 2) they are a euphemism for sexual relations. See how these words are translated in Genesis 19:33. Alternate translation: "when she had sexual relations with him"
"became pregnant by their father" or "conceived children with their father"
"He is"
"the Moab people who are now living"
The word "today" refers to the time when the author of Genesis was living. The author was born and wrote this many years after Lot's family lived and died.
This is a male name.
"the descendants of Ammon" or "the Ammon people"
1 Abraham journeyed from there toward the land of the Negev, and lived between Kadesh and Shur. He was a foreigner living in Gerar. 2 Abraham said concerning Sarah his wife, "She is my sister." So Abimelek king of Gerar sent for Sarah and took her. 3 But God came to Abimelek in a dream in the night, and said to him, "Behold, you are a dead man because of the woman whom you have taken, for she is a man's wife." 4 Now Abimelek had not come near her and he said, "Lord, would you kill even a righteous nation? 5 Did he not himself say to me, 'She is my sister?' Even she herself said, 'He is my brother.' I have done this in the integrity of my heart and the innocence of my hands." 6 Then God said to him in the dream, "Yes, I also know that in the integrity of your heart you did this, and I also kept you from sinning against me. Therefore I did not allow you to touch her. 7 Therefore, return the man's wife, for he is a prophet. He will pray for you, and you will live. But if you do not restore her, know that you and all who are yours will surely die."
8 Abimelek rose early in the morning and called all of his servants to himself. He told all these things to them, and the men were very afraid. 9 Then Abimelek called for Abraham and said to him, "What have you done to us? How have I sinned against you, that you have brought on me and on my kingdom a great sin? You have done to me deeds that ought not to be done." 10 Abimelek said to Abraham, "What prompted you to do this thing?" 11 Abraham said, "Because I thought, 'Surely there is no fear of God in this place, and they will kill me because of my wife.' 12 Besides, she is indeed my sister, the daughter of my father, but not the daughter of my mother; and she became my wife. 13 When God caused me to leave my father's house and travel from place to place, I said to her, 'You must show me this faithfulness as my wife: At every place where we go, say about me, "He is my brother."'" 14 Then Abimelek took sheep and cattle, and male slaves and female slaves, and gave them to Abraham. Then he returned Sarah, Abraham's wife, to him. 15 Abimelek said, "Look, my land is before you. Settle wherever it pleases you." 16 To Sarah he said, "Look, I have given your brother a thousand pieces of silver. It is to cover any offense against you in the eyes of all who are with you, and before everyone, you are completely made right." 17 Then Abraham prayed to God, and God healed Abimelek, his wife, and his female slaves so that they were able to have children. 18 For Yahweh had closed all the wombs of the household of Abimelek because of Sarah, Abraham's wife.
Abraham was afraid the people of Gerar would see him as a foreigner and upon seeing his beautiful wife, they would try to kill him. This would free Sarah to marry someone else. Apparently, it would have been easy for them to kill a foreigner without punishment. If she was Abraham's sister, they would have shown favor to him. (See: and favor)
Abraham believed that the people of Gerar did not fear Yahweh, but when confronted by Yahweh, the king showed that he feared Yahweh. Instead, it was Abraham who did not show any fear of Yahweh when he sinned. This is irony. (See: fear and sin)
This is a desert region on the eastern border of Egypt.
"made his men go get Sarah and bring her to him"
"God appeared to Abimelek"
"pay attention, because what I am about to say is both true and important: "
This is a strong way of saying the king will die. Alternate translation: "you will certainly die soon" or "I will kill you"
"a married woman"
This word is used here to mark a change from the story to information about Abimelech.
This is a polite way of saying he did not have sex with her. Alternate translation: "Abimelek had not had sexual relations with Sarah"
Here "nation" stands for the people. Abimelech is worried that God will punish not only him, but his people also. Alternate translation: "even a people who are innocent"
This has quotations within a quotation. They can be stated as indirect quotations. Alternate translation: "Did he himself not tell me that she is his sister? Even she herself told me that he is her brother."
Abimelech used this rhetorical question to remind God of something God already knew. This can be translated as a statement. Alternate translation: "Abraham himself told me, 'She is my sister.'" or "Abraham said that she is his sister."
The words "he himself" and "she herself" are used for emphasis to bring attention to Abraham and Sarah and to blame them for what happened.
Here "heart" stands for his thoughts or intentions. Also "hands" stands for his actions. Alternate translation: "I have done this with good intentions and actions" or "I have done this with no evil thoughts or actions"
"God said to Abimelech"
Here "heart" stands for his thoughts or intentions. Alternate translation: "you did this with good intentions" or "you did this without evil intentions"
This is a euphemism for having sex with Sarah. Alternate translation: "to sleep with her"
"Abraham's wife"
"I will let you live"
"all of your people"
"He told them everything that God had told him"
Abimelech used this rhetorical question to accuse Abraham. Alternate translation: "You have done something bad to us!" or "Look what you have done to us!"
The word "us" here is exclusive and does not include Abraham and Sarah. If your language uses an exclusive form of "we" or "us," use it here.
Abimelech used this rhetorical question to remind Abraham that he had not sinned against Abraham. Alternate translation: "I have done nothing against you to cause you to bring ... sin."
To cause someone to be guilty of sinning is spoken of as if "sin" was a thing that could be placed on a person. Alternate translation: "that you should make me and my kingdom guilty of such a terrible sin"
Here "kingdom" stands for the people. Alternate translation: "on the people of my kingdom"
"You should not have done this to me"
"What caused you to do this?" or "Why did you do this?" What Abraham did can be stated explicitly. Alternate translation: "Why did you tell me that Sarah is your sister?"
This is a quotation within a quotation. It can be stated as an indirect quotation. Alternate translation: "Because I thought that since no one here fears God, someone may kill me so they can take my wife."
Here "place" refers to the people. Alternate translation: "no one here in Gerar fears God"
This means to deeply respect God and show that respect by obeying him.
"Also, it is true that Sarah is my sister" or "Also, Sarah really is my sister"
"we have the same father, but we have different mothers"
Verse 13 is a continuation of Abraham's answer to Abimelech.
Here "house" stands for Abraham's family. Alternate translation: "my father and the rest of my family" or "my father's household"
This has quotations within quotations. They can be stated as indirect quotations. Alternate translation: "I said to Sarah that I wanted her to be faithful to me by telling people everywhere we go that I am her brother"
"Abimelek brought some"
"Abimelek said to Abraham"
"Pay attention, because what I am about to say is both true and important"
This is a way of saying "I make all of my land available to you"
"Live wherever you want"
"1,000"
Giving money to prove to others that Sarah is innocent is spoken of as if he is placing a cover over an offense so no one can see it. Alternate translation: "I am giving this to him, so that those who are with you will know that you have done nothing wrong"
The eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: "in the opinion" or "in the judgement"
The passive phrase "made right" can be stated in active form. Alternate translation: "everyone will know that you are innocent"
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"made all the women of Abimelek's household totally unable to have children"
The full meaning can be stated explicitly. Alternate translation: "because Abimelech had taken Abraham's wife Sarah"
1 Yahweh paid attention to Sarah as he had said he would, and Yahweh did for Sarah just as he had promised. 2 Sarah conceived and bore a son to Abraham in his old age, at the set time of which God had spoken to him. 3 Abraham named his son, the one who had been born to him, whom Sarah bore to him, Isaac. 4 Abraham circumcised his son Isaac when he was eight days old, just as God had commanded him. 5 Abraham was one hundred years old when his son Isaac was born to him. 6 Sarah said, "God has made me laugh; every one who hears will laugh with me." 7 She also said, "Who would have said to Abraham that Sarah would nurse children, and yet I have borne him a son in his old age!"
8 The child grew and was weaned, and Abraham made a great feast on the day that Isaac was weaned. 9 Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, mocking. 10 So she said to Abraham, "Drive out this slave woman and her son, for the son of this slave woman will not be heir with my son, with Isaac." 11 This thing was very grievous to Abraham because of his son. 12 But God said to Abraham, "Do not be grieved because of the young man and because of your servant girl. Listen to Sarah's words in all she says to you about this matter, because it is through Isaac that your descendants will be named. 13 I will also make the son of the servant woman into a nation, because he is your descendant." 14 Abraham rose up early in the morning, took bread and a skin of water, and gave it to Hagar, putting it on her shoulder. He gave her the boy and sent her away. She departed and wandered in the wilderness of Beersheba. 15 When the water in the waterskin was gone, she abandoned the child under one of the bushes. 16 Then she went, and sat down a short distance from him, about the distance of a bowshot away, for she said, "Let me not look upon the death of the child." As she sat there across from him, she lifted up her voice and wept. 17 God heard the voice of the young man, and the angel of God called to Hagar out of heaven, and said to her, "What troubles you, Hagar? Do not be afraid, for God has heard the voice of the young man where he is. 18 Get up, raise up the young man, and encourage him; for I will make him into a great nation." 19 Then God opened her eyes, and she saw a well of water. She went and filled the skin with water and gave the young man a drink. 20 God was with the young man, and he grew. He lived in the wilderness and became an archer. 21 He lived in the wilderness of Paran, and his mother got a wife for him from the land of Egypt.
22 It came about at that time that Abimelek and Phicol the captain of his army spoke to Abraham, saying, "God is with you in all that you do. 23 Now therefore swear to me here by God that you will not deal falsely with me, nor with my offspring, nor with my descendants. Show to me and to the land in which you have been staying the same covenant faithfulness that I have shown to you." 24 Abraham said, "I swear." 25 Abraham also complained to Abimelek concerning a well of water that Abimelek's servants had seized from him. 26 Abimelek said, "I do not know who has done this thing. You did not tell me before now; I have not heard of it until today." 27 So Abraham took sheep and cattle and gave them to Abimelek, and the two men made a covenant. 28 Then Abraham set seven female lambs of the flock by themselves. 29 Abimelek said to Abraham, "What is the meaning of these seven female lambs that you have set by themselves?" 30 He replied, "These seven female lambs you will receive from my hand, so that it may be a witness for me, that I dug this well." 31 So he called that place Beersheba, because there they both swore an oath. 32 They made a covenant at Beersheba, and then Abimelek and Phicol, the captain of his army, returned to the land of the Philistines. 33 Abraham planted a tamarisk tree in Beersheba. There he called on the name of Yahweh, the eternal God. 34 Abraham remained as a foreigner in the land of the Philistines many days.
After Sarah was able to have her own child, and he survived infancy, she began to get angry with Abraham's other son, Ishmael. He would have been a constant reminder of her own sin. God blessed Ishmael, but he was not able to inherit the promises given to Abraham. (See: sin, inherit and promise and bless)
According to the law at this time, Hagar was able to gain her freedom from slavery by abandoning any claim to receive an inheritance. This is why Hagar would have abandoned her son under the tree.
The Gentile king, Abimelech, made a covenant or treaty with Abraham. It is possible that he did this because he recognized the power of Abraham's God, but his exact reasons are unknown. (See: covenant)
Here the phrase "paid attention to" refers to Yahweh helping Sarah have a baby. Alternate translation: "Yahweh helped Sarah"
"gave birth to Abraham's son"
"when Abraham was very old"
"at the exact time that God had told him it would happen"
"Abraham named his newborn son, the one Sarah gave birth to, Isaac" or "Abraham named their newborn son Isaac"
"When his son Isaac was eight days old, Abraham circumcised him"
"8 days"
"had commanded Abraham to do"
"100"
Sarah was laughing because she was surprised and happy. This can be made explicit. Alternate translation: "God has caused me to laugh joyfully"
What people would hear can be stated explicitly. Alternate translation: "everyone who hears about what God has done for me"
This rhetorical question can be translated as a statement. Alternate translation: "No one would have ever said to Abraham that Sarah will nurse children"
This is a polite way of referring to breast-feeding babies. Alternate translation: "feed a baby her own milk"
"Wean" here is a polite way of saying the child was finished with breast feeding. Alternate translation: "Isaac grew, and when he no longer needed his mother's milk, Abraham had a large feast"
The name of Hagar's son can be stated explicitly. Alternate translation: "Ishmael, the son of Hagar the Egyptian and Abraham"
It can be stated explicitly that he was jeering or laughing at Isaac. Alternate translation: "laughing at Isaac"
"Sarah said to Abraham"
"send away" or "get rid of"
This refers to Hagar and Ishmael. Sarah probably did not refer to them by name because she was angry with them.
"with my son Isaac"
"Abraham was very unhappy about what Sarah said"
"because it was about his son." It is implied that this means his son, Ishmael.
"Do not be upset about the boy and your handmaid"
"Do everything that Sarah says to you about them"
The phrase "will be named" means those born through Isaac are the ones God considers to be the descendants that he promised Abraham. This can be stated in active form. Alternate translation: "Isaac is the one who will be the forefather of the descendants I promised to give you"
The word "nation" means God will give him many descendants so that they become a great nation of people. Alternate translation: "I will make the servant woman's son also become the father of a great nation"
These words could refer to 1) food in general or 2) bread specifically.
"a bag of water." The water container was made out of animal skin.
"When the water bag was empty" or "When they had drank all of the water"
This refers to the distance that a person could shoot an arrow with a bow. This is about 100 meters.
The abstract noun "death" can be stated as "die." Alternate translation: "I do not want to watch the boy die"
Here "voice" stands for the sound of her crying. To "life up her voice" means to cry loudly. Alternate translation: "she cried out loudly and wept" or "she wept loudly"
"the young man's voice." Here "voice" stands for the sound of the young man crying or speaking. Alternate translation: "the sound of Ishmael"
"a messenger from God" or "God's messenger"
Here "heaven" means the place where God lives.
"What is wrong" or "Why are you crying"
Here "voice" stands for the sound of the young man crying or speaking. Alternate translation: "the sound of the young man lying over there"
"help the young man stand up"
To make Ishmael into a great nation means God will give him many descendants who will become a great nation. Alternate translation: "I will make his descendants become a great nation" or "I will make him become the ancestor of a great nation"
God making Hagar aware of the well is spoken of as if he literally opened her eyes. Alternate translation: "God caused Hagar to see" or "God showed her"
"the container made of skin" or "the bag"
"the boy" or "Ishmael"
Here the phrase "was with" is an idiom that means God helped or blessed the young man. Alternate translation: "God guided the young man" or "God blessed the young man"
"became very skilled at using a bow and arrows"
"found a wife"
This phrase marks the beginning of a new part of the story. If your language has a way for doing this, you could consider using it here.
This is the name of a man.
"commander of his army"
The word "his" refers to Abimelech.
Here the phrase "is with you" is an idiom that means God helps or blesses Abraham. Alternate translation: "God blesses everything you do"
The word "Now" does not mean "at this moment," but is used to draw attention to the important point that follows. Alternate translation: "Therefore"
This is an idiom meaning to make a solemn oath witnessed by a higher authority, in this instance, God. Alternate translation: "promise me with God as your witness"
"that you will not lie to me"
"will deal honestly with me and my descendants"
The two men had made a covenant with each other. The abstract noun "faithfulness" can be stated as "faithful" or "loyal." Alternate translation: "Be as faithful to me and to the land as I have been to you"
Here "land" stands for the people. Alternate translation: "to the people of the land"
This can be stated with the understood information. Alternate translation: "I swear to be as faithful to you and your people as you have been to me"
Possible meanings are 1) Abraham was complaining about what happened or 2) "Abraham also rebuked Abimelek"
"because Abimelek's servants had taken one of Abraham's wells"
"taken from Abraham" or "had taken control of"
"This is the first time I have heard about it"
This is a sign of friendship and that Abraham agrees to make covenant with Abimelek.
"Abraham separated seven female lambs from the flock"
"Why have you separated these seven lambs from the flock?"
"you will take"
Here "hand" stands for Abraham. Alternate translation: "from me"
The word "it" refers to the gift of seven lambs.
The abstract noun "witness" can be stated as "to prove." Alternate translation: "to prove to everyone"
"Abraham called that place"
Translators may add a footnote saying "Beersheba can mean either "well of the oath" or "well of seven."
"Abraham and Abimelech"
This is the name of a man. See how you translated this name in Genesis 21:22.
This is an evergreen tree that can grow in the desert. It can be stated more generally. Alternate translation: "a tree"
"the God who lives forever"
"for a long time"
1 It came about after these things that God tested Abraham. He said to him, "Abraham!" Abraham said, "Here I am." 2 Then God said, "Take your son, your only son, whom you love, Isaac, and go to the land of Moriah. Offer him there as a burnt offering upon one of the mountains there, which I will tell you about." 3 So Abraham rose early in the morning, saddled his donkey, and took two of his young men with him, along with Isaac his son. He cut the wood for the burnt offering, then set out on his journey to the place that God had told him about. 4 On the third day Abraham looked up and saw the place afar off. 5 Abraham said to his young men, "Stay here with the donkey, and I and the young man will go over there. We will worship and come again to you." 6 Then Abraham took the wood for the burnt offering and put it on Isaac his son. He took in his own hand the fire and the knife; and they went both of them together. 7 Isaac spoke to Abraham his father and said, "My father," and he said, "Here I am, my son." He said, "See, here is the fire and the wood, but where is the lamb for the burnt offering?" 8 Abraham said, "God himself will provide the lamb for the burnt offering, my son." So they went on, both of them together.
9 When they came to the place that God had told him about, Abraham built an altar there and laid the wood on it. Then he bound Isaac his son, and laid him on the altar, on top of the wood. 10 Abraham reached out with his hand and took up the knife to kill his son. 11 Then the angel of Yahweh called to him from heaven and said, "Abraham, Abraham!" and he said, "Here I am." 12 He said, "Do not lay your hand upon the young man, nor do anything to harm him, for now I know that you fear God, seeing that you have not withheld your son, your only son, from me." 13 Abraham looked up and behold, behind him was a ram caught in the bushes by his horns. Abraham went and took the ram and offered him up as a burnt offering instead of his son. 14 So Abraham named that place, "Yahweh will provide," and it is said to this day, "On the mountain of Yahweh it will be provided." 15 The angel of Yahweh called to Abraham a second time from heaven 16 and said—this is Yahweh's declaration—by myself I have sworn that because you have done this thing, and have not withheld your son, your only son, 17 I will surely bless you and I will greatly multiply your descendants as the stars of the heavens, and as the sand which is upon the seashore; and your descendants will possess the gate of their enemies. 18 Through your offspring all the nations of the earth will be blessed, because you have obeyed my voice." 19 So Abraham returned to his young men, and they departed and went together to Beersheba, and he lived at Beersheba.
20 It came about after these things that Abraham was told, "Milkah has borne children, as well, to your brother Nahor." 21 They were Uz his firstborn, Buz his brother, Kemuel the father of Aram, 22 Kesed, Hazo, Pildash, Jidlaph, and Bethuel. 23 Bethuel became the father of Rebekah. These were the eight children that Milkah bore to Nahor, Abraham's brother. 24 His concubine, whose name was Reumah, also bore Tebah, Gaham, Tahash, and Maakah.
Although Isaac was not Abraham's only son, he was the son who was to inherit Abraham's promised blessings. It is possible this parallels God's actual sacrifice of his son, Jesus, for the sins of man. (See: inherit and promise and sin)
After important events, it is common for Scripture to affirm the tenets of a covenant. This serves as a reminder of the covenant and affirms it. (See: covenant)
Extra care should be taken when translating "testing." It is best to avoid using the same word used for "tempting" even though they overlap in meaning. This is because Scripture also says God does not tempt anyone. (See: test and tempt and James 2:13)
This phrase is used here to mark the beginning of a new part of the story. If your language has a way for doing this, you could consider using it here.
This phrase refers to the events in chapter 21.
It is implied that God tests Abraham to learn if Abraham will be faithful to him. The full meaning of this statement can be made explicit. Alternate translation: God tested Abraham's faithfulness"
"Yes, I am listening" or "Yes, what is it?"
It is implied that God knows that Abraham has another son, Ishmael. This emphasizes that Isaac is the son that God promised to give Abraham. The full meaning of this statement can be made explicit. Alternate translation: "your only son whom I have promised"
This emphasizes Abraham's love for his son, Isaac.
"the land called Moriah"
"loaded his donkey" or "put on his donkey what he needed for the journey"
"servants"
"started his journey" or "started traveling"
The word "third" is the ordinal number for three. Alternate translation: "After traveling for three days"
"saw far away the place that God had spoken of"
"servants"
The word "we" refers only to Abraham and Isaac, but not to the young men.
"return to you"
"had Isaac, his son, carry it"
Here "his own hand" emphasizes that Abraham himself carried these things. Alternate translation: "Abraham himself carried"
Here "fire" stands for a pan containing burning coals or a torch or lamp. Alternate translation: "something for starting a fire"
"they left together" or "the two of them went together"
This is a loving way for a son to speak to his father.
"Yes, I am listening" or "Yes, what is it?" See how you translated this in Genesis 22:1.
This is a loving way for a father to speak to his son.
Here "fire" stands for a pan containing burning coals or a torch or lamp. See how you translated this in [Genesis 22:6]
"the lamb that you will give as a burnt offering"
Here "himself" emphasizes that it is God who will provide the lamb.
"will give us"
"When Abraham and Isaac arrived at the place"
"he tied up"
"on top of the wood that was on the altar"
"picked up the knife"
Possible meanings are 1) Yahweh made himself look like an angel or 2) this was one of Yahweh's angels or 3) this was a special messenger from God (some scholars think it was Jesus). Since the phrase is not well understood, it is best to simply translate it as "the angel of Yahweh" using the normal word that you use for "angel." See the note about this phrase in Genesis 16:7.
This refers to the place where God lives.
"Yes, I am listening" or "Yes, what is it?" See how you translated this in Genesis 22:1.
The phrase "Do not lay your hand upon" is a way of saying "do not harm." God said basically the same thing twice to emphasize that Abraham should not hurt Isaac. Alternate translation: "Do not hurt the boy in any way"
The words "I" and "me" refer to Yahweh. When translating what is in the quote, do it as the angel of Yahweh did and use the words "I" and "me" when referring to Yahweh.
This refers to deeply respecting God and showing that respect by obeying him.
"because I see that"
"you have not held back your son ... from me." or "you were willing to offer your son ... to me"
It is implied that God knows that Abraham has another son, Ishmael. This emphasizes that Isaac is the son that God promised to give Abraham. See how you translated a similar phrase in [Genesis 22:2]
The word "behold" here alerts us to pay attention to the surprising information that follows.
This can be stated in active form. Alternate translation: "was a ram whose horns were stuck in the bushes" or "was a ram stuck in the bushes"
"Abraham went over to the ram and took it"
Use the same word for "provide" as you used in Genesis 22:8.
"even now." This means even to the time that the author was writing this book.
This can be stated in active form. Alternate translation: "he will provide"
Possible meanings are 1) Yahweh made himself look like an angel or 2) this was one of Yahweh's angels or 3) this was a special messenger from God (some scholars think it was Jesus). Since the phrase is not well understood, it is best to simply translate it as "The angel of Yahweh" using the normal word that you use for "angel." See the note about this phrase in Genesis 16:7.
The word "second" is the ordinal number for two. Alternate translation: "again"
Here the word "heaven" refers to the place where God lives.
"spoke this message from Yahweh" or "declared these words of Yahweh." This is a formal way of saying that the words that follow come directly from Yahweh.
"I have promised and I am my witness." To swear means to use the name of something or someone as the basis or power on which the oath is made. There is nothing more powerful for Yahweh to swear by than himself.
"you obeyed me"
"have not kept back your son" or "were willing to offer your son to me"
It is implied that God knows that Abraham has another son, Ishmael. This emphasizes that Isaac is the son that God promised to give Abraham. See how you translated a similar phrase in [Genesis 22:2]
"certainly bless"
"I will cause your descendants to increase again and again" or "I will cause your descendants to be very many"
God compared Abraham's descendants to the stars and the sand. Just as people cannot count the huge number of stars or the grains of sand, so there would be so many of Abraham's descendants that people would not be able to count them. Alternate translation: "beyond what you can count"
Here the word "heavens" refers to everything we see above the earth, including the sun, moon, and stars.
Here "gate" represents the whole city. To "possess the gate of their enemies" means destroying their enemies. Alternate translation: "will completely triumph over their enemies"
The angel of Yahweh continues speaking to Abraham.
This can be stated in active form. Alternate translation: "I, the Lord, will bless all the people living everywhere"
Here "nations" stands for the people of the nations.
Here "voice" stands for what God said. Alternate translation: "you have obeyed what I said" or "you have obeyed me"
Only Abraham was named because he was the father, but it was implied that his son went with him. The full meaning of this statement can be made explicit. Alternate translation: "Abraham and his son went back"
"servants"
"they left that place"
Only Abraham was mentioned because he was the leader of his family and servants, but it was implied that they were with him. The full meaning of this statement can be made explicit. Alternate translation: "Abraham and his people stayed in Beersheba"
"After these events." The phrase "these things" refers to the events of Genesis 22:1-19.
This can be stated in active form. Alternate translation: "someone told Abraham"
"Milkah has also borne children"
This is the name of a woman.
"The name of his firstborn was Uz, and the names of the rest of his children were Buz his brother"
These are all names of men. Translate this so that it is clear that all of these except Aram are the sons of Nahor and Milkah.
These are all names of men. Translate this so that it is clear that all of these are the sons of Nahor and Milkah.
"Later Bethel became the father of Rebekah"
"These were the eight children of Milkah and Nahor, Abraham's brother." This refers to the children that were listed in Genesis 22:21-22.
"Nahor's concubine"
This is the name of a woman.
"also gave birth to"
These are all names of men.
1 Sarah lived 127 years. These were the years of the life of Sarah. 2 Sarah died in Kiriath Arba, that is, Hebron, in the land of Canaan. Abraham mourned and wept for Sarah. 3 Then Abraham rose up and went from his dead wife, and spoke to the sons of Heth, saying, 4 "I am a foreigner and sojourner among you. Please grant me a property for a burial place among you, so that I may bury my dead." 5 The sons of Heth answered Abraham, saying, 6 "Listen to us, my master. You are a prince of God among us. Bury your dead in the choicest of our tombs. None of us will refuse you his tomb, so that you may bury your dead." 7 Abraham arose and bowed down to the people of the land, to the sons of Heth. 8 He spoke to them, saying, "If you agree that I should bury my dead, then hear me and plead with Ephron son of Zohar, for me. 9 Ask him to sell me the cave of Machpelah, which he owns, which is at the end of his field. For the full price let him sell it to me publicly as a property for a burial place." 10 Now Ephron was sitting among the sons of Heth, and Ephron the Hittite answered Abraham in the hearing of the sons of Heth, of all those who had come into the gate of his city, saying, 11 "No, my master, hear me. I give you the field, and the cave that is in it. I give it to you in the presence of the sons of my people. I give it to you to bury your dead." 12 Then Abraham bowed down before the people of the land. 13 He spoke to Ephron in the hearing of the people of the land, saying, "But if you are willing, please hear me. I will pay for the field. Take the money from me, and I will bury my dead there." 14 Ephron answered Abraham, saying, 15 "Please, my master, listen to me. A piece of land worth four hundred shekels of silver, what is that between me and you? Bury your dead." 16 Abraham listened to Ephron and Abraham weighed out to Ephron the amount of silver that he had spoken in the hearing of the sons of Heth, four hundred shekels of silver, according to the standard measurement of the merchants.
17 So the field of Ephron, which was in Machpelah, which was next to Mamre, that is, the field, the cave that was in it, and all the trees that were in the field and all around its border, passed 18 to Abraham by purchase in the presence of the sons of Heth, before all those who had come into the gate of his city. 19 After this, Abraham buried Sarah his wife in the cave of the field of Machpelah, which is next to Mamre, that is, Hebron, in the land of Canaan. 20 So the field and the cave in it passed to Abraham as a property for a burial place from the sons of Heth.
Abraham's interaction with the people show that he was greatly respected. This would have been unusual for a foreigner and indicates that Abraham was a man of great character.
Burial was a common practice when Abraham lived, but only the wealthy were able to bury their dead relatives in this way.
Some translations do not include this sentence.
This is the name of a city.
"Abraham was very sad and cried because Sarah died"
"got up and left his wife's body"
Here "sons" stands for those who descended from Heth. Alternate translation: "the descendants of Heth" or "the Hittites"
This idea may be expressed in terms of location. "in your country" or "here"
"Sell me some land" or "Allow me to buy a piece of land"
The nominal adjective "dead" can be stated as an adjective or a verb. Alternate translation: "my dead wife" or "my wife who has died"
Here "sons" stands for those who descended from Heth. See how you translated this in [Genesis 23:3]
This phrase is used to show respect to Abraham.
This is an idiom. This probably means "a powerful man" or "a mighty leader."
The nominal adjective "dead" can be stated as a verb or simply as "wife." Alternate translation: "your wife who has died" or "your wife"
"the best of our burial places"
"withhold his burial place from you" or "refuse to give to you his tomb"
This means to bend over or kneel down very low to humbly express respect and honor toward someone.
"to the sons of Heth who lived in the area"
Here "sons" stands for those who descended from Heth. See how you translated this in [Genesis 23:3]
The nominal adjective "dead" can be stated as a verb or simply as "wife." Alternate translation: "my wife who has died" or "my wife"
These are names of men.
"his cave that is at the end of his field in Machpelah"
"the cave in Machpela." Machpela was the name of an area or region. Ephron owned a field in Machpela and the cave that was in the field.
This tells something about the cave. Ephron owned the cave.
This also tells something about the cave. The cave was at the end of Ephron's field.
"sell it to me in front of you all" or "sell it to me in your presence"
"as a piece of land that I may own and use"
Here "Now" is used here to mark a change from the story to background information about Ephron.
This is the name of a man. See how you translated this in [Genesis 23:8]
Here "sons" stands for those who descended from Heth. See how you translated this in [Genesis 23:3]
The abstract noun "the hearing" can be stated as "hear" or "listening." Alternate translation: "so that all the sons of Heth could hear him" or "while all the sons of Heth were listening"
This tells which sons of Heth were listening. Alternate translation: "all those who had gathered at the gate of his city"
The city gate was where the leaders of the city would meet to make important decisions.
"the city where he lived." This phrase shows that Ephron belonged to that city. It does not mean that he owned it.
This phrase is used to show respect to Abraham.
Here "presence" stands for the people serving as witnesses. Alternate translation: "with my fellow countrymen as my witnesses"
This means "my fellow countrymen" or "my fellow Hittites"
This phrase shows that Ephron was part of that group of people. It does not mean that he was their leader.
"I give it to you. Bury your dead"
The nominal adjective "dead" can be stated as a verb or simply as "wife." Alternate translation: "your wife who has died" or "your wife"
This means to bend over or kneel down very low to humbly express respect and honor toward someone.
"people who lived in that area"
The abstract noun "the hearing" can be stated as "hear" or "listening" Alternate translation: "so that the people who lived in the area could hear" or "while the people who lived in the area were listening"
The word "but" shows a contrast. Ephron wanted to give the field to Abraham; Abraham wanted to pay for it. Alternate translation: "No, but if you are willing" or "No, but if you agree with this"
"I will give you money for the field"
The nominal adjective "dead" can be stated as a verb or simply as "wife." Alternate translation: "my wife who has died" or "my wife"
This is the name of a man. See how you translated this in [Genesis 23:8]
"Hear me, my master" or "Listen to me, kind sir"
This phrase is used to show respect to Abraham.
Ephron meant that since he and Abraham were both so wealthy, 400 pieces of silver was a small amount. This rhetorical question can be translated as a statement. Alternate translation: "The piece of land is worth only four hundred shekels of silver. For you and me, that is nothing."
This is about 4.5 kilograms of silver.
"400"
The nominal adjective "dead" can be stated as a verb or simply as "wife." Alternate translation: "Go bury your wife who has died" or "Go bury your wife"
"Abraham weighed the silver and gave Ephron the amount" or "Abraham counted out to Ephron the amount of silver"
"the amount of silver that Ephron had said"
The abstract noun "the hearing" can be stated as "hear" or "listening." Alternate translation: "so that all the sons of Heth could hear him" or "while all the sons of Heth were listening"
Here "sons" stands for those who descended from Heth. See how you translated this in [Genesis 23:3]
"using the standard measurement of weight that merchants used." This can be stated as a new sentence. Alternate translation: "He weighed the silver the same way that the merchants used to weigh it"
Machpela was the name of an area or region. See how you translated this in [Genesis 23:9]
This was another name for the city of Hebron. It may have been named after Mamre, the friend of Abraham who lived there.
This phrase explains what the author meant when he wrote "the field of Ephron." It was not only the field, but also the cave and trees in the field.
"became property that belonged"
These words complete the idea that begins with the word "passed" in verse 17. "became Abraham's possession when he purchased it" or "belonged to Abraham after he bought it"
Here "presence" stands for the people serving as witnesses. Alternate translation: "with the people of Heth watching as witnesses"
Here "sons" stands for those who descended from Heth. See how you translated this in [Genesis 23:3]
This tells which sons of Heth saw Abraham buy the property. See how you translated this in [Genesis 23:10]
The city gate was where the leaders of the city would meet to make important decisions.
"the city where he lived." This phrase shows that Ephron belonged to that city. It does not mean that he owned it.
"After he bought the field"
"the cave in the field"
"the field in Machpelah"
Possible meanings are 1) Mamre was another name for Hebron or 2) Hebron was formerly called Mamre or 3) Mamre was very near the larger city of Hebron, so people usually called it Hebron.
"became Abraham's property for a burial ground when he bought it from the sons of Heth"
Here "sons" stands for those who descended from Heth. See how you translated this in [Genesis 23:3]
1 Now Abraham was very old and Yahweh had blessed Abraham in all things. 2 Abraham said to his servant, the one who was the oldest of his household and who was in charge of all that he had, "Put your hand under my thigh 3 and I will make you swear by Yahweh, the God of heaven and the God of the earth, that you will not get a wife for my son from the daughters of the Canaanites, among whom I make my home. 4 But you will go to my country, and to my relatives, and get a wife for my son Isaac." 5 The servant said to him, "What if the woman will not be willing to follow me to this land? Must I take your son back to the land from which you came?" 6 Abraham said to him, "Make sure that you do not take my son back there! 7 Yahweh, the God of heaven, who took me from my father's house and from the land of my relatives, and who promised me with a solemn oath saying, 'To your descendants I will give this land,' he will send his angel before you, and you will get a wife for my son from there. 8 But if the woman is not willing to follow you, then you will be free from this oath of mine. Only you are not to take my son back there." 9 So the servant put his hand under the thigh of Abraham his master, and swore to him concerning this matter.
10 The servant took ten of his master's camels and departed. He also took with him all kinds of goods from his master. He departed and went to the region of Aram Naharaim, to the city of Nahor. 11 He made the camels kneel down outside the city by the well of water. It was evening, the time that women go out to draw water. 12 Then he said, "Yahweh, God of my master Abraham, grant me success today and show covenant faithfulness to my master Abraham. 13 Look, here I am standing by the spring of water, and the daughters of the men of the city are coming out to draw water. 14 Let it happen like this. When I say to a young woman, 'Please lower your pitcher so that I may drink,' and she says to me, 'Drink, and I will water your camels too,' then let her be the one that you have appointed for your servant Isaac. By this I will know that you have shown covenant faithfulness to my master." 15 It came about that even before he had finished speaking, behold, Rebekah came out with her water pitcher on her shoulder. Rebekah was born to Bethuel son of Milkah, the wife of Nahor, Abraham's brother. 16 The young woman was very beautiful and a virgin. No man had ever known her. She went down to the spring, filled her pitcher and came up. 17 Then the servant ran to meet her and said, "Please give me a little drink of water from your pitcher." 18 She said, "Drink, my master," and she quickly let down her pitcher on her hand, and gave him a drink. 19 When she had finished giving him a drink, she said, "I will draw water for your camels also, until they have finished drinking." 20 So she hurried and emptied her pitcher into the trough, then ran again to the well to draw water, and drew water for all his camels. 21 The man watched her in silence to see whether Yahweh had prospered his journey or not. 22 As the camels finished drinking, the man brought out a gold nose ring weighing half a shekel, and two gold bracelets for her arms weighing ten shekels, 23 and asked, "Whose daughter are you? Tell me please, is there room in your father's house for us to spend the night?" 24 She said to him, "I am the daughter of Bethuel son of Milkah, whom she bore to Nahor." 25 She also said to him, "We have plenty of both straw and feed, and also room for you to spend the night." 26 Then the man bowed down and worshiped Yahweh. 27 He said, "Blessed be Yahweh, the God of my master Abraham, who has not abandoned his covenant faithfulness and his trustworthiness toward my master. As for me, Yahweh has led me directly to the house of my master's relatives."
28 Then the young woman ran and told her mother's household about all of these things. 29 Now Rebekah had a brother, and his name was Laban. Laban ran to the man who was out at the road by the spring. 30 When he had seen the nose ring and the bracelets on his sister's arms, and when he had heard the words of Rebekah his sister, "This is what the man said to me," he went to the man, and, behold, he was standing by the camels at the spring. 31 Then Laban said, "Come, you blessed of Yahweh. Why are you standing outside? I have prepared the house, and a place for the camels." 32 So the man came to the house and he unloaded the camels. The camels were given straw and feed, and water was provided to wash his feet and the feet of the men who were with him. 33 They set food before him to eat, but he said, "I will not eat until I have said what I have to say." So Laban said, "Speak on." 34 He said, "I am Abraham's servant. 35 Yahweh has blessed my master very much and he has become great. He has given him sheep and cattle, silver and gold, male servants and female servants, and camels and donkeys. 36 Sarah, my master's wife, bore a son to my master when she was old, and he has given everything that he owns to him. 37 My master made me swear, saying, 'You must not get a wife for my son from the daughters of the Canaanites, in whose land I make my home. 38 Instead, you must go to my father's family, and to my relatives, and get a wife for my son.' 39 I said to my master, 'Perhaps the woman will not follow me.' 40 But he said to me, 'Yahweh, before whom I walk, will send his angel with you and he will prosper your way, so that you will get a wife for my son from among my relatives and from my father's family line. 41 But you will be free from my oath if you come to my relatives and they will not give her to you. Then you will be free from my oath.' 42 So I arrived today at the spring, and said, 'O Yahweh, God of my master Abraham, please, if you do indeed intend to make my journey successful— 43 here I am, standing by the spring of water—let the young woman who comes out to draw water, the woman to whom I say, "Please give me a little water from your pitcher to drink," 44 the woman who says to me, "Drink, and I will also draw water for your camels"—let her be the woman whom you, Yahweh, have chosen for my master's son.' 45 Even before I had finished speaking in my heart, behold, Rebekah came out with her pitcher on her shoulder and she went down to the spring and drew water. So I said to her, 'Please give me a drink.' 46 She quickly lowered her pitcher from her shoulder and said, 'Drink, and I will give your camels water also.' So I drank, and she watered the camels also. 47 I asked her and said, 'Whose daughter are you?' She said, 'The daughter of Bethuel, Nahor's son, whom Milkah bore to him.' Then I put the ring in her nose and the bracelets on her arms. 48 Then I bowed down and worshiped Yahweh, and blessed Yahweh, the God of my master Abraham, who had led me by the way that is right to find the daughter of my master's relative for his son. 49 Now therefore, if you are prepared to show steadfast love and faithfulness to my master, tell me. But if not, tell me, so that I may turn to the right hand or to the left."
50 Then Laban and Bethuel answered and said, "The thing has come from Yahweh; we cannot speak to you either bad or good. 51 Look, Rebekah is before you. Take her and go, so she may be the wife of your master's son, as Yahweh has spoken." 52 When Abraham's servant heard their words, he bowed down to the ground before Yahweh. 53 The servant brought out articles of silver and articles of gold, and clothing, and gave them to Rebekah. He also gave precious gifts to her brother and to her mother. 54 Then he and the men who were with him ate and drank. They stayed there overnight, and when they arose in the morning, he said, "Send me away to my master." 55 Her brother and her mother said, "Let the young woman stay with us for a few more days, at least ten. After that she may go." 56 But he said to them, "Do not hinder me, since Yahweh has prospered my way. Send me on my way so that I may go to my master." 57 They said, "We will call the young woman and ask her." 58 So they called Rebekah and asked her, "Will you go with this man?" She replied, "I will go." 59 So they sent their sister Rebekah, along with her female servant, on her journey with Abraham's servant and his men. 60 They blessed Rebekah, and said to her,
"Our sister, may you be the mother
of thousands of ten thousands,
and may your descendants possess
the gate of those who hate them."
61 Then Rebekah arose, and she and her servant girls mounted the camels, and followed the man. Thus the servant took Rebekah, and went his way.
62 Now Isaac was living in the Negev, and had just returned from Beer Lahai Roi. 63 Isaac went out to meditate in the field in the evening. When he looked up and saw, behold, there were camels coming! 64 Rebekah looked, and when she saw Isaac, she jumped down from the camel. 65 She said to the servant, "Who is that man who is walking in the field to meet us?" The servant said, "It is my master." So she took her veil, and covered herself. 66 The servant recounted to Isaac all the things that he had done. 67 Then Isaac brought her into his mother Sarah's tent and took Rebekah, and she became his wife, and he loved her. So Isaac was comforted after his mother's death.
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetry in 24:60.
Abraham would not allow his son to marry anyone from the people of Canaan. This is because it would cause his son to worship other gods. Intermarriage and worshiping false gods are things that frequently caused Abraham's descendants to struggle. (See: falsegod)
There are many instances recorded in this chapter which highlight Abraham's significant wealth. He owned more than 10 camels and had large amounts of gold.
Many scholars believe this is a euphemism. Putting one's hand on a man's genitals was a way to make an important oath. It represented power and progeny.
This word is used here to mark a stop in the main story. Here the author starts to tell a new part of the story.
Abraham was about to ask the servant to swear to do something. Putting his hand under Abraham's thigh would show that he would certainly do what he would swear to do.
This can be expressed as a command. Alternate translation: "swear"
The term "swear by" means to use the name of something or someone as the basis or power on which the oath is made. "promise me with Yahweh as your witness"
"the God of heaven and earth." The words "heaven" and "earth" are used together to mean every thing that God created. Alternate translation: "the God of everything in heaven and earth"
This refers to the place where God lives.
"from the Canaanite women" or "from the Canaanites." This refers to Canaanite females.
"among whom I live." Here, "I" stands for Abraham and all of his family and servants. Alternate translation: "among whom we live"
This can be stated as a command. Alternate translation: "Swear that you will go" or "But go"
"my family"
"What should I do if"
"will not follow me" or "refuses to come back with me"
"Should I take you son to live in the land from which you came"
The phrase "Make sure" emphasizes the command that follows. "Be careful not to take my son back there" or "You definitely must not take my son there"
Here "house" stands for the people in his family. Alternate translation: "who took me from my father and the rest of my family"
"swore an oath to me"
This is a quotation within a quotation. It can be stated as an indirect quotation. Alternate translation: "saying that he would give this land to my descendants"
The words "he" and "his" refer to Yahweh.
Verse 8 is a continuation of the instructions Abraham gave his servant.
"But if the woman refuses to come with you." Abraham was answering the servant's question from Genesis 24:5.
"you will be released from the oath you made to me." Not having to fulfill an oath is spoken of as if the person is free from an object to which he was bound. Alternate translation: "you will not have to do what you swore to me that you would do"
This was to show that he would certainly do what he was swearing to do.
"made an oath to him"
"concerning Abraham's request" or "that he would do what Abraham said"
The sentence starting with "He also took" gives additional information about what the servant took with him on the journey. He gathered them before he departed.
This means he also took many good things that his master wanted to give to the woman's family.
"set out and went" or "he left and went"
Possible meanings are 1) the city where Nahor lived" or 2) "the city called Nahor." If you can translate it without choosing a meaning, do so.
Camels are tall animals with long legs. He made them bend their legs and lower their bodies to the ground. "He made the camels lie down"
"water well" or "well"
"get water"
"Then the servant said"
You can state this with the connecting word "by." This makes clear how the servant wants God to show covenant faithfulness. Alternate translation: "Show covenant faithfulness to my master Abraham by granting me success today"
"give me success." The servant wanted to find a good wife for Abraham's son. The abstract noun "success" can be stated as a verb. Alternate translation: "help me to succeed" or "make me able to do what I have come here to do"
The abstract noun "faithfulness" can be stated as "faithful." Alternate translation: "be faithful to the covenant you have with my master Abraham" or "be faithful to my master Abraham"
"You can see me standing here"
"the spring" or "the well"
"the young women of the city"
"Let it happen this way" or "Make this happen"
This is a quotation within a quotation. This can be expressed with an indirect quote. Alternate translation: "When I ask a young woman to let me have a drink of water from her jar"
The women carried the pitchers on their shoulder. She would have to lower it to give the man a drink.
a medium-size jar made of clay used for holding and pouring liquids
The abstract noun "faithfulness" can be stated as "been faithful." Alternate translation: "that you have been faithful to the covenant you have with my master Abraham" or "you have been faithful to my master Abraham"
This phrase is used here to mark where the action starts. If your language has a way for doing this, you could consider using it here.
The word "behold" here alerts us to pay attention to the surprising information that follows.
This is a medium-size jar made of clay used for holding and pouring liquids. See how you translated this in Genesis 24:14.
"Rebekah's father was Bethuel. Bethuel's parents were Milkah and Nahor. Nahor was Abraham's brother"
Bethuel was Rebekah's father. See how you translated this name in [Genesis 22:22]
This is the name of a man. See how you translated his name in [Genesis 11:22]
Milkah was Nahor's wife and Bethuel's mother. See how you translated this name in [Genesis 11:29]
This is a polite way of saying that the she had not had sexual relations with any man. You may need to use another euphemism in your language.
The spring was somewhere lower in elevation than where the servant was standing.
"to meet the young woman"
"a little water"
This is a medium-size jar made of clay used for holding and pouring liquids. See how you translated this in Genesis 24:14.
"sir." Here the woman uses this term of respect to refer to the man, though she is not his slave.
"she quickly lowered her pitcher." She was carrying the pitcher on her shoulder. She had to lower it to get water for the servant.
"I will get water"
"So she quickly emptied her pitcher"
"the animals' water trough." A trough is a long open container for holding water for animals to drink.
"The servant"
"watched Rebekah" or "watched the young woman"
Learning something is often spoken of as if it were seeing. Alternate translation: "to know" or "to determine"
"had fulfilled the purpose of his journey" or "had made his journey successful." You can make explicit what specifically the servant was trying to determine. Alternate translation: "was showing him the woman who would become Isaac's wife"
You can state clearly the understood information. Alternate translation: "or not prospered his journey"
"a gold nose ring that weighed six grams." The weight indicates the value of the ring. Alternate translation: "an expensive gold nose ring"
"two gold bracelets for her arms that weighed 110 grams." The weight shows their size and value. Alternate translation: "two large gold bracelets for her arms"
"Who is your father"
"is there a place in your father's house"
Apparently other men went on this journey with Abraham's servant. Here "us" refers to the servant and those traveling with him, but not to those to whom he was speaking.
"to stay tonight" or "to stay for the night"
"Rebekah said" or "the young woman said"
"to the servant"
"Bethuel is my father, and his parents are Milkah and Nahor"
It is understood that the straw and feed are for the camels. You can make clear this understood information. Alternate translation: "We have plenty of straw and feed for the camels"
"for you to stay tonight" or "where you can stay for the night"
Here "you" refers to the servant and those traveling with him.
"the servant"
This is a sign of humility before God.
"has not stopped showing his covenant faithfulness and trustworthiness to my master." The abstract nouns "faithfulness" and "trustworthiness" can be stated as "to be faithful and trustworthy." Alternate translation: "has not stopped being faithful to his covenant and trustworthy toward my master" or "has not stopped being faithful and trustworthy to my master"
This can be stated in positive form. Alternate translation: "continues to show"
"my master's family" or "my master's clan"
Here "household" stands for all the people living in her mother's house. Alternate translation: "ran to the house and told her mother and everyone there"
"everything that had just happened"
This word is used here to mark a stop in the main story. Here the author tells background information about Rebekah. The author introduces her brother, Laban, to the story.
These things happened before he ran out to the man. This tells why Laban ran out to the man.
This can be stated as an indirect quotation. Alternate translation: "when he had heard his sister Rebekah tell what the man had said to her"
The word "behold" here adds emphasis to what follows. "it was just as she had said: he"
"Come in, you" or "Enter, you"
"you whom Yahweh has blessed"
Here the word "you" refers to Abraham's servant.
Laban used this question to invite Abraham's servant into his house. This question can be translated as a statement. Alternate translation: "You do not need to stay outside."
The word "came" can be translated as "went."
It is not clear who did this work. This may be stated in active form. Alternate translation: "Laban's servants unloaded the camels" or "the camels were unloaded"
This does not say who did the work. If you state this in active form use "Laban's servants" as the subject. Alternate translation: "Laban's servants gave straw and feed to the camels, and they provided water"
"for Abraham's servant and the men who were with him to wash their feet"
Here, the word "they" refers to Laban's family members or to the household servants.
"gave food to the servant"
"spoken my words" or "told you why I am here"
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Here the word "he" refers to Abraham.
"become very wealthy"
The word "he" refers to Yahweh.
Abraham's servant continues speaking to Rebekah's family.
"gave birth to a son"
"my master has given ... to his son"
"My master made me swear that I would do what he told me to do. He said"
This refers to Canaanite females. Alternate translation: "from the Canaanite women" or "from the Canaanites"
"among whom I live." Here, "I" stands for Abraham and all of his family and servants. Alternate translation: "among whom we live"
"to my own clan"
Abraham's servant continues speaking to Rebekah's family.
This is something that could possibly happen. The servant wanted to know what he should do if that happened. Alternate translation: "What if the woman will not come back with me?" or "What should I do if the woman will not come back with me?"
Serving Yahweh is spoken of as if Abraham were walking in Yahweh's presence. Alternate translation: "whom I serve"
"he will make your journey successful"
"family"
"you will be released from the oath you made to me." Not having to fulfill an oath is spoken of as if the person is free from an object to which he was bound. Alternate translation: "you will not have to do what you swore to me that you would do"
Languages use the words come and go differently. Alternate translation: "if you arrive at my relatives' home" or "if you go to my relatives"
Abraham's servant continues speaking to Rebekah's family.
"the well"
The servant goes back to stating his request. These are the first two things he has to say about the woman whom he hopes will come.
"to get water"
This is a medium-size jar made of clay used for holding and pouring liquids. See how you translated this in Genesis 24:14.
The thought that begins with the words "let the young woman who comes" in verse 43 ends here. This is the third of the three things the servant has to say about the woman whom he hopes will come.
The servant finishes his request.
Abraham's servant continues speaking to Rebekah's family.
To pray silently in one's mind is spoken of as if he were speaking in his heart. The word "heart" refers to his thoughts and his mind. Alternate translation: "praying" or "praying quietly"
"suddenly Rebekah came" or "I was surprised because I saw Rebekah coming"
This is a medium-size jar made of clay used for holding and pouring liquids. See how you translated this in Genesis 24:14.
The phrase "went down" is used because the spring was somewhere lower than where the servant was standing.
opening in the ground from which fresh water comes
"gave water to the camels"
Abraham's servant continues speaking to Rebekah's family.
"My father is Bethuel. His parents are Nahor and Milkah"
In this story, all of these items were made of gold. See how you translated these in Genesis 24:22.
This is a sign of humility before God.
"brought me here"
The connecting word "because" can be used to show this is why the servant worshiped God. Alternate translation: "because Yahweh led me"
This refers to Bethuel, the son of Abraham's brother Nahor.
Abraham's servant continues speaking to Rebekah's family.
"Now." Here "Now" does not mean "at this moment," but is used to draw attention to the important point that follows.
The abstract nouns "love" and "faithfulness" can be stated with the verb "love" and the adjective "faithful." Also, you could state explicitly how they could show the "steadfast love and faithfulness." Alternate translation: "tell me if you will love my master and be faithful to him by giving Rebekah to be his son's wife"
The word "you" refers to Laban and Bethuel.
The understood information can be stated clearly. Alternate translation: "But if you are not prepared to treat my master with steadfast love and faithfulness"
Possible meanings are 1) deciding what to do is spoken of as if the person will physically turn one direction or another. Alternate translation: "so that I will know what do" or 2) the servant wants to know if he needs to travel somewhere else. Alternate translation: "so that I may continue on my journey"
This was the father of Laban and Rebekah.
"Yahweh has caused all of this to happen"
They are saying they do not have the authority to decide whether what God has done is good or bad. Alternate translation: "we dare not judge what Yahweh is doing"
"You can see Rebekah here"
"Here is Rebekah"
"what Laban and Bethuel said"
Bowing down before God is an expression of worship to him.
"silver and gold items" or "things made of silver and gold"
"expensive gifts" or "valuable gifts"
"Abraham's servant and his men"
"slept there that night"
"got up the next morning"
"Let me leave and return"
"at least ten more days"
"Then"
"Abraham's servant said"
"to Rebekah's brother and mother"
"Do not delay me" or "Do not make me wait"
Here "way" stands for a journey. Alternate translation: "Yahweh has caused me to succeed in the purpose my journey"
"Allow me to leave"
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"So the family sent Rebekah"
Rebekah was Laban's sister. Alternate translation: "their relative" or "Laban's sister"
This refers to the female servant who had fed Rebekah when she was a baby, cared for her when she was a child, and still served her.
Rebekah was not the sister to everyone in her family. But they called her this to show that they loved her. Alternate translation: "Our dear Rebekah"
Here "mother" stands for ancestor. Alternate translation: "may you be the ancestor of millions of people" or "may you have very many descendants"
This means a very large number or an uncountable number.
Armies would break through the gate of their enemies' cities and conquer the people. Alternate translation: "may your descendants completely defeat those who hate them"
"Then Rebekah and her servant girls went and got on the camels"
"In this way Abraham's servant took Rebekah with him and returned to where he had come from"
This word marks a change in the story. It was telling about the servant finding a wife, and now it will tell about Isaac.
This is the name of a water well in the Negev. See how you translated it in Genesis 16:14.
"One evening Isaac went out to the field to think." This must have been a long time after the servant and Rebekah left her home since they had to travel a long distance.
The word "behold" here alerts us to pay attention to the surprising information that follows. "When he looked up he was surprised to see camels coming"
"Rebekah looked up"
"she quickly got off the camel"
"So she covered her face with her veil." This is a sign of respect and modesty towards the man she will marry. The full meaning of this can be made explicit.
a piece of cloth used to cover a person's head, shoulders and face
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Both of these phrases mean that Isaac married Rebekah. Alternate translation: "married Rebekah" or "took her as his wife"
This can be stated in active form. Alternate translation: "So Rebekah comforted Isaac"
1 Abraham took another wife; her name was Keturah. 2 She bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. 3 Jokshan became the father of Sheba and Dedan. The descendants of Dedan were the Assyrian people, the Letush people, and the Leum people. 4 Midian's sons were Ephah, Epher, Hanok, Abida, and Eldaah. All these were Keturah's descendants. 5 Abraham gave all that he owned to Isaac. 6 However, while he was still living, he gave gifts to the sons of his concubines and sent them to the land of the east, away from Isaac, his son. 7 These were the days of the years of Abraham's life which he lived, 175 years. 8 Abraham breathed his last and died at a good old age, an old man with a full life, and he was gathered to his people. 9 Isaac and Ishmael, his sons, buried him in the cave of Machpelah, in the field of Ephron son of Zohar the Hittite, which is near Mamre. 10 This field Abraham had bought from the sons of Heth. Abraham was buried there with Sarah his wife. 11 After the death of Abraham, God blessed Isaac his son, and Isaac lived near Beer Lahai Roi.
12 Now these were the descendants of Ishmael, Abraham's son, whom Hagar the Egyptian, Sarah's servant, bore to Abraham.
13 These were the names of Ishmael's sons, according to their birth order: Nebaioth—the firstborn of Ishmael, Kedar, Adbeel, Mibsam, 14 Mishma, Dumah, Massa, 15 Hadad, Tema, Jetur, Naphish, and Kedemah. 16 These were Ishmael's sons, and these were their names, by their villages, and by their encampments; twelve princes according to their tribes. 17 These were the years of the life of Ishmael, 137 years. He breathed his last and died, and was gathered to his people. 18 They lived from Havilah to Ashhur, which is near Egypt, as one goes toward Assyria. They lived in hostility with each other.
19 This is the account of Isaac, Abraham's son. Abraham became the father of Isaac. 20 Isaac was forty years old when he took as his wife Rebekah, the daughter of Bethuel the Aramean of Paddan Aram, the sister of Laban the Aramean. 21 Isaac prayed to Yahweh for his wife because she was barren, and Yahweh answered his prayer, and Rebekah his wife conceived. 22 The children struggled together within her, and she said, "Why is this happening to me?" She went to ask Yahweh about this. 23 Yahweh said to her,
"Two nations are in your womb,
and two peoples will be separated from within you.
One people will be stronger than the other,
and the older will serve the younger."
24 When it was time for her to give birth, behold, there were twins in her womb. 25 The first child came out red all over like a hairy garment. They called his name Esau. 26 After that, his brother came out. His hand was grasping Esau's heel. He was named Jacob. Isaac was sixty years old when his wife bore them.
27 The boys grew up, and Esau became a skillful hunter, a man of the field; but Jacob was a quiet man, who spent his time in the tents. 28 Now Isaac loved Esau because he ate the animals that he had hunted, but Rebekah loved Jacob. 29 Jacob cooked some stew. Esau came in from the field, and he was weak from hunger. 30 Esau said to Jacob, "Feed me with that red stew. Please, I am exhausted!" That is why his name was called Edom. 31 Jacob said, "First sell me your birthright." 32 Esau said, "Look, I am about to die. What good is the birthright to me?" 33 Jacob said, "First swear to me," so Esau swore an oath and in that way he sold his birthright to Jacob. 34 Jacob gave Esau bread and stew of lentils. He ate and drank, then got up and went on his way. In this manner Esau despised his birthright.
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetry in 25:23.
Abraham married another wife. This was sinful of him. Many other Hebrew leaders came to marry multiple wives. This is known as "polygamy." It has never been an acceptable practice. (See: sin)
In the ancient Near East, inheritance was passed on through the eldest son. Even though Esau and Jacob were twins, it is very important that Esau was born first. It was his birthright to receive his inheritance, but he foolishly gave it up. (See: inherit and birthright and foolish)
God begins to fulfill the promise he gave to Abraham about making his descendants numerous. Many of these children through his concubines would become large people groups. This may not be easy to understand without the remainder of the Old Testament and the history it records.
See.
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This refers to the people named in verses 2-4.
"Isaac inherited all that Abraham owned." It was normal for the father to divide his wealth when he was old and not leave that for others to do after he died.
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"These were ... he lived, one hundred and seventy-five years." Abraham lived 175 years.
"Abraham took his last breath and died." The phrases "breathed his last" and "died" mean basically the same thing. Alternate translation: "Abraham died"
This is a polite way of saying a person died.
These two phrases mean basically the same thing and emphasize that Abraham lived a very long time. Alternate translation: "when he had lived a very long time and was very old"
Living a long life is spoken of as if life were a container that becomes full.
This means that after Abraham died, his soul went to the same place as his relatives who died before him. This can be stated in active form. Alternate translation: "he joined his family members who had already died"
Ephron owned a field in Machpelah and the cave that was in that field. Abraham bought the field from Ephron.
Machpelah was the name of an area or region. See how you translated this in [Genesis 23:9]
These are names of men. See how you translated these men's names in [Genesis 23:8]
Machpela was near Mamre.
This was another name for the city of Hebron. It may have been named after Mamre, the friend of Abraham who lived there. See how you translated this place name in [Genesis 23:17]
"Abraham had bought this field"
"the descendants of Heth" or "the Hittites." See how you translated this in Genesis 23:5.
This can be stated in active form. Alternate translation: "They buried Abraham"
This name means "the well of the living one who sees me." See how you translated this place name in [Genesis 16:14]
This word is used in English to introduce a new part of the story and information about Ishmael.
See.
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This can be stated as two sentences. "These were the names of Ishmael's twelve sons. They led tribes that were named after them, and they each had their own villages and campsites"
"12"
Here the word "princes" means that the men were leaders or rules of the tribes; it does not mean that they were the sons of a king.
"These were ... Ishmael, one hundred and thirty-seven years." Ishmael lived 137 years.
The terms "breathed his last" and "died" mean basically the same thing. Alternate translation: "died"
This means that after Ishmael died, his soul went to the same place as his relatives who died before him. This can be stated in active form. Alternate translation: "he joined his family members who had already died"
"His descendants settled"
"between Havilah and Ashhur"
Havilah was located somewhere in the Arabian Desert. See how you translated this in [Genesis 2:11]
"in the direction of"
Possible meanings are 1) "they did not live in peace together," or 2) "they lived away from their other relatives."
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"40 years old"
"when he married Rebekah"
Bethuel was Rebekah's father. See how you translated this name in [Genesis 22:22]
This was another name for the region of Mesopotamia, which about the same location as modern Iraq.
"she was unable to become pregnant"
It can be made explicit that Rebekah was pregnant with two babies at the same time: "Rebekah, his wife, became pregnant with twins"
"the babies inside her kept bumping against each other" or "The babies pushed against each other within her"
Rebekah was pregnant with twins.
"She went and asked Yahweh about this." It is not clear where she went. She may have gone somewhere private to pray, or she may have gone somewhere to offer a sacrifice.
"said to Rebekah"
This is poetic language. If your language has a way to indicate poetry, you could use it here.
Here "two nations" stands for the two children. Each child will be the father of a nation. Alternate translation: "Two nations will come from the twins within you"
Here "two peoples" stands for the two children. Each child will be the father of a people. This can be translated with an active verb. Alternate translation: "when you give birth to these two children they will be rivals"
Possible meanings are 1) "the older son will serve the younger son" or 2) "the descendants of the older son will serve the descendants of the younger son." If possible, translate it so that people could understand either meaning.
"she was surprised to learn that there"
Possible meanings are 1) his skin was red and he had a lot of hair on his body or 2) he had a lot of red hair on his body. Alternate translation: "red and hairy like a garment made of animal hair"
Translators may add a footnote that says "The name Esau sounds like the word 'hairy.'"
"holding the back part of Esau's foot"
Translators may also add a footnote that says "The name Jacob means 'he grasps the heel.'"
"60 years old"
"became good at hunting and killing animals for food"
"a peaceful man" or "a less active man"
This speaks about time as if it were a commodity that someone could spend. Alternate translation: "who remained in the tents much of the time"
This word is used to mark a change in focus, shifting from the story to background information about Isaac and Rebekah.
Here the word "loved" means "favored" or "preferred."
"because he ate the animals that Esau had hunted" or "because he enjoyed eating the wild animal meat that Esau caught"
Since this is the beginning of a story about something that happened one time, some translators may want to start it with a phrase like "One day, Jacob cooked" in a similar manner to the UDB.
"boiled some food" or "cooked some soup." This stew was made of boiled lentils (Genesis 25:34).
"he was weak because he was very hungry" or "he was very hungry"
"I am weak from hunger" or "I am very hungry"
Translators may add a footnote that says "The name Edom means 'red.'"
right as firstborn to inherit most of the father's wealth
Esau was exaggerating to emphasize how hungry he was. Alternate translation: "I am so hungry I feel like I could die"
Esau used a question to emphasize that eating was more important than a birthright. This can be translated as a statement. Alternate translation: "My inheritance is no good to me if I die of hunger!"
What Jacob wanted Esau to swear can be stated explicitly. Alternate translation: "First swear to me that you will sell me your birthright"
These are like beans, but their seeds are very small, round, and somewhat flat.
"Esau showed that he did not value his birthright"
1 Now a famine happened in the land, besides the first famine that had been in the days of Abraham. Isaac went to Abimelek, king of the Philistines at Gerar. 2 Now Yahweh appeared to him and said, "Do not go down to Egypt; live in the land that I tell you to live in. 3 Stay in this very land, and I will be with you and will bless you; for to you and to your descendants, I will give all these lands, and I will fulfill the oath that I swore to Abraham your father. 4 I will multiply your descendants like the stars of heaven, and will give to your descendants all these lands. Through your descendants all the nations of the earth will be blessed. 5 I will do this because Abraham obeyed my voice and kept my instructions, my commandments, my statutes, and my laws." 6 So Isaac settled in Gerar. 7 When the men of the place asked him about his wife, he said, "She is my sister." He feared to say, "She is my wife," because he thought, "The men of this place will kill me to get Rebekah, because she is so beautiful." 8 After Isaac had been there a long time, Abimelek king of the Philistines happened to look out of a window. He saw, behold, Isaac was caressing Rebekah, his wife. 9 Abimelek called Isaac to him and said, "Look, certainly she is your wife. Why did you say, 'She is my sister'?" Isaac said to him, "Because I thought someone might kill me to get her." 10 Abimelek said, "What is this you have done to us? One of the people might easily have lain with your wife, and you would have brought guilt upon us." 11 So Abimelek commanded all the people and said, "Whoever touches this man or his wife will surely be put to death."
12 Isaac planted crops in that land and reaped in the same year a hundredfold, because Yahweh blessed him. 13 The man became rich, and grew more and more until he became very great. 14 He had many sheep and cattle, and a large household. The Philistines envied him. 15 Now all the wells that his father's servants had dug in the days of Abraham his father, the Philistines stopped them up by filling them with earth. 16 Abimelek said to Isaac, "Go away from us, for you are much mightier than we." 17 So Isaac departed from there and camped in the Valley of Gerar, and lived there.
18 Once again Isaac dug out the wells of water, which they had dug in the days of Abraham his father. The Philistines had stopped them up after Abraham's death. Isaac called the wells by the same names that his father had called them. 19 When Isaac's servants dug in the valley, they found there a well of flowing water. 20 The herdsmen of Gerar quarreled with Isaac's herdsmen, and said, "This water is ours." So Isaac named that well "Esek," because they had quarreled with him. 21 Then they dug another well, and they quarreled over that, too, so he gave it the name of "Sitnah." 22 He left there and dug yet another well, but they did not quarrel over that one. So he called it Rehoboth, and he said, "Now Yahweh has made room for us, and we will prosper in the land."
23 Then Isaac went up from there to Beersheba. 24 Yahweh appeared to him that same night and said, "I am the God of Abraham your father. Do not fear, for I am with you and will bless you and multiply your descendants, for my servant Abraham's sake." 25 Isaac built an altar there and called on the name of Yahweh. There he pitched his tent, and his servants dug a well.
26 Then Abimelek went to him from Gerar, with Ahuzzath, his friend, and Phicol, the captain of his army. 27 Isaac said to them, "Why are you coming to me, since you hate me and have sent me away from you?" 28 Then they said, "We have clearly seen that Yahweh has been with you. So we decided that there should be an oath between us, yes, between us and you. So let us make a covenant with you, 29 that you will do us no harm, just as we have not harmed you, and as we have treated you well and have sent you away in peace. Indeed, you are blessed by Yahweh." 30 So Isaac made a feast for them, and they ate and drank. 31 They rose early in the morning and swore an oath with each other. Then Isaac sent them away, and they left him in peace. 32 That same day Isaac's servants came and told him about the well that they had dug. They said, "We have found water." 33 He called the well Shibah, so the name of that city is Beersheba to this day.
34 When Esau was forty years old, he took a wife, Judith the daughter of Beeri the Hittite, and also Basemath the daughter of Elon the Hittite. 35 They brought sorrow to Isaac and Rebekah.
When things in the land were bad, Isaac did not trust in Yahweh. Instead, he ran to the safety of Egypt. Even when Abraham's descendants did not trust in Yahweh's faithfulness to fulfill his covenant, Yahweh remained faithful to his covenant and blessed Isaac. (See: trust, faithful and fulfill and covenant)
In the ancient Near East, wells were very important strategically. Therefore, they were a sign of power and a sign of God's blessing being upon Isaac.
Isaac was afraid the Egyptians would see him as a foreigner and upon seeing his beautiful wife, they would try to kill him. This would free Rebekah to marry someone else. Apparently, it would have been easy for them to kill a foreigner without punishment. If she was Isaac's sister, they would have shown favor to him. This is the same thing his father, Abraham, did. (See: and favor)
This word is used here to mark a new part of the story.
"there was a famine" or "there was another famine"
You can state explicitly the land to which this refers. Alternate translation: "in the land where Isaac and his family lived"
"that had happened during Abraham's life" or "that had happened while Abraham was alive"
Yahweh begins to speak to Isaac.
"appeared to Isaac"
It was common to speak of leaving the promised land as "going down" to another place.
"for I will give all these lands to you and your descendants"
"I will do what I promised Abraham your father I would do"
Yahweh continues speaking to Isaac.
"I will cause you to have very many descendants."
This speaks about the number of Isaac's descendants as if they were the same as the number of stars. See how you translated this in [Genesis 22:17]
This refers to everything we see above the earth, including the sun, moon, and stars.
This can be stated in active form. Alternate translation: "I will bless all the nations of the earth"
The phrases "obeyed my voice" and "kept my instructions, my commandments, my statutes, and my laws" mean basically the same thing. Alternate translation: "Abraham obeyed me and did everything I commanded him to do"
Here "voice" stands for Yahweh. Alternate translation: "obeyed me"
Only Isaac is mentioned because he is the leader of the family, but his whole family was with him. Alternate translation: "So Isaac and his family settled in Gerar"
Here "fear" refers to the unpleasant feeling a person has when there is a threat of harm to himself or others. "He was afraid to say"
"in order to take Rebekah"
The word "behold" shows that what Abimelech saw surprised him. Alternate translation: "And he was surprised to see that Isaac"
Possible meanings are 1) he was touching her the way a husband touches his wife or 2) he was laughing and talking with her the way a husband talks with his wife.
Abimelek probably sent someone to tell Isaac that Abimelek wanted to see him. Alternate translation: "Abimelek sent someone to bring Isaac to him"
This is a quotation within a quotation. It can be stated as an indirect quotation. Alternate translation: "Why did you say that she is your sister?"
"so he could take her"
Abimelech used this question to scold Isaac. Alternate translation: "You should not have done this to us!"
The word "lain" here is a euphemism for "had sexual relations."
This speaks about causing someone to be guilty as if "guilt" were an object that is placed on someone. Alternate translation: "you would have caused us to be guilty of taking a man's wife"
Here "us" refers to Abimelech and his people.
Here "touches" means to touch in a harmful way. Alternate translation: "Whoever harms this man"
Abimelech may have intended to tell someone to kill anyone who might harm Isaac or Rebekah. This can be stated in active form. Alternate translation: "I will put him to death" or "I will order my men to kill him"
This begins a new part of the story. It changes from telling about Isaac calling Rebekah his sister, and it starts to tell about how Isaac became very rich and the Philistines were jealous of him.
"in Gerar"
This means "one hundred times as much as he planted." It can be translated more generally as "a very large crop."
"Isaac became rich" or "He became rich"
"he gained more and more until he became very wealthy"
This may also include goats.
Here "household" stands for workers or servants. Alternate translation: "many servants"
"The Philistines were jealous of him"
Here this word does not mean "at this moment." It is indicating where the action in the story begins. It can be translated with the connecting word "So" to show that this is a result of what happened in [Genesis 26:12-14]
The phrase "in the days of" stands for a person's lifetime. Alternate translation: "when Abraham, his father, was living" or "during his father Abraham's lifetime"
Possible meanings are 1) this is another action to force Isaac and his people to leave. Alternate translation: "Then Abimelek said" or "Finally Abimelek said" or 2) Abimelek made this decision because he saw that his people were jealous and acting in a hostile way towards Isaac. Alternate translation: "Therefore Abimelek said"
"much stronger than we are"
Only Isaac is mentioned because he is the leader, but his family and servants went with him. Alternate translation: "So Isaac and his household left"
Here "Isaac" stands for Isaac and his servants. Alternate translation: "Isaac and his servants dug out"
"which Abraham's servants had dug"
"during his father Abraham's lifetime" or "when Abraham, his father, was living"
This was the reason that Isaac dug them out. Possible ways to translate this are: 1) Since this happened first, this sentence can come before the sentence about Isaac digging them out, as in the UDB. or 2) This sentence can start with "Isaac did this because the Philistines had stopped them up."
"had filled them with earth"
This phrase refers to a natural spring they uncovered when they were digging a new well. It provided a continuous flow of fresh drinking water. Alternate translation: "fresh water"
men who tended livestock
Here "ours" refers to the herdsmen of Gerar.
Translators may also add a footnote that says "The name Esek means 'quarrel' or 'argue.'"
"Then Isaac's servants dug"
"the herdsmen of Gerar argued with Isaac's herdsmen"
"so Isaac gave it"
Translators may add a footnote that says "The name Sitnah means 'oppose' or 'accuse.'"
Translators may add a footnote that says "The name Rehoboth means 'make room for' or 'empty place.'"
Isaac was speaking about himself and his household.
Here "went up" is probably a reference to going north. Say that he departed in the most natural way for your language. Alternate translation: "Isaac left there and went to Beersheba"
"will cause your descendants to increase greatly" or "will cause your descendants to be very many"
"for my servant Abraham" or you can make the full meaning explicit. Alternate translation: "because I promised my servant Abraham that I would do this"
You can make explicit why Isaac built an altar. Alternate translation: "Isaac built an altar there to sacrifice to Yahweh"
To "call on" means to pray or to worship. Here "name" stands for Yahweh. Alternate translation: "prayed to Yahweh" or "worshiped Yahweh"
"went to Isaac"
This is the name of a man.
Possible meanings are 1) "Abimelech's friend" or 2) "Abimelech's advisor."
This is the name of a man. See how you translated his name in Genesis 21:22.
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This refers to Abimelech, Ahuzzath, and Phicol. One of them spoke and the other two agreed with what he said. It does not mean they all spoke at the same time. Alternate translation: "one of them said"
"We know" or "We are certain"
"So we want to make a covenant"
This can also be translated as the beginning of a new sentence. "We have done only good to you"
This can be stated in active form. Alternate translation: "Yahweh has blessed you"
Eating a meal together was a part of making a covenant with one another.
Here "them" refers to "Abimelech, Ahuzzath, and Phicol"
Here "they" refers to Isaac, Abimelech, Ahuzzath, and Phicol. Alternate translation: "they all ate"
"They awoke early"
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"So he called the well Shibah." Translators may add a footnote that says "The name Shibah sounds like the word that means 'oath.'"
Translators may add a footnote saying "Beersheba can mean either "well of the oath" or "well of seven." (See note on Genesis 21:32)
Most of Genesis 26 was about Isaac. These verses are about his older son Esau.
"40"
"he married." You can state explicitly that he married two women. Alternate translation: "he took two wives"
These are the names of Esau's wives.
These are names of men.
"the descendant of Heth" or "a descendant of Heth." The Hittite people were the descendants of Heth.
Here "they" refers to Judith and Basemath. To make someone sorrowful or miserable is spoken of as if "sorrow" were an object that a person could bring to another person. Alternate translation: "They made Isaac and Rebekah sorrowful" or "Isaac and Rebekah were miserable because of them"
1 When Isaac was old and his eyes were dim so that he could not see, he called Esau, his older son, and said to him, "My son." Esau said to him, "Here I am," 2 and Isaac said, "See now, I am old. I do not know the day of my death. 3 Therefore take your weapons, your quiver and your bow, and go out to the field and hunt game for me. 4 Make delicious food for me, the sort that I love, and bring it to me so I can eat it and bless you before I die."
5 Now Rebekah heard it when Isaac spoke to Esau his son. Esau went to the field to hunt for game and bring it back. 6 Rebekah spoke to Jacob her son and said, "See here, I heard your father speak to Esau your brother. He said, 7 'Bring me game and make me delicious food, that I may eat it and bless you in the presence of Yahweh before my death.' 8 Now therefore, my son, obey my voice as I command you. 9 Go to the flock, and bring me two good kids; and I will make delicious food from them for your father, just like he loves. 10 You will take it to your father, so that he may eat it, so that he may bless you before his death." 11 Jacob said to Rebekah his mother, "See, Esau my brother is a hairy man, and I am a smooth man. 12 Perhaps my father will touch me, and I will seem to him as a deceiver. I will bring a curse upon me and not a blessing." 13 His mother said to him, "My son, let any curse fall on me. Just obey my voice, and go, bring them to me." 14 So Jacob went and got the young goats and brought them to his mother, and his mother made delicious food, just like his father loved. 15 Rebekah took the best clothes of Esau, her older son, which were with her in the house, and put them on Jacob, her younger son. 16 She put the skins of the kids on his hands and on the smooth part of his neck. 17 She put the delicious food and the bread that she had prepared into the hand of her son Jacob.
18 Jacob went to his father and said, "My father." His father said, "Here I am; who are you, my son?" 19 Jacob said to his father, "I am Esau your firstborn. I have done as you said to me. Now sit up and eat some of my game, that you may bless me." 20 Isaac said to his son, "How is it that you have found it so quickly, my son?" He said, "Because Yahweh your God brought it to me." 21 Isaac said to Jacob, "Come near me, so I may touch you, my son, and learn whether you are my true son Esau or not." 22 Jacob went over to Isaac his father; and Isaac touched him and said, "The voice is Jacob's voice, but the hands are the hands of Esau." 23 Isaac did not recognize him, because his hands were hairy, like his brother Esau's hands, so Isaac blessed him. 24 He said, "Are you really my son Esau?" He replied, "I am." 25 Isaac said, "Bring the food to me, and I will eat of your game, so that I may bless you." Jacob brought the food to him. Isaac ate, and Jacob brought him wine, and he drank. 26 Then his father Isaac said to him, "Come near now and kiss me, my son." 27 Jacob came near and kissed him, and he smelled the smell of his clothes and blessed him. He said,
"See, the smell of my son
is like the smell of a field
that Yahweh has blessed.
28 May God give you a portion of the dew of heaven,
a portion of the fatness of the earth,
and plenty of grain and new wine.
29 May peoples serve you
and nations bow down to you.
Be master over your brothers,
and may your mother's sons bow down to you.
May every one who curses you be cursed;
may every one who blesses you be blessed."
30 As soon as Isaac had finished blessing Jacob, and Jacob had scarcely gone out from the presence of Isaac his father, Esau his brother came in from his hunting. 31 He also made delicious food and brought it to his father. He said to his father, "Father, get up and eat some of your son's game, so that you may bless me." 32 Isaac his father said to him, "Who are you?" He said, "I am your son, your firstborn, Esau." 33 Isaac trembled very much and said, "Who was it that hunted this game and brought it to me? I ate it all before you came, and I have blessed him. Indeed, he will be blessed." 34 When Esau heard the words of his father, he cried with a very great and bitter cry, and said to his father, "Bless me, me also, my father." 35 Isaac said, "Your brother came here deceitfully and has taken away your blessing." 36 Esau said, "Is he not rightly named Jacob? For he has cheated me these two times. He took away my birthright, and, see, now he has taken away my blessing." Then he said, "Have you not reserved a blessing for me?" 37 Isaac answered and said to Esau, "Look, I have made him your master, and I have given to him all his brothers as servants, and I have given him grain and new wine. What more can I do for you, my son?" 38 Esau said to his father, "Have you not even one blessing for me, my father? Bless me, even me too, my father." Esau wept loudly. 39 Isaac his father answered and said to him,
"Look, the place where you live will be
far from the richness of the earth,
away from the dew of the sky above.
40 By your sword you will live,
and you will serve your brother.
But when you rebel,
you will break his yoke off of your neck."
41 Esau bore a grudge against Jacob because of the blessing that his father had given him. Esau said in his heart, "The days of mourning for my father are near; after that I will kill my brother Jacob." 42 The words of Esau her older son were told to Rebekah. So she sent and called Jacob her younger son and said to him, "See, your brother Esau is consoling himself about you by planning to kill you. 43 Now therefore, my son, obey me and flee to Laban, my brother, in Haran. 44 Stay with him for a while, until your brother's fury subsides, 45 until your brother's anger turns away from you, and he forgets what you have done to him. Then I will send and bring you back from there. Why should I lose you both in one day?
46 Rebekah said to Isaac, "I abhor life because of the daughters of Heth. If Jacob takes one of the daughters of Heth as a wife, like these women, some of the daughters of the land, what good will my life be to me?"
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetry in 27:27-29 and in 27:39-40.
In the ancient Near East, a father's blessing was very important. This spoken blessing was legally binding. Jacob previously received the birthright from Esau and was guaranteed the double portion of land money that was supposed to be inherited by the older son, Esau. In this chapter, Jacob tricks Isaac into giving him Esau's blessing. This means that he is to inherit the promises of the covenant Yahweh made with Abraham. (See: bless, birthright, inherit and promise and covenant)
This speaks about being nearly blind as if the eyes were a lamp and the light has nearly gone out. Alternate translation: "he was nearly blind" or "he was almost blind"
"I am here" or "I am listening." See how you translated this in Genesis 22:1.
The phrase "See now" indicates that what follows is a polite request for the hearer to pay attention. "Please listen carefully: I" See how you translated this phrase in Genesis 12:11.
It is implied that Isaac knows he will die soon. Alternate translation: "I may die any day now"
This refers to physical death.
Isaac continues giving instructions to his older son Isaac.
"your hunting equipment"
A quiver is a case for holding arrows. Alternate translation: "your quiver of arrows"
"hunt a wild animal for me"
The word "delicious" refers to something that tastes very good. Alternate translation: "Cook for me the tasty meat that I love"
In Bible times, a father would often pronounce a formal blessing on his children.
This verse is background information for the description of the events that follow.
This verse is background information for the description of the events that follow. The word "now" shows that the author is going to begin to talk about Rebekah and Jacob.
"Rebekah heard Isaac speaking to his son Esau"
Esau was the son of both Isaac and Rebekah. The author calls Esau "his son" to emphasize that Isaac preferred Esau over Isaac.
This verse continues the background information that begins with the words "Now Rebekah heard" in verse 5. It is background information for the description of the events that follow.
This verse continues the background information that begins with the words "Esau went ... bring it back" in verse 5. It is background information for the description of the events that follow. After Esau leaves, Rebekah speaks to Jacob because of what she has heard. "So when Esau went ... bring it back, Rebekah spoke to Jacob"
Jacob was the son of both Isaac and Rebekah. The author calls Jacob "her son" here to emphasize that Rebekah preferred Jacob over Esau.
The phrase "see here" adds emphasis to what follows. Alternate translation: "Listen carefully"
These are the words that the author introduces with the words "He said" in verse 6. This is a quotation within a quotation. It can be stated as an indirect quotation. "He told Esau to hunt a wild animal, and to make the tasty meat that he loves. Then before he dies, your father will bless Esau in the presence of Yahweh."
"Bring me a wild animal that you hunt and kill"
"cook for me the tasty meat that I love." See how this was translated in Genesis 27:4.
"bless you before Yahweh"
"before I die"
Rebekah continues to speak to her younger son Jacob.
This does not mean "at this moment," but is used to draw attention to the important point that follows.
Rebekah said "my voice" to refer to what she was saying. Alternate translation: "obey me and do what I tell you"
The word "delicious" refers to something that tastes very good. See how a similar sentence was translated in Genesis 27:4.
"Then take it to your father"
"and after he eats it, he will bless you"
The word "bless" refers to the formal blessing a father pronounces on his children.
"before he dies"
"I am a man with smooth skin" or "I am not hairy"
"he will think that I am a liar" or "he will know that I am deceiving him"
Being cursed or blessed is spoken of as if a curse and a blessing are objects that are placed on a person. Alternate translation: "Then because of this, he will curse me and not bless me"
"let your curse be on me, my son." Being cursed is spoken of as if the curse were on object that is placed on the person. Alternate translation: "let your father curse me instead of you, my son"
Rebekah said "my voice" to refer to what she was saying. Alternate translation: "obey what I tell you" or "obey me"
"bring me the young goats"
The word "delicious" refers to something that tastes very good. See how a similar sentence was translated in Genesis 27:4.
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The goat skins still had the hair on them.
"She gave to her son Jacob the delicious food and bread which she had prepared"
"Yes, I am listening" or "Yes, what is it?" See how you translated this in Genesis 22:1.
"I have done what you told me to do"
The word "game" refers to wild animals that someone hunts and kills. See how "game" was translated in Genesis 27:3.
"Jacob replied"
This is an idiom meaning that God caused it to happen. Alternate translation: "helped me to succeed while hunting"
"if you are really my son Esau"
"Jacob approached Isaac his father"
Here Issac speaks of Jacob's voice as representing Jacob. Alternate translation: "You sound like Jacob"
Here Issac speaks of Esau's hands as representing Esau. Alternate translation: "but your hands feel like Esau's hands"
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Isaac asks this question before blessing his son. Alternate translation: "But first Isaac asked"
The word "game" refers to a wild animal that people hunt and kill. See how "game" was translated in Genesis 27:7.
"Isaac drank it"
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It can be made explicit that the clothes smelled like Esau's clothes. Alternate translation: "he smelled his clothes and they smelled like Esau's clothes, so Isaac blessed him"
"Isaac smelled"
"the scent"
"then he blessed him." This refers to the formal blessing a father pronounces on his children.
The word "see" is used as an emphatic figure of speech to mean "it is true." Alternate translation: "Truly, the smell of my son"
Here the word "blessed" means that Yahweh has caused good things to happen to the field and it has become fruitful. Alternate translation: "that Yahweh has caused to be very productive"
This is Isaac's blessing. He thought he was speaking to Esau, but he was speaking to Jacob.
Here "you" is singular and refers to Jacob. But the blessing would also apply to Jacob's descendants.
"Dew" is drops of water that form on the plants during the night. This can be made explicit in the translation. Alternate translation: "night mist from heaven to water your crops"
Having fertile land is spoken of as if the earth were fat or rich. Alternate translation: "good soil for producing crops"
If "grain" and "wine" are unknown, this can be stated more generally. Alternate translation: "plenty of food and drink"
Here these pronouns are singular and refer to Jacob. But the blessing also applies to Jacob's descendants.
Here "nations" refers to the people. Alternate translation: "people from all nations bow down"
This means to bend over to humbly express respect and honor toward someone.
"Become a master over your brothers"
Isaac is speaking this blessing directly to Jacob. But, it also applies to Jacob's descendants who will rule over the descendants of Esau and the descendants of any other of Jacob's brothers that he may have.
"your mother's sons will bow down to you"
This can be stated in active form. Alternate translation: "May God curse everyone who curses you"
This can be stated in active form. Alternate translation: "May God bless everyone who blesses you"
"had just left the tent of Isaac his father"
"tasty meat that I love." See how this was translated in Genesis 27:3.
Here "your son's" was a polite way of Esau referring to his own food he prepared.
The word "game" refers to wild animals that people hunt to eat. See how "game" was translated in Genesis 27:7.
This refers to the formal blessing a father pronounces on his children.
"said to Esau"
"Isaac began to shake"
Game refers to a wild animal that people hunt and kill. See how "game" was translated in Genesis 27:7.
Esau's anguish was similar to the taste of something bitter. Alternate translation: "he cried loudly"
This is a figure of speech meaning Jacob took what was Esau's. Alternate translation: "I have blessed him instead of you"
Esau uses a question to emphasize his anger at Jacob. Alternate translation: "Jacob is certainly the right name for my brother!"
Translators may also add a footnote that says: "The name Jacob means 'he grasps the heel.' In the original language the name 'Jacob' also sounds like the word for 'he deceives.'"
This speaks about a birthright as if it were an object that a person could take away. Alternate translation: "What was once my birthright is now his because he tricked me"
This speaks about a blessing as if it were an object that person could take away. Alternate translation: "now he has tricked you into blessing him instead of me"
Esau knows that his father cannot bless him with the same things that he blessed Jacob. Esau is asking if there is anything left to say to him that Isaac did not say while blessing Jacob.
Isaac uses a question to emphasize that there is nothing else he can do. Alternate translation: "There is nothing else I can do for you!"
This can be stated in positive form. "My father, do you have one more blessing for me"
"said to Esau"
"Pay attention, because what I am about to say is both true and important: the place"
This is a figure of speech referring to the earth's fertility. Alternate translation: "far from the fertile soil"
"Dew" is drops of water that form on the plants during the night. This can be made explicit in the translation. Alternate translation: "the night mist from the sky to water your crops"
In 27:39-40 these pronouns are singular and refer to Esau, but what Isaac says also applies to Esau's descendants
Here "sword" stands for violence. Alternate translation: "You will rob and kill people in order to get what you need to live"
This speaks about someone having a master as if the master's control over the person were a yoke that the person had to carry. Alternate translation: "you will free yourself from his control"
Esau believed that Jacob had wronged him, and so Esau did not want to forgive Jacob.
Here "heart" stands for Esau himself. Alternate translation: "Esau said to himself"
This refers to a number of days a person grieves when a family member dies.
This can be stated in active form. Alternate translation: "Someone told Rebekah about Esau's plan"
"Look" or "Listen" or "Pay attention to what I am about to tell you"
"is making himself feel better"
This does not mean "at this moment," but is used to draw attention to the important point that follows.
"leave here quickly and go to Laban"
"for a period of time"
"until you brother calms down"
No longer being angry is spoken of as if the anger turns to a different direction away from the person. Alternate translation: "until he is no longer angry with you"
Rebekah uses a question to emphasize her concern. Alternate translation: "I do not want to lose both of you in one day!"
It is implied that if Esau kills Jacob, then they will execute Esau as a murderer.
This is a polite way of referring to her sons dying.
Rebekah is exaggerating to emphasize how upset she is about the Hittite women that Esau married. Alternate translation: "I am terribly upset"
"these Hittite women" or "descendants of Heth"
The phrase "daughters of the land" means the local females. Alternate translation: "like these women who live in this land"
Rebekah uses a question to emphasize how upset she would be if Jacob marries a Hittite woman. Alternate translation: "My life will be awful!"
1 Isaac called Jacob, blessed him, and commanded him, "You must not take a wife from the Canaanite women. 2 Arise, go to Paddan Aram, to the house of Bethuel your mother's father, and take a wife from there, one of the daughters of Laban, your mother's brother. 3 May God Almighty bless you, make you fruitful and multiply you, so that you may become a community of peoples. 4 May he give you the blessing of Abraham, to you, and to your descendants after you, that you may inherit the land where you have been sojourning, which God gave to Abraham." 5 So Isaac sent Jacob away. Jacob went to Paddan Aram, to Laban son of Bethuel the Aramean, the brother of Rebekah, Jacob's and Esau's mother.
6 Now Esau saw that Isaac had blessed Jacob and sent him away to Paddan Aram, to take a wife from there. He also saw that Isaac had blessed him and given him a command, saying, "You must not take a wife from the women of Canaan." 7 Esau also saw that Jacob had obeyed his father and his mother, and had gone to Paddan Aram. 8 Esau saw that the women of Canaan did not please Isaac his father. 9 So he went to Ishmael, and took, besides the wives that he had, Mahalath the daughter of Ishmael, Abraham's son, the sister of Nebaioth, to be his wife.
10 Jacob left Beersheba and went toward Haran. 11 He came to a certain place and stayed there all night, because the sun had set. He took one of the stones in that place, put it under his head, and lay down in that place to sleep. 12 He dreamed and saw a stairway set up on the earth. Its top reached to heaven and the angels of God were ascending and descending on it. 13 Behold, Yahweh stood above it and said, "I am Yahweh, the God of Abraham your father, and the God of Isaac. The land on which you are lying, I will give to you and to your descendants. 14 Your descendants will be like the dust of the earth, and you will spread far out to the west, to the east, to the north, and to the south. Through you and through your descendants will all the families of the earth be blessed. 15 Behold, I am with you, and I will keep you wherever you go. I will bring you into this land again; for I will not leave you. I will do all that I have promised to you." 16 Jacob awoke out of his sleep, and he said, "Surely Yahweh is in this place, and I did not know it." 17 He was afraid and said, "How terrifying is this place! This is none other than the house of God. This is the gate of heaven."
18 Jacob arose early in the morning and took the stone that he had put under his head. He set it up as a pillar and poured oil upon the top of it. 19 He called the name of that place Bethel, but the name of the city originally was Luz. 20 Jacob vowed a vow, saying, "If God will be with me and will protect me on this road on which I am walking, and will give me bread to eat, and clothes to wear, 21 so that I return safely to my father's house, then Yahweh will be my God. 22 Then this stone that I have set up as a pillar will be a sacred stone. From everything that you give me, I will surely give a tenth back to you."
Even though Jacob tricked his father in order to receive Esau's blessing, the chapter repeats the blessing, ensuring he inherits the blessings promised to Abraham. (See: bless and inherit and promise)
Jacob had a dream or received a vision. The purpose of this dream is to show that, despite Jacob's sin, God is giving Abraham's covenant promises to Jacob and his descendants. (See: sin and covenant and promise)
This was an important city for Abraham and his descendants. It is possible that there is some theological significance to the city of Bethel.
"Do not take"
"Go right away"
This was another name for the region of Mesopotamia, which about the same location as modern Iraq. See how this was translated in [Genesis 25:20]
This refers to a person's descendants or other relatives. Alternate translation: "family"
Bethuel was Rebekah's father. See how you translated this name in [Genesis 22:22]
"your grandfather"
"from the daughters"
"your uncle"
Isaac continues speaking to Jacob
The word "multiply" explains how God would make Jacob "fruitful." Alternate translation: "give you many children and descendants"
This speaks about blessing someone as if a blessing were an object that a person can give. The abstract noun "the blessing" can be stated as "bless." Alternate translation: "May God bless you and your descendants as he blessed Abraham" or "May God give to you and your descendants what he promised to Abraham"
God giving the land of Canaan to Jacob and his descendants is spoken of as if a child were inheriting money or possessions from his father.
"the land where you have been staying"
"which God promised to Abraham"
This was another name for the region of Mesopotamia, which about the same location as modern Iraq. See how this was translated in [Genesis 25:20]
Bethuel was Rebekah's father. See how you translated this name in [Genesis 22:22]
The story changes from Jacob to Esau
This word is used here to mark a change from the story to background information about Esau.
This was another name for the region of Mesopotamia, which about the same location as modern Iraq. See how this was translated in [Genesis 25:20]
"to take a wife for himself"
"Esau also saw that Isaac had blessed Jacob"
"Do not take"
"daughters of Canaan" or "Canaanite women"
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This continues the background information about Esau.
"Esau realized"
"his father Isaac did not approve of the women of Canaan"
"daughters of Canaan" or "the Canaanite women"
"Because of that, he went"
"in addition to the wives that he already had"
This is the name of one of Ishmael's daughters.
This is the name of one of Ishmael's sons.
The story switches back to Jacob
"He came to a certain place and, because the sun had set, he decided to stay for the night"
"Jacob had a dream"
"with the bottom of it touching the ground"
This refers to the place where God lives.
The word "behold" here alerts us to pay attention to the surprising information that follows.
Possible meanings are 1) "Yahweh was standing at the top of the stairway" or 2) "Yahweh was standing next to Jacob"
Here "father" means "ancestor." Alternate translation: "Abraham your ancestor" or "Abraham your forefather"
God continues to talk to Jacob in a dream.
God compares Jacob's descendants to the dust of the earth to emphasize their huge number. Alternate translation: "You will have more descendants than you can count"
The word "you" is singular and refers to Jacob. Here Jacob represents his descendants. Alternate translation: "your descendants will spread out to the west"
This means the people will extend the borders of their land and occupy more territory.
This phrases are used together to mean "all directions." Alternate translation: "in all directions"
This can be stated in active form. Alternate translation: "I will bless all families on the earth through you and your descendants"
"Pay attention, because what I am about to say is both true and important: I am"
"for I will not leave you until I have done all"
"I will keep you safe" or "I will protect you"
"I will bring you back to this land"
"woke up from his sleep"
The phrase "the gate of heaven" explains that this place is the entrance to "the house of God" and "the entrance to where God lives."
This speaks about the entrance to the place where God lives as if it were a literal kingdom that had a gate that someone has to open to let people in.
This is a memorial pillar, that is, simply a large stone or boulder set up on its end.
This action symbolizes that Jacob is dedicating the pillar to God. The full meaning of this statement can be made explicit. Alternate translation: "poured oil on the top of it in order to dedicate the pillar to God"
Translators may also add a footnote that says "The name Bethel means 'house of God.'"
This is the name of a city.
Jacob begins to make a vow to Yahweh.
"made a vow" or "solemnly promised God"
Jacob is speaking to God in the third person. This can be stated in the second person. Alternate translation: "If you will ... clothes to wear"
This stands for Jacob's journey to find a wife and to return home. Alternate translation: "on this journey"
Here "bread" stands for food in general.
The vow that began with the words "If God will ... clothes to wear" in verse 20 continues here.
The vow that began with the words "If God will ... clothes to wear" in verse 20 continues here. Jacob is speaking to God in the third person. This can be stated in the second person. "If you will ... clothes to wear ... so that I return safely ... then you, Yahweh, will be the God that I will worship"
Here "house" stands for Jacob's family. Alternate translation: "to my father and the rest of my family"
This means that the stone will mark the place where God appeared to him and it will be a place where people can worship God. Alternate translation: "God's house" or "God's place"
1 Then Jacob went on his journey and came to the land of the people of the east. 2 As he looked, he saw a well in the field, and, behold, three flocks of sheep were lying there by it. For out of that well they would water the flocks, and the stone over the well's mouth was large. 3 When all the flocks had gathered there, the shepherds would roll the stone from the well's mouth and water the sheep, and then put the stone again over the well's mouth, back in its place. 4 Jacob said to them, "My brothers, where are you from?" They replied, "We are from Haran." 5 He said to them, "Do you know Laban son of Nahor?" They said, "We know him." 6 He said to them, "Is he well?" They said, "He is well, and, look there, Rachel his daughter is coming with the sheep." 7 Jacob said, "See, it is the middle of the day. It is not the time for the flocks to be gathered together. You should water the sheep and then go and let them graze." 8 They said, "We cannot water them until all the flocks are gathered together. The men will then roll the stone from the well's mouth, and we will water the sheep." 9 While Jacob was still speaking with them, Rachel came with her father's sheep, for she was tending them. 10 When Jacob saw Rachel, the daughter of Laban, his mother's brother, and the sheep of Laban, his mother's brother, Jacob came over, rolled the stone from the well's mouth, and watered the flock of Laban, his mother's brother. 11 Jacob kissed Rachel and wept loudly. 12 Jacob told Rachel that he was her father's relative, and that he was Rebekah's son. Then she ran and told her father.
13 When Laban heard the news about Jacob his sister's son, he ran to meet him, embraced him, kissed him, and brought him to his house. Jacob told Laban all these things. 14 Laban said to him, "You are indeed my bone and my flesh." Then Jacob stayed with him for about one month. 15 Then Laban said to Jacob, "Should you serve me for nothing because you are my relative? Tell me, what will your wages be?" 16 Now Laban had two daughters. The name of the older was Leah, and the name of the younger was Rachel. 17 Leah's eyes were tender, but Rachel was beautiful in form and appearance. 18 Jacob loved Rachel, so he said, "I will serve you seven years for Rachel, your younger daughter." 19 Laban said, "It is better that I give her to you, than that I should give her to another man. Stay with me." 20 So Jacob served seven years for Rachel; and they seemed to him only a few days, for the love he had for her.
21 Then Jacob said to Laban, "Give me my wife, for my days have been completed—so that I may go to her!" 22 So Laban gathered together all the men of the place and made a feast. 23 In the evening, Laban took Leah his daughter and brought her to Jacob, who went to her. 24 Laban gave his female servant Zilpah to his daughter Leah, to be her servant. 25 In the morning, behold, it was Leah! Jacob said to Laban, "What is this you have done to me? Did I not serve you for Rachel? Why then have you deceived me?" 26 Laban said, "It is not our custom to give the younger daughter before the firstborn. 27 Complete the bridal week of this daughter, and we will give you the other also in return for serving me another seven years." 28 Jacob did so, and completed Leah's week. Then Laban gave him Rachel his daughter as his wife also. 29 Laban also gave Bilhah to his daughter Rachel, to be her servant. 30 So Jacob went to Rachel, too, but he loved Rachel more than Leah. So Jacob served Laban for seven more years.
31 Yahweh saw that Leah was not loved, so he opened her womb, but Rachel was barren. 32 Leah conceived and bore a son, and she called his name Reuben. For she said, "Because Yahweh has looked upon my affliction; surely now my husband will love me." 33 Then she conceived again and bore a son. She said, "Because Yahweh has heard that I am unloved, he has therefore given me this son also," and she called his name Simeon. 34 Then she conceived again and bore a son. She said, "Now this time will my husband be attached to me, because I have borne him three sons." Therefore his name was called Levi. 35 She conceived again and bore a son. She said, "This time I will praise Yahweh." Therefore she called his name Judah; then she stopped having children.
This chapter records the conflict between Jacob's wives, Rachel and Leah. This account continues into the next chapter.
Although the exact reasoning for the shepherds' unwillingness to give water to the sheep is unknown, it is probable they were being lazy. The actions of these shepherds contrast Jacob's actions.
It was common in the ancient Near East for relatives to greet each other with a kiss. There was nothing sexual about this type of kissing.
It was customary in the ancient Near East for a man to work for a woman's father in order to earn the right to marry her. It is unknown how common it was for a father to have his younger daughter marry before an older daughter. It was also sinful for Jacob to marry more than one wife. (See: sin)
This means the people of Paddan Aram, which is a land east of the land of Canaan.
The word "behold" marks the beginning of another event in the larger story. Your language may have a way of doing this.
"For from that well." This phrase marks a change from the story to background information about how the shepherds watered the flocks.
"the shepherds would water" or "those taking care of the sheep would water"
Here "mouth" is a way of referring to an opening. Alternate translation: "the opening of the well"
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"Jacob said to the shepherds"
This is a polite way to greet a stranger.
Here "son" refers to a male descendant. Another possible meaning is "Laban the grandson of Nahor."
"Now look! Rachel his daughter is coming with the sheep"
"the sun is still high in the sky" or "the sun is still shining brightly"
This can be stated in active form. Alternate translation: "for you to gather the flocks"
This means to gather them together inside a fence for them to stay for the night. The full meaning of this can be made explicit.
"let them eat grass in the field"
"We have to wait to water them." This has to do with timing, not permission.
This can be stated in active form. Alternate translation: "until the other shepherds gather their flocks"
Here "mouth" is way of referring to an opening. Alternate translation: "from the well" or "from the opening of the well"
"then we will water the sheep"
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"his uncle"
Here "mouth" is a way of referring to an opening. Alternate translation: "the well" or "the opening of the well"
In ancient Near East, it is common to greet a relative with a kiss. However, it is normally done between men. If your language has an affectionate greeting for a relative, use that. If not, use what is appropriate.
Jacob weeps because he is so happy. The full meaning of this statement can be made explicit.
"related to her father"
"his nephew"
"hugged him"
In ancient Near East, it is common to greet a relative with a kiss. However, it is normally done between men. If your language has an affectionate greeting for a relative, use that. If not, use what is appropriate.
"then Jacob told Laban everything he told Rachel"
This phrase means they are directly related. Alternate translation: "my relative" or "a member of my family"
Laban uses a question to emphasize that he should pay Jacob for working for him. The question can be translated as a statement. This can also be stated in positive form. Alternate translation: "It is certainly right that I should pay you for working for me even though you are my relative."
The word "now" is used here to mark a change from the story to background information about Laban and his daughters.
Possible meanings are 1) "Leah's eyes were pretty" or 2) "Leah's eyes were plain"
Here the word "loved" refers to a romantic attraction between a man and a woman.
"rather than give her to another man"
"but the time seemed to him to be only a few days"
"on account of the love he had for her" or "because of his love for her"
The phrase "my days" refers to the seven years Jacob had to work for Laban. This can be stated in active form. Alternate translation: "for my days of working for you have been completed" or "For I have completed the length of time that I was to work for you"
This is a polite way of referring to having sexual relations with her. See how you translated a similar phrase in [Genesis 16:2]
"prepared a wedding feast." Most likely Laban had others prepare the feast. Alternate translation: "had others prepare a wedding feast"
This is a polite way of saying that he had sexual relations with her. See how you translated a similar phrase in [Genesis 16:2]
Here the author gives background information about Laban giving Zilpah to Leah. Most likely he gave Zilpah to Leah before the wedding.
This is the name of Leah's female servant.
"Jacob was surprised to see it was Leah in bed with him." The word "behold" here shows that Jacob was surprised by what he saw.
Jacob uses a question to express his anger and surprise. This rhetorical question can be translated as a statement. Alternate translation: "I cannot believe you did this to me!"
Jacob uses these questions to express his hurt that Laban had tricked him. This rhetorical question can be translated as a statement. Alternate translation: "I served you for seven years to marry Rachel!"
"In our family we do not give"
"Finish celebrating Leah's bridal week"
The full meaning can be made explicit. Alternate translation: "next week we will give you Rachel also"
"And Jacob did what Laban asked, and finished celebrating Leah's bridal week"
This is the name of Rachel's female servant.
This is a polite way of saying that he had sexual relations with her. See how you translated a similar phrase in [Genesis 16:2]
This refers to the romantic love between a man and a woman.
This can be stated in active form. Alternate translation: "Jacob did not love Leah"
This is an exaggeration to emphasize that Jacob loved Rachel more than Leah. Alternate translation: "loved less than Rachel"
God causing Leah to be able to become pregnant is spoken of as if God is opening her womb.
"was not able to become pregnant"
"Leah became pregnant and gave birth to a son"
Translators may also add a footnote that says: "The name Reuben means 'See, a son.'"
Leah was experiencing emotional pain because Jacob had rejected her. The abstract noun "affliction" can be stated as a verb. Alternate translation: "Yahweh saw that I was suffering"
"Then Leah became pregnant"
"gave birth to a son"
This can be stated in active form. Alternate translation: "Yahweh has heard that my husband does not love me"
Translators may also add a footnote that says "The name Simeon means 'heard.'"
"my husband will embrace me"
"I have given birth to three sons for him"
Translators may also add a footnote that says "The name Levi means 'attached.'"
"Leah became pregnant again"
"gave birth to a son"
Translators may also add a footnote that says "The name Judah means 'praise.'"
1 When Rachel saw that she bore Jacob no children, Rachel was jealous of her sister. She said to Jacob, "Give me children, or I will die." 2 Jacob's anger burned against Rachel. He said, "Am I in the place of God, who has withheld from you the fruit of the womb?" 3 She said, "See, there is my servant Bilhah. Go to her, so she might give birth to children on my knees, and I will have children by her." 4 So she gave him her servant Bilhah as a wife, and Jacob went to her. 5 Bilhah conceived and bore Jacob a son. 6 Then Rachel said, "God has vindicated me, and he has heard my voice and given me a son." For this reason she called his name Dan. 7 Bilhah, Rachel's servant, conceived again and bore Jacob a second son. 8 Rachel said, "With mighty wrestlings have I wrestled with my sister and have prevailed." She called his name Naphtali.
9 When Leah saw that she had stopped having children, she took Zilpah, her servant, and gave her to Jacob as a wife. 10 Zilpah, Leah's servant, bore Jacob a son. 11 Leah said, "This is fortunate!" so she called his name Gad. 12 Then Zilpah, Leah's servant, bore Jacob a second son. 13 Leah said, "I am happy! For the daughters will call me happy." So she called his name Asher.
14 Reuben went in the days of wheat harvest and found mandrakes in the field. He brought them to his mother Leah. Then Rachel said to Leah, "Give me some of your son's mandrakes." 15 Leah said to her, "Is it a small matter to you, that you have taken away my husband? Do you now want to take away my son's mandrakes, too?" Rachel said, "Then he will lie with you tonight, in exchange for your son's mandrakes." 16 Jacob came from the field in the evening. Leah went out to meet him and said, "You must come to me, for I have hired you with my son's mandrakes." So Jacob lay with Leah that night. 17 God listened to Leah, and she conceived and bore Jacob a fifth son. 18 Leah said, "God has given me my wages, because I gave my servant woman to my husband." She called his name Issachar. 19 Leah conceived again and bore a sixth son to Jacob. 20 Leah said, "God has given me a good gift. Now my husband will honor me, because I have borne him six sons." She called his name Zebulun. 21 Afterwards she bore a daughter and called her name Dinah. 22 God called Rachel to mind and listened to her. He caused her to become pregnant. 23 She conceived and bore a son. She said, "God has taken away my shame." 24 She called his name Joseph, saying, "Yahweh has added to me another son."
25 After Rachel had borne Joseph, Jacob said to Laban, "Send me away, so that I may go to my own home and to my country. 26 Give me my wives and my children for whom I have served you, and let me go, for you know the service I have given you." 27 Laban said to him, "If now I have found favor in your eyes, wait, because I have learned by using divination that Yahweh has blessed me for your sake." 28 Then he said, "Name your wages, and I will pay them." 29 Jacob said to him, "You know how I have served you, and how your livestock have fared with me. 30 For you had little before I came, and it has increased abundantly. Yahweh has blessed you wherever I worked. Now when will I provide for my own household also?" 31 So Laban said, "What will I pay you?" Jacob said, "You will not give me anything. If you will do this thing for me, I will again feed your flock and keep it. 32 Let me walk through all your flock today, removing from it every speckled and spotted sheep, and every black one among the sheep, and the spotted and speckled among the goats. These will be my wages. 33 My integrity will testify for me later on, when you come to check on my wages. Every one that is not speckled and spotted among the goats, and black among the sheep, if any are found with me, will be considered to be stolen." 34 Laban said, "Agreed. Let it be according to your word." 35 That day Laban removed the male goats that were striped and spotted, and all the female goats that were speckled and spotted, every one that had white in it, and all the black ones among the sheep, and gave them into the hand of his sons. 36 Laban also put three days' journey between himself and Jacob. So Jacob kept tending the rest of Laban's flocks.
37 Jacob took fresh cut branches of the poplar, almond, and plane trees, and he peeled white streaks in them and made the white inner wood appear that was in the sticks. 38 Then he set the sticks that he had peeled in front of the flocks, in front of the watering troughs where they came to drink. They conceived when they came to drink. 39 The flocks bred in front of the sticks; and the flocks produced striped, speckled, and spotted young. 40 Jacob separated out these lambs, but made the rest of them face toward the striped animals and all the black sheep in the flock of Laban. Then he separated out his flocks for himself alone and did not put them together with Laban's flocks. 41 Whenever the stronger sheep in the flock were breeding, then Jacob would lay the sticks in the watering troughs before the eyes of the flock, so that they might conceive among the sticks. 42 But when the feebler animals in the flock came, he did not put the sticks in front of them. So the feebler animals were Laban's, and the stronger were Jacob's. 43 The man became very prosperous. He had large flocks, female servants and male servants, and camels and donkeys.
This chapter continues the story of the conflict between Rachel and Leah.
In the ancient Near East, it was important for a married woman to have many children. If a woman did not have many children, people believed it brought shame upon her. This is one of the reasons why Rachel and Leah were always jealous of each other. (See: jealous)
Speckled and spotted sheep were considered to be imperfect. Therefore, they were considered to be much less valuable than the spotless sheep. Despite Jacob's fair offer, Laban once again tried to cheat him out of something he deserved. Jacob anticipated Laban's cheating.
"When Rachel realized that she was unable to become preganant"
Rachel is exaggerating to show how upset she is about not having children. Alternate translation: "I will feel completely worthless"
"Cause me to become pregnant"
Jacob's anger is spoken of as if it were a fire. Alternate translation: "Jacob was very angry with Rachel"
This is a rhetorical question that Jacob uses to scold Rachel. It can be translated as a statement. Alternate translation: "I am not God! I am not the one who is preventing you from having children!"
"Rachel said"
"Look" or "Listen" or "Pay attention to what I am about to tell you"
At that time, this was an acceptable way for a barren woman to have children that would legally belong to her. The full meaning of this may be made explicit.
This is the name of Rachel's female servant. See how you translated this name in Genesis 29:29.
This is a polite way of asking him to have sexual relations with her servant. See how you translated a similar phrase in [Genesis 16:2]
This is a way of saying that the child that Bilhah gives birth to will belong to Rachel. Alternate translation: "for me"
"and in this way she will cause me to have children"
This is a polite way of saying that he had sexual relations with Bilhah. See how you translated a similar phrase in [Genesis 16:2]
This is the name of Rachel's female servant. See how you translated this name in Genesis 29:29.
"gave birth to a son for Jacob"
"Rachel gave him the name"
Translators may also add a footnote that says "The name Dan means 'he judged.'"
"Bilhah ... became pregnant again"
"gave birth to a second son for Jacob"
The phrase "wrestlings have I wrestled" is an idiom used for emphasis. It is also a metaphor that speaks of Rachel's attempts to have a child like her sister as if she were having a physical fight with Leah. Alternate translation: "I have had a great struggle to have children like my older sister, Leah"
"I have won" or "I have succeeded"
Translators may also add a footnote that says "The name Naphtali means 'my struggle.'"
"When Leah became aware that"
"she gave Zilpah, her servant, to Jacob as a wife"
This is the name of Leah's female servant. See how you translated this in Genesis 29:24.
"gave birth to a son for Jacob"
"How fortunate!" or "What good luck!"
Translators may also add a footnote that says "The name Gad means 'fortunate.'"
This is the name of Leah's female servant. See how you translated this name in [Genesis 29:24]
"gave birth to a second son for Jacob"
"How blessed I am!" or "How happy I am!"
"the women" or "the young women"
Translators may also add a footnote that says "The name Asher means 'happy.'"
"Reuben went out"
Here the phrase "in the days of" is an idiom that refers to the season or time of year. Alternate translation: "at the time of year of the wheat harvest" or "during the wheat harvest"
This is a fruit that was said to increase fertility and the desire to sleep with one's lover. Alternate translation: "love fruit"
"Do you not care ... my husband?" This is a rhetorical question used to scold Rachel. This question can be translated as a statement. Alternate translation: "It is bad enough ... my husband."
This is a rhetorical question, used to scold Rachel. This question can be translated as a statement. Alternate translation: "Now you want ... too!"
Here "lie with" is a euphemism. Alternate translation: "Then Jacob will have sexual relations with you"
Here "come to" is a euphemism for sexual relations. Alternate translation: "You must have sexual intercourse with me"
"for the price of my son's mandrakes." See how you translated "mandrake" in Genesis 30:14.
Here "lay with" is a euphemism. Alternate translation: "Jacob had sexual relations with Leah"
"She became pregnant"
"gave birth to a fifth son for Jacob"
God rewarding Leah is spoken of as if he were a boss paying wages to someone who works for him. Alternate translation: "God has given my due" or "God has rewarded me"
Translators may also add a footnote that says: "The name Issachar means 'there is a reward.'"
"Leah became pregnant again"
"gave birth to a sixth son for Jacob"
Translators may also add a footnote that says: "The name Zebulun means 'honor.'"
This is the name of Leah's daughter.
The phrase "call to mind" means to remember. This does not mean God forgot about Rachel. It means he considered her request. Alternate translation: "God considered Rachel and granted to her what she wanted"
God causing Rachel to no longer feel ashamed is spoken of as if "shame" were an object that person could take away from someone else. The abstract noun "shame" can be stated as "ashamed." Alternate translation: "God has caused me to no longer feel ashamed"
Translators may also add a footnote that says: "The name Joseph means 'may he add.'"
Rachel's first sons were through her female servant Bilhah.
"After Rachel gave birth to Joseph"
"so I can go"
Jacob is reminding Laban of their contract
"Laban said to Jacob"
The eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: "If I have found favor with you" or "If you are pleased with me"
This is an idiom that means that someone is approved of by someone else.
"please stay, because"
"I have discovered by my own spiritual and magical practices"
"because of you"
This can be made more explicit. Alternate translation: "Tell me how much I have to pay to keep you here"
"Jacob said to Laban"
"how well your livestock have done since I started taking care of them"
"your herds were small before I worked for you"
"but now your wealth has greatly increased"
"Now when will I take care of my own family?" Jacob uses a question to emphasize that he wants to start providing for his own family. This question can be translated as a statement. Alternate translation: "Now I want to take care of my family!"
"What can I pay you" or "What can I give you." This can be made more explicit. Alternate translation: "What can I pay you so that you stay and work for me"
The connecting word "But" can be used at the beginning to show that what Jacob is about to say contrasts with what he just said. Alternate translation: "But if you will do this thing for me"
The phrase "this thing" refers to what Jacob will propose in verse 32.
"feed and take care of your flock"
"and remove every sheep with spots, every black sheep, and every goat with spots"
"This will be the cost of keeping me here"
The word "integrity" means "honesty." This speaks about integrity as if it were a person who could testify for or against another person. Alternate translation: "And later you will know if I have been honest with you or not"
This can be stated in active form. Alternate translation: "If you find any goats without spots or any sheep that are not black, you can consider them stolen"
"Let it be as you say" or "We will do what you have said"
"that had stripes and spots"
"that had spots"
"every goat that had some white in it"
"all the black sheep"
Here "hand" stands for control or care. Alternate translation: "had his sons take care of them"
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These are all trees with white wood.
"he peeled off pieces of bark so that the white wood underneath would show"
long open containers for holding water for animals to drink
"The animals of the flocks conceived" or "The animals mated"
"gave birth to babies with stripes and spots"
It can be made explicit that this happened over several years. Alternate translation: "During the several years following, Jacob separated"
"look toward"
"he set his flocks apart"
Here the flock's "eyes" represent the sheep and emphasize what they see. Alternate translation: "so that the flock could see them"
"in front of the sticks"
"the weaker animals"
"So the weaker offspring belonged to Laban, while the stronger offspring belonged to Jacob." You can make this even more explicit. Alternate translation: "So the weaker offspring did not have stripes or spots and so belonged to Laban, while the stronger offspring did have stripes or spots and so belonged to Jacob"
"Jacob"
"greatly prospered" or "became very wealthy"
1 Now Jacob heard the words of Laban's sons, that they said, "Jacob has taken away all that was our father's, and it is from our father's possessions that he has gotten all this wealth." 2 Jacob saw the look on Laban's face. He saw that his attitude toward him had changed. 3 Then Yahweh said to Jacob, "Return to the land of your fathers and to your relatives, and I will be with you." 4 Jacob sent and called Rachel and Leah to the field to his flock 5 and said to them, "I see your father's attitude toward me has changed, but the God of my father has been with me. 6 You know that it is with all my strength that I have served your father. 7 Your father has deceived me and changed my wages ten times, but God has not permitted him to hurt me. 8 If he said, 'The speckled animals will be your wages,' then all the flock bore speckled young. If he said, 'The striped will be your wages,' then the whole flock bore striped young. 9 In this way God has taken away the livestock of your father and given them to me. 10 Once at the time of breeding season, I saw in a dream the male goats that were mating with the flock. The male goats were striped, speckled, and spotted. 11 The angel of God said to me in the dream, 'Jacob.' I said, 'Here I am.' 12 He said, 'Lift up your eyes and see all the male goats that are breeding with the flock. They are striped, speckled, and spotted, for I have seen everything that Laban is doing to you. 13 I am the God of Bethel, where you anointed a pillar, where you made a vow to me. Now rise up and leave this land and return to the land of your birth.'" 14 Rachel and Leah answered and said to him, "Is there any portion or inheritance for us in our father's house? 15 Are we not treated by him as foreigners? For he has sold us and has also completely devoured our money. 16 For all the riches that God has taken away from our father are now ours and our children's. Now then, whatever God has said to you, do it."
17 Then Jacob arose and placed his sons and his wives upon the camels. 18 He drove all his livestock ahead of him, along with all his property, including the livestock he had acquired in Paddan Aram. Then he set out to go to his father Isaac in the land of Canaan. 19 When Laban had gone to shear his flock, Rachel stole her father's household gods. 20 Jacob also deceived Laban the Aramean, by not telling him that he was fleeing. 21 So he fled with all that he had and quickly passed over the River, and headed toward the hill country of Gilead.
22 On the third day Laban was told that Jacob had fled. 23 So he took his relatives with him and pursued him for a seven days' journey. He overtook him in the hill country of Gilead. 24 Now God came to Laban the Aramean in a dream at night and said to him, "Be careful that you speak to Jacob neither good nor bad." 25 Laban overtook Jacob. Now Jacob had pitched his tent in the hill country. Laban also camped with his relatives in the hill country of Gilead. [1]26 Laban said to Jacob, "What have you done, that you deceived me and carried away my daughters like captives of the sword? 27 Why did you flee secretly and trick me and did not tell me? I would have sent you away with celebration and with songs, with tambourine and with harps. 28 You did not allow me to kiss my grandsons and my daughters good bye. Now you have acted foolishly. 29 It is in my power to do you harm, but the God of your father spoke to me last night and said, 'Be careful that you speak to Jacob neither good nor bad.' 30 Now you have gone away because you longed to return to your father's house. But why did you steal my gods?" 31 Jacob answered and said to Laban, "I fled secretly because I was afraid and thought that you would take your daughters from me by force. 32 Whoever has stolen your gods will not continue to live. In the presence of our relatives, identify whatever with me is yours and take it." For Jacob did not know that Rachel had stolen them.
33 Laban went into Jacob's tent, into Leah's tent, and into the tent of the two female servants, but he did not find them. He went out of Leah's tent and entered into Rachel's tent. 34 Now Rachel had taken the household gods, put them in a camel's saddle, and sat upon them. Laban searched the whole tent, but did not find them. 35 She said to her father, "Do not be angry, my master, that I cannot stand up before you, for I am having my period." So he searched but did not find his household gods.
36 Jacob was angry and argued with Laban. He said to him, "What is my offense? What is my sin, that you have hotly pursued me? 37 For you have searched all my possessions. What have you found of all your household goods? Set them here before our relatives, so that they may judge between the two of us. 38 For twenty years I have been with you. Your ewes and your female goats have not miscarried, nor have I eaten any rams from your flocks. 39 What was torn by beasts I did not bring to you. I bore the loss of it. You demanded payment from my hand, whether stolen by day or stolen by night. 40 There I was; in the day the heat consumed me, and the frost by night; and I went without sleep. 41 These twenty years I have been in your household. I worked for you fourteen years for your two daughters, and six years for your flock. You have changed my wages ten times. 42 Unless the God of my father, the God of Abraham, and the one Isaac fears, had been with me, surely now you would have sent me away empty-handed. God has seen my affliction and my toil, and he rebuked you last night."
43 Laban answered and said to Jacob, "The daughters are my daughters, the grandchildren are my grandchildren, and the flocks are my flocks. All that you see is mine. But what can I do today to these my daughters, or to their children whom they have borne? 44 So now, let us make a covenant, you and I, and let it be for a witness between you and me." 45 So Jacob took a stone and set it up as a pillar. 46 Jacob said to his relatives, "Gather stones." So they took stones and made a pile. Then they ate there by the pile. 47 Laban called it Jegar Sahadutha, but Jacob called it Galeed. 48 Laban said, "This pile is a witness between me and you today." Therefore its name was called Galeed. 49 It is also called Mizpah, because Laban said, "May Yahweh watch between you and me, when we are out of sight one from another. 50 If you mistreat my daughters, or if you take any wives besides my daughters, although no one else is with us, see, God is witness between you and me." 51 Laban said to Jacob, "Look at this pile, and look at the pillar, which I have set between you and me. 52 This pile is a witness, and the pillar is a witness, that I will not pass beyond this pile to you, and that you will not pass beyond this pile and this pillar to me, to do harm. 53 May the God of Abraham, and the god of Nahor, the gods of their father, judge between us." Jacob swore by the Fear of his father Isaac. 54 Jacob offered a sacrifice on the mountain and called his relatives to eat a meal. They ate and spent the entire night on the mountain. 55 Early in the morning Laban got up, kissed his grandsons and his daughters and blessed them. Then Laban left and returned home.
When Jacob left Paddam Aram, he left very wealthy. Despite his punishment of exile from Canaan, God still blessed Jacob and his family. (See: bless)
Although a few scholars believe the possession of the household gods was a sign of inheritance, this seems unlikely. It is probable that Rachel believed these idols would bring them "good luck" and would bring them great blessing. This was sinful because they were to trust in Yahweh, who already promised to bless them. (See: falsegod and inherit and sin)
Laban's sons complained that Jacob cheated them out of their father's possessions. It was their father who tried to cheat Jacob out of what he promised to give Jacob. Jacob treated his brother Esau in the same way. Jacob cheated Esau out of their father's blessing.
This word is used here to mark a stop in the main story. Here the author starts to tell a new part of the story.
"Jacob heard that Laban's sons were saying"
Laban's sons were exaggerating because they were angry. Alternate translation: "Everything that Jacob has taken belonged to our father"
These two sentences mean basically the same thing. The second explains the look that Jacob saw on Laban's face. Alternate translation: "Jacob noticed that Laban was no longer pleased with him"
"your father Isaac and your grandfather Abraham"
"Jacob sent for Rachel and Leah and told them to meet him out in the field with the flocks"
You can start a new sentence here. Alternate translation: "He said to them"
"I have noticed your father is no longer pleased with me"
The word "you" here refers to both Rachel and Leah. It also adds emphasis. Alternate translation: "You yourselves know that I have served your father with all my strength"
"has lied to me" or "has not treated me fairly"
"what he said he would pay me"
Possible meanings are 1) physical harm or 2) to cause Jacob to suffer in any way.
"The animals with spots"
"the flock gave birth to"
"The animals with stripes"
"This is how God gave your father's animals to me"
Jacob continues his story to his wives Leah and Rachel.
"During the breeding season"
Here "flock" represents only the female goats. Alternate translation: "mating with the female goats of the flock"
"had stripes, little spots, and big spots"
Possible meanings are 1) God himself appeared as a man or 2) one of God's messengers appeared. Since the phrase is not well understood, it is best to simply translate it as "the angel of God," using the normal word that you use for "angel."
"And I answered"
"Yes, I am listening" or "Yes, what is it?" See how you translated this in Genesis 22:1.
The angel of the Lord continues to talk to Jacob (Genesis 31:10).
This is a way of saying "Look up."
Here "flock" stands for only the female goats. Alternate translation: "that are breeding with the female goats of the flock"
"have stripes and spots"
Jacob poured oil on the pillar to dedicate it to God.
"the land where you were born"
This does not mean they talked at the same time. It emphasizes they agreed with each other.
Rachel and Leah use a question to emphasize that there is nothing left for their father to give. Alternate translation: "There is absolutely nothing left for us to inherit from our father!"
They use a question to show their anger about how their father treats them. This can be stated in active form. Alternate translation: "Our father treats us like a foreign women instead of daughters!"
This can be made more explicit. Alternate translation: "He has sold us for his own gain"
Laban completely using up the money that he should have given to his daughters is spoken of as if he were a wild beast that ate the money as if it were food. Alternate translation: "he completely used up our money"
"belongs to us and to our children"
Here "Now" does not mean "at this moment," but is used to draw attention to the important point that follows.
"do all that God has told you"
Jacob took all of his children. It only mentions the sons because they are important as his heirs. Alternate translation: "his children"
"He drove all his cattle." Here "livestock" is referring to all his domesticate animals.
"and the other herd of cattle which he took ownership of when he was in Paddan Aram"
"He went to the land of Canaan, where his father Isaac lived"
"When Laban had left to cut the wool off of the sheep in his flock"
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This refers to the Euphrates River.
"traveled toward"
"the mountains of Gilead" or "Mount Gilead"
It was Jewish custom to count the day of departure as day one. Alternate translation: "Two days after they had left"
This can be stated in active form. Alternate translation: "someone told Laban"
Only Jacob is mentioned because he is the leader of the family. It can be made explicit that his family went with him. Alternate translation: "that Jacob had fled with his wives and children"
"So Laban took"
"chased after Jacob"
Laban spent seven days walking to catch up to Jacob.
"He caught up to him"
The word "now" is used here to mark a change from the story to background information about Laban. Alternate translation: "That night God came to Laban in a dream"
The phrase "good nor bad" are used together to mean "anything." Alternate translation: "Do not say anything to try and stop Jacob from leaving"
The word "now" is used here to mark a change from the story to background information about Jacob and Laban. Alternate translation: "When Laban caught up with Jacob, Jacob had set up camp in the hill country. Then Laban and his relatives also camped in the hill country of Gilead"
Laban speaks about Jacob taking his family with him back to the land of Canaan as if Jacob took them as prisoners after a battle and is forcing them to go with him. Laban is exaggerating because he is angry and is trying to make Jacob feel guilty for what he did.
"run away in secret"
"with joy"
These instruments stand for music. Alternate translation: "and with music"
a musical instrument with a head like a drum that can be hit and with pieces of metal around the side that sound when the instrument is shaken
Here "grandsons" would include all grandchildren whether male or female. Alternate translation: "to kiss my grandchildren"
This does not mean "at this moment," but is used to draw attention to the important point that follows.
The word "you" is plural and refers to everyone with Jacob. Alternate translation: "I have enough people with me to harm all of you"
The words "good nor bad" are used together to mean "anything." See how you translated this in [Genesis 31:24]
This "you" is singular and refers to Jacob.
Here "house" stands for family. Alternate translation: "to be home with your father and the rest of your family"
"my idols"
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This can be stated in positive form. Alternate translation: "We will kill whoever has stolen your gods"
The word "our" refers to Jacob's relatives and includes Laban's relatives. All the relatives will watch to make sure everything is fair and honest.
"look for whatever we have that is yours and take it"
This changes from the story to background information about Jacob.
This refers to Zilpah and Bilhah.
"he did not find his idols"
The word "now" is used here to mark a change from the story to background information about Rachel.
a seat placed on the back of an animal so a person can ride on it
Calling someone "my master" is a way of honoring them.
"because I am unable to stand up in your presence"
This refers to the time of the month when a woman bleeds from her womb.
"Jacob said to Laban"
The phrases "What is my offense" and "What is my sin" mean basically the same thing. Jacob is asking Laban to tell him what he did wrong. Alternate translation: "What have I done wrong that you should pursue me like this?"
Here the word "hotly" means Laban urgently chased Jacob intending to capture him.
"What have you found that belongs to you?"
Here the word "our" refers to Jacob's relatives and includes Laban's relatives. Alternate translation: "Lay anything you have found in front of our relatives"
Here "two of us" refers to Jacob and Laban. The phrase "to judge between" means to decide which person is right in a dispute. Alternate translation: "they may judge between the two of us"
Jacob continues to speak to Laban.
"20 years"
female sheep
This means they have not had a pregnancy end early and unexpectedly with the lamb or kid born dead.
This can be stated in active form. Alternate translation: "I did not bring to you any of your animals that a wild beast tore apart" or "When a wild animal killed any of your animals I did not bring it to you"
For Jacob to count Laban's dead animals as a loss from his own flock is spoken of as if it was a burden he would bear on his shoulders. Alternate translation: "Instead of counting it a loss from your flock, I counted it as a loss from my flock"
It can be made explicit what Jacob had to pay for. Alternate translation "You demanded that I pay you for any animal of yours that was missing"
"whether it was taken during the day or at night". Possble meanings are 1) "whether someone stole it during the day or at night" or 2) "whether an animal took it during the day or night."
Suffering in the hot and cold temperatures is spoken of as if the temperatures were animals that were eating Jacob. Alternate translation: "I stayed with your flocks even during hottest part of the day and the coldest part of the night"
Jacob continues to speak to Laban.
"These last 20 years"
"14 years"
"changed what he said he would pay me ten times." See how you translated "my wages" in Genesis 31:7.
Jacob is referring to the same God not to three different gods. Alternate translation: "If the God of Abraham and Isaac, my father, had not been with me"
Here the word "father" refers to his parent, Isaac.
Here the word "fears" refers to the "fear of Yahweh," which means to deeply respect him and show that respect by obeying him.
This stands for having nothing. Alternate translation: "with absolutely nothing"
The abstract noun "affliction" can be stated as "afflicted." Alternate translation: "God has seen how hard I worked and how you afflicted me"
Laban uses a question to emphasize that there is nothing he can do. This rhetorical question can be translated as a statement. Alternate translation: "But, there is nothing I can do to bring my daughters and grandchildren back with me."
Here the word "witness" does not refer to a person, but it is used figuratively and refers to the covenant that Jacob and Laban are making. The covenant is spoken of as if it were a person who is there when they agree to act peacefully to one another.
This means that a large stone was simply set up on its end to mark the place where this important event happened.
"stacked them on top of each other"
Eating a meal together was a part of making the covenant with one another. The full meaning of this may be made explicit.
Translators may add a footnote that says: "The name Jegar Sahadutha means 'heap of witness' in Laban's language."
Translators may add a footnote that says: "The name Galeed means 'heap of witness' in Jacob's language.
The stones do not actually bear witness as a person. Alternate translation: "This pile will be a reminder between me and you"
Translators may add a footnote that says: "The name Galeed means 'heap of witness' in Jacob's language. See how you translated this in [Genesis 31:47]
Translators may add a footnote that says: "The name Mizpah means 'watchtower.'"
Here "out of sight" stands for no longer being in each other's presence. Alternate translation: "when we are no longer with each other"
Here "us" refers to Laban and Jacob. Alternate translation: "even if no one else is there to see us"
"look" or "remember" or "pay attention to what i am about to tell you"
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These piles of stones were to act as a remembrance and a boundary marker for Jacob and Laban regarding their peace agreement. They are spoken of as if they are human witnesses.
Abraham is Jacob's grandfather. Nahor is Laban's grandfather. The father of Abraham and Nahor is Terah. Not all of them worshipped Yahweh.
Here the word "Fear" refers to Yahweh, who Isaac deeply respected and showed that respect by obeying him.
Eating a meal together was part of making the covenant with one another. The full meaning of this may be made explicit.
Verse 55 is the first verse of chapter 32 in the original Hebrew text, but the last verse of chapter 31 in most modern Bibles. We suggest that you follow the numbering of Bibles in your national language.
This means expressing a desire for positive and beneficial things to happen to someone.
1 Jacob also went on his way, and the angels of God met him. 2 When Jacob saw them, he said, "This is God's camp," so he called the name of that place Mahanaim.
3 Jacob sent messengers on ahead of him to his brother Esau in the land of Seir, in the region of Edom. 4 He commanded them, saying, "This is what you will say to my master Esau: This is what your servant Jacob says: 'I have been staying with Laban, and have delayed my return until now. 5 I have cattle and donkeys, and flocks, male servants, and female servants. I have sent this message to my master, so that I may find favor in your eyes.'" 6 The messengers returned to Jacob and said, "We went to your brother Esau. He is coming to meet you, and four hundred men are with him." 7 Then Jacob was very afraid and upset. So he divided the people who were with him into two camps, and also the flocks, the herds, and the camels. 8 He said, "If Esau comes to one camp and attacks it, then the camp that remains will escape." 9 Jacob said, "God of my father Abraham, and God of my father Isaac, Yahweh, who said to me, 'Return to your country and to your kindred, and I will prosper you,' 10 I am not worthy of all your acts of covenant faithfulness and of all the trustworthiness that you have done for your servant. For with only my staff I passed over this Jordan, and now I have become two camps. 11 Please rescue me from the hand of my brother, from the hand of Esau, for I am afraid of him, that he will come and attack me and the mothers with the children. 12 But you said, 'I will certainly make you prosper. I will make your descendants like the sand of the sea, which cannot be numbered for their number.'"
13 Jacob stayed there that night. He took some of what he had with him as a gift for Esau, his brother: 14 two hundred female goats and twenty male goats, two hundred ewes and twenty rams, 15 thirty milking camels and their colts, forty cows and ten bulls, twenty female donkeys and ten male donkeys. 16 These he gave into the hand of his servants, every herd by itself. He said to his servants, "Go on ahead of me and put a space between each of the herds." 17 He instructed the first servant, saying, "When Esau my brother meets you and asks you, saying, 'To whom do you belong? Where are you going? Whose animals are these that are in front of you?' 18 Then you will say, 'They are your servant Jacob's. They are a gift sent to my master Esau. See, he is also coming after us.'" 19 Jacob also gave instructions to the second group, the third, and all the men who followed the herds. He said, "You will say the same thing to Esau when you meet him. 20 You must also say, 'Your servant Jacob is coming after us.'" For he thought, "I will appease him with the gifts that I am sending ahead of me. Then later, when I will see him, perhaps he will receive me." 21 So the gifts went on ahead of him. He himself stayed that night in the camp.
22 Jacob got up during the night, and he took his two wives, his two women servants, and his eleven sons. He sent them across the ford of the Jabbok. 23 In this way he sent them across the stream along with all his possessions. 24 Jacob was left alone, and a man wrestled with him until dawn. 25 When the man saw that he could not defeat him, he struck Jacob's hip, so that his hip was dislocated as he wrestled with him. 26 The man said, "Let me go, for the dawn is breaking." Jacob said, "I will not let you go unless you bless me." 27 The man said to him, "What is your name?" Jacob said, "Jacob." 28 The man said, "Your name will no longer be called Jacob, but Israel. For you have struggled with God and with men and have prevailed." 29 Jacob asked him, "Please tell me your name." He said, "Why is it that you ask my name?" Then he blessed him there. 30 Jacob called the name of the place Peniel for he said, "I have seen God face to face, and my life is delivered." 31 The sun rose on Jacob as he passed Peniel. He was limping because of his hip. 32 That is why to this day the people of Israel do not eat the ligaments of the hip which are at the hip joint, because the man injured those ligaments while dislocating Jacob's hip.
Jacob does not trust in Yahweh. Instead, he fears that his brother Esau could kill him and his family. He should have known that Yahweh would continue to bless him and protect his family. He should have trusted in Yahweh's covenant faithfulness. (See: bless and trust and covenantfaith)
In Scripture, a change in name always occurs at a highly significant point in a person's life. The return of Jacob to Canaan was a significant event in the history of the Hebrew people.
Scholars are divided over the identity of the person Jacob wrestled with. It was probably an angel, but some believe he wrestled with Jesus before he came to earth. The translator will probably have difficulty trying to keep ambiguity in identifying this individual because the word "man" usually indicates a normal, living person.
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Translators may also add a footnote that says "The name Mahanaim means 'two camps.'"
This is a mountainous area in the region of Edom.
This has a quotation within a quotation. The direct quotation can be stated as an indirect quotation. Alternate translation: "'This is what I want you to tell my master Esau. Tell him that I have been ... have delayed my return until now.'"
Jacob is using polite language and refers to his brother as "my master."
Jacob is using polite language and refers to himself as "your servant."
This continues the quotation within a quotation that begins with the words "I have been" in verse 4. The direct quotation can be stated as an indirect quotation. "This is what I want you to tell my master Esau. Tell him that I have been ... Tell him that I have cattle ... in his eyes."
When a person finds favor in the eyes of another, the second person approves of the first person. Here "eyes" are a metonym for the person seeing something, and seeing a person is a metaphor for deciding whether what that person sees is good or bad. Alternate translation: "that you may approve of me"
"400 men"
This refers to the unpleasant feeling a person has when there is a threat of harm to himself or others.
distressed, troubled
Here "camp" refers to the people. Alternate translation: "to attack the people in one camp, then the people in the other camp will escape"
This does not refer to different gods, but to the one God they all worship. Alternate translation: "Yahweh, who is God of my grandfather Abraham and my father Isaac"
This is a quotation within a quotation. It can be stated an indirect quotation. Alternate translation: "Yahweh, you who said that I should return to my country and to my kindred, and that you would prosper me,"
"to your family"
"I will do good for you" or "I will treat you well"
The abstract nouns "faithfulness" and "trustworthiness" can be stated as "faithful" and "loyal." Alternate translation: "I do not deserve for you to remain faithful to your covenant or for you to be loyal to me, your servant"
This is a polite way of saying "me."
Here the phrase "I have become" is an idiom meaning what he now possesses. Alternate translation: "and now I have enough people, flocks, and possessions with me to make two camps"
"save me"
Here the word "hand" refers to power. The two phrases mean basically the same thing. The second clarifies that the brother whom Jacob intended was Esau. Alternate translation: "from the power of my brother, Esau" or "from my brother, Esau"
"I am afraid that he will"
This is a quotation within a quotation. It can be stated an an indirect quotation. Alternate translation: "But you said that you would certainly prosper me, and that you would make my descendants ... number"
"do good to you" or "treat you well"
This speaks about the very large number of Jacob's descendants as if their number will be like the grains of sand on the seashore.
This can be stated in active form. Alternate translation: "which no one can count because of their number"
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"200"
"20"
"30 ... 40 ... 10"
"their young"
Here "into the hand" means to give control over them. Alternate translation: "He divided them into small herds, and gave each of his servants control over one herd"
"let each herd travel at a distance from the other herds"
"He commanded"
This is a quotation within a quotation. It can be stated as an indirect quotation. Alternate translation: "asks you who your master is, where you are going, and who owns these animals that are ahead of you"
"Who is your master?"
"Who owns these animals that are in front of you?"
This is a quotation within a quotation. It can be stated as an indirect quotation. Alternate translation: "Then I want you to tell him that all of these things belong to Jacob, his servant, and he his giving them to his master, Esau. And tell him that Jacob is on the way to meet him"
Jacob is referring to himself in a polite way as Esau's servant.
Jacob is referring to Esau is a polite way as his master.
Here "us" refers to the servant speaking and the other servants bringing herds to Esau.
"commanded the second group"
Possible meanings are 1) "You will say also, 'Your servant Jacob'" or 2) "You will say, 'Also, Your servant Jacob.'"
"I will calm him down" or "I will make his anger go away"
"he will welcome me kindly"
Here "gifts" stands for the servants taking the gifts.
Here "himself" emphasizes that Jacob did not go with the servants.
"his two servant wives." This means Zilpah and Bilhah.
a shallow place in a river that is easy to cross
This is the name of a river.
"all that he had"
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This can be stated in active form. Alternate translation: "he struck Jacob's hip and dislocated it" or "he struck Jacob's hip and injured it"
Possible meanings are that 1) the top of Jacob's leg bone moved out of the hole in the hip where it normally is, or 2) a muscle or something that attaches the top of the leg to the hip was torn.
"the sun will rise soon"
Here "bless" means to pronounce a formal blessing on someone and to cause good things to happen to that person.
This can be stated in positive form. Alternate translation: "I will let you go only if you bless me" or "Absolutely not! You must bless me first, then I will let you go"
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Translators may add a footnote that says "The name Israel means 'He struggles with God.'"
Here "men" means "people" in general.
"He said, 'Why would you ask about my name?'" This rhetorical question was meant to shock, rebuke and cause Jacob to ponder over what just happened between him and the other man he just wrestled with. Alternate translation: "Do not ask me for my name!"
Translators may add a footnote that says: "The name Peniel means 'the face of God.'"
Being "face to face" means that two people are seeing each other in person, at a close distance.
This can be stated in active form. Alternate translation: "yet he spared my life"
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This marks a change from the story to background information about the descendants of Israel.
This means to the day that the author was writing this.
This refers to the muscle that connects the thigh bone to the thigh socket.
"thigh socket"
"while striking"
1 Jacob looked up and, behold, Esau was coming, and with him were four hundred men. Jacob divided the children among Leah, Rachel, and the two female servants. 2 Then he put the female servants and their children in front, followed by Leah and her children, and followed by Rachel and Joseph last of all. 3 He himself went on ahead of them. He bowed toward the ground seven times, until he came near to his brother. 4 Esau ran to meet him, embraced him, hugged his neck, and kissed him. Then they wept. 5 When Esau looked up, he saw the women and the children. He said, "Who are these people with you?" Jacob said, "The children whom God has graciously given your servant." 6 Then the female servants came forward with their children, and they bowed down. 7 Next Leah also and her children came forward and bowed down. Finally Joseph and Rachel came forward and bowed down. 8 Esau said, "What do you mean by all these groups that I met?" Jacob said, "To find favor in the sight of my master." 9 Esau said, "I have enough, my brother. Keep what you have for yourself." 10 Jacob said, "No, please, if I have found favor in your eyes, then accept my gift from my hand, for indeed, I have seen your face, and it is like seeing the face of God, and you have accepted me. 11 Please accept my gift that was brought to you, because God has dealt graciously with me, and because I have enough." Thus Jacob urged him, and Esau accepted it. 12 Then Esau said, "Let us be on our way. I will go before you." 13 Jacob said to him, "My master knows that the children are young, and that the sheep and the cattle are nursing their young. If they are driven hard even one day, all the animals will die. 14 Please let my master go on ahead of his servant. I will travel more slowly, at the pace of the livestock that are before me, and at the pace of the children, until I come to my master in Seir." 15 Esau said, "Let me leave with you some of my men who are with me." But Jacob said, "Why do that? Let me find favor in the sight of my lord." 16 So Esau that day started on his way back to Seir. 17 Jacob traveled to Sukkoth, built himself a house, and made shelters for his livestock. Therefore the name of the place is called Sukkoth.
18 When Jacob came from Paddan Aram, he arrived safely at the city of Shechem, which is in the land of Canaan. He camped near the city. 19 Then he bought the piece of ground where he had pitched his tent from the sons of Hamor, Shechem's father, for a hundred pieces of silver. 20 There he set up an altar and called it El Elohe Israel.
Jacob feared his brother. He showed Esau great respect and sought to protect his family from Esau's power. He did not fear and trust Yahweh. (See: fear and trust)
Jacob showed favoritism towards Rachel and Joseph. He arranged the family according to those he loved the most. Rachel and Joseph were the most protected from a potential attack by Esau. He would have rather had everyone else die, in order to spare their lives.
The word "behold" here alerts us to pay attention to a surprising new part of the story.
"400 men"
This does not mean Jacob divided the children evenly so that each woman had the same amount of children with her. Jacob divided the children so that each one went with his or her mother.
"servant wives." This refers to Bilhah and Zilpah.
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Here "himself" emphasizes that Jacob went alone in front of the others.
Here the word "bow" means to bend over to humbly express respect and honor toward someone.
"meet Jacob"
This can be translated as a new sentence. Alternate translation: "Esau put his arms around Jacob, hugged him, and kissed him"
This can be translated more explicitly. Alternate translation: "Then Esau and Jacob cried because they were happy to see each other again"
"he saw the women and children who were with Jacob"
The phrase "your servant" is a polite way for Jacob to refer to himself. Alternate translation: "These are the children God has kindly given me, your servant"
"servant wives." This refers to Bilhah and Zilpah.
This is a sign of humility and respect before another person.
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The phrase "all these groups" refers to the groups of servants that Jacob sent to give gifts to Esau. Alternate translation: "Why did you send all of those different groups to meet me?"
The phrase "find favor" is an idiom which means to be approved of by someone. Also, sight represents judgment or evaluation. Alternate translation: "So that you, my master, would be pleased with me"
The phrase "my master" is a polite way of referring to Esau.
The word "animals" or "property" is understood. Alternate translation: "I have enough animals" or "I have enough property"
The phrase "found favor" is an idiom which means to be approved of by someone. Here "eyes" are a metonym for sight, and sight is a metaphor representing his evaluation. Alternate translation: "if you are pleased with me"
Here "hand" refers to Jacob. Alternate translation: "this gift that I am giving to you"
This can be translated as a new sentence: "my hand. For certainly"
The meaning of this simile is unclear. Possible meanings are 1) Jacob is happy that Esau has forgiven him like God has forgiven him or 2) Jacob is amazed to see his brother again like he was amazed to see God or 3) Jacob is humbled to be in Esau's presence like he was humbled to be in God's presence.
Here "face" stands for Esau. It may be best to translate as "face" because of the importance of the word "face" here with "face of God" and "face to face" in Genesis 32:30.
This can be stated in active form. Alternate translation: "that my servants brought to you"
"God has treated me very well" or "God has blessed me very much"
It was customary to refuse a gift first, but then to accept the gift before the giver was offended.
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This is a polite and formal way of referring to Esau. Alternate translation: "You, my master, know"
The meaning can be stated more explicitly. Alternate translation: "the children are too young to travel fast"
This can be stated in active form. Alternate translation: "If we force them to go too fast even for one day"
This is a polite and formal way of Jacob referring to himself. Alternate translation: "My lord, I am your servant. Please go ahead of me"
"at the speed the animals I am looking after can go"
This is a mountainous area in the region of Edom. See how you translated this in [Genesis 32:3]
Jacob uses a question to emphasize that Esau does not need to leave men. Alternate translation: "Do not do that!" or "You do not need to do that!"
This is a polite and formal way of referring to Esau. Alternate translation: "you, my lord"
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Translators may also add a footnote that says, "The name Sukkoth means 'shelters.'"
It is implied that the house is also for his family. Alternate translation: "built a house for himself and his family"
"for the animals he looked after"
This starts a new part of the story. The author describes what Jacob did after he rested in Sukkoth.
"After Jacob left Paddan Aram"
This only mentions Jacob because he is the leader of the family. It is implied that his family was with him.
"He set up his camp near"
"piece of land"
This is the name of a man.
Shechem is the name of a city and the name of a man.
"100"
Translators may add a footnote that says: "The name El Elohe Israel means 'God, the God of Israel.'"
1 Now Dinah, Leah's daughter whom she bore to Jacob, went out to meet the young women of the land. 2 Shechem son of Hamor the Hivite, the prince of the land, saw her. He took her and lay with her, and he humiliated her. 3 He was drawn to Dinah, the daughter of Jacob. He loved the young woman and spoke tenderly to her. 4 Shechem spoke to his father Hamor, saying, "Get this young woman for me as a wife." 5 Now Jacob heard that he had defiled Dinah his daughter. His sons were with his livestock in the field, so Jacob held his peace until they came. 6 Hamor the father of Shechem went out to Jacob to speak with him. 7 The sons of Jacob came in from the field when they heard of the matter. The men were offended. They were very angry because he had disgraced Israel by lying with Jacob's daughter, for such a thing should not have been done. 8 Hamor spoke with them, saying, "My son Shechem loves your daughter. Please give her to him as a wife. 9 Intermarry with us, give your daughters to us, and take our daughters for yourselves. 10 You will live with us, and the land will be open to you to live and trade in, and to acquire property." 11 Shechem said to her father and to her brothers, "Let me find favor in your eyes, and whatever you tell me I will give. 12 Ask me for as great a bride price and gift as you will, and I will give whatever you say to me, but give me the young woman as a wife." 13 The sons of Jacob answered Shechem and Hamor his father with deceit, because Shechem had defiled Dinah their sister. 14 They said to them, "We cannot do this thing, to give our sister to anyone who is uncircumcised; for that would be a disgrace to us. 15 Only on this condition will we agree with you: If you will become circumcised as we are, if every male among you is circumcised. 16 Then will we give our daughters to you, and we will take your daughters to ourselves, and we will live with you and become one people. 17 But if you do not listen to us and become circumcised, then we will take our sister and we will leave."
18 Their words pleased Hamor and his son Shechem. 19 The young man did not delay to do what they said, because he delighted in Jacob's daughter, and because he was the most honored person in all his father's household. 20 Hamor and Shechem his son went to the gate of their city and spoke with the men of their city, saying, 21 "These men are at peace with us, so let them live in the land and trade in it for, really, the land is large enough for them. Let us take their daughters as wives, and let us give them our daughters. 22 Only on this condition will the men agree to live with us and become one people: If every male among us is circumcised, as they are circumcised. 23 Will not their livestock and their property—all their animals be ours? So let us agree with them, and they will live among us." 24 All who went out to the gates of his city listened to Hamor and Shechem, his son. All males were circumcised, all who went out to the gates of his city. 25 On the third day, when they were still in pain, two of the sons of Jacob (Simeon and Levi, Dinah's brothers), each took his sword and they attacked the city that was certain of its security, and they killed all the males. 26 They killed Hamor and his son Shechem with the edge of the sword. They took Dinah from Shechem's house and went away. 27 The other sons of Jacob came to the dead bodies and plundered the city, because the people had defiled their sister. 28 They took their flocks, their herds, their donkeys, and everything in the city and in the surrounding fields. 29 They captured all their wealth, all their children, and their wives. They even plundered everything that was in the houses. 30 Jacob said to Simeon and Levi, "You have brought trouble on me, to make me stink to the inhabitants of the land, the Canaanites and the Perizzites. I am few in number. If they gather themselves together against me and attack me, then I will be destroyed, I and my household." 31 But Simeon and Levi said, "Should Shechem have dealt with our sister as with a prostitute?"
Jacob's name was changed to Israel. It is his descendants who inherited the promised blessings given to him and to Isaac and Abraham. This is the first time his descendants are collectively referred to as the people group Israel. The people group Israel is identified through the covenant of circumcision. (See: inherit, promise, bless and covenant and circumcise)
Jacob's reacted to the rape of Dinah with indifference. This is possibly because she was not a daughter of Rachel. His reaction was both unwise and improper. This action brought shame on the whole family. Therefore, Jacob's sons corrected this wrong and plotted against Hamor and Shechem.
Shechem raped Dinah, but then he said he loved her. By raping her, he ensured that no one else would want to marry her. This is not love.
Here this word is used to mark a new part of the story.
This is the name of Leah's daughter. See how you translated this name in [Genesis 30:21]
This is the name of a people group. See how you translated the similar word "Hivites" in [Genesis 10:17]
This is referring to Hamor not Shechem. Also, "prince" here does not mean son of a king. It means Hamor was the leader of the people in that area.
Possible meanings are 1) "took" and "lay with" are two separate actions. Alternate translation: "he grabbed her and had sexual relations with her" or 2) "took" and "lay with" are a hendiadys, two words used to describe one action, Alternate translation: "raped her"
This is a polite way of speaking of sexual relations. You may have to use other words in your translation. Alternate translation: "had sexual relations with her"
"He was very attracted to her." This speaks about Shechem loving Dinah and wanting to be with her as if something were forcing him to come to Dinah. This can be stated in active form. Alternate translation: "He wanted very much to be with Dinah"
He tried to convince her that he loved her and that he wanted her to love him also.
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"Now" is used here to mark a change from the story to background information about Jacob.
The word "he" refers to Shechem.
This means that Shechem had greatly dishonored and disgraced Dinah by forcing her to sleep with him.
This is a way of saying that Jacob did not say or do anything about the matter.
"Hamor ... went to meet Jacob"
"The men were very insulted" or "They were shocked"
Here the word "Israel" refers to every member of Jacob's family. Israel as a people group was disgraced. Alternate translation: "he had humiliated the family of Israel" or "he had brought shame on the people of Israel"
Here "lying with" is a euphemism. Alternate translation: "having sexual relations with Jacob's daughter"
This can be stated in active form. Alternate translation: "for he should not have done such a terrible thing"
"Hamor spoke with Jacob and his sons"
Here the word "love" refers to romantic love between a man and a woman. Alternate translation: "loves her and wants to marry her"
In some cultures, the parents decide whom their children will marry.
To intermarry is to marry a member of a different racial, social, religious or tribal group. Alternate translation: "Allow marriages between your people and ours"
"the land will be available to you"
"Shechem said to Dinah's father Jacob"
The phrase "find favor" is an idiom which means to be approved of by someone. Also, the eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: "If you will approve of me, then I will give you whatever you ask"
In some cultures, it is customary for a man to give money, property, cattle, and other gifts to the bride's family at the time of marriage.
The abstract noun "deceit" can be stated as the verb "lied." Alternate translation: "But the sons of Jacob lied to Shechem and Hamor when they answered them"
This means that Shechem had greatly dishonored and disgraced Dinah by forcing her to sleep with him. See how you translated "defiled" in Genesis 34:5.
"Jacob's sons said to Shechem and Hamor"
"We cannot agree to give Dinah in marriage"
"for that would cause us shame." Here "us" refers to Jacob's sons and all the people of Israel.
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This means they will allow a person from Jacob's family to marry a person who lives in Hamor's land.
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"Hamor and his son Shechem agreed with what Jacob's sons said"
"to become circumcised"
"Jacob's daughter Dinah"
This can be translated as a new sentence. It can be made explicit that Shechem knew the other men would agree to be circumcised because they greatly respected him. Alternate translation: "Shechem knew all the men in his father's household would agree with him because he was the most honored among them"
It was common for leaders to meet at the city gate to make official decisions.
"Jacob, his sons, and the people of Israel"
Here "us" includes Hamor, his son and all the people they spoke with at the city gate.
"let them live and trade in the land"
Shechem uses the word "really" to add emphasis to his statement. "because, certainly, the land is large enough for them" or "because, indeed, there is plenty of land for them"
This refers to marriages between the women of one group and the men of the other group. See how you translated similar phrases in Genesis 34:9.
Hamor and Shechem his son continue to talk to the city elders.
"Only if every man among us is circumcised, as the men of Israel are circumcised, will they agree to live among us and unite with us as one people"
Shechem uses a question to emphasize that Jacob's livestock and property will belong to the people of Shechem. This can be translated as a statement. Alternate translation: "All of their animals and property will be ours."
This refers to men old enough to gather at the city gates to discuss community affairs. The word "his" probably refers to Hamor, who was the king.
The meaning of this statement is clarified, not contradicted, by the words "all who went out to the gates." If a literal translation would be misunderstood, you can specify that this refers only to adult males. It can be stated in active form. Alternate translation: "All adult males were circumcised" or "So Hamor and Shechem had someone circumcise all the adult men"
"third" is the ordinal number for three. It can be stated without the ordinal number. Alternate translation: "After two days"
"when the men of the city were still in pain"
"took their swords"
Here "city" stands for the people. Alternate translation: "they attacked the people of the city"
This can be translated as a new sentence. "security. Simeon and Levi killed all the men of the city"
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"the dead bodies of Hamor, Shechem, and their men"
"stole everything in the city that was valuable"
Shechem alone had defiled Dinah, but Jacob's sons considered Shechem's entire family and everyone in the city responsible for this act.
This means that Shechem had greatly dishonored and disgraced Dinah by forcing her to sleep with him. See how you translated "defiled" in Genesis 34:5.
"Jacob's sons took the people's flocks, herds, and donkeys, as well as everything"
"They took all their wealth, and they captured all their children and their wives"
The word "their" refers to the people of Shechem.
"all their possessions and money"
Causing someone to experience trouble is spoken of as if trouble were an object that is brought and placed on a person. Alternate translation: "caused great problems for me"
Causing the people in the surrounding areas to hate Jacob is spoken of as if Jacob's sons made him smell bad physically. This can be translated as a new sentence. Alternate translation: "You have made me repulsive to the people who live in the land"
Here the words "I" and "me" refer to all of Jacob's household. Jacob only says "I" or "me" since he is the leader. Alternate translation: "My household is small ... against us and attack us, then they will destroy all of us"
"form an army and attack me" or "form an army and attack us"
This can be stated in active form. Alternate translation: "they will destroy me" or "they will destroy us"
Simeon and Levi use a question to emphasize that Shechem did what was wrong and deserved to die. Alternate translation: "Shechem should not have treated our sister as if she were a prostitute!"
1 God said to Jacob, "Arise, go up to Bethel, and dwell there. Build an altar there to God, who appeared to you when you fled from Esau your brother." 2 Then Jacob said to his household and to all who were with him, "Get rid of the foreign gods that are among you, purify yourselves, and change your clothes. 3 Then let us depart and go up to Bethel. I will build an altar there to God, who answered me in the day of my distress, and has been with me wherever I have gone." 4 So they gave to Jacob all the foreign gods that were in their hand, and the rings that were in their ears. Jacob buried them under the oak that was near Shechem. 5 As they traveled, God made panic to fall on the cities that were around them, so those people did not pursue the sons of Jacob. 6 So Jacob arrived at Luz (that is, Bethel), which is in the land of Canaan, he and all the people who were with him. 7 He built an altar there and called the place El Bethel, because there God had revealed himself to him, when he was fleeing from his brother. 8 Deborah, Rebekah's nurse, died. She was buried down from Bethel under the oak tree, so it was called Allon Bakuth.
9 When Jacob came from Paddan Aram, God appeared to him again and blessed him. 10 God said to him, "Your name is Jacob, but your name will no longer be called Jacob. Your name will be Israel." So God called his name Israel. 11 God said to him, "I am God Almighty. Be fruitful and multiply. A nation and a company of nations will come from you, and kings will be among your descendants. 12 The land that I gave to Abraham and Isaac, I will give to you. To your descendants after you I also give the land." 13 God went up from him in the place where he spoke with him. 14 Jacob set up a pillar in the place where God had spoken to him, a pillar of stone. He poured out a drink offering over it and poured oil on it. 15 Jacob called the name of the place where God spoke with him, Bethel.
16 They journeyed on from Bethel. While they were still some distance from Ephrath, Rachel went into labor. She had hard labor. 17 While she was in hardest labor, the midwife said to her, "Do not be afraid, for now you will have another son." 18 As she was dying, with her dying breath she named him Ben-Oni, but his father called him Benjamin. 19 Rachel died and was buried on the way to Ephrath (that is, Bethlehem). 20 Jacob set up a pillar upon her grave. It is the marker of Rachel's grave to this day. 21 Israel traveled on and pitched his tent beyond the watchtower of the flock. 22 While Israel was living in that land, Reuben lay with Bilhah his father's concubine, and Israel heard of it.
Now Jacob had twelve sons.
23 His sons by Leah were Reuben, Jacob's firstborn, and Simeon, Levi, Judah, Issachar, and Zebulun.
24 His sons by Rachel were Joseph and Benjamin.
25 His sons by Bilhah, Rachel's female servant, were Dan and Naphtali.
26 The sons of Zilpah, Leah's female servant, were Gad and Asher. All these were the sons of Jacob who were born to him in Paddan Aram.
27 Jacob came to Isaac, his father, in Mamre in Kiriath Arba (the same as Hebron), where Abraham and Isaac had lived.
28 Isaac lived for one hundred eighty years. 29 Isaac breathed his last and died, and was gathered to his ancestors, an old man full of days. Esau and Jacob, his sons, buried him.
In Scripture, a change in name always occurs at a highly significant point in a person's life. The return of Jacob to Canaan was a significant event in the history of the Hebrew people.
The covenant God made with Abraham is repeated here. It indicates that all of Jacob's descendants will inherit the promises of this covenant. (See: covenant and inherit and promise)
The phrase "go up" is used because Bethel is higher in elevation than Shechem.
"live there"
God speaks about himself in the third person. Alternate translation: "Build an altar there to me, your God"
"said to his family"
"Throw away your idols" or "Get rid of your false gods"
This was the custom of cleansing oneself morally and physically before going to worship God.
Putting on a new clothes was a sign that they had made themselves clean before approaching God.
"in the time of my distress" or "when I was in trouble"
"so everyone in Jacob's household gave" or "so all of his family and servants gave"
Here "in their hand" stands for what they own. Alternate translation: "that were in their possession" or "that they had"
"their earrings." Possible meanings are 1) the gold in the earrings could have been used to make more idols or 2) they took these earrings from the city of Shechem after they attacked it and killed all the people. The earrings would have reminded them of their sin.
God causing the people of the cities to be afraid of Jacob and his family is spoken of as if panic were an object that fell on the cities. The abstract noun "panic" can be stated as "afraid." Alternate translation: "God made the people in the surrounding cities afraid of Jacob and those with him"
Here "cities" stands for the people who live in the cities.
It is implied that no one attacked anyone in Jacob's family. But two of the sons, Simeon and Levi had attacked the Canaanites relatives of Shechem after he seized and slept with Jacob's daughter. Jacob was afraid they would seek revenge in [Genesis 34:30]
This is the name of a city. See how you translated this in [Genesis 28:19]
Translators may add a footnote that says: "The name El Bethel means 'God of Bethel.'"
"there God made himself known to Jacob"
This is the name of a woman.
A nurse is a woman who takes care of another woman's child. The nurse was highly honored and important to the family.
This can be stated in active form. Alternate translation: "They buried her down from Bethel"
The phrase "down from" is used because they buried her in a place that was lower in elevation than Bethel.
Translators may add a footnote that says: "The name Allon Bakuth means 'Oak tree where there is weeping.'"
It can be made explicit that they were in Bethel. Alternate translation: "After Jacob left Paddan Aram, and while he was in Bethel"
Here "bless" means to pronounce a formal blessing on someone and to cause good things to happen to that person.
This can be stated in active form. Alternate translation: "but your name will no longer be Jacob"
"God said to Jacob"
God told Jacob to produce children so that there would be many of them. The word "multiply" explains how he was to be "fruitful." See how you translated this in [Genesis 1:22]
Here "nation" and "nations" refer to Jacob's descendants who will establish these nations.
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Here "went up" is used because where God dwells is typically thought of as being up or above the world. Alternate translation: "God left him"
This is a memorial pillar which was simply a large stone or boulder set up on its end.
This is a sign that he is dedicating the pillar to God.
Translators may also add a footnote that says "The name Bethel means 'house of God.'"
This is another name for the town of Bethlehem.
"She was having a very difficult time giving birth to the child"
"When the labor pain was at its worst"
a person who helps a woman when she is giving birth to a child
A "dying breath" is a person's last breath before he or she dies. Alternate translation: "Just before she died, as she was taking her last breath"
Translator may add a footnote that says "The name Ben-Oni means 'son of my sorrow.'"
Translator may add a footnote that says "The name Benjamin means 'son of the right hand.'" The phrase "right hand" indicates a place of special favor.
This can be stated in active form. Alternate translation: "they buried her"
"alongside the road"
"It marks Rachel's grave still to this day"
"up to the present time." This means to the time that the author was writing this.
It is implied that Israel's family and servants are with him. The full meaning of this information can be made explicit.
Some English translations understand this phrase as a proper name, either "Migdal Eder" or "the tower of Eder."
This is a euphemism. Alternate translation: "had sexual relations with"
This is the name of Rachel's female servant. See how you translated this name in [Genesis 29:29]
This sentence begins a new paragraph, which continues into the following verses.
"12 sons"
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This is the name of Rachel's female servant. See how you translated this name in [Genesis 29:29]
This is the name of Leah's female servant. See how you translated this name in [Genesis 29:24]
It is implied that this does not include Benjamin who was born in the land of Canaan near Bethlehem. It only mentions Paddan Aram since that is where most of them were born. The full meaning of this can be made explicit. Alternate translation: "who were born to him in Paddan Aram, except Benjamin who was born in the land of Canaan"
Here "came" can be stated as "went."
This was another name for the city of Hebron. It may have been named after Mamre, the friend of Abraham who lived there. See how you translated this in [Genesis 13:18]
This is the name of a city. See how you translated this in [Genesis 23:2]
"180 years"
"Isaac took his last breath and died." The phrases "breathed his last" and "died" mean basically the same thing. See how you translated a similar phrase in [Genesis 25:8]
This is a polite way of saying a person died. See how you translated this in [Genesis 25:8]
This means that after Isaac died, his soul went to the same place as his relatives who died before him. This can be stated in active form. Alternate translation: "he joined his family members who had already died"
The phrases "old man" and "full of days" mean basically the same thing. They emphasize that Isaac lived a very long time. Alternate translation: "after he had lived a very long time and was very old"
1 These were the descendants of Esau (also called Edom).
2 Esau took his wives from the Canaanites. These were his wives: Adah the daughter of Elon the Hittite; Oholibamah the daughter of Anah, the granddaughter of Zibeon the Hivite; 3 and Basemath, Ishmael's daughter, sister of Nebaioth. 4 Adah bore Eliphaz to Esau, and Basemath bore Reuel. 5 Oholibamah bore Jeush, Jalam, and Korah. These were the sons of Esau who were born to him in the land of Canaan. 6 Esau took his wives, his sons, his daughters, and all the members of his household, his livestock—all his other animals, and all his possessions, which he had gathered in the land of Canaan, and went into a land away from his brother Jacob. 7 He did this because their possessions were too many for them to stay together. The land where they were sojourning could not support them because of their livestock. 8 So Esau, also known as Edom, settled in the hill country of Seir.
9 These were the descendants of Esau, the ancestor of the Edomites in the hill country of Seir.
10 These were the names of Esau's sons: Eliphaz son of Adah, the wife of Esau; Reuel son of Basemath, the wife of Esau.
11 The sons of Eliphaz were Teman, Omar, Zepho, Gatam, and Kenaz.
12 Timna, a concubine of Eliphaz, Esau's son, bore Amalek. These were the grandsons of Adah, Esau's wife.
13 These were the sons of Reuel: Nahath, Zerah, Shammah, and Mizzah. These were the grandsons of Basemath, Esau's wife.
14 These were the sons of Oholibamah, Esau's wife, who was the daughter of Anah and the granddaughter of Zibeon. She bore to Esau Jeush, Jalam, and Korah.
15 These were the clans among Esau's descendants: the descendants of Eliphaz, the firstborn of Esau: Teman, Omar, Zepho, Kenaz, 16 Korah, Gatam, and Amalek. These were the clans descended from Eliphaz in the land of Edom. They were the grandsons of Adah.
17 These were the clans from Reuel, Esau's son: Nahath, Zerah, Shammah, Mizzah. These were the clans descended from Reuel in the land of Edom. They were the grandsons of Basemath, Esau's wife.
18 These were the clans of Oholibamah, Esau's wife: Jeush, Jalam, Korah. These are the clans that descended from Esau's wife Oholibamah, daughter of Anah. 19 These were the sons of Esau (who was known as Edom), and these were their chiefs.
20 These were the sons of Seir the Horite, the inhabitants of the land: Lotan, Shobal, Zibeon, Anah, 21 Dishon, Ezer, and Dishan. These were the clans of the Horites, the inhabitants of Seir in the land of Edom.
22 The sons of Lotan were Hori and Heman, and Timna was Lotan's sister.
23 These were the sons of Shobal: Alvan, Manahath, Ebal, Shepho, and Onam.
24 These were the sons of Zibeon: Aiah and Anah. This is Anah who found the hot springs in the wilderness, as he was pasturing donkeys of Zibeon his father.
25 These were the children of Anah: Dishon and Oholibamah, the daughter of Anah.
26 These were the sons of Dishon: Hemdan, Eshban, Ithran, and Keran.
27 These were the sons of Ezer: Bilhan, Zaavan, and Akan.
28 These were the sons of Dishan: Uz and Aran.
29 These were the clans of the Horites: Lotan, Shobal, Zibeon, and Anah, 30 Dishon, Ezer, Dishan: These were clans of the Horites, according to their clan lists in the land of Seir.
31 These were the kings who reigned in the land of Edom before any king reigned over the sons of Israel:
32 Bela son of Beor, reigned in Edom, and the name of his city was Dinhabah.
33 When Bela died, then Jobab son of Zerah of Bozrah, reigned in his place.
34 When Jobab died, Husham who was of the land of the Temanites, reigned in his place.
35 When Husham died, Hadad son of Bedad who defeated the Midianites in the land of Moab, reigned in his place. The name of his city was Avith.
36 When Hadad died, then Samlah of Masrekah reigned in his place.
37 When Samlah died, then Shaul of Rehoboth by the river reigned in his place.
38 When Shaul died, then Baal-Hanan son of Akbor reigned in his place.
39 When Baal-Hanan son of Akbor died, then Hadar reigned in his place. The name of his city was Pau. His wife's name was Mehetabel, the daughter of Matred, the granddaughter of Me-Zahab.
40 These were the names of the heads of clans from Esau's descendants, according to their clans and their regions, by their names: Timna, Alvah, Jetheth, 41 Oholibamah, Elah, Pinon, 42 Kenaz, Teman, Mibzar, 43 Magdiel, and Iram. These were the clan heads of Edom, according to their settlements in the land they possessed. This was Esau, the father of the Edomites.
Esau's descendants became known as the Edomite people group. They also become a great nation. This nation is prominent in the rest of the Old Testament. God graciously blessed Esau and he had many descendants. (See: grace and bless)
"These are the descendants of Esau, who is also called Edom." This sentence introduces the account of Esau's descendants in Genesis 36:1-8. Alternate translation: "This is an account of the descendants of Esau, who is also called Edom"
These are names of Esau's wives.
"Elon the descendant of Heth" or "Elon a descendant of Heth." This is the name of a man. See how you translate this in Genesis 26:34.
These are names of men.
This refers to a larger group of people. See how you translated it in Genesis 10:17.
a man's name
This is the name of one of Esau's wives. See how you translated this in Genesis 26:34.
This is the name of one of Ishmael's sons. See how you translated this in Genesis 28:9.
These are names of Esau's wives. See how you translated these in [Genesis 36:2-3]
These are names of Esau's sons.
These are names of Esau's wives. See how you translated these in [Genesis 36:2]
These are names of Esau's sons.
This refers to all of the things that he had accumulated while living in the land of Canaan. Alternate translation: "which he had accumulated while living in the land of Canaan"
This means to moved to another place and live there. Alternate translation: "went to live in another land"
"Esau's and Jacob's possessions"
The land was not large enough to support all of the livestock that Jacob and Esau owned. Alternate translation: "was not big enough to support all of their livestock" or "was not big enough for both Esau's flocks and Jacob's flocks"
The word "settled" means to move somewhere and live there. Alternate translation: "where they were living as foreigners"
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This sentence introduces the account of Esau's descendants in Genesis 36:9-43. Alternate translation: "This is an account of the descendants of Esau"
This means that they lived in the hill country of Seir. The full meaning of this may be made explicit. Alternate translation: "who lived in the hill country of Seir"
These are names of Esau's sons. See how you translated these names in [Genesis 36:4]
These are names of Esau's wives. See how you translated these names in [Genesis 36:2-3]
These are names of the sons of Eliphaz.
a son of Eliphaz
This is the name of Eliphaz's concubine.
This is the name of a son of Esau. See how you translated this name in [Genesis 36:4]
These are names of Reuel's sons.
This is the name of a wife of Esau. See how you translated this in Genesis 36:3.
This is the name of a wife of Esau. See how you translated these in [Genesis 36:2]
These are the names of men.
These are names of Esau's sons. See how you translated these names in Genesis 36:5.
This is the name of one of Esau's sons. See how you translated his name in [Genesis 36:4]
These are names of Eliphaz's sons.
These are names of Eliphaz's sons.
This is the name of one of Esau's wives. See how you translated her name in Genesis 36:2.
This is the name of a son of Esau. See how you translated this name in [Genesis 36:4]
These are the names of Reuel's sons. See how you translated these names in [Genesis 36:13]
This means that they lived in the land of Edom. Alternate translation: "who lived in the land of Edom"
This is the name of a wife of Esau. See how you translated these names in [Genesis 36:3]
This is the name of a wife of Esau. See how you translated this name in [Genesis 36:2]
These are the names of Esau's sons. See how you translated these names in [Genesis 36:5]
This the name of a man. See how you translated this name in [Genesis 36:2]
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The word "Seir" is the name of a man and of a country.
The word "Horite" refers to a people group. See how you translated it in Genesis 14:6.
"who lived in the land of Seir, which is also called Edom"
These are names of men.
These are names of men.
These are names of men.
This is the name of a woman.
This is the name of man. See how you translated this name in [Genesis 36:20]
These are names of men.
This is the name of a man. See how you translated this name in [Genesis 36:20]
These are names of men.
These are names of men. See how you translated "Anah" in Genesis 36:20.
This is the name of a woman.
These are names of men. See how you translated "Dishon" in [Genesis 36:21]
These are names of men. See how you translated "Ezer" in [Genesis 36:20-21]
These are names of men. See how you translated "Dishan" in [Genesis 36:21]
This is the name of a people group. See how you translated this in [Genesis 14:6]
These are the names of men. See how you translated these names in [Genesis 36:20]
These are the names of men. See how you translated these names in [Genesis 36:21]
This means that they lived in the land of Seir. Alternate translation: "of those who lived in the land of Seir"
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These are names of men.
This means that this was the city where he lived. Alternate translation: "the name of the city where he lived"
This is the name of a place.
These are names of men.
This is the name of a place.
"reigned in Bela's place" or "reigned instead of Bela." This means that Jobab became king after Bela. Alternate translation: "succeeded Bela as king" or "became king after him"
This is the name of a man. See how you translated this name in [Genesis 36:33]
This is the name of a man.
This means that Husham lived in the land of the Temanites. Alternate translation: "Husham who lived in the land of the Temanites"
descendants of a man named Teman
These are names of men.
This means that this was the city where he lived. Alternate translation: "The name of the city where he lived"
These are names of places.
These are names of men.
"Samlah from Masrekah"
These are names of places.
This is the name of a man. See how you translated this name in [Genesis 36:36]
Shaul lived in Rehoboth. Rehoboth was by the Euphrates river. This information may be stated clearly. Alternate translation: "then Shaul reigned in his place. He was from Rehoboth which is by the Euphrates River"
This is the name of a man.
This is the name of a place.
These are names of men.
These are names of men.
This means that this was the city where he lived. Alternate translation: "The name of the city where he lived"
These are names of places.
This is the name of a woman.
"she was the daughter of Matred, and the granddaughter of Me-Zahab"
"the leaders of the clans"
The clans and the regions were named after the heads of the clans. Alternate translation: "the names of their clans and the regions where they lived were named after them. These are their names"
These are names of people groups.
These are names of people groups.
These are names of people groups.
These are names of people groups.
"their dwelling places" or "the places they lived"
This list is said "to be" Esau, which means that it is the whole list of his descendants. Alternate translation: "This is the list of the descendants of Esau"
1 Jacob lived in the land where his father had sojourned, in the land of Canaan.
2 This is the account of Jacob. Joseph, who was a young man seventeen years old, was guarding the flock with his brothers. He was with the sons of Bilhah and with the sons of Zilpah, his father's wives. Joseph brought an unfavorable report about them to their father. 3 Now Israel loved Joseph more than all his sons because he was the son of his old age. He made him a beautifully decorated garment. 4 His brothers saw that their father loved him more than all his brothers. They hated him and would not speak peaceably to him.
5 Joseph dreamed a dream, and he told his brothers about it. They hated him even more. 6 He said to them, "Please listen to this dream which I dreamed. 7 Behold, we were tying bundles of grain in the field and behold, my bundle rose and stood upright, and behold, your bundles came around and bowed down to my bundle." 8 His brothers said to him, "Will you really reign over us? Will you actually rule over us?" They hated him even more for his dreams and for his words. 9 He dreamed another dream and told it to his brothers. He said, "Look, I have dreamed another dream: The sun and the moon and eleven stars bowed down to me." 10 He told it to his father just as to his brothers, and his father rebuked him. He said to him, "What is this dream that you have dreamed? Will your mother and I and your brothers actually come to bow down to the ground to you?" 11 His brothers were jealous of him, but his father kept the matter in mind.
12 His brothers went to tend their father's flock in Shechem. 13 Israel said to Joseph, "Are not your brothers tending the flock in Shechem? Come, and I will send you to them." Joseph said to him, "I am ready." 14 He said to him, "Go now, see whether it is well with your brothers and well with the flock, and bring me word." So Jacob sent him out of the Valley of Hebron, and Joseph went to Shechem. 15 A certain man found Joseph. Behold, Joseph was wandering in a field. The man asked him, "What do you seek?" 16 Joseph said, "I am seeking my brothers. Tell me, please, where they are tending the flock." 17 The man said, "They left this place, for I heard them say, 'Let us go to Dothan.'" Joseph went after his brothers and found them at Dothan.
18 They saw him from a distance, and before he came near to them, they plotted against him to kill him. 19 His brothers said to one another, "Look, this master of dreams is approaching. 20 Come now, therefore, let us kill him and cast him into one of the pits. We will say, 'A wild animal has devoured him.' We will see what will become of his dreams." 21 Reuben heard it and rescued him from their hand. He said, "Let us not take his life." 22 Reuben said to them, "Shed no blood. Throw him into this pit that is in the wilderness, but lay no hand upon him"—that he might rescue him out of their hand to bring him back to his father. 23 It came about that when Joseph reached his brothers, they stripped him of his beautifully decorated garment. 24 They took him and threw him into the pit. The pit was empty with no water in it.
25 They sat down to eat bread. They lifted up their eyes and looked, and, behold, a caravan of Ishmaelites was coming from Gilead, with their camels bearing spices and balm and myrrh. They were traveling to carry them down to Egypt. 26 Judah said to his brothers, "What profit is it if we kill our brother and cover up his blood? 27 Come, and let us sell him to the Ishmaelites and not lay our hands upon him. For he is our brother, our flesh." His brothers listened to him. 28 The Midianite merchants passed by. His brothers drew Joseph up and lifted him up out of the pit. They sold Joseph to the Ishmaelites for twenty pieces of silver. The Ishmaelites carried Joseph into Egypt.
29 Reuben returned to the pit, and, behold, Joseph was not in the pit. He tore his clothes. 30 He returned to his brothers and said, "The boy is not there! And I, where can I go?" 31 They slaughtered a goat and then took Joseph's garment and dipped it into the blood. 32 Then they brought the beautifully decorated garment to their father and said, "We found this. Please see whether it is your son's garment or not." 33 Jacob recognized it and said, "It is my son's clothing. A wild animal has devoured him. Joseph has certainly been torn to pieces." 34 Jacob tore his garments and put sackcloth upon his loins. He mourned for his son many days. 35 All his sons and daughters rose up to comfort him, but he refused to be comforted. He said, "Indeed I will go down to Sheol mourning for my son." His father wept for him. 36 The Midianites sold him in Egypt to Potiphar, an officer of Pharaoh, the captain of the bodyguard.
This chapter begins to record the account of Jacob's sons. The rest of the book of Genesis focuses on Jacob's sons, especially Joseph. This chapter also references Jacob as "Israel" beginning in this chapter.
Jacob's favoritism became a great problem for his sons. They are always jealous of Joseph because he is the favorite son. The beautiful garment Jacob gave to Joseph greatly strained the relationship between Joseph and his brothers. Joseph dreams he will rule all of his brothers, even though he is not the oldest son. (See: favor)
The account of Joseph focuses on the power of God. God is able to protect his people despite the evil actions of some. He also is able to continue to bless them despite their circumstances. (See: peopleofgod and bless)
"in the land of Canaan where his father had lived as a foreigner"
"17 years old"
This is the name of Rachel's female servant. See how you translated this name in [Genesis 29:29]
This is the name of Leah's female servant. See how you translated this name in [Genesis 29:24]
These women were servants of Leah and Rachel whom they had given to Jacob to produce children.
"a bad report about his brothers"
This word is used here to mark a change from the story to background information about Israel and Joseph.
This refers to brotherly love or love for a friend or family member. This is natural human love between friends or relatives.
This means that Joseph was born when Israel was an old man. Alternate translation: "who was born when Israel was an old man"
"Israel made Joseph"
"a beautiful robe"
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This is a summary of the events that will happen in 37:6-11.
"And Joseph's brothers hated him even more than they hated him before"
"Please listen to this dream that I had"
Joseph tells his brothers about his dream.
The word "behold" here alerts us to pay attention to the surprising information that follows.
The word "we" refers to Joseph and includes all of his brothers.
When grain is reaped it is tied into bundles and stacked until it is time to separate the grain from the straw.
Here the word "behold" here shows that Joseph was surprised by what he saw.
Here the bundles of grain are standing and kneeling as if they were people. These bundle represent Joseph and his brothers.
Both of these phrases mean basically the same thing. Joseph's brothers are using questions to mock Joseph. They can be written as statements. Alternate translation: "You will never be our king, and we will never bow down to you!"
The word "us" refers to Joseph's brothers but not Joseph.
"because of his dreams and what he said"
"Joseph had another dream"
"11 stars"
"Israel scolded him, saying"
Israel uses questions to correct Joseph. This can be written as statements. Alternate translation: "This dream you had is not real. Your mother, brothers, and I will not bow down before you!"
This means being angry because someone else is successful or more popular.
The means that he kept thinking about the meaning of Joseph's dream. Alternate translation: "kept thinking about what the dream might mean"
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Israel uses a question to begin a conversation. This can be written as a statement. Alternate translation: "You brothers are tending the flock in Shechem."
Here it is implied that Israel is asking Joseph to prepare himself to leave and go see his brothers. Alternate translation: "Get ready"
He is ready to leave. "I am ready to go"
"Israel said to Joseph"
Israel wants Joseph to come back and tell him about how his brother and flocks are doing. Alternate translation: "come tell me what you find out" or "give me a report"
"from the Valley"
"A certain man found Joseph wandering in a field"
This marks the beginning of another event in the larger story. It may involve different people than the previous events. Your language may have a way of doing this.
"What are you looking for?"
"Please tell me where"
"shepherding their flock"
This is the name of a place that is about 22 kilometers from Shechem.
"Joseph's brothers saw him while he was far away"
"they made evil plans to kill him"
"here comes the wonderful person who has great dreams." The phrase "this master of dreams" is sarcastic. If your language has a way of showing that the brothers used these words to show that they hated Joseph, you may want to use it here.
This wording shows that the brothers acted upon their plans. Alternate translation: "So now"
"dangerous animal" or "ferocious animal"
to eagerly have eaten
His brothers planned to kill him, therefore it is ironic that they would speak of his dream coming true, since he would be dead. Alternate translation: "That way we will make sure his dreams do not come true"
"heard what they were saying"
The phrase "their hand" refers to the brothers' plan to kill him. Alternate translation: "from them" or "from their plans"
The phrase "take his life" is a euphemism for killing someone. Alternate translation: "Let us not kill Joseph"
The negation can be placed on the verb. Also, "shedding blood" is a euphemism for killing someone. Alternate translation: "Do not spill any blood" or "Do not kill him"
This can be translated as a new sentence: "Rueben said this so that he might rescue Joseph"
The phrase "their hand" refers to the brothers' plan to kill him. Alternate translation: "from them" or "from their plans"
"and return him"
This phrase is used here to mark an important event in the story. If your language has a way for doing this, you could consider using it here.
"they tore his beautiful garment off of him"
"beautiful robe." See how you translated this in Genesis 37:3.
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"Bread" represents food in general. Alternate translation: "They sat down to eat food" or "Joseph's brothers sat down to eat"
Here looking up is spoken of as if a person literally lifted up his eyes. Also, the word "behold" is used here to draw the reader's attention to what the men saw. Alternate translation: "They looked up and they suddenly saw a caravan"
carrying
seasonings
an oily substance with a sweet smell used for healing and protecting skin. "medicine"
"bringing them down to Egypt." This can be made more explicit. Alternate translation: "bringing them down to Egypt to sell them"
This can be written as a statement. Alternate translation: "We do not gain a profit by killing our brother and covering up his blood"
This is a figure of speech referring to hiding Joseph's death. Alternate translation: "hide his murder"
"to these men who are descendants of Ishmael"
This means not to harm or injure him. Alternate translation: "not hurt him"
The word "flesh" is a metonym that stands for a relative. Alternate translation: "he is our blood relative"
"Judah's brothers listened to him" or "Judah's brothers agreed with him"
Both names refer to the same group of traders that Joseph's brothers meet.
"for the price of 20 pieces of silver"
"took Joseph to Egypt"
"Reuben returned to the pit, and was surprised to see that Joseph was not there." The word "behold" here shows that Reuben was surprised to find out Joseph was gone.
This is an act of deep distress and grief. This can be written more clearly. Alternate translation: "He was so grieved that he tore his clothes"
Reuben uses questions for emphasis the problem that Joseph was missing. These can be written as statements. Alternate translation: "The boy is gone! I cannot go back home now!"
This refers to the beautiful garment that his father made for him.
"the goat's blood"
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"has eaten him"
Jacob thinks that a wild animal has torn Joseph's body apart. Alternate translation: "It has certainly torn Joseph to pieces"
This is an act of deep distress and grief. This can be written more clearly. Alternate translation: "Jacob was so grieved that he tore his garments"
Here "loins" refers to the middle part of the body or the waist. Alternate translation: "put on sackcloth"
Here the childrens' coming to their father is spoke of as "rising up." Alternate translation: "came to him"
This can be stated in active form. Alternate translation: "but he would not let them comfort him"
The means that he be mourning from now until when he dies. Alternate translation: "Indeed when I die and go down to Sheol I will still be mourning"
"The Midianites sold Joseph"
"the leader of the soldiers who guarded the king"
1 It came about at that time that Judah left his brothers and stayed with a certain Adullamite, whose name was Hirah. 2 He met there a daughter of a Canaanite man whose name was Shua. He took her and went to her. 3 She conceived and had a son. He was named Er. 4 She conceived again and had a son. She called his name Onan. 5 She again had a son and called his name Shelah. It was at Kezib where she gave birth to him. 6 Judah found a wife for Er, his firstborn. Her name was Tamar. 7 Er, Judah's firstborn, was wicked in the sight of Yahweh. Yahweh killed him. 8 Judah said to Onan, "Go to your brother's wife. Do the duty of a brother-in-law to her, and raise up a child for your brother." 9 Onan knew that the child would not be his. Whenever he went to his brother's wife, he wasted it on the ground so he would not have a child for his brother. 10 What he did was evil in the sight of Yahweh. Yahweh killed him also. 11 Then Judah said to Tamar, his daughter-in-law, "Remain a widow in your father's house until Shelah, my son, grows up." For he feared, "He might also die, just like his brothers." Tamar left and lived in her father's house.
12 After a long time, Shua's daughter, the wife of Judah, died. Judah was comforted and went up to the shearers of his sheep at Timnah, he and his friend Hirah the Adullamite. 13 Tamar was told, "Look, your father-in-law is going up to Timnah to shear his sheep." 14 She took off the clothing of her widowhood and covered herself with her veil and wrapped herself. She sat in the gate of Enaim, which is by the road to Timnah. For she saw that Shelah had grown up but she had not been given to him as a wife. 15 When Judah saw her he thought that she was a prostitute because she had covered her face. 16 He went to her by the road and said, "Come, please let me come to you"—for he did not know that she was his daughter-in-law—and she said, "What will you give me so you can come to me?" 17 He said, "I will send you a young goat from the flock." She said, "Will you give me a pledge until you send it?" 18 He said, "What pledge can I give you?" She replied, "Your seal and cord, and the staff that is in your hand." He gave them to her and he went to her, and she conceived by him. 19 She got up and went away. She took off her veil and put on the clothing of her widowhood. 20 Judah sent the young goat by his friend the Adullamite in order that he might receive the pledge back from the woman's hand, but he did not find her. 21 Then the Adullamite asked the men of the place, "Where is the cultic prostitute who was at Enaim by the road?" They said, "There has not been a cultic prostitute here." 22 He returned to Judah and said, "I did not find her. Also, the men of the place said, 'There has not been a cultic prostitute here.'" 23 Judah said, "Let her keep the things, that we not be put to shame. Indeed, I sent this young goat, but you did not find her."
24 It came about after about three months that it was told to Judah, "Tamar your daughter-in-law has committed prostitution, and indeed, she is pregnant by it." Judah said, "Bring her here and let her be burned." 25 When she was brought out, she sent to her father-in-law a message, "By the man who owns these I am pregnant." She said, "Determine please whose these are, the seal and cords and staff." 26 Judah recognized them and said, "She is more righteous than I am, since I did not give her as a wife to Shelah, my son." He did not know her again. 27 It came about at the time for her to give birth that, behold, twins were in her womb. 28 It came about as she was giving birth one put out a hand, and the midwife took a scarlet thread and tied it on his hand and said, "This one came out first." 29 But then he drew back his hand, and, behold, his brother came out first. The midwife said, "How you have broken out!" So he was named Perez. 30 Then his brother came out, who had the scarlet thread upon his hand, and he was named Zerah.
This chapter focuses on Jacob's son Judah.
Onan was to provide for his brother's widow and give her an heir. This phrase indicates that he used Tamar to fulfill his own sexual desires rather than help her. This was sinful. (See: and sin)
The Canaanite woman, Tamar, deceived her father-in-law, Judah, into having sexual relations with her. If it had not been for this act, Judah would not have any descendants to carry on his family line. Although her actions were wrong, God used them to protect his people. (See: peopleofgod)
This introduces a new part of the story that focuses on Judah.
Hirah is the name of a man who lived in the village of Adullam.
Shua is a Canaanite woman who married Judah.
This is a polite way of saying that he had sexual relations with her. See how you translated a similar phrase in [Genesis 16:2]
"Judah's wife became pregnant"
This can be written in active form. Alternate translation: "His father named him Er"
Judah's son
"named him"
Judah's son
Judah's son
This is the name of a place.
This is the name of one of Judah's sons. See how you translated this name in [Genesis 38:3]
The phrase "in the sight" refers to Yahweh seeing Er's wickedness. Alternate translation: "was wicked and Yahweh saw it"
Yahweh killed him because he was wicked. This can be made clear. Alternate translation: "So Yahweh killed him"
This is the name of one of Judah's sons. See how you translated this name in [Genesis 38:4]
This is a polite way of telling him to have sexual relations with his brother's wife. See how you translated a similar phrase in [Genesis 16:2]
This refers to a custom that when the oldest brother dies before he and his wife have a son, the next oldest brother would marry and have sexual relations with the widow. When the widow gave birth to the first son, that son was considered the son of the oldest brother and he would receive the oldest brother's inheritance.
This is a polite way of referring to having sexual relations with her. See how you translated a similar phrase in [Genesis 16:2]
You may need to make explicit that the word "it" refers to Onan's semen. Alternate translation: "he destroyed his semen by having it flow on the ground" or "he did not send his semen into her"
This is probably a euphemism for any place that it should not have gone.
The phrase "in the sight" refers to Yahweh seeing Onan's wickedness. Alternate translation: "was evil and Yahweh saw it"
Yahweh killed him because what he did was evil. This can be made clear. Alternate translation: "So Yahweh killed him also"
"his oldest son's wife"
This means her to live in here father's house. Alternate translation: "and live in your father's house"
Judah intends for Tamar to marry Shelah when he grows up. Alternate translation: "and when Shelah, my son, grows up, he can marry you"
This is the name of one of Judah's sons. See how you translated this name in [Genesis 38:5]
Judah feared that if Shelah married Tamar he would also die like his brothers did. Alternate translation: "For he feared, 'If he marries her he may also die like his brothers did"
This is the name of a man. See how you translated this name in [Genesis 38:2]
"When Judah was no longer grieving, he"
"Timnah, where his men were shearing sheep"
This is the name of a place.
"His friend Hiram, from Adullam, went with him"
"Hiram" is the name of a man, and "Adullam" is the name of a village where he lived. See how you translated this name in Genesis 38:1.
This can be stated in active form. Alternate translation: "Someone told Tamar"
"Listen." Here the word "look" is used to get Tamar attention.
"your husband's father"
This is the name of a place.
"that widows wear"
a very thin material used to cover a woman's head and face
This means that she hid herself with her clothing so that people would not recognize her. Traditionally, part of women's clothing were large pieces of cloth they wrapped themselves with. Alternate translation: "wrapped herself in her clothing so that people would not recognize her"
"along the road" or "on the way"
This can be stated in active form. Alternate translation: "Judah had not given her to Shelah as a wife"
The word "her" here refers to Tamar, but your reader should understand that Judah did not know that the woman he was looking at was Tamar.
Judah did not think she was a prostitute just because her face was covered but also because she was sitting in the gate. Alternate translation: "because she had covered her head and sat where prostitutes often sat"
Tamar was sitting by the road. Alternate translation: "He went to where she was sitting by the road"
"Come with me, please" or "Come now, please"
This is a polite way of asking her to have sexual relations with him. You may need to use another euphemism in your language. Alternate translation: "Please have sexual relations with me" or "Please lie with me"
"from my flock of goats"
A "seal" is similar to a coin with a design engraved on it, used to imprint melted wax. The "cord" was put through the seal so the owner could wear it around his neck. A staff was long wooden stick that helped in walking over rough ground.
This is a polite way of saying that he had sexual relations with Hagar. See how you translated a similar phrase in [Genesis 16:2]
This can be stated in active form. Alternate translation: "he caused her to become pregnant"
This was a very thin material used to cover a woman's head and face. See how you translated these in Genesis 38:14.
"clothing that widows wear." See how you translated these in Genesis 38:14.
a person who lives in the village of Adullam. See how you translated this in [Genesis 38:1]
This can be stated in active form. Alternate translation: "take back the pledge"
Here "hand" emphasizes that they were in here possession. The woman's hand refers to the woman. Alternate translation: "from the woman"
a person who lives in the village of Adullam. See how you translated this in [Genesis 38:1]
"some of the men who lived there"
"prostitute who serves in the temple"
This is the name of a place. See how you translated this in [Genesis 38:14]
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When people found out what had happened they would ridicule Judah and laugh at him. This can be made clear and stated in active form. Alternate translation: "or else people will laugh at us when they find out what happened"
This phrase is used here to mark the beginning of a new part of the story.
This can be stated in active form. Alternate translation: "someone told Judah"
"Tamar, your oldest son's wife"
Here the word "it" refers to the "prostitution" that she committed. This can be stated in active form. Alternate translation: "it has made her pregnant" or "she is pregnant"
"Bring her out"
This can be stated in active form. Alternate translation: "we will burn her to death"
This can be stated in active form. Alternate translation: "When they brought her out"
"her husband's father"
A "seal" is similar to a coin with a design engraved on it, used to make an impression in melted wax. The "cord" was put through the seal so the owner could wear it around his neck. A staff was long wooden stick that helped in walking over rough ground. See how you translated this in Genesis 38:18.
This is the name of one of Judah's sons. See how you translated this name in [Genesis 38:5]
This is a polite way of saying that Judah did not have sexual relations with her again. You may need to use another euphemism in your language.
This phrase is used here to mark the beginning of a new part of the story.
The word "behold" alerts us to the surprise that Tamar was carrying twins, which was previously unknown.
This phrase "It came about" marks an important event in the story. If your language has a way for doing this, you could consider using it here.
"one of the babies put out his hand"
This is a person who helps a woman when she is giving birth to a child. See how you translated this in Genesis 35:17.
"bright red thread"
"around his wrist"
The word "behold" here alerts us to pay attention to the surprising information that follows.
This shows the midwife's surprise to seeing the second baby come out first. Alternate translation: "So this is how you break your way out first!" or "You have burst out first!"
This can be stated in active form. Alternate translation: "she named him"
This is the name of a boy. Translators may add a footnote that says: "The name Perez means 'breaking out.'"
This is the name of a boy. Translators may add a footnote that says: "The name Zerah means 'scarlet or bright red.'"
1 Joseph was brought down to Egypt. Potiphar, an official of Pharaoh who was captain of the guard and an Egyptian, bought him from the Ishmaelites, who had brought him down there. 2 Yahweh was with Joseph and he became a prosperous man. He lived in the house of his Egyptian master. 3 His master saw that Yahweh was with him and that Yahweh prospered everything that he did. 4 Joseph found favor in his sight. He served Potiphar. Potiphar made Joseph manager over his house, and everything that he possessed, he put under his care. 5 It came about from the time that he made him manager over his house and over everything he possessed, that Yahweh blessed the Egyptian's house because of Joseph. The blessing of Yahweh was on everything that Potiphar had in the house and in the field. 6 Potiphar put everything that he had under Joseph's care. He did not have to think about anything except the food that he ate. Now Joseph was handsome and attractive. 7 It came about after this that his master's wife cast her eyes on Joseph and said, "Lie with me." 8 But he refused and said to his master's wife, "Look, my master does not pay attention to what I do in the house, and he has put everything that he owns under my care. 9 No one is greater in this house than I am. He has not kept back anything from me but you, because you are his wife. How then can I do this great wickedness and sin against God?" 10 She spoke to Joseph day after day, but he refused to lie with her or to be with her. 11 It came about one day that he went into the house to do his work. None of the men of the house were there in the house. 12 She caught him by his clothes and said, "Lie with me." He left his clothing in her hand, fled, and went outside. 13 It came about, when she saw that he had left his clothing in her hand and had fled outside, 14 that she called to the men of her house and told them, "See, Potiphar has brought in a Hebrew to mock us. He came to me to lie with me, and I screamed. 15 It came about when he heard me scream, that he left his clothing with me, fled, and went outside." 16 She set his clothing next to her until his master came home. 17 She told him this explanation, "The Hebrew servant whom you brought to us, came in to mock me. 18 It came about that when I screamed, he left his clothing with me and fled outside."
19 It came about that, when his master heard the explanation his wife told him, "This is what your servant did to me," he became very angry. 20 Joseph's master took him and put him in prison, the place where the king's prisoners were confined. He was there in the prison. 21 But Yahweh was with Joseph and showed covenant faithfulness to him. He gave him favor in the sight of the prison warden. 22 The prison warden gave into Joseph's hand all the prisoners who were in the prison. Whatever they did there, Joseph was in charge of it. 23 The prison warden did not worry about anything that was in his hand, because Yahweh was with him. Whatever he did, Yahweh prospered.
The account of Joseph focuses on the power of God. God is able to protect his people despite the evil actions of some. He also is able to continue to bless them despite their circumstances. This is a sign of Yahweh's covenant faithfulness. (See: peopleofgod, bless and sign and covenantfaith)
Genesis just recorded a period of time where Joseph's ancestors and brothers struggled with sin. Joseph's character in this chapter is upright. He chose to do what was right, even when it could cause him harm. (See: sin)
Traveling to Egypt is always considered as going "down" in contrast to going "up" to the promised land. This can be stated in active form. Alternate translation: "The Ishmaelites had taken Joseph to Egypt"
This means that Yahweh helped Joseph and was always with him. Alternate translation: "Yahweh guided Joseph and helped him"
Here the author speaks of working in the master's house as if it were living in the master's house. Only the most trusted servants were permitted to work in their master's house. Alternate translation: "he worked in the house"
Joseph was now Potiphar's slave.
This means that the master saw how Yahweh was helping Joseph. Alternate translation: "His master saw that Yahweh was helping him"
"Yahweh caused everything that Joseph did to prosper"
"To find favor" means to be approved by someone. The idiom "in his sight" refers to a person's opinion. Possible meanings are 1) Alternate translation: "Potiphar was pleased with Joseph" or 2) Alternate translation: "Yahweh was pleased with Joseph"
This means that he was Potiphar's personal servant.
"Potiphar put Joseph in charge of his household and everything that belonged to Potiphar"
When something is "put under someone's care," it means that the person is responsible for its care and safe-keeping. Alternate translation: "he had Joseph care for"
You may need to use the words "Joseph" and "the Egyptian" before using pronouns to refer to them. "The Egyptian made Joseph manager over his house and over everything he possessed, and it came about from the time that that Yahweh blessed the Egyptian's house because of Joseph"
This phrase is used here to tell the reader that these two verses are background information for the next event.
"Potiphar put Joseph in charge of his household and everything that belonged to him"
Here "blessed" means to cause good and beneficial things to happen to the person or thing that is being blessed.
Here the author speaks of the blessing that Yahweh gave as if it were a physical covering put over something. Alternate translation: "Yahweh blessed"
This refers his household and his crops and livestock. The full meaning of this statement can be made explicit. Alternate translation: "Potiphar's household and all of his crops and livestock"
When something is "put under someone's care," it means that the person is responsible for its care and safe-keeping. Alternate translation: "So Potiphar put Joseph in charge of everything that he had"
This double negative emphasizes that the food that he ate was the only thing he had to think about. This is probably an exaggeration or metaphor to say that Joseph took care of all the important business of the house while Potiphar thought only about minor personal affairs. Alternate translation: "The only thing he had to think about was the food that he ate"
The word "now" marks a stop in the story as the author gives background information about Joseph.
Both of the words have same meaning. They refer to Joseph's pleasing appearance. He was likely good-looking and strong. Alternate translation: "handsome and strong"
"And so." This phrase is used here to mark a new event.
This is a euphemism. Alternate translation: "Have sexual relations with me"
"Listen." Joseph uses this word to get Potiphar's wife's attention.
"my master has no concern about his household with me in charge" or "my master trusts me with his household"
When something is "put under someone's care," it means that the person is responsible for its care and safe-keeping. Alternate translation: "he has put me in charge of everything that belongs to him"
Here the author speaks of authority as if it were greatness. Alternate translation: "I have more authority in this house than anyone else"
This can be stated in positive form. Alternate translation: "He has given me everything except you"
Joseph uses a question for emphasis. This can be written as a statement. Alternate translation: "I certainly cannot do such a wicked thing and sin against God."
This means that she kept asking him to sleep with her. The full meaning of this statement can be made explicit. Alternate translation: "She kept on asking Joseph to sleep with her"
This is a euphemism. Alternate translation: "to have sexual relations with her"
"to be near her"
"And so." This phrase is used here to mark a new event in the story.
"None of the other men who worked in the house"
This is a euphemism. Alternate translation: "Have sexual relations with me"
"and quickly ran outside" or "and quickly ran out of the house"
"Then" The phrase "it came about" is used here to mark the next event in the story.
"had quickly ran out of the house"
"the men who worked in her house"
"Look" or "Listen" or "Pay attention to what I am about to tell you."
Here Potiphar's wife is accusing Joseph of trying to seize her and have sexual relations with her. Alternate translation: "He came into my room to have sexual relations with me"
"When he heard me scream, he." The phrase "it came about" is used here to mark the next event in the story.
"Joseph's master." This refers to Potiphar.
"She explained it like this"
The word "us" refers to Potiphar, his wife, and includes the rest of the household.
"came in to make a fool of me." Here, the word "mock" is a euphemism for "to seize and to sleep with." Alternate translation: "came into where I was and tried to force me to sleep with him"
"Then." Potiphar's wife uses this phrase to mark the next event in the account she is telling him about Joseph trying to sleep with her.
"ran quickly out of the house"
"And so." This phrase is used here to mark a new event in the story.
"Joseph's master." This refers to Potiphar. This information can be made explicit. Alternate translation: "Joseph's master, Potiphar"
"heard his wife explain to him." The word "his" and "him" here refer to Potiphar.
"Potiphar became very angry"
This can be stated in active form. Alternate translation: "the place where the king put his prisoners"
"Joseph stayed there"
This refers to how Yahweh took care of Joseph and was kind to him. Alternate translation: "But Yahweh was kind to Joseph" or "But Yahweh took care of Joseph"
The abstract noun "faithfulness" can be stated as "faithful" or "faithfully." Alternate translation: "was faithful to his covenant with him" or "faithfully loved him"
This means Yahweh caused the prison warden to approve of Joseph and to treat him well. Alternate translation: "Yahweh caused the prison warden to be pleased with Joseph"
"the prison manager" or "the man in charge of the prison"
Here "hand" represents Joseph's power or trust. Alternate translation: "put Joseph in charge of"
"Joseph was in charge of everything they did there"
This refers to how Yahweh helped Joseph and guided him. Alternate translation: "because Yahweh guided Joseph"
"Yahweh caused everything that Joseph did to prosper"
1 It came about that after these things, the cupbearer of the king of Egypt and king's baker offended their master, the king of Egypt. 2 Pharaoh was angry with his two officials, the chief of the cupbearers and the chief of the bakers. 3 He put them in custody in the house of the captain of the guard, in the same prison where Joseph was confined. 4 The captain of the guard assigned Joseph to them, and he served them. They remained in custody for some time. 5 Both of them dreamed a dream—the cupbearer and the baker of the king of Egypt who were confined in the prison—each man had his own dream in the same night, and each dream had its own interpretation. 6 Joseph came to them in the morning and saw them. Behold, they were upset. 7 He asked Pharaoh's officials who were with him in custody in his master's house, saying, "Why do you look so sad today?" 8 They said to him, "We have both dreamed a dream and no one can interpret it." Joseph said to them, "Do not interpretations belong to God? Tell me, please."
9 The chief of the cupbearers told his dream to Joseph. He said to him, "In my dream, behold, a vine was in front of me. 10 In the vine were three branches. As it budded, its blossoms came out and the clusters of grapes ripened. 11 Pharaoh's cup was in my hand. I took the grapes and squeezed them into Pharaoh's cup, and I placed the cup into Pharaoh's hand." 12 Joseph said to him, "This is the interpretation of it. The three branches are three days. 13 Within three days Pharaoh will lift up your head and restore you to your office. You will put Pharaoh's cup into his hand, just as when you were his cupbearer. 14 But think of me when it goes well with you, and please show kindness to me. Mention me to Pharaoh and bring me out of this prison. 15 For indeed I was abducted out of the land of the Hebrews. Here also have I done nothing that they should put me in this dungeon."
16 When the chief of the bakers saw that the interpretation was favorable, he said to Joseph, "I also had a dream, and, behold, three baskets of bread were on my head. 17 In the top basket there were all kinds of baked goods for Pharaoh, but the birds ate them out of the basket on my head." 18 Joseph answered and said, "This is the interpretation. The three baskets are three days. 19 Within three days Pharaoh will lift up your head from you and will hang you on a tree. The birds will eat your flesh off you." 20 It came about on the third day that it was Pharaoh's birthday. He made a feast for all his servants. He lifted up the head of the chief of the cupbearers and the head of the chief of the bakers, among his servants. 21 He restored the chief of the cupbearers to his responsibility, and he put the cup into Pharaoh's hand again. 22 But he hanged the chief of the bakers, just as Joseph had interpreted to them. 23 Yet the chief cupbearer did not remember Joseph, but forgot about him.
The account of Joseph focuses on the power of God. God is able to protect his people despite the evil actions of some. He also is able to continue to bless them despite their circumstances. (See: peopleofgod and bless)
The interpretation of dreams was important in the ancient Near East. It was seen as possible only through divine power. Yahweh gave Joseph the power to interpret dreams in order to bring himself glory and to protect Joseph and the Hebrew people. (See: glory)
This phrase is used here to mark a new event in the story.
This is the person who brought drinks to the king.
This is the person who made food for the king.
"upset their master"
"the leading cupbearer and the leading baker"
"He put them in the prison that was in the house that was overseen by the captain of the guard"
The king did not put them in prison but rather he commanded for them to be imprisoned. Alternate translation: "He had them put" or "He commanded his guard to put"
This can be stated in active form. Alternate translation: "This was the same prison that Joseph was in" or "This was the same prison Potiphar put Joseph in"
"They remained in prison for a long time"
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"Joseph came to the cupbearer and the baker"
The word "behold" here shows that Joseph was surprised by what he saw. Alternate translation: "He was surprised to see that they were upset"
This refers to the cupbearer and the baker.
"In prison in him master's house." "His master" refers to Joseph's master, the captain of the guard.
Joseph uses a question for emphasis. This can be written as a statement. Alternate translation: "Interpretations belong to God!" or "It is God who can tell the meaning of dreams!"
Joseph asks for them to tell him their dreams. Alternate translation: "Tell me the dreams, please"
The most important person who brings drinks to the king. See how you translated this in Genesis 40:2.
"In my dream, I saw a vine in front of me!" The cupbearer uses word "behold" here to show that he was surprised by what he saw in his dream and to alert Joseph to pay attention.
"its clusters ripened into grapes"
This means that he squeezed the juice out of them. Alternate translation: "squeezed the juice from them"
"Here is what the dream means"
"The three branches represent three days"
"In three more days"
Here "lift up your head" is a metaphor for "restore your honor." If the meaning is not clear, it can be explained in the text or a footnote. Alternate translation: "will lift up your head in honor"
"will give you back your job"
"just as you did when"
"please be kind to me"
Joseph means for the cupbearer to tell Pharaoh about him so that Pharaoh will release him from prison. Alternate translation: "Help me get out of this prison by telling Pharaoh about me"
This can be stated in active form. Alternate translation: "For indeed people took me" or "For indeed the Ishmaelites took me"
"the land where the Hebrew people live"
"and also while I have been here in Egypt, I have done nothing for which I deserved to be put in prison"
This refers to the leading person who made food for the king. See how this was translated in Genesis 40:2.
"I also had a dream, and in my dream,"
"there were three baskets of bread on my head!" The baker uses word "behold" here to show that he was surprised by what he saw in his dream and to alert Joseph to pay attention.
"baked foods for Pharaoh"
"Here is what the dream means"
"The three baskets represent three days"
In verse 13 Joseph said "lift up your head," but there it had a different meaning. Here "lift up your head from you" means either that the prisoner's head would be cut off his body, or the prisoner's head would be lifted when a noose was put around his neck and he was hanged. Alternate translation: "will lift up your head with a knife" or "will lift up your head with a noose"
Here "flesh" literally means the soft tissue on a person's body.
"Afterward, on the third day." The phrase "it came about" is used here to mark a new event in the story.
"He had a feast"
The author writes that Pharaoh lifted up both men's heads so that it would sound like he did the same thing to both men. But the meaning of "lift up the head" for each man is different and is explained in verses 21 and 22. This can also be shortened. Alternate translation: "He lifted up the heads of the chief of the cupbearers and the chief of the bakers"
This was the leading person who prepared and served drinks to the king. See how these were translated in Genesis 40:2.
This refers to the leading person who made food for the king. See how this was translated in Genesis 40:2.
The chief of the cupbearer's "responsibility" refers to his job as chief of the cupbearers. Alternate translation: "He gave the chief of the cupbearers his job back"
Pharaoh did not personally hang the baker, rather he commanded for him to be hanged. Alternate translation: "But he commanded for the chief of the bakers to be hanged" or "But he commanded his guards to hang the chief of the bakers"
This refers to when Joseph interpreted their dreams. Alternate translation: "just as Joseph had said would happen when he interpreted the two men's dreams"
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1 It came about at the end of two full years that Pharaoh had a dream. Behold, he stood by the Nile. 2 Behold, seven cows came up out of the Nile, desirable and fat, and they grazed in the reeds. 3 Behold, seven other cows came up after them out of the Nile, undesirable and thin. They stood by the other cows on the bank of the river. 4 Then the undesirable and thin cows ate the seven desirable and fat cows. Then Pharaoh woke up. 5 Then he slept and dreamed a second time. Behold, seven heads of grain came up on one stalk, wholesome and good. 6 Behold, seven heads, thin and scorched by the east wind, sprouted up after them. 7 The thin heads swallowed up the seven wholesome and full heads. Pharaoh woke up, and, behold, it was a dream. 8 It came about in the morning that his spirit was troubled. He sent and called for all the magicians and wise men of Egypt. Pharaoh told them his dreams, but there was no one who could interpret them to Pharaoh.
9 Then the chief cupbearer said to Pharaoh, "I have remembered my sins today. 10 Pharaoh was angry with his servants, and put me in custody in the house of the captain of the guard, the chief baker and me. 11 We dreamed a dream the same night, he and I. We dreamed each man according to the interpretation of his dream. 12 There was with us there a young Hebrew man, a servant of the captain of the guard. We told him and he interpreted for us our dreams. He interpreted for each of us according to his dream. 13 It came about as he interpreted for us, so it happened. Pharaoh restored me to my post, but the other one he hanged."
14 Then Pharaoh sent and called for Joseph. They quickly took him out of the dungeon. He shaved himself, changed his clothes, and came in to Pharaoh. 15 Pharaoh said to Joseph, "I had a dream, but there is no interpreter for it. But I have heard about you, that when you hear a dream you can interpret it." 16 Joseph answered Pharaoh, saying, "It is not in me. God will answer Pharaoh with favor." 17 Pharaoh spoke to Joseph, "In my dream, behold, I stood on the bank of the Nile. 18 Behold, seven cows came up out of the Nile, fat and desirable, and they grazed among the reeds. 19 Behold, seven other cows came up after them, weak, very undesirable, and thin. I never saw in all the land of Egypt such undesirableness like them. 20 The thin and undesirable cows ate up the first seven fat cows. 21 When they had eaten them up, it could not be known that they had eaten them, for they were still as undesirable as before. Then I awoke. 22 I looked in my dream, and, behold, seven heads came up upon one stalk, full and good. 23 Behold, seven more heads—withered, thin, and scorched by the east wind—sprang up after them. 24 The thin heads swallowed up the seven good heads. I told these dreams to the magicians, but there was none that could explain it to me."
25 Joseph said to Pharaoh, "The dreams of Pharaoh are the same. What God is about to do, he has declared to Pharaoh. 26 The seven good cows are seven years, and the seven good heads are seven years. The dreams are the same. 27 The seven thin and undesirable cows that came up after them are seven years, and also the seven thin heads scorched by the east wind will be seven years of famine. 28 That is the thing which I spoke to Pharaoh. What God is about to do he has revealed to Pharaoh. 29 Look, seven years of great abundance will come throughout all the land of Egypt. 30 Seven years of famine will come after them, and all the abundance will be forgotten in the land of Egypt, and the famine will devastate the land. 31 The abundance will not be remembered in the land because of the famine that will follow, for it will be very severe. 32 That the dream was repeated to Pharaoh is because the matter has been established by God, and God will soon do it. 33 Now let Pharaoh look for a man discerning and wise, and put him over the land of Egypt. 34 Let Pharaoh appoint officials over the land, and let them take a fifth of the crops of Egypt in the seven abundant years. 35 Let them gather all the food of these good years that are coming and store up grain under the authority of Pharaoh, for food to be used in the cities. They should preserve it. 36 The food will be a supply for the land for the seven years of famine which will be in the land of Egypt. In this way the land will not be devastated by the famine."
37 This advice was good in the eyes of Pharaoh and in the eyes of all his servants. 38 Pharaoh said to his servants, "Can we find such a man as this, in whom is the Spirit of God?" 39 So Pharaoh said to Joseph, "Since God has shown you all this, there is none so discerning and wise as you. 40 You will be over my house, and according to your word will all my people be ruled. Only in the throne will I be greater than you." 41 Pharaoh said to Joseph, "See, I have put you over all the land of Egypt." 42 Pharaoh took off his signet ring from his hand and put it upon Joseph's hand. He clothed him with clothes of fine linen, and put a gold chain on his neck. 43 He had him ride in the second chariot which he possessed. Men shouted before him, "Bend the knee." Pharaoh put him over all the land of Egypt. 44 Pharaoh said to Joseph, "I am Pharaoh, and apart from you, no man will lift his hand or his foot in all the land of Egypt." 45 Pharaoh called Joseph's name "Zaphenath-Paneah." He gave him Asenath, the daughter of Potiphera priest of On, as a wife. Joseph went out over the land of Egypt.
46 Joseph was thirty years old when he stood before Pharaoh, king of Egypt. Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. 47 In the seven bountiful years the land produced abundantly. 48 He gathered up all the food of the seven years that was in the land of Egypt and put the food in the cities. He put into each city the food from the fields that surrounded it. 49 Joseph stored up grain like the sand of the sea, so much that he stopped counting, because it was beyond counting. 50 Joseph had two sons before the years of famine came, whom Asenath, the daughter of Potiphera priest of On, bore to him. 51 Joseph called the name of his firstborn Manasseh, for he said, "God has made me forget all my trouble and all my father's household." 52 He called the name of the second son Ephraim, for he said, "God has made me fruitful in the land of my affliction." 53 The seven years of abundance that was in the land of Egypt came to an end. 54 The seven years of famine began, as Joseph had said. There was famine in all lands, but in all the land of Egypt there was food. 55 When all the land of Egypt was famished, the people loudly called on Pharaoh for food. Pharaoh said to all the Egyptians, "Go to Joseph and do what he says." 56 The famine was over all the face of the whole land. Joseph opened all the storehouses and sold to the Egyptians. The famine was severe in the land of Egypt. 57 All the earth was coming to Egypt to buy grain from Joseph, because the famine was severe in all the earth.
The account of Joseph focuses on the power of God. God is able to protect his people despite the evil actions of some. He also is able to continue to bless them despite their circumstances. (See: peopleofgod and bless)
The interpretation of dreams was important in the ancient Near East. It was seen as possible only through divine power. Yahweh gave Joseph the power to interpret dreams in order to bring himself glory and to protect Joseph and the Hebrew people. (See: glory)
Genesis just recorded a period of time where Joseph's ancestors and brothers struggled with sin. Joseph's character in this chapter is upright. It gained him great favor in the eyes of Pharaoh and helped to save his people. (See: sin, righteous and save)
This phrase is used here to mark the beginning of a new part of the story. If your language has a way for doing this, you could consider using it here.
Two years passed after Joseph correctly interpreted the dreams of Pharaoh's cupbearer and baker, who had been in prison with Joseph.
The word "behold" here marks the beginning of another event in the larger story. Your language may have a way of doing this. Alternate translation: "He was surprised because he was standing"
"Pharaoh was standing"
"healthy and fat"
"were eating the grass along the side of the river"
tall, thin grasses that grow in wet areas
The word "behold" here shows that Pharaoh was again surprised by what he saw.
"sick and thin"
"beside the river" or "riverside." This is the higher ground along the edge of a river.
"weak and skinny." See how you translated this phrase in Genesis 41:3.
"healthy and well-fed." See how you translated this phrase in Genesis 41:2.
"awakened"
The word "second" is an ordinal number. Alternate translation: "again"
The word "behold" here shows that Pharaoh was surprised by what he saw.
The heads are parts of the corn plant on which the seeds grow.
"grew up on one stem." The stalk is the thick or tall part of a plant.
"on one stock and they were healthy and beautiful"
This can be stated in active form. Alternate translation: "that were thin and burned because of the hot wind from the east"
Wind from the east blew in from the desert. The heat of the east wind was often very destructive.
"grew up" or "developed"
The words "of grain" are understood. Alternate translation: "The thin heads of grain"
"ate." Pharaoh is dreaming that unhealthy corn could eat healthy corn just like a person eats food.
"healthy and good heads." See how you translated a similar phrase in Genesis 41:5.
"awakened"
The word "behold" here shows that Pharaoh was surprised by what he had seen.
"he had been dreaming"
This phrase is used here to mark the beginning of a new part of the story. If your language has a way for doing this, you could consider using it here.
Here the word "spirit" refers to his inner being or his emotions. Alternate translation: "he was troubled in his inner being" or "he was troubled"
It is understood that he sent servants. Alternate translation: "He sent his servants to call" or "He sent his servants to summon"
Ancient kings and rulers used magicians and wise men as advisers.
The most important person who brings drinks to the king. See how you translated this in Genesis 40:2.
"I realize now that I have sinned." The phrase "my sins" is used for emphasis. His "sins" are that he should have told Pharaoh something much earlier but he did not.
The cupbearer is referring to Pharaoh in third person. This is a common way for someone with less power to speak to someone with greater power. Alternate translation: "You, Pharaoh, were angry"
Here "his" refers to Pharaoh. Here "servants" refers to the cupbearer and the chief baker. Alternate translation: "with us, your servants"
"put the chief baker and me in the prison where the captain of the guard was in charge." Here "house" refers to the prison.
The soldier in charge of the royal guards. See how you translated this in Genesis 40:3.
The most important person who made food for the king. See how you translated a similar phrase in Genesis 40:2.
"One night we both had dreams"
Here "We" refers to the chief cupbearer and the chief baker.
"Our dreams had different meanings"
The chief cupbearer continues to speak to Pharaoh.
"In prison there was with the chief baker and me"
The soldier in charge of the royal guards. See how you translated this in Genesis 40:3.
"We told him our dreams and he explained their meanings to us"
Here "his" refers to the cupbearer and baker individually, not to the one interpreting the dream. Alternate translation: "He explained what was going to happen to both of us"
This phrase is used here to mark an important event in the story. If your language has a way for doing this, you could consider using it here.
"what he explained about the dreams is what later happened"
Here the cupbearer uses Pharaoh's title in speaking to him as a way of honoring him. Alternate translation: "You allowed me to return to my job"
"the chief baker"
Here "he" refers to Pharaoh. And, it stands for the soldiers that Pharaoh commanded to hang the chief baker. Alternate translation: "you ordered your soldiers to hang"
It is understood that Pharaoh sent servants. Alternate translation: "Pharaoh sent his servants to get Joseph"
"out of the jail" or "out of the prison"
It was common practice to shave both the facial and head hair when preparing to go before Pharaoh.
Here "came" can be stated as "went." Alternate translation: "went before Pharaoh"
"no one can explain the meaning"
"you can explain its meaning"
"I am not the one who can explain the meaning"
"God will answer Pharaoh favorably"
Pharaoh uses the word "behold" to make Joseph pay attention to surprising information.
This is the higher ground along the edge of the Nile River. See how you translated a similar phrase in Genesis 41:3. Alternate translation: "beside the Nile"
Pharaoh uses the word "Behold" to make Joseph pay attention to surprising information.
"well-fed and healthy." See how you translated this phrase in Genesis 41:2.
"were eating the grass along the side of the river." See how you translated a similar phrase in Genesis 41:2.
Pharaoh uses the word "Behold" to make Joseph pay attention to surprising information.
"weak, and skinny." See how you translated this phrase in Genesis 41:3.
The abstract noun "undesirableness" can be translated with an adjective. Alternate translation: "such ugly cows" or "such worthless looking cows"
"well-fed cows." See how you translated this phrase in Genesis 41:2.
This can be stated in active form. Alternate translation: "no one would have been able to tell that the thin cows had eaten the fat cows"
Pharaoh continues telling Joseph his dreams.
This begins Pharaoh's next dream after he woke up and went back to sleep. Alternate translation: "Then I dreamed again"
Pharaoh uses the word "Behold" to make Joseph pay attention to surprising information.
The words "of grain" are understood. Alternate translation: "seven heads of grain"
"grew up on one stem." The stalk is the thick or tall part of a plant. See how you translated a similar phrase in Genesis 41:5.
dead and dried
"grew up" or "developed"
The words "of grain" are understood. See how you translated this in [Genesis 41:7]
"ate." Pharaoh is dreaming that unhealthy corn could eat healthy corn just like a person eats food. See how you translated a similar phrase in Genesis 41:7.
"there was not a single one that could" or "none of them could"
It is implied that the meanings are the same. Alternate translation: "Both dreams mean the same thing"
Joseph speaks to Pharaoh in the third person. This is a way of showing respect. It can be stated in the second person. Alternate translation: "God is showing you what he will soon do"
The words "of grain" are understood. Alternate translation: "seven good heads of grain"
Joseph continues his interpretation of Pharaoh's dreams
"skinny and weak cows." See how you translated a similar phrase in Genesis 41:3.
This can be stated in active form. Alternate translation: "seven thin heads of grain scorched because of the hot wind from the east"
Joseph speaks to Pharaoh in the third person. This is a way of showing respect. It can be stated in second person. Alternate translation: "These events will happen just as I have told you ... revealed to you, Pharaoh"
"he has made known"
"Pay attention, because what I am about to say is both true and important: seven"
This speaks about the years of abundance as if time is something that travels and comes to a place. Alternate translation: "there will be seven years in which there will be plenty of food throughout the land of Egypt"
Joseph continues interpreting Pharaoh's dreams.
This speaks about the seven years of famine as if they are something that travels and comes to a place. Alternate translation: "Then there will be seven years when there is very little food"
Joseph expresses an idea in two ways to emphasize its importance.
Here "land" refers to the people. This can be stated in active form. Alternate translation: "the people of Egypt will forget about the years in which there was plenty of food"
Here "land" refers to the soil, the people, and the entire country.
Joseph expresses an idea in two ways to emphasize its importance.
This speaks about the famine as if it were a thing that travels and follows behind something else. Alternate translation: "because of the time of famine that will happen afterwards"
This can be stated in active form. Alternate translation: "God gave you two dreams to show you that he will certainly cause these things to happen"
Joseph continues to address Pharaoh
This does not mean "at this moment," but is used to draw attention to the important point that follows.
Joseph speaks to Pharaoh in third person. This is a way of showing respect. It can be stated in second person. Alternate translation: "You, Pharaoh, should look"
The phrase "put him over" means to give someone authority. Alternate translation: "give him authority over the kingdom of Egypt" or "put him in charge of the kingdom of Egypt"
Here "land" stands for all the people and everything in Egypt.
The word "fifth" is a fraction. Alternate translation: "let them divide the crops of Egypt into five equal parts, then take one of those parts"
"during the seven years in which there is plenty of food"
Joseph continues to counsel Pharaoh
"Allow the overseers to gather"
This speaks of years as if they are something that travels and comes to a place. Alternate translation: "during the good years that will soon happen"
The phrase "under the authority of Pharaoh" means Pharaoh gives them authority. Alternate translation: "use the authority of Pharaoh to store the grain"
The word "they" refers to the overseers and represents the soldiers that they should command to guard the grain. Alternate translation: "The overseers should leave soldiers there to guard the grain"
Here "land" refers to the people. Alternate translation: "This food will be for the people"
Here "land" stands for the people. This can be stated in active form. Alternate translation: "This way the people will not starve during the famine"
The eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: "Pharaoh and his servants thought this was a good plan"
This means Pharaoh's officials.
"a man like the one Joseph described"
"in whom the Spirit of God lives"
"no one else is as capable in making decisions." See how you translated "discerning" in Genesis 41:33.
Here "house" stands for Pharaoh's palace and the people in the palace. The phrase "will be over" means Joseph will have authority over. Alternate translation: "You will be in charge of everyone in my palace"
This can be stated in active form. Alternate translation: "you will rule over my people and they will do what you command"
Here "throne" stands for Pharaoh's rule as king. Alternate translation: "Only in my role as king"
The word "See" adds emphasis to what Pharaoh says next. Alternate translation: "Look, I have put you"
The phrase "put you over" means to give authority. Here "land" refers to the people. Alternate translation: "I put you in charge of everyone in Egypt"
All of these actions symbolize that Pharaoh is giving Joseph the authority to do everything that Joseph planned.
This ring had Pharaoh's seal engraved on it. This gave Joseph the authority and money needed to carry out his plans.
"Linen" here is a smooth, strong cloth made from the blue-flowered flax plant.
This act makes clear to the people that Joseph is second only to Pharaoh.
"Bow down and honor Joseph." To bend the knee and bow down was a sign of honor and respect.
The phrase "put you over" means to give authority. Here "land" refers to the people. See how you translated a similar phrase in [Genesis 41:41]
Pharaoh is emphasizing his authority. Alternate translation: "As Pharaoh, I command that apart from you"
Here "hand" and "foot" stand for a person's actions. Alternate translation: "no person in Egypt will do anything without your permission" or "every person in Egypt must ask your permission before they do anything"
Here "man" refers to any person in general, whether male or female.
Translators may add the following footnote: The name Zaphenath-Paneah means "a revealer of secrets."
Priests in Egypt were the highest and most privileged caste. This marriage signifies Joseph's place of honor and privilege.
"Asenath" is the name of the woman whom Pharaoh gave to Joseph as his wife.
"Potiphera" is the father of Asenath.
On is a city, also called Heliopolis, which was "the City of the Sun" and the center of worship of the sun god Ra.
Joseph traveled over the land to supervise the preparations for the coming drought.
"30 years old"
Here "stood before" stands for Joseph starting to serve Pharaoh. Alternate translation: "when he started to serve Pharaoh"
Joseph is inspecting the country as he prepares to carry out his plans.
"During the seven good years"
"the land produced big harvests"
Here "He" stands for Joseph's servants. Alternate translation: "Joseph ordered his servants to gather ... They put"
This compares the grain to the sand of sea to emphasize its great quantity. Alternate translation: "The grain that Joseph stored was as plentiful as the sand on the seashore"
Here "Joseph" and "he" stand for Joseph's servants. Alternate translation: "Joseph had his servants store up ... they stopped"
This speaks about years as if they are something that travels and comes to a place. Alternate translation: "before the seven years of the famine began"
a woman's name. See how you translated this in [Genesis 41:45]
"Potiphera" is the father of Asenath. See how you translated this in [Genesis 41:45]
On is a city, also called Heliopolis, which was "the City of the Sun" and the center of worship of the sun god Ra. See how you translated this in [Genesis 41:45]
Translators may also add a footnote that says, "The name 'Manasseh' means 'to cause to forget.'"
This refers to Joseph's father Jacob and his family.
Translators may also add a footnote that says, "The name 'Ephraim' means 'to be fruitful' or 'to have children.'"
Here "fruitful" means to prosper or to have children.
The abstract noun "affliction" can be stated as "I have suffered." Alternate translation: "in this land where I have suffered"
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In all the surrounding nations beyond Egypt, including the land of Canaan.
It is implied that there was food because of Joseph commanded his people to store food during the seven good years.
Here "land" stands for the people. Alternate translation: "When all the Egyptians were starving"
The word "face" refers to the surface of the land. Alternate translation: "The famine had spread throughout the land"
Here "Joseph" stands for Joseph's servants. Alternate translation: "Joseph had his servants open all the storehouses and sell grain to the Egyptians"
Here "earth" stands for the people from all regions. Alternate translation: "People were coming to Egypt from all the surrounding regions"
"throughout the land." It is likely that all the different trading partners and nations that were part of the Egyptian trading routes effected by the drought came to Egypt for grain.
1 Now Jacob became aware that there was grain in Egypt. He said to his sons, "Why do you look at one another?" 2 He said, "See here, I have heard that there is grain in Egypt. Go down there and buy for us from there so we may live and not die." 3 Joseph's ten brothers went down to buy grain from Egypt. 4 But Jacob did not send Benjamin, Joseph's brother, with his brothers, for he said, "I fear that harm might come to him." 5 The sons of Israel came to buy among those who came, for the famine was in the land of Canaan. 6 Now Joseph was the governor over the land. He was the one who sold to all the people of the land. Joseph's brothers came and bowed down to him with their faces to the ground. 7 Joseph saw his brothers and recognized them, but he disguised himself to them and spoke severely with them. He said to them, "Where have you come from?" They said, "From the land of Canaan to buy food." 8 Joseph recognized his brothers, but they did not recognize him. 9 Then Joseph remembered the dreams he had dreamed about them, and he said to them, "You are spies! You have come to see the undefended parts of the land." 10 They said to him, "No, my master. Your servants have come to buy food. 11 We are all one man's sons. We are honest men. Your servants are not spies." 12 He said to them, "No, you have come to see the undefended parts of the land." 13 They said, "We your servants are twelve brothers, the sons of one man in the land of Canaan. See, the youngest is this day with our father, and one brother is no longer alive." 14 Joseph said to them, "It is what I said to you; you are spies. 15 By this you will be tested. By the life of Pharaoh, you will not leave here, unless your youngest brother comes here. 16 Send one of yourselves and let him get your brother. You will remain in prison, that your words may be tested, whether there is truth in you. Or else, by the life of Pharaoh, surely you are spies." 17 He put them all in custody for three days.
18 Joseph said to them on the third day, "Do this and live, for I fear God. 19 If you are honest men, let one of your brothers be confined in this prison, but you go, carry grain for the famine of your houses. 20 Bring your youngest brother to me so your words will be verified and you will not die." So they did so. 21 They said to one another, "We are truly guilty concerning our brother in that we saw the distress of his soul when he pleaded with us and we would not listen. Therefore this distress has come upon us." 22 Reuben answered them, "Did I not tell you, 'Do not sin against the boy,' but you would not listen? Now, see, his blood is required of us." 23 They did not know that Joseph understood them, for there was an interpreter between them. 24 He turned from them and wept. He returned to them and spoke to them. He took Simeon from among them and bound him before their eyes. 25 Then Joseph commanded his servants to fill his brothers' bags with grain, and to put every man's money back into his sack, and to give them provisions for the journey. It was done for them.
26 The brothers loaded their donkeys with their grain and departed from there. 27 As one of them opened his sack to give his donkey feed in the lodging place, he saw his money. Behold, it was in the opening of his sack. 28 He said to his brothers, "My money has been put back. Look at it; it is in my sack." Their hearts sank and they turned trembling to one another, saying, "What is this that God has done to us?" 29 They went to Jacob, their father in the land of Canaan and told him all that had happened to them. They said, 30 "The man, the lord of the land, spoke roughly with us and thought that we were spies in the land. 31 We said to him, 'We are honest men. We are not spies. 32 We are twelve brothers, sons of our father. One is no longer alive, and the youngest is this day with our father in the land of Canaan.' 33 The man, the lord of the land, said to us, 'By this I will know that you are honest men. Leave one of your brothers with me, take grain for the famine in your houses, and go your way. 34 Bring your youngest brother to me. Then I will know that you are not spies, but that you are honest men. Then I will release your brother to you, and you will trade in the land.'"
35 It came about as they emptied their sacks, that, behold, every man's bag of silver was in his sack. When they and their father saw their bags of silver, they were afraid. 36 Jacob their father said to them, "You have bereaved me of my children. Joseph is no longer alive, Simeon is gone, and you will take Benjamin away. All these things are against me." 37 Reuben spoke to his father, saying, "You may kill my two sons if I do not bring Benjamin back to you. Put him in my hands, and I will bring him to you again." 38 Jacob said, "My son will not go down with you. For his brother is dead and he alone is left. If harm comes to him on the road in which you go, then you will bring down my gray hair with sorrow to Sheol."
Apparently this famine extended beyond Egypt and encompassed the land of Canaan too. Because of Egypt's size and power, it would not have been unusual for people to go there in times of need.
Joseph tests his brothers to see if they are good. They treat their brother Benjamin better than they treated Joseph and tried to protect him.
The word "Now" marks a new part of the story.
Jacob uses a question to scold his sons for not doing anything about the grain. Alternate translation: "Do not just sit here!"
It was common to speak of going from Canaan to Egypt as going "down."
It was common to speak of going from Canaan to Egypt as going "down."
Here "Egypt" refers to the people selling grain. Alternate translation: "from those selling grain in Egypt"
Benjamin and Joseph had the same father and mother; their mother was different from the mothers of the other brothers. Jacob did not want to risk sending Rachel's last son.
The word "came" can be translated as "went." Also, the words "grain" and "Egypt" are understood. Alternate translation: "The sons of Israel went to by grain along with other people who went to Egypt"
"Now" marks a change from the story to background information about Joseph.
Here "land" refers to Egypt. Alternate translation: "over Egypt"
Here "land" includes Egypt and other surrounding countries. Alternate translation: "all the people of all the nations that came to buy grain"
Here "came" can be translated as "went."
This is a way of showing respect.
"When Joseph saw his brothers, he recognized them"
"he acted like he was not their brother" or "he did not let them know that he was their brother"
This was not a rhetorical question even though Joseph knew the answer. It was part of his choice to keep his identity from his brothers.
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Spies are people who secretly try to get information about a country to help another country.
The full meaning can be stated explicitly. Alternate translation: "You have come to find out where we are not guarding our land so that you can attack us"
This is a way to refer to someone to honor them.
The brothers refer to themselves as "your servants." This is a formal way of speaking to someone with greater authority. Alternate translation: "We, your servants, have" or "We have"
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"Joseph said to his brothers"
The full meaning can be stated explicitly. Alternate translation: "No, you have come to find out where we are not guarding our land so that you can attack us"
"12 brothers"
"Listen to us, the youngest." The word "See" is used to emphasize what they say next.
"right now our youngest brother is with our father"
"like I already said, you are spies." See how you translated "spies" in Genesis 42:9.
This can be stated in active form. Alternate translation: "This is how I will test you"
This phrase indicates a solemn oath. Alternate translation: "I swear by the life of Pharaoh"
"Choose one of you to go get your brother"
"The rest of you will remain in prison"
This can be stated in active form. Alternate translation: "so that I may find out if you are telling the truth"
"in prison"
The word "third" is an ordinal number. Alternate translation: "after the second day"
"If you will do what I say, I will let you live"
This refers to deeply respecting God and showing that respect by obeying him.
This can be stated in active form. Alternate translation: "leave one of your brothers here in prison"
Here "you" is plural and refers to all the brothers that will not stay in prison. Alternate translation: "but the rest of you go"
Here "houses" stands for families. Alternate translation: "carry grain home to help your family during this famine"
This can be stated in active form. Alternate translation: "so I may know what you say is true"
This implies that Joseph would have his soldiers execute the brothers if he finds out they are spies.
The word "soul" stands for Joseph. Alternate translation: "because we saw how distressed Joseph was" or "because we saw that Joseph was suffering"
The abstract noun "distress" can be stated as the verb "suffering." Alternate translation: "That is why we are suffering like this now"
Reuben uses a question to scold his brothers. Alternate translation: "I told you not to hurt the boy, but you would not listen!"
This has a quotation within a quotation. It can be stated as an indirect quotation. Alternate translation: "Did I not tell you not to sin against the boy, but" or "I told you not to harm the boy, but"
Here "Now" does not mean "at this moment," but both "Now" and "see" are used to draw attention to the important point that follows.
Here "blood" stands for Joseph's death. His brothers thought Joseph was dead. The phrase "is required of us" means they must be punished for what they did. Alternate translation: "we are getting what we deserve for his death" or "we are suffering for having killed him"
This changes from the main story to background information that explains why the brothers thought Joseph could not understand them.
An "interpreter" is someone who translates what one person says into another language. Joseph placed an interpreter between himself and his brothers to make it seem like he did not speak their language.
It is implied that Joseph wept because he was emotional after hearing what his brothers said.
Joseph was still speaking a different language and using the interpreter to speak to his brothers.
Here the people are represented by their "eyes" to emphasize what they see. Alternate translation: "bound him in their sight" or "bound him as they watched"
"to give them the supplies they needed"
This can be stated in active form. Alternate translation: "The servants did for them everything that Joseph commanded"
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"When they stopped at a place for the night, one of the brothers opened his sack to get food for his donkey. In the sack he saw his money!"
The word "behold" here alerts us to pay attention to the surprising information that follows.
This can be stated in active form. Alternate translation: "Someone has put my money back"
"Look in my sack!"
To become afraid is spoken of as if their heart were sinking. Here "hearts" stands for courage. Alternate translation: "They became very afraid"
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"the lord of Egypt"
"spoke harshly"
Spies are people who secretly try to get information about a country to help another country. See how you translated "spies" in Genesis 42:9.
This has a quotation within a quotation. It can be stated as an indirect quotation. "We told him that we are honest men and not spies."
The quotation within a quotation that began with the words "We said to him, 'We are honest men ... not spies. It can be stated as an indirect quotation. "We told him that we are honest men ... not spies. We said that we are twelve brothers, sons of our father, and that one brother is no longer alive ... land of Canaan"
The word "brother" is understood. Alternate translation: "One brother is no longer alive"
The word "brother" is understood. Alternate translation: "the youngest brother is with our father right now"
"The lord of Egypt"
Here "houses" stands for "family." Alternate translation: "take grain to help your family during the famine"
"go home" or "leave"
"I will allow you to buy and sell in this land"
This phrase is used here to mark an important event in the story. If your language has a way for doing this, you could consider using it here.
"they were surprised because every"
"you have deprived me of my children" or "you have caused me to lose two of my children"
"all these things hurt me"
This is a request for Reuben to take Joseph with him and to care for him on the journey. Alternate translation: "Put me in charge of him" or "Let me take care of him"
It was common to use the phrase "go down" when speaking of traveling from Canaan to Egypt. Alternate translation: "My son, Benjamin, will not go with you to Egypt"
Here "you" is plural and refers to Jacob's older sons.
The full meaning can be made explicit. Alternate translation: "For my wife, Rachel, only had two children. Joseph is dead and Benjamin is the only one left"
"while you a traveling to Egypt and back" or "while you are away." Here "road" stands for traveling.
To "bring down ... to Sheol" is way of saying they will cause him to die and go to Sheol. He uses the word "down" because it was commonly believed sheol is somewhere underground. Alternate translation: "then you will cause me, an old man, to die of sorrow"
This stands for Jacob and emphasizes his old age. Alternate translation: "me, an old man"
1 The famine was severe in the land. 2 It came about when they had eaten the grain that they had brought out of Egypt, their father said to them, "Go again; buy us some food." 3 Judah told him, "The man solemnly warned us, 'You will not see my face unless your brother is with you.' 4 If you send our brother with us, we will go down and buy you food. 5 But if you do not send him, we will not go down. For the man said to us, 'You will not see my face unless your brother is with you.'" 6 Israel said, "Why did you treat me so badly by telling the man that you had another brother?" 7 They said, "The man asked details about us and our family. He said, 'Is your father still alive? Do you have another brother?' We answered him according to these questions. How could we have known that he would say, 'Bring your brother down?'" 8 Judah said to Israel his father, "Send the boy with me. We will rise and go that we may live and not die, both we, you, and also our children. 9 I will be a guarantee for him. You will hold me responsible. If I do not bring him back to you and set him before you, then let me bear the blame forever. 10 For if we had not delayed, surely by now we would have come back here a second time." 11 Their father Israel said to them, "If it be so, now do this. Take some of the best products of the land in your bags. Carry down to the man a gift—some balm and honey, spices and myrrh, pistachio nuts and almonds. 12 Take double money in your hand. The money that was returned in the opening of your sacks, carry again in your hand. Perhaps it was a mistake. 13 Take also your brother. Rise and go again to the man. 14 May God Almighty give you mercy before the man, so that he may release to you your other brother and Benjamin. If I am bereaved of my children, I am bereaved." 15 The men took this gift, and in their hand they took double the amount of money, along with Benjamin. They got up and went down to Egypt and stood before Joseph.
16 When Joseph saw Benjamin with them, he said to the steward of his house, "Bring the men into the house, slaughter an animal and prepare it, for the men will eat with me at noon." 17 The steward did as Joseph said. He brought the men to Joseph's house. 18 The men were afraid because they were brought to Joseph's house. They said, "It is because of the money that was returned in our sacks the first time we were brought in, that he may seek an opportunity against us. He might arrest us and take us as slaves, and take our donkeys." 19 They approached the steward of Joseph's house, and they spoke to him at the door of the house, 20 saying, "My master, we came down the first time to buy food. 21 It came about, when we reached the lodging place, that we opened our sacks, and, behold, every man's money was in the opening of his sack, our money in full weight. We have brought it back in our hands. 22 Other money we have also brought down in our hand to buy food. We do not know who put our money in our sacks." 23 The steward said, "Peace be to you, do not fear. Your God and the God of your father must have put your money in your sacks. I received your money." The steward then brought Simeon out to them. 24 The steward took the men into Joseph's house. He gave them water, and they washed their feet. He gave feed to their donkeys. 25 They prepared the gifts for Joseph's coming at noon, for they had heard that they would eat there.
26 When Joseph came home, they brought the gifts which were in their hand into the house, and bowed down before him to the ground. 27 He asked them about their welfare and said, "Is your father well, the old man of whom you spoke? Is he still alive?" 28 They said, "Your servant our father is well. He is still alive." And they bowed down and gave him honor. 29 When he lifted up his eyes he saw Benjamin his brother, his mother's son, and he said, "Is this your youngest brother of whom you spoke to me?" Then he said, "May God be gracious to you, my son." 30 Joseph hurried to go out of the room, for he was deeply moved about his brother. He sought somewhere to weep. He went to his room and wept there. 31 He washed his face and came out. He controlled himself, saying, "Serve the food." 32 The servants served Joseph by himself and the brothers by themselves. The Egyptians there ate with him by themselves because the Egyptians could not eat bread with the Hebrews, for that is detestable to the Egyptians. 33 The brothers sat before him, the firstborn according to his birthright, and the youngest according to his youth. The men were astonished together. 34 Joseph sent portions to them from the food in front of him. But Benjamin's portion was five times as much as any of his brothers. They drank freely and were merry with him.
Israel is concerned over his favored son, Benjamin. He is also confused about the reason the Egyptian official treated them so kindly. This caused him some concern. It is possible he thought his sons were lying to him. (See: favor)
The word "Canaan" is understood. This information can be made explicit. Alternate translation: "The famine was severe in the land of Canaan"
This phrase is used here to mark the beginning of a new part of the story. If your language has a way for doing this, you could consider using it here.
"when Jacob and his family had eaten"
"Jacob's older sons had brought"
Here "us" refers to Jacob, his sons, and the rest of the family.
"Judah told his father Jacob"
This refers to Joseph, but the brothers did not know it was Joseph. They referred to him as "the man" or "the man, the lord of the land" as in Genesis 42:30.
This has a quotation within a quotation. It can be stated as an indirect quotation. Alternate translation: "warned us that we would not see his face unless we brought our youngest brother with us"
"was very serious when he warned us, saying"
Judah uses this phrase twice in 43:3-5 to emphasize to his father that they cannot return to Egypt without Benjamin. The phrase "my face" refers to the man, who is Joseph. Alternate translation: "You will not see me"
Judah is referring to Benjamin, Rachel's last born before she died.
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It was common to use the phrase "go down" when speaking of traveling from Canaan to Egypt.
"Why did you cause me so much trouble"
"The man asked many questions"
Here "us" is exclusive and refers to the brothers who went to Egypt and spoke with "the man."
This is a quotation within a quotation. It can be stated as an indirect quotation. Alternate translation: "He asked us directly if our father was still alive and if we had another brother."
"We answered the questions he asked us"
The sons use a question emphasize that the did not know what the man would tell them to do. This rhetorical question can be translated as a statement. Alternate translation: "We did not know he would say ... down!"
This is a quotation within a quotation. It can be stated as an indirect quotation. Alternate translation: "he would tell us to bring our brother down to Egypt."
It was common to use the word "down" when speaking of traveling from Canaan to Egypt.
The phrases "we may live" and "not die" mean the same thing. Judah is emphasizing that they have to buy food in Egypt in order to survive. Alternate translation: "We will go now to Egypt and get grain so our whole family will live"
Here "We" refers to the brothers who will travel to Egypt.
Here "we" refers to the brothers, Israel, and the whole family.
Here "we" refers to the brothers.
Here "you" is singular and refers to Israel.
Here "our" refers to the brothers. This refers to the small children who were most likely to die during a famine.
The abstract noun "guarantee" can be stated as the verb "promise." Alternate translation: "I will promise to bring him back"
How Jacob will hold Judah responsible can be stated clearly. Alternate translation: "You will make me answer to you about what happens to Benjamin"
This speaks about "blame" as if it were an object that a person has to carry. Alternate translation: "you may blame me"
They delayed because their father waited so long to send his sons to Egypt to get more food. Judah is complaining that they could not go sooner. He wishes that they had not delayed.
"we could have gone and returned twice"
"If this is our only choice, then do it"
It was common to use the word "down" when speaking of traveling from Canaan to Egypt.
an oily substance with a sweet smell used for healing and protecting skin. See how you translated this word in Genesis 37:25. Alternate translation: "medicine"
seasonings. See how you translated these words in Genesis 37:25.
small, green tree nuts
tree nuts with a sweet flavor
Here "hand" stands for the whole person. Alternate translation: "Take double the money with you"
Here "hand" stands for the whole person. The phrase "that was returned" can be stated in active form. Alternate translation: "take back to Egypt the money someone put in your sacks"
"Take also Benjamin"
"return"
The abstract noun "mercy" can be stated as the adjective "kind." Alternate translation: "May God Almighty cause the man to be kind to you"
"Simeon"
"If I lose my children, then I lose my children." This means that Jacob knows he must accept whatever happens to his sons.
Here "hand" refers to the entire person. Alternate translation: "they took"
It was common to use the phrase "went down" when speaking of traveling from Canaan to Egypt.
"Benjamin with Joseph's older brothers"
The "steward" was responsible for managing Joseph's household activities.
Here "brought" can be translated as "took."
"into Joseph's house"
"Joseph's brothers were afraid"
This can be stated in active form. Alternate translation: "they were going into Joseph's house" or "the steward was taking them into Joseph's house"
This can be stated in active form. Alternate translation: "The steward is bringing us into the house because of the money that someone put back in our sacks"
This can be translated as a new sentence. Alternate translation: "He is waiting for the opportunity to accuse us, so that he might arrest us"
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It is common to use the phrase "came down" when speaking of traveling from Canaan to Egypt.
The brothers continue speaking to the steward of the house.
This phrase is used here to mark an important event in the story. If your language has a way for doing this, you could consider using it here.
"when we came to the place that we were going to stay for the night"
The word "behold" here shows that the brothers were surprised by what they saw.
"each one of us found the full amount of his money in his sack"
Here "hands" stands for the whole person. Alternate translation: "We have brought the money back with us"
Here "hand" stands for the whole person. Alternate translation: "We have also brought more money to buy food"
It common to use the word "down" when speaking of traveling from Canaan to Egypt.
The abstract noun "Peace" can be stated as a verb. Alternate translation: "Relax" or "Calm yourselves"
The stewards is not speaking about two different Gods. Alternate translation: "Your God, the God your father worships"
This custom helped tired travelers to refresh themselves after walking long distances. The full meaning of this statement may be made explicit.
"Feed" is dry food that is set aside for animals
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Here "hand" stands for the entire person. Alternate translation: "the brothers brought the gifts they had with them"
This is a way of showing honor and respect.
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They refer to their father as "Your servant" to show respect. Alternate translation: "Our father who serves you"
They lay down in front of the man to show him respect.
This means "he looked up."
This can be translated with a new sentence. Alternate translation: "his mother's son. Joseph said"
Possible meanings are 1) Joseph is truly asking a question to confirm that this man is Benjamin, or 2) it is a rhetorical question. Alternate translation: "So this is your youngest brother ... me."
This is a friendly way one man speaks to another man of lower rank. Alternate translation: "young man"
"hurried out of the room"
The phrase "deeply moved" refers to having a strong feeling or emotion when something important happens. Alternate translation: "for he had strong feelings of compassion for his brother" or "for he had strong feelings of affection for his brother"
It can be made explicit to whom Joseph is speaking. Alternate translation: "and said to his servants"
This means to distribute the food so that people may eat.
This means that Joseph, the brothers, and the other Egyptians are eating in three different places within the same room. Alternate translation: "The servants served Joseph by himself and the brothers by themselves and the Egyptians, who were eating with him, by themselves"
These are probably other Egyptian officials who ate with Joseph, but they still sat separately from him and the Hebrew brothers.
This can be translated as a new sentence: "They did this because the Egyptians thought it was shameful to eat with the Hebrews"
Here "bread" stands for food in general.
It is implied that Joseph had arranged where each brother would sit. You can make clear the implied information. Alternate translation: "The brothers sat across from the man, according to how he arranged their places"
The "firstborn" and the "youngest" are used together to mean all the brothers were sitting in order according to their age.
"The men were very surprised when they realized this"
The phrase "five times" can be stated more generally. Alternate translation: "But Benjamin received a portion that was much bigger than what his brothers received"
1 Joseph commanded the steward of his house, saying, "Fill the men's sacks with food, as much as they can carry, and put every man's money in his sack's opening. 2 Put my cup, the silver cup, in the sack's opening of the youngest, and also his money for the grain." The steward did as Joseph had said. 3 The morning dawned, and the men were sent away, they and their donkeys. 4 When they were out of the city but were not yet far off, Joseph said to his steward, "Get up, follow after the men, and when you overtake them, say to them, 'Why have you returned evil for good? 5 Is this not the cup from which my master drinks, and the cup that he uses for divination? You have done evil, this thing that you have done.'" 6 The steward overtook them and spoke these words to them. 7 They said to him, "Why does my master speak such words as these? Far be it from your servants that they would do such a thing. 8 Look, the money that we found in our sacks' openings, we brought again to you out of the land of Canaan. How then could we steal out of your master's house silver or gold? 9 If any of your servants is found with it, let him die, and we also will be my master's slaves." 10 The steward said, "Now also let it be according to your words. He with whom the cup is found will be my slave, and you others will be innocent." 11 Then each man hurried and brought his sack down to the ground, and each man opened his sack. 12 The steward searched. He began with the oldest and finished with the youngest, and the cup was found in Benjamin's sack. 13 Then they tore their clothes. Each man loaded his donkey and returned to the city.
14 Judah and his brothers came to Joseph's house. He was still there, and they bowed before him to the ground. 15 Joseph said to them, "What is this that you have done? Do you not know that a man like me practices divination?" 16 Judah said, "What can we say to my master? What can we speak? Or how can we justify ourselves? God has found out the iniquity of your servants. Look, we are my master's slaves, both we and he also in whose hand the cup was found." 17 Joseph said, "Far be it from me that I should do so. The man in whose hand the cup was found, that person will be my slave, but as for you others, go up in peace to your father."
18 Then Judah came near to him and said, "My master, please let your servant speak a word in my master's ears, and do not let your anger burn against your servant, for you are just like Pharaoh. 19 My master asked his servants, saying, 'Do you have a father or a brother?' 20 We said to my master, 'We have a father, an old man, and a child of his old age, a little one. But his brother is dead, and he alone is left of his mother, and his father loves him.' 21 Then you said to your servants, 'Bring him down to me that I may see him.' 22 After that, we said to my master, 'The boy cannot leave his father. For if he should leave his father his father would die.' 23 Then you said to your servants, 'Unless your youngest brother comes down with you, you will not see my face again.' 24 Then it came about when we went up to your servant my father, we told him the words of my master. 25 Our father said, 'Go again, buy us some food.' 26 Then we said, 'We cannot go down. If our youngest brother is with us, then will we go down, for we will not be able to see the man's face unless our youngest brother is with us.' 27 Your servant my father said to us, 'You know that my wife bore me two sons. 28 One of them went out from me and I said, "Surely he is torn in pieces, and I have not seen him since." 29 Now if you also take this one from me, and harm comes to him, you will bring down my gray hair with sorrow to Sheol.' 30 Now, therefore, when I come to your servant my father, and the young man is not with us, since his life is bound up in the boy's life, 31 it will come about, when he sees the boy is not with us, he will die. Your servants will bring down the gray hair of your servant our father with sorrow to Sheol. 32 For your servant became a guarantee for the boy to my father and said, 'If I do not bring him to you, then I will bear the guilt to my father forever.' 33 Now therefore, please let your servant stay instead of the boy as slave to my master, and let the boy go up with his brothers. 34 For how can I go up to my father if the boy is not with me? I am afraid to see the evil that would come on my father."
Judah is willing to sacrifice himself in order to save Benjamin, the favored son of Jacob. Judah's descendants will become the leaders of the Israelites and the godliest of the twelve tribes of Israel. (See: favor and godly)
Joseph tests his brothers to see if they are good. They treat their brother Benjamin better than they treated Joseph and tried to protect him. (See: test)
This begins a new event in the story. Most likely this is the next morning after the feast.
The "steward" was responsible for managing Joseph's household activities.
Their money was silver coins most likely in a small bag.
"in his sack"
"Put my silver cup"
The word "brother" is understood. Alternate translation: "in the youngest brother's sack"
"The morning light shown"
This can be stated in active form. Alternate translation: "they sent the men away, along with their donkeys"
This question is used to scold the brothers. Alternate translation: "You have treated us badly, after we were good to you!"
This question is used to scold the brothers. Alternate translation: "You already know that this is the cup that my master uses for drinking and for fortune telling!"
This repeats "you have done" for emphasis. Alternate translation: "What you have done is very evil"
"spoke what Joseph told him to say"
Here "words" stands for what was said. The brothers refer to the steward as "my master." This is a formal way of speaking to someone with greater authority. It can be stated in the second person. Alternate translation: "Why are you saying this, my master?"
The brothers refer to themselves as "your servants" and "they." This is a formal way of speaking to someone with greater authority. Alternate translation: "We would never do such a thing!"
Something that a person would never do is spoken of as if it were an object that person wants to put very far from himself.
"Listen to what we are about to say and you will see that we are speaking the truth: the money"
"you know the money that we found in our sacks"
"we brought back to you from Canaan"
The brothers use a question to emphasize that they would not steal from the lord of Egypt. Alternate translation: "So we would never take anything from your master's house!"
These words are used together to mean that they would not steal anything of any value.
The brothers refer to themselves as "your servants." This is a formal way of speaking to someone with greater authority. It can be stated in the first person. Also, "is found with it" can be stated in active form. Alternate translation: "If you find that one of us has stolen the cup"
The phrase "my master" refers to the steward. This can be stated in the second person. Alternate translation: "you may take us as your slaves"
"Very well. I will do what you said." Here "now" does not mean "at this moment," but is used to draw attention to the important point that follows.
This can be stated in active form. Alternate translation: "If I find the cup in one of your sacks, that person will be my slave"
"lowered his sack"
The word "brother" is understood. Alternate translation: "the oldest brother ... the youngest brother"
This can be translated as a new sentence and in active form. Alternate translation: "youngest. The steward found the cup in Benjamin's sack"
The word "they" refers to the brothers. Tearing clothes was a sign of great distress and sorrow.
"donkey, and they returned"
"Joseph was still there"
"they fell before him." This is a sign of the brothers wanting the lord to be merciful to them.
Joseph uses a question to scold his brothers. Alternate translation: "Surely you know that a man like me can learn things by magic!"
All 3 questions mean basically the same thing. They use these questions to emphasize that there is nothing they can say to explain what happened. Alternate translation: "We have nothing to say, my master. We cannot speak anything of value. We cannot justify ourselves."
Here "my master" refers to Joseph. This is a formal way of speaking to someone with greater authority. It can be stated in second person. Alternate translation: "What can we say to you ... your slaves"
Here "found out" does not mean God just found out what the brothers did. It means God is now punishing them for what they did. Alternate translation: "God is punishing us for our past sins"
The brothers refer to themselves as "your servants." This is a formal way of speaking to someone with greater authority. It can be stated in first person. Alternate translation: "our iniquity"
Here "hand" stands for the whole person. Also, "was found" can be stated in active form. Alternate translation: "the one who had your cup"
Something that a person would never do is spoken of as if it were an object the person wants put far away from him. Alternate translation: "It is not like me to do something like that"
Here "hand" stands for the whole person. Also, "was found" can be stated in active form. Alternate translation: "The man who had my cup"
"approached"
Judah refers to himself as "your servant." This is a formal way of speaking to someone with more authority. This can be stated in first person. Alternate translation: "let me, your servant"
The word "ear" is a synecdoche that stands for the whole person. Alternate translation: "speak to you, my master"
Here "my master" refers to Joseph. This is a formal way of speaking to someone with more authority. This can be stated in second person. Alternate translation: "to you"
Being angry is spoke of as if it were a burning fire. Alternate translation: "please do not be angry with me, your servant"
Judah compares the master to Pharaoh to emphasize the great power that the master has. He is also implying that he does want the master to become angry and execute him. Alternate translation: "for you are as powerful as Pharaoh and could have your soldiers kill me"
This is a quotation within a quotation. It can be stated as an indirect quotation. Alternate translation: "My master asked us if we have a father or a brother."
Judah refers to Joseph with the words "my master" and "his." He also refers to himself and his brothers as "his servants." Alternate translation: "You, my master, asked us, your servants" or "You asked us"
Judah continues to speak before Joseph
This is a quotation within a quotation. It can be stated as an indirect quotation. Alternate translation: "And we said to my master that we have a father ... his father loves him"
This refers to love for a friend or family member.
This is a quotation within a quotation. It can be stated as an indirect quotation. Alternate translation: "And you said to your servants that we should bring our youngest brother to you so that you may see him"
Judah refers to himself and his brothers as "your servants." Alternate translation: "Then you said to us, your servants"
It was common to use the word "down" when speaking of traveling from Canaan to Egypt. Alternate translation: "Bring him to me"
Judah refers to Joseph as "my master." This is a formal way of speaking to someone with greater authority. Alternate translation: "we said to you, my master"
This is a quotation within a quotation. It can be stated as an indirect quotation. Alternate translation: "In response, we said to my master that the boy cannot ... father would die"
It is implied that their father would die from sorrow.
Judah continues his story to Joseph
This is a quotation within a quotation. It can be stated as an indirect quotation. Alternate translation: "Then you said to your servants that unless our youngest brother comes with us, we would not see you again."
Judah refers to himself and his brothers as "your servants." This is a formal way of speaking to someone with greater authority. Alternate translation: "Then you said to us, your servants"
It was common to use the word "down" when speaking of traveling from Canaan to Egypt.
Here "face" stands for the whole person. Alternate translation: "you will not see me again"
This phrase is used here to mark the beginning of a new part of the story. If your language has a way for doing this, you could consider using it here.
It was common to use the phrase "went up" when speaking of traveling from Egypt to Canaan.
Judah refers to Joseph as "my master." Alternate translation: "we told him what you said, my master"
This is a quotation within a quotation. It can be stated as an indirect quotation. Alternate translation: "Our father told us to go again to Egypt to buy food for us and our families."
It was common to use the word "down" when speaking of traveling from Canaan to Egypt.
This is a quotation within a quotation. It can be stated as an indirect quotation. Alternate translation: "Then we said to him that we cannot go down to Egypt. We told him that if our youngest brother is with us ... is with us"
Here "face" stands for the whole person. Alternate translation: "to see the man"
Judah continues his story to Joseph.
This is the beginning of a three-level quote.
Here "us" does not include Joseph.
Here "You" is plural and refers to the brothers.
The three-level quote that began in verse 27 continues.
This can be stated in active form. Alternate translation: "a wild animal has torn him to pieces"
The three-level quote that began in verse 27 ends here.
The three-level quote that began with the words "Your servant ... said to us, 'You know ... two sons" in verse 27 and continued with the words "and I said, 'Surely ... since" in verse 28 ends here. You may need to change one or more of these levels to indirect quotes. "This is what your servant my father said to us: 'You know that my wife bore me two sons. One of them went out from me and I said that surely he had been torn in pieces, and I have not seen him since. Now if you also take this one from me, and harm comes to him, you will bring down my gray hair with sorrow to Sheol.'" or "Your servant my father told us that we knew that his wife had borne him two sons. One of them went out from him, and he said that surely that son had been torn in pieces, and he has not seen him since. He then said that if we also took this one from him, and harm came to him, we would bring down his gray hair with sorrow to Sheol."
Something bad happening to a person is spoken of as if "harm" were something that travels and comes to a person.
To "bring down ... to Sheol" is way of saying they will cause him to die and go to Sheol. He uses the word "down" because it was commonly believed Sheol is somewhere underground. Alternate translation: "then you will cause me, an old man, to die of sorrow"
This stands for Jacob and emphasizes his old age. Alternate translation: "me, an old man"
This does not mean "at this moment," but is used to draw attention to the important point that follows.
Judah begins to describe what he expects will happen to Jacob if he returns to Jacob without Benjamin. Here "come" can be translated as "go" or "return."
The father saying he would die if his son died is spoken of as if their two lives were physically bound together. Alternate translation: "since he said he would die if the boy did not come back"
Judah finishes describing what he expects to happen to Jacob if he returns to Jacob without Benjamin.
To "bring down ... to Sheol" is way of saying they will cause him to die and go to Sheol. He uses the word "down" because it was commonly believed Sheol is somewhere underground. Alternate translation: "And we your servants will have caused our old father to die of sorrow"
Judah refers to himself and his brothers as "your servants." This is a formal way of speaking to someone who has greater authority. Alternate translation: "And we, your servants" or "And we"
Here "gray hair" stands for Jacob and emphasizes his old age. Alternate translation: "our old father"
The abstract noun "guarantee" can be stated with the verb "promised." Alternate translation: "For I promised my father concerning the boy"
Judah refers to himself as "your servant." Alternate translation: "For I, your servant" or "For I"
Being considered guilty is spoken of as if "guilt" were something that a person carries. Alternate translation: "then my father may blame me"
This does not mean "at this moment," but is used to draw attention to the important point that follows.
"let your servant remain as a slave to my master instead of the boy"
Judah refers to himself as "your servant." This is a formal way of speaking to someone with greater authority. Alternate translation: "let me, your servant" or "let me"
Judah refers to Joseph as "my master." Alternate translation: "to you, my master" or "to you"
It was going to use the phrase "go up" when speaking about traveling from Egypt to Canaan.
Judah uses a question to emphasize the grief he would have if Benjamin did not return home. Alternate translation: "I cannot return to my father if the boy is not with me."
A person suffering terribly is spoken of as if "evil" were a thing that comes upon a person. Alternate translation: "I am afraid to see how much my father would suffer"
1 Then Joseph could not control himself before all the servants who stood by him. He said loudly, "Everyone must leave me." So no servant stood by him when Joseph made himself known to his brothers. 2 He wept loudly, the Egyptians heard it, and the house of Pharaoh heard of it. 3 Joseph said to his brothers, "I am Joseph. Is my father still alive?" His brothers could not answer him, for they were shocked in his presence. 4 Then Joseph said to his brothers, "Come near to me, please." They came near. He said, "I am Joseph your brother, whom you sold into Egypt. 5 Do not be grieved or angry with yourselves that you sold me here, for God sent me ahead of you to preserve life. 6 For these two years the famine has been in the land, and there are still five years in which there will be neither plowing nor harvest. 7 God sent me ahead of you to preserve you as a remnant in the earth, and to keep you alive by a great deliverance. 8 So now it was not you who sent me here but God, and he has made me a father to Pharaoh, master of all his house, and ruler of all the land of Egypt. 9 Hurry and go up to my father and say to him, 'This is what your son Joseph says, "God has made me master of all Egypt. Come down to me, do not delay. 10 You will live in the land of Goshen, and you will be near me, you and your children and your children's children, and your flocks and your herds, and all that you have. 11 I will provide for you there, for there are still five years of famine, so that you do not come to poverty, you, your household, and all that you have."' 12 Look, your eyes see, and the eyes of my brother Benjamin, that it is my mouth that speaks to you. 13 You will tell my father about all my honor in Egypt and of all that you have seen. You will hurry and bring my father down here." 14 He hugged his brother Benjamin's neck and wept, and Benjamin wept on his neck. 15 He kissed all his brothers and wept over them. After that his brothers talked with him.
16 The news of the matter was told in Pharaoh's house: "Joseph's brothers have come." It pleased Pharaoh and his servants very much. 17 Pharaoh said to Joseph, "Say to your brothers, 'Do this: Load your animals and go to the land of Canaan. 18 Get your father and your households and come to me. I will give you the good of the land of Egypt, and you will eat the fat of the land.' 19 Now you are commanded, 'Do this, take carts out of the land of Egypt for your children and for your wives. Get your father and come. 20 Do not be concerned about your possessions, for the good of all the land of Egypt is yours.'"
21 The sons of Israel did so. Joseph gave them carts, according to the command of Pharaoh, and gave them provisions for the journey. 22 To all of them he gave each man changes of clothing, but to Benjamin he gave three hundred pieces of silver and five changes of clothing. 23 For his father he sent this: ten donkeys loaded with the good things of Egypt; and ten female donkeys loaded with grain, bread, and other supplies for his father for the journey. 24 So he sent his brothers away and they left. He said to them, "See that you do not quarrel on the journey." 25 They went up out of Egypt and came to the land of Canaan, to Jacob their father. 26 They told him saying "Joseph is still alive, and he is ruler over all the land of Egypt." His heart was astonished, for he could not believe what they told him. 27 They told him all the words of Joseph that he had said to them. When Jacob saw the carts that Joseph had sent to carry him, the spirit of Jacob their father revived. 28 Israel said, "It is enough. Joseph my son is still alive. I will go and see him before I die."
Joseph finally reveals himself to his brothers in this chapter. This chapter forms the conclusion of the story which began in chapter 43.
The account of Joseph focuses on the power of God. God is able to protect his people despite the evil actions of some. He also is able to continue to bless them despite their circumstances. (See: peopleofgod and bless)
Genesis just recorded a period of time where Joseph's ancestors and brothers struggled with sin. Joseph's character in this chapter is upright. It gained him great favor in the eyes of Pharaoh and helped to save his people. (See: sin save)
This means he could not control his emotions. It can be stated in positive form. Alternate translation: "was about to start crying"
"near him"
Here "house" stands for the people in the Pharaoh's palace. Alternate translation: "everyone in Pharaoh's palace"
"terrified of him"
The meaning can be stated more explicitly. Alternate translation: "whom you sold as a slave to the trader who brought me to Egypt"
"do not be upset" or "do not be distressed"
The meaning can be stated more explicitly. Alternate translation: "that you sold me as a slave and sent me here to Egypt"
Here "life" stands for the people that Joseph saved from dying during the famine. Alternate translation: "so I could save many lives"
"there will be five more years without planting or harvesting." Here "neither plowing nor harvest" stands for the fact that the crops still will not grow because of the famine. Alternate translation: "and the famine will last five more years"
"so that you and your families would not completely perish from the earth" or "to make sure your descendants would survive"
The abstract noun "deliverance" can be stated as "rescuing." Alternate translation: "to keep you alive by rescuing you in a mighty way"
Joseph advising and helping Pharaoh is spoken of as if Joseph were Pharaoh's father. Alternate translation: "he has made me a guide to Pharaoh" or "he has made me the chief adviser to Pharaoh"
Here "house" stands for the people who live in his palace. Alternate translation: "of all his household" or "of all his palace"
Here "land" stands for the people. Alternate translation: "ruler over all the people of Egypt"
Here Joseph means that he is ruler in second place to Pharaoh, the king of Egypt. This understood information can be made clear.
This is the beginning of a three-level quotation.
It was common to use the phrase "go up" when speaking about going from Egypt to Canaan. Alternate translation: "go back to my father"
It was common to use the phrase "come down" when speaking about going from Canaan to Egypt. Alternate translation: "Come here to me"
The three-level quotation that began in verse 9 continues here.
The three-level quotation that began in verse 9 ends here.
The three-level quotation that began with the words "say to him" in verse 9 ends here. You may need to reduce the number of levels by making some levels indirect quotes. "say to him that his son Joseph says that God has made him master of all Egypt, so he must go down to Joseph and not delay. He will live in the land of Goshen, and he will be near Joseph, he and his children and his children's children, and his flocks and his herds, and all that he has. Joseph will provide for him there, for there are still five years of famine, so that he does not come to poverty, him, his household, and all that he has." or "say to him, 'Your son Joseph says that God has made him master of all Egypt, so he must go down to Joseph and not delay. He will live in the land of Goshen, and he will be near Joseph, he and his children and his children's children, and his flocks and his herds, and all that he has. Joseph will provide for him there, for there are still five years of famine, so that he does not come to poverty, him, his household, and all that he has.'"
This speaks about "poverty" as if it were a destination. Alternate translation: "waste away" or "starve"
The word "eyes" stands for the entire person. Alternate translation: "All of you and Benjamin can see"
The word "mouth" stands for the entire person. Alternate translation: "that I, Joseph, am speaking to you"
"how the people in Egypt greatly honor me"
It was common to use the word "down" when speaking of traveling from Canaan to Egypt. Alternate translation: "my father here to me"
"Joseph hugged his brother Benjamin, and they both wept"
In ancient Near East, it is common to greet a relative with a kiss. If your language has an affectionate greeting for a relative, use that. If not, use what is appropriate.
This means Joseph was crying while he kissed them.
Earlier they were too afraid to speak. Now they feel they can speak freely. The full meaning of this statement can be made explicit. Alternate translation: "After that his brothers talked freely with him"
This is a quotation within a quotation. It can be stated as an indirect quotation. It may also be stated in active form. Alternate translation: "Everyone in Pharaoh's palace heard that Joseph's brothers had come."
This stands for Pharaoh's palace.
This is the beginning of a two-level quotation.
The two-level quotation that began in verse 17 ends here.
The two-level quotation that began in verse 17 ends here. This is a quotation within a quotation. It can be stated as an indirect quotation. "Pharaoh told Joseph to tell his brothers, 'Do this: Load your animals and go to the land of Canaan. Get your father and your households and come to me. I will give you the good of the land of Egypt, and you will eat the fat of the land.'" or "Pharaoh to Joseph to tell his brothers to do this: to load their animals and go to the land of Canaan, and also to get their father and their households and go to him. Pharaoh would give them the good of the land of Egypt, and they would eat the fat of the land."
"I will give you the best land in Egypt"
The best food that a land produces is spoken of as if it were the fat portion of the land. Alternate translation: "you will eat the best food in the land"
Pharaoh continues to tell Joseph what to tell his brothers.
This is the beginning of a two-level quotation.
This does not mean "at this moment," but is used to draw attention to the important point that follows.
This can be stated in active form. You may also need to add the words "to tell them," which the writer left out of this ellipsis. Alternate translation: "I also command you to tell them" or "also tell them"
"Carts" are wagons with two or four wheels. Animals pull the carts.
The two-level quote that began in verse 19 ends here.
The two-level quote that began in verse 19 ends here. This is a quotation within a quotation. It can be stated as an indirect quotation. "Now you are commanded to tell them to take carts out of the land of Egypt for their children and for their wives, to get their father, and to come. They are not to be concerned about their possessions, for the good of all the land of Egypt will be theirs."
"gave them what they needed for traveling"
Each man received a set of clothes except for Benjamin who received 5 sets of clothes.
"300 pieces"
The donkeys were included as part of the gift.
Possible meanings include 1) "do not argue" and 2) "do not become afraid"
It was common to use the word "up" when speaking of traveling from Egypt to Canaan.
Here "land of Egypt" stands for the people of Egypt. Alternate translation: "he rules all the people of Egypt"
Here "heart" stands for the whole person. Alternate translation: "and he was astonished" or "he was very surprised"
"he did not accept that what they said was true"
"They told Jacob"
"everything that Joseph had said to them"
The word "spirit" stands for the whole person. Alternate translation: "Jacob their father recovered" or "Jacob their father became very excited"
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1 Israel made his journey with all that he had and went to Beersheba. There he offered sacrifices to the God of his father Isaac. 2 God spoke to Israel in a vision at night, saying, "Jacob, Jacob." He said, "Here I am." 3 He said, "I am God, the God of your father. Do not fear to go down to Egypt, for there I will make you a great nation. 4 I will go down with you into Egypt, and I will surely bring you up again and Joseph will close your eyes with his own hand." 5 Jacob rose up from Beersheba. The sons of Israel transported Jacob their father, their children, and their wives, in the carts that Pharaoh had sent to carry him. 6 They took their livestock and their possessions that they had accumulated in the land of Canaan. They came into Egypt, Jacob and all his descendants with him. 7 He brought with him to Egypt his sons and his sons' sons, his daughters and his sons' daughters, and all his descendants.
8 These are the names of the sons of Israel who came to Egypt: Jacob and his descendants, Reuben, Jacob's firstborn;
9 the sons of Reuben, Hanok, Pallu, Hezron, and Karmi;
10 the sons of Simeon, Jemuel, Jamin, Ohad, Jakin, Zohar, and Shaul, the son of a Canaanite woman;
11 and the sons of Levi, Gershon, Kohath, and Merari.
12 The sons of Judah were Er, Onan, Shelah, Perez, and Zerah (but Er and Onan had died in the land of Canaan). The sons of Perez were Hezron and Hamul.
13 The sons of Issachar were Tola, Puah, Jashub, and Shimron.
14 The sons of Zebulun were Sered, Elon, and Jahleel. 15 These were the sons of Leah whom she bore to Jacob in Paddan Aram, along with his daughter Dinah. His sons and his daughters numbered thirty-three.
16 The sons of Gad were Zephon, Haggi, Shuni, Ezbon, Eri, Arodi, and Areli.
17 The sons of Asher were Imnah, Ishvah, Ishvi, and Beriah; and Serah was their sister. The sons of Beriah were Heber and Malkiel. 18 These were the sons of Zilpah, whom Laban had given to Leah his daughter. These sons she bore to Jacob—sixteen in all.
19 The sons of Jacob's wife Rachel were Joseph and Benjamin. 20 In Egypt Manasseh and Ephraim were born to Joseph by Asenath, the daughter of Potiphera priest of On.
21 The sons of Benjamin were Bela, Beker, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim, and Ard. 22 These were the sons of Rachel who were born to Jacob—fourteen in all.
23 The son of Dan was Hushim.
24 The sons of Naphtali were Jahziel, Guni, Jezer, and Shillem. 25 These were the sons born to Jacob by Bilhah, whom Laban gave to Rachel his daughter—seven in all.
26 All those who went to Egypt with Jacob, who were his direct descendants, not counting Jacob's sons' wives, were sixty-six in all. 27 With the two sons of Joseph who were born to him in Egypt, the people of the house of Jacob who went to Egypt were seventy in all.
28 Jacob sent Judah ahead of him to Joseph to show the way before him to Goshen, and they came to the land of Goshen. 29 Joseph prepared his chariot and went up to meet Israel his father in Goshen. He saw him, hugged his neck, and wept on his neck a long time. 30 Israel said to Joseph, "Now let me die, since I have seen your face, that you are still alive." 31 Joseph said to his brothers and to his father's house, "I will go up and tell Pharaoh, saying, 'My brothers and my father's house, who were in the land of Canaan, have come to me. 32 The men are shepherds, for they have been keepers of livestock. They have brought their flocks, their herds, and all that they have.' 33 It will come about, when Pharaoh calls you and asks, 'What is your occupation?' 34 that you should say, 'Your servants have been keepers of livestock from our youth until now, both we, and our forefathers.' Do this so that you may live in the land of Goshen, for every shepherd is an abomination to the Egyptians."
Yahweh allowed Israel to go to Egypt. He was to trust in Yahweh and his covenant faithfulness. God continued to bless them in Egypt. (See: trust and covenantfaith and bless)
Because of the regular flooding of the Nile River, Egypt's economy revolved around farming more than raising animals. Therefore, the Egyptians despised the nomadic lifestyle of shepherds. Joseph's instructions permitted the Hebrew people to live separately from the Egyptians.
"came to Beersheba"
"Yes, I am listening"
It was common to use the phrase "go down" when speaking of traveling from Canaan to Egypt.
The "you" is singular and refers to Jacob. Here Jacob refers to his descendants that will become a large nation. Alternate translation: "I will give you many descendants, and they will become a great nation"
"to Egypt"
The promise was made to Jacob, but the promise would be fulfilled to all of Israel's descendants. Alternate translation: "I will surely bring your descendants out of Egypt again"
It was common to use the word "up" when speaking about traveling from Egypt to Canaan.
The phrase "close you eyes with his own hand" is a way of saying that Joseph will be present when Israel dies and it will be Joseph who will close Jacob's eyelids at the time of his death. Alternate translation: "Joseph will even be present with you at the time of your death"
It was a custom to pull down the eyelids when a person died with their eyes open. The full meaning of this statement can be made explicit.
"set out from"
"Carts" are wagons with two or four wheels. Animals pull the carts. See how you translated "carts" in Genesis 45:19.
"they had acquired" or "they had gained"
"Jacob brought with him"
"his grandsons"
"his granddaughters"
This refers to the names of the people that the author is about to list.
These are all names of men.
These are all names of men.
These are all names of men.
These were the sons of Judah by his wife, Shua. See how you translated these names in Genesis 38:3-5.
These were the sons of Judah by his daughter-in-law, Tamar. See how you translated these names in Genesis 38:29-30.
These are all names of men.
These are all names of men. . "Jashub" is spelled as "Lob" or "Iob" in some verions.
These are all names of men.
This is the name of Leah's daughter. See how you translated this name in [Genesis 30:21]
Here "sons" and "daughters" refer to Jacob's sons, daughters, and grandchildren related to Leah. Alternate translation: "Altogether he had 33 sons, daughters, and grandchildren"
These are the names of men.
These are the names of men.
This is the name of a woman.
This is the name of Leah's female servant. See how you translated this name in [Genesis 29:24]
This refers to 16 children, grandchildren, and great-grandchildren that were related to Zilpah.
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a woman's name. See how you translated this in [Genesis 41:45]
a man's name. See how you translated this in [Genesis 41:45]
On is a city, also called Heliopolis, which was "the City of the Sun" and the center of worship of the sun god Ra. See how you translated this in [Genesis 41:45]
These are names of men.
This refers to the 14 sons and grandsons related to Rachel.
This is the name of a man.
These are the names of men.
This is the name of Rachel's female servant. See how you translated this name in [Genesis 29:29]
This refers to the 7 children and grandchildren related to Bilhah.
A person's "direct descendants" are natural sons, daughters, and grandchildren, not those who have become part of the family by marrying a direct descendant.
"66"
"70"
"to show them the way to Goshen"
Here "Joseph" stands for his servants. Alternate translation: "Joseph's servants prepared his chariot and Joseph went up"
The phrase "went up" is used because Joseph is traveling to a higher elevation to meet his father. Alternate translation: "went to meet Israel"
"put his arms around his father, and wept for a long time"
"Now I am ready to die" or "Now I will die happy"
Here "face" stands for the entire person. Jacob was expressing joy at seeing Joseph. Alternate translation: "since I have seen you alive again"
This is the beginning of a two-level quotation.
Here "house" stands for his family. Alternate translation: "his father's family" or "his father's household"
It was common to use the phrase "go up" when referring to someone going to speak with someone with greater authority. Alternate translation: "I will go tell Pharaoh"
The two-level quotation that began in verse 31 ends here.
The two-level quotation that began with the words "I will go up" in verse 31 ends here. This is a quotation within a quotation. It can be stated as an indirect quotation. Alternate translation: "I will go up and tell Pharaoh and say that my brothers and my father's house, who were in the land of Canaan, have come to me. I will tell him that the men are shepherds, for they have been keepers of livestock, and that they have brought their flocks, their herds, and all that they have."
This is the beginning of a two-level quotation.
This phrase is used here to mark an important event that is about to happen in the story. If your language has a way for doing this, you could consider using it here.
The two-level quotation that began in verse 33 ends here.
The two-level quotation that began with the words "when Pharaoh ... asks" in verse 33 ends here. This is a quotation within a quotation. It can be stated as an indirect quotation. "when Pharaoh ... asks what your occupation is, that you should say that you have been keepers of livestock from your youth until now, both you and your forefathers. Do this"
Joseph's family are to refer to themselves as "your servants" when they speak to Pharaoh. This is a formal way of speaking to someone with greater authority. It can be stated in the first person. Alternate translation: "We, your servants"
The abstract noun "abomination" can be translated with the adjective "disgusting." Alternate translation: "Egyptians think shepherds are disgusting"
1 Then Joseph went in and told Pharaoh, "My father and my brothers, their flocks, their herds, and all that they own, have arrived from the land of Canaan. See, they are in the land of Goshen." 2 He took five of his brothers and introduced them to Pharaoh. 3 Pharaoh said to his brothers, "What is your occupation?" They said to Pharaoh, "Your servants are shepherds, as our ancestors." 4 Then they said to Pharaoh, "We come as temporary residents in the land. There is no pasture for your servants' flocks, because the famine is severe in the land of Canaan. So now, please let your servants live in the land of Goshen." 5 Then Pharaoh spoke to Joseph, saying, "Your father and your brothers have come to you. 6 The land of Egypt is before you. Settle your father and your brothers in the best region, the land of Goshen. If you know any capable men among them, put them in charge of my livestock." 7 Then Joseph brought in Jacob his father and presented him to Pharaoh. Jacob blessed Pharaoh. 8 Pharaoh said to Jacob, "How long have you lived?" 9 Jacob said to Pharaoh, "The years of my sojourning are 130. The years of my life have been few and painful. They have not been as long as the days of my ancestors' sojourning." 10 Then Jacob blessed Pharaoh and went out from his presence. 11 Then Joseph settled his father and his brothers. He gave them a possession in the land of Egypt, the best of the land, in the land of Rameses, as Pharaoh had commanded. 12 Joseph provided food for his father, his brothers, and all his father's household, according to the number of their little ones.
13 Now there was no food in all the land; for the famine was severe. The land of Egypt and the land of Canaan wasted away because of the famine. 14 Joseph gathered all the money that was in the land of Egypt and in the land of Canaan, by selling grain to the inhabitants. Then Joseph brought the money to Pharaoh's palace. 15 When all the money of the lands of Egypt and Canaan was spent, all the Egyptians came to Joseph saying, "Give us food! Why should we die in your presence because our money is gone?" 16 Joseph said, "If your money is gone, bring your livestock and I will give you food in exchange for your livestock." 17 So they brought their livestock to Joseph. Joseph gave them food in exchange for the horses, for the flocks, for the herds, and for the donkeys. He fed them with bread in exchange for all their livestock that year. 18 When that year was ended, they came to him the next year and said to him, "We will not hide from my master that our money is all gone, and the herds of cattle are my master's. There is nothing left in the sight of my master, except our bodies and our land. 19 Why should we die before your eyes, both we and our land? Buy us and our land in exchange for food, and we and our land will be servants to Pharaoh. Give us seed that we may live and not die, and that the land may not become desolate."
20 So Joseph bought all the land of Egypt for Pharaoh. For every Egyptian sold his field, because the famine was very severe. In this way, the land became Pharaoh's. 21 As for the people, he made them slaves from one end of Egypt's border to the other end. 22 It was only the land of the priests that Joseph did not buy, because the priests were given an allowance. They ate from the allotment which Pharaoh gave them. Therefore they did not sell their land. 23 Then Joseph said to the people, "See, I have bought you and your land today for Pharaoh. Now here is seed for you, and you will plant the land. 24 At the harvest, you must give a fifth to Pharaoh, and four parts will be your own, for seed of the field and for food for your households and your little ones." 25 They said, "You have saved our lives. May we find favor in your eyes. We will be Pharaoh's servants." 26 So Joseph made it a statute which is in effect in the land of Egypt to this day, that one-fifth belongs to Pharaoh. Only the land of the priests did not become Pharaoh's.
27 So Israel lived in the land of Egypt, in the land of Goshen. His people gained possessions there. They were fruitful and multiplied greatly. 28 Jacob lived in the land of Egypt seventeen years, so the years of Jacob's life were one hundred forty-seven years. 29 When the time approached for Israel to die, he called his son Joseph and said to him, "If now I have found favor in your eyes, put your hand under my thigh, and show me faithfulness and trustworthiness. Please do not bury me in Egypt. 30 When I lie down with my fathers, you will carry me out of Egypt and bury me in my forefathers' burial place." Joseph said, "I will do as you have said." 31 Israel said, "Swear to me," and Joseph swore to him. Then Israel bowed down at the head of his bed.
Part of the Abrahamic covenant was that Yahweh would bless those who bless Abraham's descendants. Since Pharaoh cared for the Hebrew people, Yahweh blessed the Egyptians while the Hebrew people lived in Egypt. The Hebrew people also multiplied greatly as this covenant promised. (See: covenant and bless and promise)
In the ancient Near east, a person was typically buried in their hometown. Since Egypt was not the Israelites' home, Jacob did not wish to be buried in Egypt. This was a lesson to the Israelites that Canaan was their true home, the promised land. (See: promisedland)
It is not clear whether Joseph went with his father and family from Canaan to Goshen and then alone from Goshen to see the Pharaoh, back to Goshen for his five brothers, and then back to Pharaoh, as the ULB implies, or whether he brought the five brothers with him the first time he went from Goshen to Pharaoh, as the UDB states.
It is not clear whether Joseph went with his father and family from Canaan to Goshen and then alone from Goshen to see the Pharaoh, back to Goshen for his five brothers, and then back to Pharaoh, as the ULB implies, or whether he brought the five brothers with him the first time he went from Goshen to Pharaoh, as the UDB states.
"Your servants shepherd flocks"
Joseph's brothers refer to themselves as "your servants." This is a formal way of speaking to someone with more authority. This can be stated in first person. Alternate translation: "We, your servants" or "We"
"both we and our forefathers" or "both we and our ancestors"
"We have come to stay for a while in Egypt"
"There is no grass to eat"
This does not mean "at this moment," but is used to draw attention to the important point that follows.
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"The land of Egypt is open to you" or "All of the land of Egypt is available to you"
"Settle your father and your brothers in the land of Goshen, which is the best region"
It is implied that they are capable of taking care of animals. Alternate translation: "If you know of any men among them who have great skill taking care of animals"
Here "blessed" means to express a desire for positive and beneficial things to happen to that person.
"How old are you?"
The phrase "years of my sojourning" refers to how long he has lived on the earth traveling from one place to another. Alternate translation: "I have lived as a foreigner in many places on the earth for 130 years"
Jacob means his life is short compared to the lives of Abraham and Isaac.
Jacob has experienced much pain and trouble during his life.
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"Then Joseph took care of his father and his brothers and helped them establish where they would live"
This is another name for the land of Goshen.
Here, the word "little ones" means the small children in the family. Alternate translation: "according to how many small children were in their families"
This word is used here to mark a stop in the main story. Here the author starts to tell a new part of the story.
This refers to the people living in these lands. Alternate translation: "The people of Egypt and the people of Canaan"
"became thin and weak"
"The people of Egypt and Canaan spent all of their money buying grain from Joseph"
Most likely Joseph ordered his servants to gather and bring the money.
Here "lands" stands for the people who live in the lands. This can be stated in active form. Alternate translation: "When the people of Egypt and Canaan used up all their money"
"from the land of Egypt and from the land of Canaan"
The people used a question to emphasize how desperate they are to buy food. This question can be translated as a statement. Alternate translation: "Please, do not let us die because we have used up all of our money!"
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Here "bread" stands for food in general. Alternate translation: "He gave them food" or "He provided them with food"
"the people came to Joseph"
The people refer to Joseph as "my master." This is a formal way of speaking to someone with greater authority. It can be stated in second person. Alternate translation: "We will not hide from you, our master" or "We will not hide from you"
This double negative emphasizes that the speakers' bodies and land were the only things they had left. Alternate translation: "The only things we have left in the sight of my master is our bodies and our land"
Here "sight" stands for Joseph himself. Alternate translation: "We have nothing left to give you, our master"
The word "eyes" refers to Joseph's sight. The people use a question to emphasize how desperate they are to buy food. This question can be translated as a statement. Alternate translation: "Please do not just watch as we die and our land is ruined!"
The land becomes useless and ruined because there is no seed to plant; thus it is spoken of as if the land would die.
"So the land became Pharaoh's"
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"But he did not buy the land of the priests"
An "allowance" is an amount of money or food that someone regularly gives to another person. This can be stated in active form. Alternate translation: "Pharaoh gave the priests a certain amount of food each day"
"They ate from what Pharaoh gave them"
"that you might sow"
The word "fifth" is a fraction. Alternate translation: "At harvest time you will divide the crops into five parts. You will give one part back to Pharaoh for payment and the four parts are for your own"
You can state clearly the understood information. Alternate translation: "for food for your households and for food for your little ones"
The phrase "find favor" is an idiom which means to be approved of by someone. Also, the eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: "May you be pleased with us"
"over the land of Egypt" or "throughout the land of Egypt"
This means to the time that the author was writing this.
See how you translated "a fifth" in Genesis 47:24.
The word "multiplied" explains how they were "fruitful." Alternate translation: "They had very many children"
Here "fruitful" means to prosper or to have children.
"17 years"
"so Jacob lived to be 147 years old"
This speaks about time as if it travels and comes to a place. Alternate translation: "When it was almost time for Israel to die"
Here "eyes" is a metonym for sight, and "sight" stands for thoughts or opinions. Alternate translation: "If I have found favor with you" or "If I have pleased you"
This does not mean "at this moment," but is used to draw attention to the important point that follows.
This means that someone is approved of by someone else.
This act is a sign of making a serious promise. See how you translated this in [Genesis 24:2]
The abstract nouns "faithfulness" and "trustworthiness" can be translated as adjectives. Alternate translation: "treat me in a faithful and trustworthy manner"
The word "please" adds emphasis to this request.
This is a polite way of saying that he will die. Alternate translation: "When I die and join my family members who died before me"
"Promise me" or "Make an oath to me"
"promised him" or "made an oath to him"
1 It came about after these things, that one said to Joseph, "Look, your father is sick." So he took with him his two sons, Manasseh and Ephraim. 2 When Jacob was told, "Look, your son Joseph has arrived to see you," Israel gathered strength and sat up in bed. 3 Jacob said to Joseph, "God Almighty appeared to me at Luz in the land of Canaan. He blessed me 4 and said to me, 'Behold, I will make you fruitful, and multiply you. I will make of you an assembly of nations. I will give this land to your descendants as an everlasting possession.' 5 Now your two sons, who were born to you in the land of Egypt before I came to you into Egypt, they are mine. Ephraim and Manasseh will be mine, just as Reuben and Simeon are mine. 6 The offspring who are born after them will be yours; they will be listed under the names of their brothers in their inheritance. 7 But as for me, when I came from Paddan, to my sorrow Rachel died in the land of Canaan on the way, while there was still some distance to go to Ephrath. I buried her there on the way to Ephrath" (that is, Bethlehem).
8 When Israel saw Joseph's sons, he said, "Whose are these?" 9 Joseph said to his father, "They are my sons, whom God has given me here." Israel said, "Bring them to me, that I may bless them." 10 Now Israel's eyes were failing because of his age, so he could not see. So Joseph brought them near to him, and he kissed them and embraced them. 11 Israel said to Joseph, "I never expected to see your face again, but God has even allowed me to see your children." 12 Joseph brought them out from between Israel's knees, and then he bowed with his face to the earth. 13 Joseph took them both, Ephraim in his right hand toward Israel's left hand, and Manasseh in his left hand toward Israel's right hand, and brought them close to him. 14 Israel reached out with his right hand and laid it upon Ephraim's head, who was the younger, and his left hand upon Manasseh's head. He crossed his hands, for Manasseh was the firstborn. 15 Israel blessed Joseph, saying,
"The God before whom my fathers Abraham and Isaac walked,
the God who has cared for me to this day,
16 the angel who has protected me from all harm,
may he bless these boys.
May my name be named in them,
and the name of my fathers Abraham and Isaac.
May they grow into a multitude on the earth."
17 When Joseph saw his father place his right hand upon the head of Ephraim, it displeased him. He took his father's hand to move it from Ephraim's head to Manasseh's head. 18 Joseph said to his father, "Not so, my father; for this is the firstborn. Put your right hand upon his head." 19 His father refused and said, "I know, my son, I know. He also will become a people, and he also will be great. Yet his younger brother will be greater than he, and his descendants will become a multitude of nations." 20 Israel blessed them that day with these words,
"The people of Israel will pronounce blessings by your names saying,
'May God make you like Ephraim and like Manasseh'."
In this way, Israel put Ephraim before Manasseh.
21 Israel said to Joseph, "See, I am about to die, but God will be with you, and will bring you back to the land of your fathers. 22 To you, as one who is above your brothers, I give to you the mountain slope that I took from the Amorites with my sword and my bow."
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetry in 48:15-16, and in 48:20.
The blessing of Jacob is given to Joseph, and his sons Manasseh and Ephraim. It is probably distinct from inheriting the promises Yahweh gave to Abraham because Scripture talks about all of Israel's descendants inheriting those promises. (See: bless and inherit and promise)
This phrase is used here to mark the beginning of a new part of the story.
"someone said to Joseph"
"Listen, your father." Here the word "look" is used to get Joseph's attention.
"So Joseph took"
This can be stated in active form. Alternate translation: "When someone told Jacob"
"your son Joseph has come to you"
Here the author speaks of Israel struggling to to sit up in bed as if he were gathering "strength" as someone gathers actual things. Alternate translation: "Israel made a great effort to sit up in bed" or "Israel struggled as he sat up in bed"
This is the name of a city. See how you translated the name of this city in [Genesis 28:19]
This can be translated with the new sentence starting in a different place. Alternate translation: "in the land of Canaan, and he blessed me"
This refers to God pronouncing a formal blessing on someone.
This can be translated with the new sentence starting in a different place. Alternate translation: "And he said to me"
This is a quotation within a quotation. It can be stated as an indirect quotation. Alternate translation: "said to me that he would make me fruitful and multiply me. And, he said that he would make me an assembly of nations and he would give this land to my descendants as an everlasting possession."
God used the word "behold" here to alert Jacob to pay attention to what he was about to tell him.
The phrase "multiply you" explains how God would make Jacob "fruitful." Alternate translation: "I will give you very many descendants"
Here "you" refers to Jacob, but it stands for Jacob's descendants. Alternate translation: "I will make your descendants into many nations"
"a permanent possession"
This does not mean "at this moment," but is used to draw attention to the important point that follows.
Ephraim and Manasseh each will receive a portion of land just like Joseph's brothers.
Possible meanings are 1)the rest of Joseph's children would inherit land as part of the tribes of Ephraim and Manasseh or 2) Joseph will be given separate land from Ephraim and Manasseh and Joseph's other children will inherit that land. Alternate translation: "as for their inheritance, you will list them under the names of their brothers"
This is another name for the town of Bethlehem. See how you translated the name of this city in Genesis 35:16.
"Whose sons are these?"
A father would often pronounce a formal blessing on his children or grandchildren.
The word "Now" is used here to mark a change from the story to background information about Israel.
"Israel kissed them"
Here "face" stands for the whole person. Alternate translation: "to see you again"
When Joseph placed his sons on Israel's lap or knees it was a sign that Israel was adopting them. This gave the children special inheritance rights from Jacob.
Joseph bowed down to show honor to his father.
Joseph places the boys so that Israel will put his right hand on Manasseh. Manasseh was the oldest brother and the right hand was the sign he would receive the greater blessing.
Placing the right hand on Ephraim's head was the sign that he would receive the greater blessing.
Here "Joseph" also stands for Ephraim and Manasseh. Since Joseph is the father, he is the only one mentioned here.
Serving God is spoken of as if it were walking before God. Alternate translation: "The God who my grandfather Abraham and father Isaac served"
God has taken care of Israel like a shepherd takes care of his sheep. Alternate translation: "who has cared for me like a shepherd cares for his animals"
These words could refer to 1) the angel that God sent to protect Jacob or 2) God, who appeared in angel form to protect Jacob.
"delivered me"
Here "name" stands for the person. The phrase "my name be named in them" is an idiom that means a person is remembered because of another person. This can be stated in active form. Alternate translation: "May people remember Abraham, Isaac, and me because of Ephraim and Manasseh"
Here "they" refers to Ephraim and Manasseh, but it stands for their descendants. Alternate translation: "May they have many descendants who will live all over the earth"
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The right hand was the sign of the greater blessing which the oldest son was supposed to receive.
Here "He" refers to Manasseh, but it stands for his descendants. Alternate translation: "Your older son will have many descendants, and they will become a great people"
"that day, saying"
"The people of Israel will speak your names when they are blessing others"
This is a quotation within a quotation. It can be stated as an indirect quotation. Alternate translation: "by your names. They will ask God to make others like Ephraim and like Manasseh"
Israel saying Ephraim's name first is another way he indicates that Ephraim will be greater than Manasseh.
Giving Ephraim the greater blessing and making him more important than Manasseh is spoken of as if Israel physically put Ephraim in front of Manasseh.
Here "you" and "your" are plural and refer to all the people of Israel.
This is an idiom that means God will help and bless the people of Israel. Alternate translation: "God will help you" or "God will bless you"
Here "bring" can be translated as "take."
"land of your ancestors"
Possible meanings are 1) Joseph having more honor and authority than his brothers is spoken of as if he were physically above them. Alternate translation: "To you, who is greater than your brothers, I give the mountain slope" or 2) Jacob means he is giving more land to Joseph than he is giving to Joseph's brothers. Alternate translation: "To you, I give one more ridge than I give your brothers. I give to you the mountain slope"
Here "you" is singular and refers to Joseph.
Here "sword" and "bow" stands for fighting in battle. Alternate translation: "the portion of land I fought for and took from the Amorites"
1 Then Jacob called for his sons, and said:
"Gather yourselves together,
that I may tell you what will happen to you in the future.
2 Assemble yourselves and listen, you sons of Jacob.
Listen to Israel, your father.
3 Reuben, you are my firstborn, my might,
and the beginning of my strength,
outstanding in dignity, and outstanding in power.
4 Uncontrollable as rushing water,
you will not have the preeminence,
because you went up to your father's bed.
Then you defiled it; you went up to my couch.
5 Simeon and Levi are brothers.
Weapons of violence are their swords.
6 O my soul, do not come into their council;
O my glory, do not join in their meetings.
For in their anger they killed men.
It was for pleasure that they hamstrung oxen.
7 May their anger be cursed, for it was fierce
and their fury, for it was severe.
I will divide them in Jacob
and scatter them in Israel.
8 Judah, your brothers will praise you.
Your hand will be on the neck of your enemies.
Your father's sons will bow down before you.
9 Judah is a lion's cub.
My son, you have gone up from your victims.
He stooped down, he crouched like a lion, like a lioness.
Who would dare to awaken him?
10 The scepter will not depart from Judah,
nor the ruler's staff from between his feet,
until Shiloh comes. The nations will obey him.
11 Binding his donkey to the vine,
and his donkey's colt to the choice vine,
he has washed his garments in wine,
and his robe in the blood of grapes.
12 His eyes will be as dark as wine,
and his teeth as white as milk.
13 Zebulun will live by the shore of the sea.
He will be a harbor for ships,
and his border will extend to Sidon.
14 Issachar is a strong donkey,
lying down between the sheepfolds.
15 He sees a good resting place
and the pleasant land.
He will bend his shoulder to the burden
and become a servant for forced labor.
16 Dan will judge his people
as one of the tribes of Israel.
17 Dan will be a snake beside the road,
a poisonous snake in the path
that bites the horse's heels,
so that his rider falls backward.
18 I wait for your salvation, Yahweh.
19 Gad—raiders will attack him,
but he will attack them at their heels.
20 Asher's food will be rich,
and he will provide royal delicacies.
21 Naphtali is a doe let loose;
he will have beautiful fawns.
22 Joseph is a fruitful bough,
a fruitful bough near a spring,
whose branches climb over the wall.
23 The archers will attack him bitterly
and shoot at him with hostility.
24 But his bow will remain steady,
and his hands will be skillful
because of the hands of the Mighty One of Jacob,
because of the name of the Shepherd, the Rock of Israel.
25 The God of your father will help you
and the Almighty God will bless you
with blessings of the sky above,
blessings of the deep that lies beneath,
and blessings of the breasts and womb.
26 The blessings of your father are greater
than the blessings of the ancient mountains
or the desirable things of the ancient hills.
May they be on the head of Joseph,
even upon the crown of the head of the prince of his brothers.
27 Benjamin is a hungry wolf.
In the morning he will devour the prey,
and in the evening he will divide the plunder."
28 These are the twelve tribes of Israel. This is what their father said to them when he blessed them. Each one he blessed with an appropriate blessing. 29 Then he instructed them and said to them, "I am about to go to my people. Bury me with my forefathers in the cave that is in the field of Ephron the Hittite, 30 in the cave that is in the field of Machpelah, which is near Mamre in the land of Canaan, the field that Abraham bought for a burial place from Ephron the Hittite. 31 There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah. 32 The field and the cave that is in it were purchased from the people of Heth." 33 When Jacob finished these instructions to his sons, he pulled his feet into the bed, breathed his last, and went to his people.
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetry in 49:1-27.
These statements made by Jacob to his sons are probably prophecies. These prophecies are concerned with the descendants of each of Jacob's sons who would become the twelve tribes of Israel. (See: prophet)
This prophecy indicates Judah will be the ruling tribe of Israel. The future kings of Israel all come from the tribe of Judah.
Since Moses wrote the book of Genesis, this is an editorial comment he makes in the text as the narrator.
This begins Jacob's final blessings to his sons. This continues through Genesis 49:27. Jacob's blessings are written in poetic form.
Both sentences say the same thing for emphasis. Alternate translation: "Come and listen carefully to your father"
Jacob is referring to himself in the third person. It can be stated in the first person. Alternate translation: "my sons. Listen to me, your father"
The phrases "my firstborn, my might" and "the beginning of my strength" mean the same thing. The words "might" and "strength" stand for Jacob's ability to produce children. The words "firstborn" and "beginning" mean that Reuben is his first child. Alternate translation: "my first child after I became a man"
This can be stated as a new sentence. Alternate translation: "You are first in honor and power" or "You surpass everyone else in honor and power"
Jacob compares Reuben to water in a strong current to emphasize that he cannot control his anger and he is not stable.
"you shall not be first among your brothers"
Here "bed" and "couch" stand for Jacob's concubine, Bilhah. Jacob is referring to when Reuben slept with Bilhah
Both statements mean the same thing.
This does not just mean they are brothers by birth. Jacob is emphasizing that they worked together to kill the people of Shechem.
"They use their swords to hurt and to kill people"
Jacob uses the words "soul" and "glory" to refer to himself and is saying that other people, and perhaps God also, honor him so much that he does not wish to join with those who make plans to do evil.
This refers to Simeon and Levi crippling oxen just for fun.
This refers to cutting the sinews of an animal's leg so that it cannot walk.
God cursing Simeon and Levi is spoken of as if God were cursing their anger and fury. This can be stated in active form. Alternate translation: "The Lord says, 'I will curse them because of their fierce anger and their cruel fury" or "I, the Lord, will curse them because of their fierce anger and their cruel fury"
In prophecy, the prophet will often speak the words of God as if God himself were speaking. This emphasizes how closely united the prophet and God are.
The words "I will curse" are understood. Alternate translation: "I will curse their fury, for it was cruel"
The word "I" refers to God. The word "them" refers to Simeon and Levi but they are a metonym standing for their descendants. The words "Jacob" and "Israel" are a metonym standing for all people of Israel. Alternate translation: "I will divide their descendants and scatter them among all the people of Israel"
These two statements mean the same thing.
The second sentence states the reason for the first sentence. This can be made clear with "for" or "because." Alternate translation: "will praise you. For your hand" or "will praise you because your hand"
This is a way of saying "You will conquer your enemies."
This means to bend over to humbly express respect and honor toward someone.
Jacob speaks about Judah as if he were a lion's cub. Jacob is emphasizing Judah's strength. Alternate translation: "Judah is like a young lion"
"You, my son, have come back from eating your prey"
Jacob also compares Judah to a female lion. The lioness is the primary hunter and protector of her cubs.
Jacob uses a question to emphasize how terrifying Judah is to other people. Alternate translation: "No one wants to wake him up."
The "scepter" and the "staff" are long decorated sticks that kings carried. Here they are metonymies that stand for the power to rule. And, "Judah" stands for his descendants. Alternate translation: "The power to rule will always be with the descendants of Judah"
Possible meanings are 1) "Shiloh" means "tribute." Alternate translation: "until the nations obey him and bring him tribute" or 2) "Shiloh" refers to the city of Shiloh. Alternate translation: "until the ruler comes to Shiloh. Then the nations will obey him" Many people consider this a prophecy about the Messiah, who is a descendant of King David. David is a descendant of Judah.
Here "nations" refer to the people. Alternate translation: "The people of the nations will obey him"
Both statements mean the same thing. It is implied that the vines are so full of grapes that the master does not mind that his donkey eats some of them.
Possible meanings for all occurrences of "his" or "he" are 1) they refer to Judah's descendants. Alternate translation: "their ... they" or 2) they refer to the ruler in Genesis 49:10, which may refer to the Messiah.
Both statements mean the same thing. It implies that there are so many grapes that they can wash their clothes in the juice.
Often in prophecy events that will happen in the future are described as something that has already happened in the past. This emphasizes that this event will certainly happen. Alternate translation: "they will wash" or "he will wash"
This speaks about the grape juice as if it were blood. This emphasizes how red the juice is.
This refers to the color of a person's eyes to the red color of wine. Possible meanings are 1) dark eyes imply healthy eyes or 2) people eyes will be red from drinking too much of wine.
This compare the color of the person's teeth to the white color of milk. This implies that there will be so many healthy cows they will have much milk to drink.
This refers to the descendants of Zebulun. Alternate translation: "The descendants of Zebulun will live"
Here "He" stands for sea towns that the people of Zebulun will inhabit or build. These cities will provide shelter for ships.
a part of the sea that is next to land and is a safe place for ships
Jacob speaks about Issachar and his descendants as if they are a donkey. This emphasizes that they will work very hard. Alternate translation: "The descendants of Issachar will be like a strong donkey"
Often in prophecy events that will happen in the future are described as something that is already happening. This emphasizes that the event will certainly happen. It can be stated in the future tense. Alternate translation: "Issachar will be" or "The descendants of Issachar will be"
Possible meanings are 1) "lying down between the packs they were carrying" or 2) "lying down between two sheep pens." Either way, Jacob speaks about Issachar's descendants as if they are donkeys that have worked hard and are lying down to rest.
These words refer to the descendants of Issachar
"a resting place that is good and that the land is pleasant"
The phrase "bend his shoulder to the burden" is a way of saying "work very hard to carry the load"
"will work for others as slaves"
Here "Dan" stands for his descendants. Alternate translation: "The descendants of Dan will judge their people"
Possible meanings for "his people" are 1) "the people of Dan" or 2) "the people of Israel"
Jacob speaks about Dan and his descendants as if they were snakes. Though a snake is small, it can bring down a rider off his horse. So Dan, though a small tribe, is very dangerous to its enemies. Alternate translation: "The descendants of Dan will be like a snake beside the road"
The abstract noun "salvation" can be translated as "save." Alternate translation: "I wait for you, Yahweh, to save me"
The word "I" refers to Jacob.
Here "Gad" stands for his descendants. Alternate translation: "The descendants of Gad ... attack them, but they"
Here "heels" stands for the raiders who are running away from the descendants of Gad.
Here "Asher" stands for his descendants. Alternate translation: "Asher's descendants' food ... and they"
Here "rich" is a way of saying "delicious."
Here "Naphtali" stands for his descendants. Alternate translation: "The descendants of Naphtali are ... they will"
Jacob speaks about the descendants of Naphtali as if they were a female deer that is free to run. This may emphasize that they will be swift messengers. Alternate translation: "The descendants of Naphtali will be like deer set free"
A "fawn" is a baby deer. The meaning of the Hebrew word is unclear. Some versions translate it as "have beautiful words" or "speak beautiful things"
Here "Joseph" is a metonym that stands for his descendants. Jacob speaks about them as if they were a tree branch that produces a lot of fruit. This emphasizes that they will greatly increase in number. Alternate translation: "The descendants of Joseph are a fruitful bough"
a main branch of a tree
Branches that grow and extend over a wall are spoken of as if they were climbing.
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Jacob continues to bless Joseph and his descendants.
The person holding the bow steady is spoken of as if the bow itself will remain steady. It is implied he is holding it steady as he aims at his enemy. Alternate translation: "he will hold his bow steady as he aims at his enemy"
Here "his" refers to Joseph who stands for his descendants. Alternate translation: "their bow ... their hands"
Here the whole person is represented by the "hands" since they are used to hold the bow. Alternate translation: "his arms will remain strong as he aims his bow"
The "hands" are expressing the power of Yahweh. Alternate translation: "the power of the Mighty One"
Here "name" refers to the entire person. Alternate translation: "because of the Shepherd"
Jacob speak of Yahweh as if he were a "Shepherd." This emphasizes that Yahweh guides and protects his people.
Jacob speaks of Yahweh as if he were a "Rock" that people can climb upon to find safety from enemies. This emphasizes that Yahweh protects his people.
Jacob continues to bless Joseph and his descendants (Genesis 49:22-23).
Here "you" refers to Joseph who stands for his descendants. Alternate translation: "help your descendants ... bless them"
Here "sky" stands for the rain that helps the crops to grow.
Here "deep" stands for the water underneath the ground that supplies rivers and wells.
Here "breasts and womb" stand for the ability for a mother to have children and feed them milk.
Jacob continues to bless Joseph and his descendants.
The meaning of the original language is not certain. Some Bible translations have "my ancestors" instead of "ancient mountains."
Here "they" refers to the blessings of his father.
Jacob desires for these blessings to be passed on to even the most important of his descendants. Alternate translation: "on the head of the most important of Joseph's descendants"
"most important of his brothers"
Here "Benjamin" is a metonym that stands for his descendants. Jacob speaks about Benjamin's descendants as if they were a hungry wolf. This emphasizes that they will be fierce warriors. Alternate translation: "The descendants of Benjamin will be like hungry wolves"
"These" refers to the sons Jacob mentioned in 49:1-27. Each son became the leader of his own tribe.
Here the word "blessed" refers to the speaking of formal blessings.
"He gave each son a fitting blessing"
"he commanded them"
This is a polite way of saying he is about to die. Alternate translation: "I am about to die"
Jacob is referring to where his inner man will go when he dies. He expects to join Abraham and Isaac in the afterlife.
This is the name of a man. "Hittite" means "descendent of Heth." See how you translated this in [Genesis 23:8]
Machpelah was the name of an area or region. See how you translated this in [Genesis 23:9]
This was another name for the city of Hebron. It may have been named after Mamre, the friend of Abraham who lived there. See how you translated this in [Genesis 13:18]
Jacob continues speaking to his sons.
The purchase can be made explicit. Alternate translation: "in it were purchased by Abraham"
"from the Hittites"
"finished instructing his sons" or "finished commanding his sons"
Jacob was sitting on the bed. Now, Jacob turns and puts his feet in the bed so he can lie down.
This is a polite way of saying a person died.
After Jacob died, his inner man went to the same place as his relatives who died before him.
1 Then Joseph was so distressed that he collapsed on the face of his father, and he wept over him, and he kissed him. 2 Joseph commanded his servants the physicians to embalm his father. So the physicians embalmed Israel. 3 They took forty days, for that was the full time for embalming. The Egyptians wept for him seventy days.
4 When the days of weeping were over, Joseph spoke to the house of Pharaoh, saying, "If now I have found favor in your eyes, please speak to Pharaoh, saying, 5 'My father made me swear, saying, "See, I am about to die. Bury me in my tomb that I dug for myself in the land of Canaan. There you will bury me." Now let me go up and bury my father, and then I will return.'" 6 Pharaoh answered, "Go and bury your father, as he made you swear." 7 Joseph went up to bury his father. All the servants of Pharaoh went with him—the elders of his household, all the senior officials of the land of Egypt, 8 with all Joseph's household and his brothers, and his father's household. But their children, their flocks, and their herds were left in the land of Goshen. 9 Chariots and horsemen also went with him. It was a very large group of people. 10 When they came to the threshing floor of Atad on the other side of the Jordan, they mourned with very great and grievous sorrow. There Joseph made a seven-day mourning for his father. 11 When the inhabitants of the land, the Canaanites, saw the mourning at the threshing floor of Atad, they said, "This is a very sad occasion for the Egyptians." That is why the name of the place was called Abel Mizraim, which is beyond the Jordan. 12 So his sons did for Jacob just as he had instructed them. 13 His sons carried him to the land of Canaan and buried him in the cave in the field of Machpelah, near Mamre. Abraham had bought the cave with the field for a burial place. He had bought it from Ephron the Hittite. 14 After he had buried his father, Joseph returned into Egypt, he, along with his brothers, and all who had accompanied him to bury his father.
15 When Joseph's brothers saw that their father was dead, they said, "What if Joseph continues to be angry against us and wants to repay us in full for all the evil we did to him?" 16 So they commanded the presence of Joseph, saying, "Your father gave instructions before he died, saying, 17 'Tell Joseph this, "Please forgive the transgression of your brothers and their sin when they did evil to you."' Now please forgive the servants of the God of your father." Joseph wept when they spoke to him. 18 His brothers also went and lay facedown before him. They said, "See, we are your servants." 19 But Joseph answered them, "Do not be afraid. Am I in the place of God? 20 As for you, you meant to harm me, but God meant it for good, to preserve the lives of many people, as you see today. 21 So now do not be afraid. I will provide for you and your little children." He comforted them in this way and spoke kindly to their hearts.
22 Joseph lived in Egypt, together with his father's family. He lived one hundred ten years. 23 Joseph saw Ephraim's children to the third generation. He also saw the children of Makir son of Manasseh, who were placed on the knees of Joseph. 24 Joseph said to his brothers, "I am about to die; but God will surely come to you and lead you up out of this land to the land which he swore to give to Abraham, to Isaac, and to Jacob." 25 Then Joseph made the sons of Israel swear an oath. He said, "God will surely come to you. At that time you must carry up my bones from here." 26 So Joseph died, 110 years old. They embalmed him and he was placed in a coffin in Egypt.
Embalming was practiced in Egypt on very important people when they died. They removed the liquids from the body then wrapped it in an attempt to preserve the body from decay.
Joseph's character was so upright that Pharaoh's officials went with him to Canaan to bury Jacob. This was a very large funeral procession. He also learned lessons from earlier in his life and unified his family. (See: righteous)
The term "he collapsed" is an idiom for being overcome. Alternate translation: "that he fell on his father in grief"
"his servants who took care of dead bodies"
To "embalm" is a special way of preserving a dead body before it is buried. Alternate translation: "to prepare his father's body for burial"
"They took 40 days"
"70 days"
A three-level quotation is introduced with the words "Joseph spoke ... saying." The second level begins with the words "If now I have found favor in your eyes, please speak to Pharaoh, saying."
"days of mourning him" or "days of weeping for him"
Here "house of Pharaoh" stands for the officials that make up Pharaoh's royal court. Alternate translation: "Joseph spoke to Pharaoh's officials"
The phrase "find favor" is an idiom which means to be approved of by someone. Also, the eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: "If I have found favor with you" or "If you are pleased with me"
The three-level quotation that began with the words "Joseph spoke ... saying" in verse 4 continues. The second level of that quotation, which began with the words "If now I have found favor in your eyes, please speak to Pharaoh, saying" in verse 4 continues.
This is the second level of the three-level quotation that begins with the words "If now I have" in verse 4. It contains a quote within it. This embedded quote can be translated as an indirect quote. "My father made me swear, saying that he was about to die and that I was to bury him in his tomb that he dug for himself in the land of Canaan. I was to bury him there. Now let me go up ... I will return." The entire second-level quotation can also be translated as an indirect quote. "If now I have found favor in your eyes, please speak to Pharaoh and tell him that my father made me swear, saying that he was about to die and that I was to bury him in his tomb that he dug for himself in the land of Canaan. I was to bury him there. Now let me go up ... I will return."
This is the third level of the three-level quotation that begins with the words "If now I have" in verse 4.
"See, I am dying"
It was common to use the phrase "go up" when speaking of traveling from Egypt to Canaan.
It is implied that the members of the court spoke to Pharaoh, and now Pharaoh is replying to Joseph.
"as you swore to him"
It was common to use the phrase "went up" when speaking of traveling from Egypt to Canaan.
All of Pharaoh's most important leaders attended the burial procession.
These were probably government officials, not household servants.
Here "household" refers to Pharaoh's royal court.
This can be translated as a new sentence: "Joseph's household, his brothers, and his father's household also went with him"
Here this stands for the men riding in the chariots.
"It was a very large gathering"
The word "they" refers to the participants in the burial procession.
Possible meanings are 1) the word "Atad" means "thorn" and it may refer to a place where large amounts of thorns grew, or 2) it may be the name of the person who owns the threshing floor.
"they were extremely sad and they mourned very much"
"a 7-day"
Possible meanings are 1) "on the threshing floor that belonged to a man named Atad" or "in the threshing floor at a place called Atad"
"The mourning of the Egyptians is very great"
The translator can add a footnote that says: "The name Abel Mizraim means "the mourning of Egypt.'"
"So Jacob's sons"
"just as he had directed them"
"His sons took his body"
Machpela was the name of an area or region. See how you translated this in [Genesis 23:9]
This was another name for the city of Hebron. It may have been named after Mamre, the friend of Abraham who lived there. See how you translated this in [Genesis 13:18]
This is the name of a man. "Hittite" means "descendent of Heth." See how you translated this in [Genesis 23:8]
"Joseph returned to Egypt"
"all who had come with him"
Here anger is spoken of as if it was something physical that Joseph could hold in his hands. Alternate translation: "What if Joseph is actually still angry with us"
Avenging oneself against someone who harmed him is spoken of as if the person were paying they other person what they are owed. Alternate translation: "wants revenge for the evil thing we did to him"
A three-level quotation begins with the words "Your father gave."
Jacob was the father of all the brothers. Here they say "your father" to emphasize that Joseph needs to pay attention to what his father said. Alternate translation: "Before our father died he said"
The three-level quotation that begins with the words "Your father gave" in verse 16 ends here.
The three-level quotation that begins with the words "Your father gave" in verse 16 ends here. This is the second-level quotation, and it contains a third-level quotation that can be stated as an indirect quotation. "Tell Joseph to please forgive your transgression and your sin when you did evil to him." Both the second-level and third-level quotations can be translated as indirect quotations. "Your father instructed us before he died to tell you to please forgive our transgression and our sin when we did evil to you."
"for the wicked things they did to you"
This does not mean "at this moment," but is used to draw attention to the important point that follows.
The brothers are referring to themselves as "the servants of the God of your father." This can be stated in first person. Alternate translation: "please forgive us, the servants of the God of our father"
"Joseph wept when he heard this message"
They lay down with their faces toward the ground. This is a sign of humility and respect for Joseph.
Joseph uses a question to comfort his brothers. Alternate translation: "I am not in the place of God." or "I am not God."
"you intended to do evil against me"
"God intended it for good"
"So do not fear me"
"I will always make sure you and your children have enough to eat"
Here "hearts" refers to the brothers. Alternate translation: "He comforted them by speaking kindly to them"
"110 years"
"Ephraim's children and grandchildren"
This is the name of Joseph's grandson.
This expression means that Joseph adopted these children of Machir as his own children. This means they would have special inheritance rights from Joseph.
In [Genesis 50:24/26]
It was common to use the word "up" when speaking of traveling from Egypt to Canaan. Alternate translation: "bring you out of this land and take you to the land"
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"one hundred and ten years"
To "embalm" is a special way of preserving a dead body before it is buried. See how you translated "embalmed" in Genesis 50:1.
This can be stated in active form. Alternate translation: "they placed him"
"in a chest" or "in a case." This is a box a dead person is placed in.
1 These are the names of the sons of Israel who came into Egypt with Jacob, each with his household: 2 Reuben, Simeon, Levi, and Judah, 3 Issachar, Zebulun, and Benjamin, 4 Dan, Naphtali, Gad, and Asher. 5 All the people who were descendants of Jacob were seventy in number. Joseph was already in Egypt. 6 Then Joseph, all his brothers, and all that generation died. 7 But the people of Israel were fruitful, increased in numbers, became great, and became very, very mighty; the land was filled with them.
8 Now then a new king arose over Egypt, one who did not know about Joseph. 9 He said to his people, "Look, the people of Israel are more numerous and stronger than we are. 10 Come, let us deal with them wisely, otherwise they will continue to grow in numbers, and if war breaks out, they will join our enemies, fight against us, and leave the land." 11 So they put taskmasters over them to oppress them with hard labor. The Israelites built store cities for Pharaoh: Pithom and Rameses. 12 But the more the Egyptians oppressed them, the more the Israelites increased in numbers and spread. So the Egyptians began to dread the people of Israel. 13 The Egyptians severely forced the people of Israel to serve. 14 They made their lives bitter with hard service with mortar and brick, and with all kinds of work in the fields. All their required work was severe.
15 Then the king of Egypt spoke to the Hebrew midwives; the name of the one was Shiphrah, and the other Puah. 16 He said, "When you assist the Hebrew women on the birthstool, observe when they give birth. If it is a son, then you must kill him; but if it is a daughter, then she may live." 17 But the midwives feared God and did not do as the king of Egypt ordered them; instead, they let the baby boys live. 18 The king of Egypt summoned the midwives and said to them, "Why have you done this, and let the baby boys live?" 19 The midwives answered Pharaoh, "The Hebrew women are not like the Egyptian women. They are vigorous and have finished giving birth before a midwife comes to them." 20 God protected these midwives. The people increased in numbers and became very mighty. 21 Because the midwives feared God, he gave them families. 22 Pharaoh ordered all his people, "You must throw every son that is born into the river, but every daughter you will let live."
This chapter is intended to form a smooth transition with the last chapter of the book of Genesis.
Many years had passed since the famine that caused the Israelites to go to Egypt, and the number of Israelites had grown greatly. This was in fulfillment of the covenant God made with Abraham. It also caused the Egyptians great concern that there would be more Israelites than Egyptians because they would be unable to defend themselves against such a large number of people. Pharaoh also tried to kill all of the male babies so they would not become soldiers who would fight against him. (See: fulfill and covenant)
This number included both Jacob's children and grandchildren. It may cause confusion, but it is important to remember Jacob only had 12 sons.
This refers to all the people who live in a house together, usually a large family with servants.
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"70 in number"
"Joseph lived in Egypt before his brothers"
This includes 10 older brothers and 1 younger brother.
The author here emphasizes how God was blessing the Israelites by saying five different ways that there very many of them.
The word "but" that begins this verse indicates that the life and growth that this verse speaks of is good, in contrast to the death and sadness in the previous verse.
The birth of children to the Israelites is spoken of as if they were plants that were producing fruit. Alternate translation: "had many children" or "gave birth to many children"
They were mighty because there were so many of them.
The writer is saying that the people were more than just "mighty" and even more than just "very mighty." Your language may have another way of expressing an idea stronger than "very mighty."
This hyperbole emphasizes how many people there were and should probably be left as a hyperbole. It can be stated in active form. Alternate translation: "they filled the land" or "the land was full of them"
The word "them" refers to the Israelites.
Here "Egypt" refers to the people of Egypt. Alternate translation: "began to rule over the people of Egypt"
"The king said to his people"
These were the people who lived in Egypt, the Egyptians.
The word "us" is inclusive and refers to the king and his people, the Egyptians.
Here war is spoken of as a person that is able to act.
"leave Egypt"
Egyptians whose job was to force the Israelites to do hard work
"to force the Israelites to do hard work for the Egyptians"
These were places where the leaders put food and other important things to keep them safe.
"to abhor and fear"
"harshly forced the people of Israel to work"
The difficult lives of the Israelites are spoken of as if they were bitter food that was difficult to eat.
This was a wet glue or mud put between bricks or stones that held them together when it dried.
"The Egyptians made them work very hard" or "The Egyptians forced them to work very hard"
The king of Egypt is called Pharaoh.
These were women who helped a woman give birth to a baby.
These are Hebrew women's names.
Women sat on this short stool as they gave birth. Therefore, it is associated with birth. Alternate translation: "as they give birth"
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These were women who helped a woman give birth to a baby. See how you translated this in Exodus 1:16.
Pharaoh asked this question to rebuke the midwives for allowing the male children to live. This rhetorical question can be translated as a statement. Alternate translation: "You have disobeyed my order by not killing the male babies!"
The midwives answered wisely to appease Pharaoh's anger.
God kept Pharaoh from killing these midwives.
These were women who helped a woman give birth to a baby. See how you translated this in Exodus 1:16.
"The Israelites increased in numbers"
They were mighty because there were so many of them. See how you translated similar words in Exodus 1:7.
"revered God" or "had reverence for God"
"the enabled them to have children"
This order was given in order to drown the male children. The full meaning of this may be made explicit. Alternate translation: "You must ... into the river so they will drown"
1 Now a man of the tribe of Levi married a woman of Levi. 2 The woman became pregnant and gave birth to a son. When she saw that he was a healthy boy, she hid him for three months. 3 But when she could no longer hide him, she took a papyrus basket and sealed it with bitumen and pitch. Then she put the child in it and placed it among the reeds in the water along the side of the river. 4 His sister stood at a distance to see what would happen to him. 5 Pharaoh's daughter came down to bathe at the river while her attendants walked along by the riverside. She saw the basket among the reeds and sent her attendant to get it. 6 When she opened it, she saw the child. Behold, the baby was crying. She had compassion on him and said, "This is certainly one of the Hebrews' children." 7 Then the baby's sister said to Pharaoh's daughter, "Should I go and find you a Hebrew woman to nurse the child for you?" 8 Pharaoh's daughter said to her, "Go." So the young girl went and got the child's mother. 9 Pharaoh's daughter said to the baby's mother, "Take this child and nurse him for me, and I will pay you wages." So the woman took the child and nursed him. 10 When the child grew older, she brought him to Pharaoh's daughter, and he became her son. She named him Moses and said, "Because I drew him from the water."
11 When Moses had grown up, he went out to his people and observed their hard labors. He saw an Egyptian striking a Hebrew, one of his own people. 12 He looked this way and that way, and when he saw that there was no one there, he killed the Egyptian and hid his body in the sand. 13 He went out the next day, and, behold, two Hebrew men were fighting. He said to the one who was in the wrong, "Why are you hitting your companion?" 14 But the man said, "Who made you a leader and judge over us? Are you planning to kill me as you killed that Egyptian?" Then Moses became afraid and said, "What I did has certainly become known to others." 15 Now when Pharaoh heard about it, he tried to kill Moses. But Moses fled from Pharaoh and stayed in the land of Midian. There he sat down by a well.
16 Now the priest of Midian had seven daughters. They came, drew water, and filled the troughs to water their father's flock. 17 The shepherds came and tried to drive them away, but Moses went and helped them. Then he watered their flock. 18 When the girls went to Reuel their father, he said, "Why are you home so early today?" 19 They said, "An Egyptian rescued us from the shepherds. He even drew water for us and watered the flock." 20 He said to his daughters, "So where is he? Why did you leave the man? Call him so he can eat a meal with us." 21 Moses agreed to stay with the man, who also gave him his daughter Zipporah in marriage. 22 She bore a son, and Moses called his name Gershom; he said, "I have been a resident in a foreign land."
23 A long time later, the king of Egypt died. The people of Israel groaned because of the slave labor. They cried out for help, and their pleas went up to God because of their bondage. 24 When God heard their groaning, God called to mind his covenant with Abraham, with Isaac, and with Jacob. 25 God saw the people of Israel, and he understood their situation.
In the first part of this chapter, Pharaoh's daughter recognizes Moses as being a Hebrew, but in the last part of this chapter, the Midianites believe him to be an Egyptian.
While Pharaoh tried to diminish the power of the Israelites by killing all of their baby boys, Yahweh used Pharaoh's own daughter to save Moses. Moses was the one who would ultimately be used by Yahweh to deliver Israel.
This word is used here to mark a break in the main event. Here the author starts to tell a new part of the narrative. If you have a way of doing this in your language, consider using it here.
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This is a basket made from a tall grass that grows by the Nile River in Egypt.
You could explicitly state that this was to keep out water. Alternate translation: "spread tar on it to keep water from getting into it"
Here "sealed" means that she applied a waterproof coating.
This is a sticky black paste made from petroleum. It can be used to keep out water. Alternate translation: "tar"
This is a sticky brown or black paste that can be made from tree sap or from petroleum. Therefore, "pitch" would include not only "bitumen" but also plant-based resins. It too can be used to keep out water. Alternate translation: "tar" or "resin"
These "reeds" were a type of tall grass that grew in flat, wet areas.
This means she stood far enough away so that she would not be noticed, but close enough to see the basket.
the young women whose job was to be with her and make sure nothing bad happened to her
The word "behold" signals the surprising information that follows.
feed with milk from the breast
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"the Hebrew woman brought him"
"he became the adopted son of Pharaoh's daughter"
Translators may add a footnote that says "The name Moses sounds like the Hebrew word that means 'pull.'"
"pulled him"
"hitting a Hebrew" or "beating a Hebrew"
These two opposite directions have the combined meaning of "everywhere." Alternate translation: "He looked all around"
"Moses went out"
The word "behold" here shows that Moses was surprised by what he saw. You can use a word in your language that will give this meaning.
This was a customary way of saying "the one who started the fight." Alternate translation: "the one who was guilty of starting the fight"
The man used this question to rebuke Moses for intervening in the fight. Alternate translation: "You are not our leader and have no right to judge us!"
The man used a question here to be sarcastic. Alternate translation: "We know that you killed an Egyptian yesterday. You had better not kill me!"
The word "now" is used here to mark a break in the event. Here the author starts to tell a new part of the incident.
The word "now" is used here to mark a break in the event. Here the author tells about new people in the narrative.
This means that they brought up water from a well.
a long, narrow, open container for animals to eat or drink out of
"chase them away"
"rescued them"
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This question is a mild rebuke to the daughters for not inviting Moses into their home according to the normal hospitality of that culture. Alternate translation: "You should not have left this man at the well!"
"Moses agreed to live with Reuel"
This is Reuel's daughter.
This is Moses's son.
"stranger in a foreign land"
They did this because of their sorrow and misery. Alternate translation: "sighed deeply"
The cries of the Israelites are spoken of as if they were a person and were able to travel up to where God is. Alternate translation: "God heard their pleas"
This was a customary way of saying God thought about what He had promised. Alternate translation: "God remembered his covenant"
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1 Now Moses was still shepherding the flock of Jethro his father-in-law, the priest of Midian. Moses led the flock to the far side of the wilderness and arrived at Horeb, the mountain of God. 2 There the angel of Yahweh appeared to him in a flame of fire in a bush. Moses looked, and behold, the bush was burning, but the bush was not burned up. 3 Moses said, "I will turn aside and see this amazing thing, why the bush is not burned up." 4 When Yahweh saw that he had turned aside to look, God called to him out of the bush and said, "Moses, Moses." Moses said, "Here I am." 5 God said, "Do not come any closer! Take off your sandals from your feet, for the place where you are standing is ground that is set apart to me." 6 He added, "I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob." Then Moses covered his face, for he was afraid to look at God. 7 Yahweh said, "I have certainly seen the suffering of my people who are in Egypt. I have heard their outcry because of their taskmasters, for I know about their suffering. 8 I have come down to free them from the Egyptians' power and to bring them up from that land to a good, large land, to a land flowing with milk and honey; to the region of the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites. 9 Now the outcry of the people of Israel has come to me. Moreover, I have seen the way the Egyptians have been oppressing them. 10 Now then, I will send you to Pharaoh so that you may bring my people, the people of Israel, out of Egypt." 11 But Moses said to God, "Who am I, that I should go to Pharaoh and bring the people of Israel from Egypt?" 12 God replied, "I will certainly be with you. This will be a sign to you that I have sent you. When you have brought the people out of Egypt, you will worship me on this mountain."
13 Moses said to God, "When I go to the people of Israel and tell them, 'The God of your ancestors has sent me to you,' and when they say to me, 'What is his name?' what should I say to them?" 14 God said to Moses, "I AM THAT I AM." God said, "You must say to the people of Israel, 'I AM has sent me to you.'" 15 God also said to Moses, "You must say to the people of Israel, 'Yahweh, the God of your ancestors, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you. This is my name forever, and this is how I will be kept in mind for all generations.'
16 Go and gather the elders of Israel together. Say to them, 'Yahweh, the God of your ancestors, the God of Abraham, of Isaac, and of Jacob, has appeared to me and said, "I have indeed observed you and have seen what has been done to you in Egypt. 17 I have promised to bring you up from the affliction in Egypt to the land of the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites, a land flowing with milk and honey."' 18 They will listen to you. You and the elders of Israel must go to the king of Egypt, and you must tell him, 'Yahweh, the God of the Hebrews, has met with us. So now let us go three days' journey into the wilderness, in order that we may sacrifice to Yahweh, our God.' 19 But I know that the king of Egypt will not let you go except under a mighty hand. 20 I will reach out with my hand and attack the Egyptians with all the miracles that I will do among them. After that, he will let you go. 21 I will grant this people favor from the Egyptians, so when you leave, you will not go empty-handed. 22 Every woman will ask for silver and gold jewels and for clothing from her Egyptian neighbors and any women staying in her neighbors' houses. You will put them on your sons and daughters. In this way you will plunder the Egyptians."
This chapter records one of the most important events in the history of the Israelite people: the revelation of the name Yahweh at the burning bush. (See: reveal)
God is so holy that people could not look upon him without dying. This is why Moses covered his eyes. It is also why he took off his shoes.
The name Yahweh is sacred in the Hebrew religion. It is the personal name of God, which he revealed to Moses. It is by this name, he is known. Yahweh means "I am." Some translations use all capitals to set this apart, "I AM." Great care must be taken in translating the phrase "I am that I am." (See: yahweh)
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This was Yahweh himself appearing as an angel, and not just an angel that Yahweh sent. "Yahweh appeared as an angel" .
This is the name of God that he revealed to his people in the Old Testament. See the translationWord page about Yahweh concerning how to translate this.
The word "behold" here shows that Moses saw something that was very different from what he expected.
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"made holy"
All of these men worshiped the same God. Alternate translation: "the God of your father, of Abraham, of Isaac, and of Jacob"
Possible meanings are 1) "your ancestor" or 2) "your father." If it means "your ancestor," then the phrases following it clarify who "your father" refers to: it refers to Abraham, Isaac, and Jacob. If it means "your father," then it refers to Moses's own father.
Here the "outcry" is of pain because of the hard work the Egyptians were forcing the Israelites to do.
Egyptians whose job was to force the Israelites to do hard work. See how you translated this in Exodus 1:11.
"a land where milk and honey flow." God spoke of the land being good for animals and plants as if the milk and honey from those animals and plants were flowing through the land. Alternate translation: "a land that is excellent for raising livestock and growing crops"
"full of" or "with an abundance of"
Since milk comes from cows and goats, this represents food produced by livestock. Alternate translation: "food from livestock"
Since honey is produced from flowers, this represents food from crops. Alternate translation: "food from crops"
Here the word "outcry" is spoken of as if it were a person capable of moving on his own. Alternate translation: "I have heard the outcry of the people of Israel"
Here the "outcry" is of pain because of the hard work the Egyptians were forcing the Israelites to do. See how you translated "outcry" in Exodus 3:7.
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Moses uses this question to tell God that Moses is a nobody and no one will listen to him. Alternate translation: "I am not important enough to go to Pharaoh ... Egypt!"
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This is God's response to Moses's question about God's name. This can be made explicit. Alternate translation: "God said to Moses, 'Tell them that God says his name is, "I AM THAT I AM."'"
Possible meanings are 1) this whole sentence is God's name or 2) God is not telling his name but something about himself. By saying this, God is teaching that he is eternal; he has always lived and always will live.
Languages that do not have an equivalent to the verb "am" may need to render this as "I LIVE" or "I EXIST."
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God continues speaking to Moses.
Abraham, Isaac and Jacob were three of Moses's ancestors. They all worshiped the same God.
The word "you" refers to the people of Israel.
"a land where milk and honey flow." God spoke of the land being good for animals and plants as if the milk and honey from those animals and plants were flowing through the land. See how you translated this in [Exodus 3:8]
"full of" or "with an abundance of"
Since milk comes from cows and goats, this represents food produced by livestock. Alternate translation: "food from livestock"
Since honey is produced from flowers, this represents food from crops. Alternate translation: "food from crops"
The word "you" refers to Moses. Alternate translation: "The elders will listen to you"
God continues speaking to Moses.
The word "hand" is a metonym for the power of the owner of the hand. Possible meanings are 1) "only if someone stronger than he forces him to let you go" or "only if I force him to let you go," or 2) "not even if I force him to let you go."
Here "hand" refers to God's power. Alternate translation: "I will powerfully attack"
"will go with full hands" or "will go with many valuable things"
"any Egyptian woman staying in the houses of her Egyptian neighbors"
1 Moses answered, "But what if they do not believe me or listen to me but say instead, 'Yahweh has not appeared to you'?" 2 Yahweh said to him, "What is that in your hand?" Moses said, "A staff." 3 Yahweh said, "Throw it on the ground." Moses threw it on the ground, and it became a snake. Moses ran back from it. 4 Yahweh said to Moses, "Reach out and take it by the tail." So he reached out and took hold of the snake. It became a staff in his hand again. 5 "This is so they may believe that Yahweh, the God of their ancestors, the God of Abraham, the God of Isaac, and the God of Jacob, has appeared to you." 6 Yahweh also said to him, "Now put your hand inside your robe." So Moses put his hand inside his robe. When he brought it out, behold, his hand was leprous, as white as snow. 7 Yahweh said, "Put your hand inside your robe again." So Moses put his hand inside his robe, and when he brought it out, he saw that it was made healthy again, like the rest of his flesh. 8 Yahweh said, "If they do not believe you—if they do not pay attention to the first sign of my power or believe in it, then they will believe the second sign. 9 If they do not believe even these two signs of my power, or listen to you, then take some water from the river and pour it on the dry land. The water that you take will become blood on the dry land."
10 Then Moses said to Yahweh, "Lord, I have never been eloquent, neither in the past nor since you spoke to your servant. I am slow of speech and slow of tongue." 11 Yahweh said to him, "Who is it who made man's mouth? Who makes a man mute or deaf or seeing or blind? Is it not I, Yahweh? 12 So now go, and I will be with your mouth and teach you what to say." 13 But Moses said, "Lord, please send anyone else, anyone whom you wish to send." 14 Then Yahweh became angry with Moses. He said, "What about Aaron, your brother, the Levite? I know that he can speak well. Moreover, he is coming to meet you, and when he sees you, he will be glad in his heart. 15 You will speak to him and put the words to say into his mouth. I will be with your mouth and with his mouth, and I will teach you both what to do. 16 He will speak to the people for you. He will be like a mouth for you, and you will be like God for him. 17 You will take in your hand this staff, with which you will do the signs." 18 So Moses went back to Jethro his father-in-law and said to him, "Let me go so I may return to my relatives who are in Egypt and see if they are still alive." Jethro said to Moses, "Go in peace." 19 Yahweh said to Moses in Midian, "Go, return to Egypt, for all the men who were trying to take your life are dead." 20 Moses took his wife and his sons and put them on a donkey. He returned to the land of Egypt, and he took the staff of God in his hand. 21 Yahweh said to Moses, "When you go back to Egypt, see that you do before Pharaoh all the wonders that I have put in your power. But I will harden his heart, and he will not let the people go. 22 You must say to Pharaoh, 'This is what Yahweh says: Israel is my son, my firstborn, 23 and I say to you, "Let my son go, so he may worship me." But since you have refused to let him go, I will certainly kill your son, your firstborn.'" 24 Now on the way, when they stopped for the night, Yahweh met Moses and tried to kill him. 25 Then Zipporah took a flint knife and cut off the foreskin of her son, and touched it to his feet. Then she said, "Surely you are a bridegroom to me by blood." 26 So Yahweh let him alone. She said, "You are a bridegroom of blood" because of the circumcision.
27 Yahweh said to Aaron, "Go into the wilderness to meet Moses." Aaron went, met him at the mountain of God, and kissed him. 28 Moses told Aaron all the words of Yahweh that he had sent him to say and about all the signs of Yahweh's power that he had commanded him to do. 29 Then Moses and Aaron went and gathered together all the elders of the people of Israel. 30 Aaron spoke all the words that Yahweh had spoken to Moses. He also displayed the signs of Yahweh's power in the sight of the people. 31 The people believed. When they heard that Yahweh had observed the people of Israel and that he had seen their affliction, then they bowed down and worshiped him.
Although Moses believes in Yahweh, he does not trust in him. This is because Moses lacks understanding. Moses tries to believe the things he is asked to do are done by his own power. Yahweh is trying to get Moses to trust that these are Yahweh's doing. (See: believe and trust)
This chapter really introduces the concept that the people group Israel is the chosen people of God and God's children, possibly God's firstborn children. (See: elect and peopleofgod and firstborn)
Scholars are divided over how to understand this statement. There is debate over whether Pharaoh plays an active or passive role in the hardening of his own heart.
"if the Israelites do not believe"
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"pick it up by the tail" or "grasp it by the tail"
"turned into a rod" or "changed into a staff"
Abraham, Isaac and Jacob were three of their ancestors. They all worshiped the same God.
This word is used to create an exclamation, showing surprise.
The word "as" here is used to compare what Moses's hand looked like. Leprosy causes the skin to look white. You may not have a word for snow in your language. If so, consider an alternative that describes something white. Alternate translation: "as white as wool or as white as the sand on the beach"
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"acknowledge" or "accept"
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"have never been an excellent speaker"
The phrases "slow of speech" and "slow of tongue" mean basically the same thing. Moses uses them to emphasize that he is not a good speaker.
Here "tongue" refers to Moses's ability to speak. Alternate translation: "unable to speak well"
Yahweh uses this question to emphasize that he is the Creator who makes if possible for people to speak. Alternate translation: "I Yahweh am the one who created the human mouth and the ability to speak!"
Yahweh uses this question to emphasize that he is the one who decides if people can speak and hear, and if they can see. Alternate translation: "I Yahweh make people able to speak, or hear, or to see, or to be blind!"
Yahweh uses this question to emphasize that he alone makes these decisions. Alternate translation: "I, Yahweh, am the one who does this!"
Here "mouth" refers to Moses's ability to speak. Alternate translation: "I will give you the ability to speak"
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Here "heart" refers to inner thoughts and emotions. Alternate translation: "he will be very happy"
Words here are spoken of as if they were something that can be physically placed in a person's mouth. Alternate translation: "give him the message that he is to repeat"
The word "mouth" here represents Moses choice of words. Alternate translation: "I will give you the right words to speak"
The word "mouth" here represents Aaron's choice of words. Alternate translation: "I will give him the right words to speak"
The word "mouth" here represents Aaron repeating what Moses told him. Alternate translation: "He will say what you tell him to say"
The word "like" here means Moses would represent the same authority to Aaron as God did to Moses. Alternate translation: "you will speak to Aaron with the same authority with which I speak to you"
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This refers to the father of Moses's wife.
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Here "heart" refers to Pharaoh. His stubborn attitude is spoken of as if his heart was hard. Alternate translation: "will cause Pharaoh to be stubborn"
The word "Israel" here represents all the people of Israel. Alternate translation: "The people of Israel are my own children"
Here the people of Israel are spoken of as if they were a firstborn son who causes joy and pride. Alternate translation: "is like my own firstborn son"
The word "him" refers to the people of Israel as God's son. Alternate translation: "you have refused to let my son go"
The word "son" here refers to the actual son of Pharaoh.
This may have been because Moses had not circumcised his son.
This is the name of Moses's wife.
This was a knife with a sharpened stone blade.
It is possible that the word "feet" here may have been a more respectful way to refer to the genital area of the body.
The meaning of this metaphor is unclear. It was probably a known saying in that culture. Alternate translation: "you are related to me by this blood" or "you are my husband because of blood"
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You may want to add a word that marks the beginning of a new part of the story, as the UDB does with the word "Meanwhile."
This may have been the mountain at Sinai, but the text does not include that information.
The word "he" refers to Yahweh, and "him" refers to Moses.
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"before the people" or "in the presence of the people"
"saw the people of Israel" or "was concerned about the people of Israel"
Possible meanings are 1) "they bowed their heads in awe" or 2) "they bowed down low in reverence."
1 After these things happened, Moses and Aaron went to Pharaoh and said, "This is what Yahweh, the God of Israel, says: 'Let my people go, so they can have a festival for me in the wilderness.'" 2 Pharaoh said, "Who is Yahweh? Why should I listen to his voice and let Israel go? I do not know Yahweh; moreover, I will not let Israel go." 3 They said, "The God of the Hebrews has met with us. Let us go on a three-day journey into the wilderness and sacrifice to Yahweh our God so that he does not attack us with plague or with the sword." 4 But the king of Egypt said to them, "Moses and Aaron, why are you taking the people from their work? Go back to your labors." 5 Pharaoh also said, "There are now many people in our land, and you are making them stop their labors." 6 On that same day, Pharaoh gave a command to the people's taskmasters and overseers. He said, 7 "Unlike before, you must no longer give the people straw to make bricks. Let them go and gather straw for themselves. 8 However, you must still demand from them the same number of bricks as they made before. Do not accept any fewer, because they are lazy. That is why they are calling out and saying, 'Allow us to go and sacrifice to our God.' 9 Increase the workload for the men so that they keep at it and pay no more attention to deceptive words."
10 So the people's taskmasters and overseers went out and informed the people. They said, "This is what Pharaoh says: 'I will no longer give you any straw. 11 You yourselves must go and get straw wherever you can find it, but your workload will not be reduced.'" 12 So the people scattered throughout all the land of Egypt to gather stubble for straw. 13 The taskmasters kept urging them and saying, "Finish your work, just as when straw was given to you." 14 Pharaoh's taskmasters beat the overseers, who were of the people of Israel, those same men whom they had put in charge of the workers. The taskmasters kept asking them, "Why have you not produced all the bricks required of you, either yesterday and today, as you used to do in the past?"
15 So the overseers, who were of the people of Israel, came to Pharaoh and cried out to him. They said, "Why are you treating your servants this way? 16 No straw is being given to your servants anymore, but they are still telling us, 'Make bricks!' We, your servants, are even beaten now, but it is the fault of your own people." 17 But Pharaoh said, "You are lazy! You are lazy! You say, 'Allow us to go sacrifice to Yahweh.' 18 So now go back to work. No more straw will be given to you, but you must still make the same number of bricks." 19 The overseers, who were of the people of Israel, saw that they were in trouble when they were told, "You must not reduce the daily number of bricks." 20 They met Moses and Aaron, who were standing outside the palace, as they went away from Pharaoh. 21 They said to Moses and Aaron, "May Yahweh look at you and punish you, because you have made us offensive in the sight of Pharaoh and his servants. You have put a sword in their hand to kill us."
22 Moses went back to Yahweh and said, "Lord, why have you caused trouble for this people? Why did you send me in the first place? 23 Ever since I came to Pharaoh to speak to him in your name, he has caused trouble for this people, and you have not set your people free at all."
The Egyptians were known for making their slaves do a lot of work. They were forced to make a specific number of bricks every day. In this chapter, the were required to not only make these bricks, but also to gather the straw in order to make these bricks.
This is a very important statement. Moses does not ask Pharaoh for permission to "let go" of the Hebrew people. Instead, he is demanding that Pharaoh free the Hebrew people.
The leaders are given different titles in this chapter. The ULB uses "taskmasters" and "foremen." Many cultures will not have these types of titles. Generic expressions like "Egyptian leaders" and "Hebrew leaders" may be necessary.
It is unclear how long Moses and Aaron waited until they went to see Pharoah.
This is a celebration to worship Yahweh.
Pharaoh uses this question to show that he does not recognize Yahweh as a legitimate god. Alternate translation: "I do not know Yahweh"
Pharaoh uses this question to state that he has no interest in obeying Yahweh or in letting the Israelites go to worship him. Alternate translation: "He is nothing to me and I will not let Israel go!"
The words "his voice" represent the words God spoke. Alternate translation: "listen to what he says"
This is a term also used for the Israelites' God or Yahweh.
Here "sword" represents war or an attack by enemies. Alternate translation: "or cause our enemies to attack us"
Pharaoh uses this question to express his anger towards Moses and Aaron for taking the Israelites away from their work. Alternate translation: "stop distracting the people from doing their work!"
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Egyptians whose job was to force the Israelites to do hard work. See how you translated this in Exodus 1:11.
The word "you" in these verses is plural and refers to the taskmasters and foremen.
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Egyptians whose job was to force the Israelites to do hard work. See how you translated this in Exodus 1:11.
The word "you" is plural and refers to the Israelite people.
The word "you" is plural and refers to the Israelite people.
Here "yourselves" emphasizes that the Egyptians will no longer help them.
This can be stated in positive form. Alternate translation: "you must continue to make the same number of bricks as before"
This is an generalization used to show the extra effort Israel made to meet Pharaoh's demands. Alternate translation: "to many places throughout Egypt"
the part of a plant that is left over after harvest
Egyptians whose job was to force the Israelites to do hard work. See how you translated this in Exodus 1:11.
The taskmasters used this question to show they were angry with the lack of bricks. Alternate translation: "You are not producing enough bricks, either yesterday or today, as you did in the past!"
"complained"
Here "they" refers to the Egyptian taskmasters.
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This can be stated in active form. Alternate translation: "when Pharaoh told them"
This is a very large house that a king lives in.
The Egyptians responded to the Israelites the same way they would respond to a foul odor. Alternate translation: "you have caused them to hate us"
Here "a sword" represents an opportunity to destroy enemies. Alternate translation: "have given them a reason to kill us"
This question shows how disappointed he was that the Egyptians were treating the Israelites even more harshly now. Alternate translation: "Lord, I am sorry that you have caused this trouble for this people."
This question shows how disappointed Moses was that God had sent him to Egypt. Alternate translation: "I wish you had never sent me here!"
The word "name" here represents the message of God. Alternate translation: "to give him your message"
1 Then Yahweh said to Moses, "Now you will see what I will do to Pharaoh. You will see this, for he will let them go because of my strong hand. Because of my strong hand, he will drive them out of his land."
2 God spoke to Moses and said to him, "I am Yahweh. 3 I appeared to Abraham, to Isaac, and to Jacob as God Almighty; but by my name, Yahweh, I was not known to them. 4 I also established my covenant with them, in order to give them the land of Canaan, the land in which they sojourned. 5 Moreover, I have heard the groaning of the people of Israel whom the Egyptians have enslaved, and I have called to mind my covenant. 6 Therefore, say to the people of Israel, 'I am Yahweh. I will bring you out from under the hard labors of the Egyptians, and I will free you from their power. I will rescue you with a display of my power, and with mighty acts of judgment. 7 I will take you to myself as my people, and I will be your God. You will know that I am Yahweh your God, who brought you out from under the hard labors of the Egyptians. 8 I will bring you into the land that I swore to give to Abraham, to Isaac, and to Jacob. I will give it to you as a possession. I am Yahweh.'" 9 When Moses told this to the people of Israel, they would not listen to him because of their discouragement about their severe slavery.
10 Then Yahweh said to Moses, saying, 11 "Go tell Pharaoh, king of Egypt, to let the people of Israel go from his land." 12 Moses said to Yahweh, "If the people of Israel have not listened to me, why will Pharaoh listen to me, since I am not good at speaking?" 13 Yahweh spoke to Moses and to Aaron. He gave them a command for the people of Israel and for Pharaoh, king of Egypt, to bring the people of Israel out of the land of Egypt.
14 These were the heads of their fathers' houses: The sons of Reuben, the firstborn of Israel, were Hanok, Pallu, Hezron, and Karmi. These were the clan ancestors of Reuben.
15 The sons of Simeon were Jemuel, Jamin, Ohad, Jakin, Zohar, and Shaul—the son of a Canaanite woman. These were the clan ancestors of Simeon.
16 Here are listed the names of the sons of Levi, according to their genealogies. They were Gershon, Kohath, and Merari. Levi lived until he was 137 years old. 17 The sons of Gershon were Libni and Shimei, according to their clans. 18 The sons of Kohath were Amram, Izhar, Hebron, and Uzziel. Kohath lived until he was 133 years old. 19 The sons of Merari were Mahli and Mushi. These became the clan ancestors of the Levites, together with their descendants.
20 Amram married Jochebed, his father's sister. She bore him Aaron and Moses. Amram lived 137 years and then died. 21 The sons of Izhar were Korah, Nepheg, and Zikri. 22 The sons of Uzziel were Mishael, Elzaphan, and Sithri.
23 Aaron married Elisheba, daughter of Amminadab, sister of Nahshon. She bore him Nadab and Abihu, Eleazar and Ithamar.
24 The sons of Korah were Assir, Elkanah, and Abiasaph. These were the clan ancestors of the Korahites.
25 Eleazar, Aaron's son, married one of the daughters of Putiel. She bore him Phinehas. These were the heads of the fathers' houses among the Levites, according to their clans.
26 These two men were the Aaron and Moses to whom Yahweh said, "Bring out the people of Israel from the land of Egypt, by their hosts." 27 Aaron and Moses spoke to Pharaoh, king of Egypt,in order to bring out the people of Israel from Egypt. These were the same Moses and Aaron.
28 When Yahweh spoke to Moses in the land of Egypt, 29 he said to him, "I am Yahweh. Say to Pharaoh, king of Egypt, everything that I will tell you." 30 But Moses said to Yahweh, "I am not good at speaking, so why will Pharaoh listen to me?"
According to the covenant Yahweh made with Abraham, Egypt is not the home of the Hebrew people. It is the Promised Land in Canaan. The people are to return home to their land. (See: covenant and promisedland)
This is a very important statement. Moses does not ask Pharaoh for permission to "let go" of the Hebrew people. Instead, he is demanding that Pharaoh free the Hebrew people.
The word "hand" here represents God's actions or works. Alternate translation: "the power I show in my works"
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"I showed myself to Abraham, to Isaac, and to Jacob"
This can be stated in active form. Alternate translation: "They did not know me"
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This means making sad sounds because of pain and suffering.
This is a command from Yahweh to Moses. "Yahweh told Moses to say to the people of Israel"
These "acts of judgment" will be acts with which Yahweh will punish the Egyptians.
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"I promised" or "I said I would"
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Moses asked this question hoping God would change his mind about using Moses. This rhetorical question can be translated as a statement. Alternate translation: "The people of Israel did not listen to me, so I can be sure that Pharaoh will not listen to me either because I am not good at speaking!"
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Here "heads" refers to the original ancestors of the clan. Alternate translation: "the ancestors of the clans"
These are the names of men.
These are the names of men.
These are the names of men.
"one hundred and thirty-seven years old"
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These are the names of men.
"one hundred and thirty-three years old"
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"one hundred and thirty-seven years"
These are the names of men.
These are the names of men.
These are the names of men.
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This is the name of a man.
The word "heads" here represents family leaders. Alternate translation: "These were the leaders of the families"
"one tribe at a time" or "one family group after another"
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Moses asks this question hoping to change God's mind. This rhetorical question can be translated as as statement. Alternate translation: "I am not good ... Pharaoh will certainly not listen to me!"
1 Yahweh said to Moses, "See, I have made you like a god to Pharaoh. Aaron your brother will be your prophet. 2 You will say everything that I command you to say. Aaron your brother will speak to Pharaoh so that he will let the people of Israel go from his land. 3 But I will harden Pharaoh's heart, and I will display many signs of my power, many wonders, in the land of Egypt. 4 But Pharaoh will not listen to you, so I will put my hand on Egypt and bring out my hosts, my people, the people of Israel, out of the land of Egypt by great acts of judgment. 5 The Egyptians will know that I am Yahweh when I reach out with my hand on Egypt and bring out the people of Israel from among them." 6 Moses and Aaron did so; they did just as Yahweh commanded them. 7 Moses was eighty years old, and Aaron eighty-three years old when they spoke to Pharaoh.
8 Yahweh said to Moses and to Aaron, 9 "When Pharaoh says to you, 'Do a miracle,' then you will say to Aaron, 'Take your staff and throw it down before Pharaoh, so that it may become a snake.'" 10 Then Moses and Aaron went to Pharaoh, and they did just as Yahweh had commanded. Aaron threw down his staff before Pharaoh and his servants, and it became a snake. 11 Then Pharaoh also called for his Egyptian wise men and sorcerers. They did the same thing by their magic. 12 Each man threw down his staff, and the staffs became snakes. But Aaron's staff swallowed up their snakes. 13 Pharaoh's heart was hardened, and he did not listen, just as Yahweh had foretold.
14 Yahweh said to Moses, "Pharaoh's heart is hard, and he refuses to let the people go. 15 Go to Pharaoh in the morning when he goes out to the water. Stand on the riverbank to meet him, and take in your hand the staff that had turned into a snake. 16 Say to him, 'Yahweh, the God of the Hebrews, has sent me to you to say, "Let my people go, so that they may worship me in the wilderness. Until now you have not listened." 17 Yahweh says this: "By this you will know that I am Yahweh. I am going to strike the water of the Nile River with the staff that is in my hand, and the river will be turned to blood. 18 The fish that are in the river will die, and the river will stink. The Egyptians will not be able to drink water from the river."'" 19 Then Yahweh said to Moses, "Say to Aaron, 'Take your staff and reach out with your hand over the waters of Egypt, and over their rivers, streams, pools, and all their ponds, so that their water may become blood. Do this so that there will be blood throughout all the land of Egypt, even in containers of wood and stone.'"
20 Moses and Aaron did as Yahweh commanded. Aaron raised the staff and struck the water in the river, in the sight of Pharaoh and his servants. All the water in the river turned to blood. 21 The fish in the river died, and the river began to stink. The Egyptians could not drink water from the river, and the blood was everywhere in the land of Egypt. 22 But the magicians of Egypt did the same thing with their magic. So Pharaoh's heart was hardened, and he refused to listen to Moses and Aaron, just as Yahweh had said would happen. 23 Then Pharaoh turned and went into his house. He did not even pay attention to this. 24 All the Egyptians dug around the river for water to drink, but they could not drink the water of the river itself. 25 Seven days passed after Yahweh had attacked the river.
When Yahweh had Moses perform miracles, Pharaoh's men were able to copy these miracles. It is unknown how they were able to do this, but since it was not from Yahweh, they were probably done under some evil power. (See: miracle and evil)
Pharaoh's heart is often described as hard in this chapter. This means that his heart was not open or willing to understand Yahweh's instructions. When his heart was hardened, it became less and less receptive to Yahweh.
This is a very important statement. Moses does not ask Pharaoh for permission to "let go" of the Hebrew people. Instead, he is demanding that Pharaoh free the Hebrew people.
"I will cause Pharaoh to consider you as a god"
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Here "heart" refers to Pharaoh. His stubborn attitude is spoken of as if his heart was hard. See how you translated this in [Exodus 4:21]
The words "signs" and "wonders" mean basically the same thing. God uses them to emphasize the greatness of what he will do in Egypt.
The words "my hand" represent God's great power. Alternate translation: "use my power against"
These "acts of judgment" will be acts with which Yahweh will punish the Egyptians. See how you translated this in Exodus 6:6.
The words "my hand" represent God's great power. Alternate translation: "show my powerful acts against"
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"Aaron was eighty-three years old"
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This could be stated as an indirect quote. Alternate translation: "When Pharaoh tells you to do a miracle, then you will tell Aaron to take his staff and throw it down before Pharaoh, so that it may become a snake"
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"ate up" or "devoured"
Here "heart" refers to Pharaoh. His stubborn attitude is spoken of as if his heart was hard. Alternate translation: "Pharaoh became more defiant"
Here "heart" refers to Pharaoh. His stubborn attitude is spoken of as if his heart was hard. See how you translated this in [Exodus 7:13]
The full meaning of this statement can be made explicit. Alternate translation: "when he goes down to the Nile River to bathe"
"Say to Pharaoh"
"hit the water"
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"in every part of"
The name of the river may be made explicit. Alternate translation: "in the Nile River"
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Here "heart" refers to Pharaoh. His stubborn attitude is spoken of as if his heart was hard. See how you translated this in [Exodus 7:13]
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The word "all" here is a generalization that means "many." Alternate translation: "Many of the Egyptians"
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1 Then Yahweh said to Moses, "Go to Pharaoh and tell him, 'Yahweh says this: "Let my people go so that they may worship me. 2 If you refuse to let them go, I will afflict all your country with frogs. 3 The river will swarm with frogs. They will come up and go into your house, your bedroom, and your bed. They will go into your servants' houses. They will go onto your people, into your ovens, and into your kneading bowls. 4 The frogs will attack you, your people, and all your servants."'" 5 Yahweh spoke to Moses, "Say to Aaron, 'Reach out with your hand and your staff over the rivers, the streams, and the pools, and bring the frogs up over the land of Egypt.'" 6 Aaron reached out with his hand over Egypt's waters, and the frogs came up and covered the land of Egypt. 7 But the magicians did the same with their magic; they brought up frogs over the land of Egypt.
8 Then Pharaoh called for Moses and Aaron and said, "Pray to Yahweh for him to take away the frogs from me and my people. Then I will let the people go, that they may sacrifice to him." 9 Moses said to Pharaoh, "Honor yourself over me. When should I pray for you, your servants, and your people, so that the frogs may be removed from you and your houses and stay only in the river?" 10 Pharaoh said, "Tomorrow." Moses said, "Let it be as you say, so that you may know that there is no one like Yahweh, our God. 11 The frogs will go from you, your houses, your servants, and your people. They will stay only in the river." 12 Moses and Aaron went out from Pharaoh. Then Moses cried out to Yahweh concerning the frogs that he had brought on Pharaoh. 13 Yahweh did as Moses asked: The frogs died in the houses, courts, and fields. 14 The people gathered them together in heaps, and the land stank. 15 But when Pharaoh saw that there was relief, he hardened his heart and did not listen to Moses and Aaron, just as Yahweh had said that he would do.
16 Yahweh said to Moses, "Say to Aaron, 'Reach out with your staff and strike the dust on the ground, that it may become gnats throughout all the land of Egypt.'" 17 They did so. When Aaron reached out with his hand and his staff and struck the dust on the ground, gnats came on men and animals. All the dust on the ground became gnats throughout all the land of Egypt. 18 The magicians tried with their magic to produce gnats, but they could not. So there were gnats on men and animals. 19 Then the magicians said to Pharaoh, "This is the finger of God." But Pharaoh's heart was hardened, so he refused to listen to them. It was just as Yahweh had said Pharaoh would do.
20 Yahweh said to Moses, "Get up early in the morning and stand in front of Pharaoh as he goes out to the river. Say to him, 'Yahweh says this: "Let my people go so that they may worship me. 21 But if you do not let my people go, I will send swarms of flies on you, your servants, and your people, and into your houses. The Egyptians' houses will be full of swarms of flies, and even the ground on which they stand will be full of flies. 22 But on that day I will set the land of Goshen apart, the land in which my people are living, so that no swarms of flies will be there. This will happen so that you may know that I am Yahweh in the midst of this land. 23 I will make a distinction between my people and your people. This sign of my power will take place tomorrow."'" 24 Yahweh did so, and thick swarms of flies came into Pharaoh's house and into his servants' houses. Throughout the whole land of Egypt, the land was ruined because of the swarms of flies.
25 Pharaoh called for Moses and for Aaron and said, "Go, sacrifice to your God in our own land." 26 Moses said, "It is not right for us to do so, for the sacrifices we make to Yahweh our God are something disgusting to the Egyptians. If we make sacrifices right before their eyes that are disgusting to the Egyptians, will they not stone us? 27 No, it is a three days' journey into the wilderness that we must make, in order to sacrifice to Yahweh our God, as he commands us." 28 Pharaoh said, "I will allow you to go and sacrifice to Yahweh your God in the wilderness. Only you must not go very far away. Pray for me." 29 Moses said, "As soon as I go out from you, I will pray to Yahweh that the swarms of flies may leave you, Pharaoh, and your servants and people tomorrow. But you must not deal deceitfully any more by not letting our people go to sacrifice to Yahweh." 30 Moses went out from Pharaoh and prayed to Yahweh. 31 Yahweh did as Moses asked; and he removed the swarms of flies from Pharaoh, his servants, and his people. Not one remained. 32 But Pharaoh hardened his heart this time also, and he did not let the people go.
Pharaoh's heart is often described as hard in this chapter. This means that his heart was not open or willing to understand Yahweh's instructions. When his heart was hardened, it became less and less receptive to Yahweh.
This is a very important statement. Moses does not ask Pharaoh for permission to "let go" of the Hebrew people. Instead, he is demanding that Pharaoh free the Hebrew people.
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"the Nile River"
These are bowls in which bread is made.
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"Then Pharaoh sent for Moses and Aaron"
"The honor is yours to tell me when to pray ... river."
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"Pharaoh hardened his heart." Here "hardened" means that he became stubborn.
"just as Yahweh had said Pharaoh would do"
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The words "finger of God" represent the power of God. Alternate translation: "This is the powerful work of God"
Here "heart" refers to Pharaoh. See how you translated this in [Exodus 7:13]
"present yourself to Pharaoh"
"set my people free"
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Yahweh continues to speak to Pharaoh through Moses.
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This can be translated in active form. Alternate translation: "the swarms of flies devastated the land"
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This was a customary way of saying "in the presence of someone." Alternate translation: "in their presence"
Moses asks this question to show Pharaoh the Egyptians would allow the Israelites to worship Yahweh. Alternate translation: "they will certainly stone us!"
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This can be stated in positive form. Alternate translation: "you must begin to deal truthfully with us and let our people go"
"But you must not deceive us" or "But you must not lie to us"
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Here "heart" refers to Pharaoh. See how you translated this in [Exodus 7:13]
1 Then Yahweh said to Moses, "Go to Pharaoh and tell him, 'Yahweh, the God of the Hebrews, says this: "Let my people go so that they may worship me." 2 But if you refuse to let them go, if you still keep them back, 3 then Yahweh's hand will bring a terrible plague on your livestock that are in the field—the horses, donkeys, camels, herds, and flocks. 4 But Yahweh will set the livestock of Israel apart from the livestock of Egypt, so that no animal that belongs to the people of Israel will die. 5 Yahweh has fixed a time; he has said, "It is tomorrow that I will do this thing in the land."'" 6 Yahweh did this the next day: All the cattle of Egypt died, but none of the people of Israel's animals died, not one animal. 7 Pharaoh investigated, and, behold, not even one livestock of the people of Israel died. But his heart was stubborn, so he did not let the people go.
8 Then Yahweh said to Moses and to Aaron, "Take some handfuls of ashes from a kiln. You, Moses, must throw the ashes up into the air while Pharaoh is watching. 9 They will become fine dust over all the land of Egypt. They will cause blisters and sores to break out on people and animals throughout all the land of Egypt." 10 So Moses and Aaron took ashes from a kiln and stood in front of Pharaoh. Then Moses threw the ashes up into the air. The ashes caused blisters and sores to break out on men and animals. 11 The magicians could not resist Moses because of the blisters, because the blisters were on them and on all the other Egyptians. 12 Yahweh hardened Pharaoh's heart, so Pharaoh did not listen to Moses and Aaron. This was just as Yahweh had said to Moses that Pharaoh would do. 13 Then Yahweh said to Moses, "Get up early in the morning, stand in front of Pharaoh, and say to him, 'Yahweh, the God of the Hebrews, says this: "Let my people go so that they may worship me. 14 For this time I will send all my plagues on you yourself, on your servants and your people. I will do this so that you may know that there is no one like me in all the earth. 15 By now I could have reached out with my hand and attacked you and your people with plague, and you would have been eradicated from the land. 16 But it was for this reason I allowed you to survive: In order to show you my power, so that my name may be proclaimed throughout all the earth. 17 You are still lifting yourself up against my people by not letting them go. 18 Listen! Tomorrow about this time I will bring a very strong hail storm, such as has not been seen in Egypt since the day it was founded until now. 19 Now then, send men and gather your livestock and everything you have in the fields to a safe place. Every man and animal that is in the field and is not brought home—the hail will come down on them, and they will die."'" 20 Then those of Pharaoh's servants who feared Yahweh's message hurried to bring their slaves and livestock into the houses. 21 But those who did not take Yahweh's message seriously left their slaves and livestock in the fields.
22 Then Yahweh said to Moses, "Reach out with your hand toward the sky so that there will be hail in all the land of Egypt, on men and animals, and every plant of the field in the land of Egypt." 23 Moses reached out with his staff toward the sky, and Yahweh sent thunder, hail, and lightning to the ground. He also rained hail on the land of Egypt. 24 So there were hail and lightning mixed with hail, very severe, such as had not been in all the land of Egypt since it became a nation. 25 Throughout all the land of Egypt, the hail struck everything in the fields, both people and animals. It struck every plant in the fields and broke every tree. 26 Only in the land of Goshen, where the people of Israel lived, was there no hail.
27 Then Pharaoh sent men to summon Moses and Aaron. He said to them, "I have sinned this time. Yahweh is righteous, and I and my people are wicked. 28 Pray to Yahweh, because the mighty thunderbolts and hail are too much. I will let you go, and you will stay here no longer." 29 Moses said to him, "As soon as I leave the city, I will spread my hands out to Yahweh. The thunder will stop, and there will not be any more hail. In this way you will know that the earth belongs to Yahweh. 30 But as for you and your servants, I know that you do not yet really honor Yahweh God." 31 Now the flax and the barley were ruined, for the barley was maturing in the ear, and the flax was in bloom. 32 But the wheat and the spelt were not harmed because they were later crops. 33 When Moses had left Pharaoh and the city, he spread out his hands to Yahweh; the thunder and hail stopped, and the rain came down no more. 34 When Pharaoh saw that the rain, hail, and thunder had ceased, he sinned again and hardened his heart, together with his servants. 35 The heart of Pharaoh was hardened, and so he did not let the people of Israel go, just as Yahweh had spoken by the hand of Moses.
Pharaoh's heart is often described as hard in this chapter. This means that his heart was not open or willing to understand Yahweh's instructions. When his heart was hardened, it became less and less receptive to Yahweh.
This is a very important statement. Moses does not ask Pharaoh for permission to "let go" of the Hebrew people. Instead, he is demanding that Pharaoh free the Hebrew people.
Yahweh continues talking with Moses about dealing with Pharaoh and bringing the Hebrew people out of Egypt.
These two phrases mean basically the same thing. They will emphasize to Pharaoh what will happen if Pharaoh does this. Alternate translation: "if you continue refusing to let them go"
The word "hand" here represents Yahweh's power to afflict their animals with disease. Alternate translation: "then the power of Yahweh will bring"
"will cause your livestock ... flocks—to die from a terrible plague"
The word "your" here refers to all the people of Egypt who owned livestock.
See how you translated this idea in Exodus 8:22.
Here "Israel" refers to the people of Israel. Alternate translation: "the livestock belonging to the people of Israel"
Here "Egypt" refers to the people of Egypt. Alternate translation: "the livestock belonging to the people of Egypt"
"set a time" or "appointed a time"
This is exaggerated to emphasize the seriousness of the event. There were still some animals alive that were afflicted by later plagues. However, it may be best to translate this with the word "All."
Here "Egypt" refers to the people of Egypt. Alternate translation: "the cattle belonging to the people of Egypt"
Pharaoh collected facts about the situation.
The word "behold" here shows that Pharaoh was surprised by what he saw.
Here "heart" refers to Pharaoh. Alternate translation: "he refused to change his mind"
a furnace
very small
"to quickly appear on"
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Here "heart" refers to Pharaoh. His stubborn attitude is spoken of as if his heart was hard. See how you translated a similar phrase in [Exodus 7:13]
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This means that even Pharaoh will be hurt by the plagues.
The word "this" refers to the plagues that Moses had just told Pharaoh about.
Here "my hand" refers to God's power. Alternate translation: "used my power to strike you"
Here "my name" represents Yahweh's reputation. Alternate translation: "so that people everywhere will know I am great"
Pharaoh's opposition to letting Israel go to worship Yahweh is spoken of as if he was raising himself up as a barrier to them.
"Pay attention to the important thing I am about to tell you"
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"to call"
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"Moses said to Pharaoh"
This symbolic gesture accompanies prayer. Alternate translation: "lift up my hands and pray to Yahweh"
Honoring God involves obeying him and living in a way that shows how great he is.
This is a plant that produces fibers that can be made into linen cloth.
This is a type of grain used for making bread; also used for cattle feed.
This is a kind of wheat.
This symbolic gesture accompanies prayer. See how you translated a similar phrase in [Exodus 9:29]
Here "heart" refers to Pharaoh. His stubborn attitude is spoken of as if his heart was hard. Alternate translation: "became more defiant"
Here "heart" refers to Pharaoh. His stubborn attitude is spoken of as if his heart was hard. See how you translated this in [Exodus 7:13]
Here "the hand of Moses" is a metonym for Moses's activity in speaking. Yahweh had told Moses that Pharaoh would not let the people go, and Moses repeated it. Alternate translation: "just had Yahweh had said through Moses" or "just as Yahweh had said through Moses that Pharaoh would do"
1 Yahweh said to Moses, "Go to Pharaoh, for I have hardened his heart and the hearts of his servants. I have done this to show these signs of my power among them. 2 I have also done this so that you may tell your children and grandchildren the things I have done, how I have harshly treated Egypt, and how I have given various signs of my power among them. In this way you will know that I am Yahweh." 3 So Moses and Aaron went to Pharaoh and said to him, "Yahweh, the God of the Hebrews, says this: 'How long will you refuse to humble yourself before me? Let my people go so that they may worship me. 4 But if you refuse to let my people go, listen, tomorrow I will bring locusts into your land. 5 They will cover the surface of the ground so that no one will be able to see the earth. They will eat the remains of whatever escaped from the hail. They will also eat every tree that grows for you in the fields. 6 They will fill your houses, those of all your servants, and those of all the Egyptians—something neither your father nor your grandfather ever saw, nothing ever seen since the day that they were on the earth to this present day.'" Then Moses left and went out from Pharaoh. 7 Pharaoh's servants said to him, "How long will this man be a snare to us? Let the people of Israel go so that they may worship Yahweh their God. Do you not yet realize that Egypt is destroyed?" 8 Moses and Aaron were brought again to Pharaoh, who said to them, "Go worship Yahweh your God. But what people will go?" 9 Moses said, "We will go with our young and with our old, with our sons and our daughters. We will go with our flocks and herds, for we must hold a festival for Yahweh." 10 Pharaoh said to them, "May Yahweh indeed be with you, if I ever let you go and your little ones go. Look, you have some evil in mind. 11 No! Go, just the men among you, and worship Yahweh, for that is what you want." Then Moses and Aaron were driven out from Pharaoh's presence. 12 Then Yahweh said to Moses, "Reach out with your hand over the land of Egypt to the locusts, that they may attack the land of Egypt and eat every plant in it, everything that the hail has left." 13 Moses reached out with his staff over the land of Egypt, and Yahweh brought an east wind over the land all that day and night. When it was morning, the east wind had brought the locusts. 14 The locusts went through all the land of Egypt and infested all parts of it. Never before had there been such a swarm of locusts in the land, and nothing like this will come after it. 15 They covered the surface of the whole land so that it was darkened. They ate every plant in the land and all the fruit of the trees that the hail had left. Throughout all the land of Egypt, no living green plant remained, nor any tree or plant in the fields. 16 Then Pharaoh quickly summoned Moses and Aaron and said, "I have sinned against Yahweh your God and against you. 17 Now then, forgive my sin this time, and pray to Yahweh your God that he will take this death away from me." 18 So Moses went out from Pharaoh and prayed to Yahweh. 19 Yahweh brought a very strong west wind that picked up the locusts and drove them into the Sea of Reeds; not a single locust remained in all the territory of Egypt. 20 But Yahweh hardened Pharaoh's heart, and Pharaoh did not let the people of Israel go.
21 Then Yahweh said to Moses, "Reach out with your hand toward the sky, so that there may be darkness over the land of Egypt, darkness that may be felt." 22 Moses reached out with his hand toward the sky, and there was a thick darkness in all the land of Egypt for three days. 23 No one could see anyone else; no one left his home for three days. However, all the people of Israel had light in the place where they lived. 24 Pharaoh summoned Moses and said, "Go worship Yahweh. Even your little ones may go with you, but your flocks and herds must remain behind." 25 But Moses said, "Allow us to have sacrifices and burnt offerings so that we may present them to Yahweh our God. 26 Our cattle must also go with us; not a hoof of them may be left behind, for we must take them to worship Yahweh our God. For we do not know with what we must worship Yahweh until we arrive there." 27 But Yahweh hardened Pharaoh's heart, and he would not let them go. 28 Pharaoh said to Moses, "Go from me! Be careful about one thing, that you do not see me again, for on the day you see my face, you will die." 29 Moses said, "You yourself have spoken. I will not see your face again."
Pharaoh's heart is often described as hard in this chapter. This means that his heart was not open or willing to understand Yahweh's instructions. When his heart was hardened, it became less and less receptive to Yahweh.
This is a very important statement. Moses does not ask Pharaoh for permission to "let go" of the Hebrew people. Instead, he is demanding that Pharaoh free the Hebrew people.
Yahweh speaks of making Pharaoh and his servants stubborn as if he were making their hearts hard. See how you translated "Yahweh hardened Pharaoh's heart" in [Exodus 9:12]
"many different signs"
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This word adds emphasis to what is said next. Alternate translation: "Pay attention to what I am about to tell you"
Hail is raindrops that freeze while falling from the clouds.
This can be stated in active form. Alternate translation: "nothing anyone has ever seen"
Pharaoh's servants ask this rhetorical question to scold Pharaoh and get him to stop rejecting Moses's words. It can be translated as a statement. Alternate translation: "We cannot allow this man to continue to be a snare to us!"
The word "snare" is a metonym for the trouble that a snare causes to a person or animal that it captures. Alternate translation: "cause us trouble"
Pharaoh's servants ask this question to bring Pharaoh to recognize what he refuses to see. This rhetorical question can be translated as a statement. Alternate translation: "You should realize that Egypt is destroyed!"
This can be stated in active form. Alternate translation: "that these plagues have destroyed Egypt" or "that their God has destroyed Egypt"
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Pharaoh said this to emphasize that he would not let the Israelites take the women and children with them to worship Yahweh. When he said, "May Yahweh indeed be with you," he may have been warning Moses that the Israelites would need Yahweh to protect them from Pharaoh.
This phrase is a synecdoche for everyone in the family except the man (the father and husband), including wives, children, and servants.
This can be stated in active form. Alternate translation: "Then Pharaoh drove Moses and Aaron out from his presence" or "Then Pharaoh had his servants drive Moses and Aaron out from his presence"
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There were so many locusts that the land appeared to be dark. This can be stated in active form. Alternate translation: "so that they darkened the land" or "so that the land appeared dark"
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"once again"
The word "death" here refers to the destruction by the locusts of all plants in Egypt, which would eventually lead to the deaths of people because there were no crops. The full meaning of this statement can be made explicit. Alternate translation: "stop this destruction that will lead to our deaths"
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"moved the locusts upwards"
Here "heart" refers to Pharaoh. His stubborn attitude is spoken of as if his heart was hard. See how you translated this phrase in [Exodus 9:12]
Yahweh speaks of extreme darkness as if it is so thick that people can grasp it in their hands. This can be stated in active form. Alternate translation: "dense darkness that people can grasp with their hands"
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This phrase is a synecdoche for everyone in the family except the man (the father and husband), including wives, children, and servants. See how you translated this in Exodus 10:10.
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Here the word "hoof" refers to the entire animal. This can be stated in active form. Alternate translation: "we cannot leave behind a single animal"
Here "heart" refers to Pharaoh. His stubborn attitude is spoken of as if his heart was hard. See how you translated this phrase in [Exodus 9:12]
"Pharaoh would not let them go"
"Make sure of one thing" or "Be certain of one thing"
Here the word "face" refers to the whole person. Alternate translation: "you see me"
With these words, Moses emphasizes that Pharaoh has spoken the truth. Alternate translation: "What you have said is true"
1 Then Yahweh said to Moses, "There is still one more plague that I will bring on Pharaoh and Egypt. After that, he will let you go from here. When he finally lets you go, he will drive you away completely. 2 Instruct the people that every man and woman is to ask of his or her neighbor for articles of silver and articles of gold." 3 Now Yahweh had made the Egyptians eager to please the Israelites. Moreover, the man Moses was very impressive in the sight of Pharaoh's servants and the people of Egypt.
4 Moses said, "Yahweh says this: 'About midnight I will go throughout Egypt. 5 All the firstborn in the land of Egypt will die, from the firstborn of Pharaoh, who sits on his throne, to the firstborn of the slave girl who is behind the handmill grinding it, and to all the firstborn of the livestock. 6 Then there will be a great outcry throughout all the land of Egypt, such as has never been nor ever will be again. 7 But not even a dog will bark against any of the people of Israel, against either man or animal. In this way you will know that I am making a distinction between the Egyptians and the people of Israel.' 8 All these servants of yours, Pharaoh, will come down to me and bow down to me. They will say, 'Go, you and all the people who follow you!' After that I will go out." Then he went out from Pharaoh in great anger.
9 Yahweh said to Moses, "Pharaoh will not listen to you. This is so that I will do many amazing things in the land of Egypt." 10 Moses and Aaron did all these wonders before Pharaoh. But Yahweh hardened Pharaoh's heart, and Pharaoh did not let the people of Israel go out of his land.
Pharaoh's heart is often described as hard in this chapter. This means that his heart was not open or willing to understand Yahweh's instructions. When his heart was hardened, it became less and less receptive to Yahweh.
In the previous chapters, Moses does not ask Pharaoh for permission to "let go" of the Hebrew people. Instead, he demanded that Pharaoh free the Hebrew people. In this chapter, the same wording is used to refer to Pharaoh "allowing" the Hebrew people to leave Egypt.
Each occurrence of the word "you" in this verse is plural and refers to Moses and the rest of the Israelites.
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This is the time of 12 am (at night) or 2400 hours.
The "firstborn" always refers to the oldest male offspring.
This phrase refers to Pharaoh.
"who is grinding at the handmill" or "who is behind the handmill grinding grain"
Here the "outcry" is of pain and grief over the death of the children. See how you translated "outcry" in Exodus 3:7.
He is setting the Israelites apart from the Egyptians. The words "making a distinction" translate the same Hebrew word as "set ... apart" in Exodus 8:22, so if your language has a word or phrase for both ideas, you may want to use it there and here.
This means that Moses and the people of Israel will leave Egypt. Alternate translation: "After that I will leave here" or "After that I will go out from Egypt"
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Here "heart" refers to Pharaoh. His stubborn attitude is spoken of as if his heart was hard. See how you translated this phrase in [Exodus 9:12]
1 Yahweh said to Moses and Aaron in the land of Egypt. He said, 2 "For you, this month will be the start of months, the first month of the year to you. 3 Tell the assembly of Israel, 'On the tenth day of this month they must each take a lamb or young goat for themselves, each family doing this, a lamb for each household. 4 If the household is too small for a lamb, the man and his next door neighbor are to take lamb or young goat meat that will be enough for the number of the people. It should be enough for everyone to eat, so they must take enough meat to feed them all. 5 Your lamb or young goat must be without blemish, a one-year-old male. You may take one of the sheep or goats. 6 You must keep it safe until the fourteenth day of that month. Then the whole assembly of Israel must kill these animals at twilight. 7 You must take some of the blood and put it on the two side doorposts and on the tops of the doorframes of the houses in which you will eat the meat. 8 You must eat the meat that night, after first roasting it over a fire. Eat it with bread made without yeast, along with bitter herbs. 9 Do not eat it raw or boiled in water, but roast it over fire with its head, legs, and inner parts. 10 You must not let any of it be left over until morning. You must burn whatever is left over in the morning. 11 This is how you must eat it: with your belt fastened, your sandals on your feet, and your staff in your hand. You must eat it hurriedly. It is Yahweh's Passover. 12 Yahweh says this: I will go through the land of Egypt in that night and strike down all the firstborn of man and animal in the land of Egypt. I will do acts of judgment on all the gods of Egypt. I am Yahweh. 13 The blood will be a sign on your houses for my coming to you. When I see the blood, I will pass over you when I attack the land of Egypt. This plague will not come on you and destroy you. 14 This day will become a memorial day for you, which you must observe as a festival to Yahweh; for your generations—a statute that you must keep as a festival forever.
15 You will eat bread without yeast during seven days. On the first day you will remove the yeast from your houses. Whoever eats leavened bread from the first day until the seventh day, that person must be cut off from Israel. 16 On the first day there will be an assembly that is set apart to me, and on the seventh day there will be another such gathering. No work will be done on these days, except the cooking for everyone to eat. That must be the only work that may be done by you. 17 You must observe this Festival of Unleavened Bread because it was on this day that I brought your hosts out of the land of Egypt. So you must observe this day throughout your people's generations as a statute forever. 18 You must eat unleavened bread from twilight of the fourteenth day in the first month of the year until twilight of the twenty-first day of the month. 19 During these seven days, no yeast must be found in your houses. Whoever eats bread made with yeast must be cut off from the community of Israel, whether that person is a foreigner or someone born in your land. 20 You must eat nothing made with yeast. Wherever you live, you must eat bread made without yeast.'"
21 Then Moses summoned all the elders of Israel and said to them, "Go and select lambs or kids that will be enough to feed your families and kill the Passover lamb. 22 Then take a bunch of hyssop and dip it in the blood that will be in a basin. Apply the blood in the basin to the top of the doorframe and the two doorposts. None of you is to go out of the door of his house until the morning. 23 For Yahweh will pass through to attack the Egyptians. When he sees the blood on the top of the doorframe and on the two doorposts, he will pass over your door and not permit the destroyer to come into your houses to attack you. 24 You must observe this event. This will always be a law for you and your descendants. 25 When you enter the land that Yahweh will give you, just as he has promised to do, you must observe this act of worship. 26 When your children ask you, 'What does this act of worship mean?' 27 then you must say, 'It is the sacrifice of Yahweh's Passover, because Yahweh passed over the houses of the people of Israel in Egypt when he attacked the Egyptians. He set our households free.'" Then the people bowed down and worshiped Yahweh. 28 The people of Israel went and did exactly as Yahweh had commanded Moses and Aaron.
29 It happened at midnight that Yahweh attacked all the firstborn in the land of Egypt, from the firstborn of Pharaoh, who sat on his throne, to the firstborn of the person in the dungeon and all the firstborn of the livestock. 30 Pharaoh got up in the night—he, all his servants, and all the Egyptians. There was a loud outcry in Egypt, for there was not a house where there was not someone dead. 31 Pharaoh summoned Moses and Aaron in the night and said, "Get up, get out from among my people, you and the people of Israel. Go, worship Yahweh, as you have said you wanted to do. 32 Take your flocks and your herds, as you have said, and go, and also bless me." 33 The Egyptians were in a great hurry to send them out of the land, for they said, "We will all die." 34 So the people took their dough without adding any yeast. Their kneading bowls were already tied up in their clothes and on their shoulders. 35 Now the people of Israel did as Moses told them. They asked the Egyptians for articles of silver, articles of gold, and clothing. 36 Yahweh made the Egyptians eager to please the Israelites. So the Egyptians gave them whatever they asked for. In this way, the Israelites plundered the Egyptians.
37 The people of Israel journeyed from Rameses to Sukkoth. They numbered about 600,000 men on foot, in addition to the little ones. 38 A mixed multitude also went with them, together with flocks and herds, a very large number of livestock. 39 They baked bread without yeast in the dough that they brought from Egypt. It was without yeast because they had been driven out of Egypt and could not delay to prepare food. 40 The people of Israel had lived in Egypt for 430 years. 41 At the end of 430 years, on that very day, all of Yahweh's armed groups went out from the land of Egypt. 42 This was a night to stay awake, for Yahweh to bring them out from the land of Egypt. This was Yahweh's night to be observed by all the people of Israel throughout their people's generations.
43 Yahweh said to Moses and Aaron, "Here is the rule for the Passover: No foreigner may share in eating it. 44 However, every Israelite's slave, bought with money, may eat it after you have circumcised him. 45 Foreigners and hired servants must not eat any of the food. 46 The food must be eaten in one house. You must not carry any of the meat out of the house, and you must not break any bone of it. 47 All the community of Israel must observe the festival. 48 If a foreigner lives with you and wants to observe the Passover to Yahweh, all his male relatives must be circumcised. Then he may come and observe it. He will become like the people who were born in the land. However, no uncircumcised person may eat any of the food. 49 This same law will apply to both the native born and to the foreigner who lives among you."
50 So all the people of Israel did exactly as Yahweh had commanded Moses and Aaron. 51 It came about that very day that Yahweh brought Israel out of the land of Egypt by their armed groups.
The events of this chapter are known as the Passover. They are remembered in the celebration of Passover. (See: passover)
The concept of unleavened bread is introduced in this chapter. Its significance stems from its connection to the events in this chapter. (See: unleavenedbread)
The Hebrew people were to be separate from the rest of the world. Because of this, they separated themselves from other people groups. At this time, these foreigners were looked upon as unholy. (See: holy)
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These two phrases mean basically the same thing and emphasize that the month in which the events of this chapter take place will be the beginning of their calendar year.
The first month of the Hebrew calendar includes the last part of March and the first part of April on Western calendars. It marks when Yahweh rescued the Israelites from the Egyptians.
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This means that there are not enough people in the family to eat an entire lamb. Alternate translation: "If there are not enough people in the household to eat an entire lamb"
Here "the man" refers to the man who is the leader of the household.
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This refers to the time of evening after the sun has set but while there is still some light.
"on the sides and top of the way into the house"
This can be stated in active form. Alternate translation: "Eat it with bread which you have made without yeast"
These are small plants that have a strong and usually bad taste.
"Do not eat the lamb or goat uncooked"
This can be stated in active form. Alternate translation: "Do not leave any of it until the morning"
This refers to a strip of leather or fabric for tying around the waist.
"eat it quickly"
Here the word "it" refers to eating the animal on the tenth day of the month. Alternate translation: "This observance is Yahweh's Passover"
"I will bring judgment on all" or "I will punish all." These "acts of judgment" will be acts with which Yahweh will punish the gods of Egypt. See how you translated this in Exodus 6:6.
This implies that Yahweh will see the blood which indicates an Israelite home. Alternate translation: "that I will see when I come to you"
The words "pass over" were a customary way of saying to not visit or enter. Alternate translation: "I will not enter your house"
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The metaphor "cut off" has at least three possible meanings. They can be expressed in active form: 1) "the people of Israel must send him away" or 2) "I will no longer consider him to be one of the people of Israel" or 3) "the people of Israel must kill him."
This can be stated in active form. Alternate translation: "an assembly that you have set apart to me"
This double negative emphasizes that cooking is the only work that will be done. Alternate translation: "The only work that will be done on these days is the cooking for everyone to eat"
This can be stated in active form. Alternate translation: "You will do no work on these days"
This can be stated in active form. Alternate translation: "That must be the only work that you do"
God was about to bring his people out of Egypt, and he was giving them instructions about what they should do on that day and again later as they remembered that day. Alternate translation: "because it is on this day that I will have brought your hosts out of the land of Egypt" or "for it will remind you that it was on this day that I brought your hosts out of the land of Egypt"
A host is a military term referring to a large number of soldiers. God speaks of the many people of Israel as if they were an army of many soldiers. Alternate translation: "your armies" or "your tribes"
This refers to the time of evening after the sun has set but while there is still some light. See how you translated this in Exodus 12:6.
This is the first month of the Hebrew calendar. The fourteenth day is near the beginning of April on Western calendars.
"the twenty-first day of the first month." This is near the middle of April on Western calendars.
This can be stated in active form. Alternate translation: "there must not be any yeast in your houses"
The metaphor "cut off" has at least three possible meanings. They can be expressed in active form: 1) "the people of Israel must send him away" or 2) "I will no longer consider him to be one of the people of Israel" or 3) "the people of Israel must kill him." See how you translated "must be cut off from Israel" in [Exodus 12:15]
This can be stated in active form. See how you translated this in [Exodus 12:8]
officially called
a woody plant with small leaves that can be used for sprinkling liquids
"on the sides and top of the way into the house." See how you translated a similar phrase in Exodus 12:7.
Here the word "door" implies the entire house. This means that God will spare the Israelites in houses with blood on the doors. Alternate translation: "pass over your house"
These words refer to the Passover or Festival of Unleavened Bread. Observing the Passover was an act of worshiping Yahweh.
These words refer to the Passover or Festival of Unleavened Bread. Observing the Passover was an act of worshiping Yahweh.
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This means that Yahweh spared the Israelites' firstborn sons. Alternate translation: "He did not kill the firstborn sons in our houses"
"everything that Yahweh told Moses and Aaron to do"
"in the middle of the night"
Here, "firstborn" always refers to the oldest male offspring. See how you translated a similar phrase in Exodus 11:5.
This refers to Pharaoh.
"to the firstborn of people in the dungeon." This refers to prisoners in general, not to a specific person in the dungeon.
This can be stated with a verbal form. Alternate translation: "All the Egyptians cried loudly"
Here the "outcry" is of pain and grief over the death of the children. See how you translated "outcry" in Exodus 3:7.
This double negative emphasizes the positive. Alternate translation: "because someone was dead in every house"
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The Egyptians were afraid that they would die if the Israelites did not leave Egypt. Alternate translation: "We will all die if you do not leave"
This can be stated in active form. Alternate translation: "They had already tied up their kneading bowls in their clothes and on their shoulders"
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Rameses was a major Egyptian city where grain was stored. See how you translated this in Exodus 1:11.
"They numbered about six hundred thousand men." The total number of men was about 600,000.
This phrase is a synecdoche for everyone in the family except the man (the father and husband), including wives, children, and servants. See how you translated this in Exodus 10:10.
A multitude is a very large number of people. The word "mixed" here means that the people belonged to differnt ethnic groups. Alternate translation: "A crowd of people from other ethnic groups also went"
"bread with dough that did not contain yeast"
This can be stated in active form. Alternate translation: "the Egyptians had driven them out of Egypt"
"four hundred and thirty years"
"four hundred and thirty years"
This refers to the tribes of Israel.
This can be stated in active form. Alternate translation: "that all the people of Israel were to observe"
"all the people of Israel and the all the generations of their descendants"
The pronoun "it" refers to the Passover meal.
"any slave of an Israelite"
This can be stated in active form. Alternate translation: "whom the Israelite has bought with money"
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This can be stated in active form. Alternate translation: "Each Israelite family must eat the food in one house"
"you must not break any of its bones." Here the word "it" refers to the lamb which the Israelite family will eat.
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This can be stated in active form. Alternate translation: "someone must circumcise all his male relatives"
Here the word "land" refers to Canaan. The expression "born in the land" means a person who is a native Israelite. Alternate translation: "those who are Israelites by birth"
This can be stated in positive terms. Alternate translation: "only circumcised people may eat"
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"everything that Yahweh told Moses and Aaron to do"
This phrase is used here to mark an important event in the story. If your language has a way for doing this, you could consider using it here.
The term used for these groups is a military term referring to a large number of soldiers. See how you translated "armed group" in Exodus 12:41. Alternate translation: "by their divisions" or "by their regiments"
1 Then Yahweh spoke to Moses, saying, 2 "Set apart to me every firstborn male, the first issue of every womb among the people of Israel, whether man or animal. He is mine."
3 Moses said to the people, "Call this day to mind, the day on which you came out from Egypt, out of the house of slavery, for by Yahweh's strong hand he brought you out from this place. No bread with yeast may be eaten. 4 You are going out of Egypt on this day, in the month of Aviv. 5 When Yahweh brings you into the land of the Canaanites, Hittites, Amorites, Hivites, and the Jebusites, the land that he swore to your ancestors to give you, a land flowing with milk and honey—then you must observe this act of worship in this month. 6 For seven days you must eat bread without yeast; on the seventh day there will be a festival to honor Yahweh. 7 Bread without yeast must be eaten throughout the seven days; no bread with yeast may be seen among you. No yeast may be seen with you within any of your borders. 8 On that day you are to say to your children, 'This is because of what Yahweh did for me when I came out of Egypt.' 9 This will be a reminder for you on your hand, and a reminder on your forehead. This is so the law of Yahweh may be in your mouth, for with a strong hand Yahweh brought you out of Egypt. 10 Therefore you must keep this law at its appointed time from year to year.
11 When Yahweh brings you into the land of the Canaanites, as he swore to you and to your ancestors to do, and when he gives the land to you, 12 you must set apart to Yahweh the first offspring of every womb. All the firstborn offspring of your livestock that are males, will belong to Yahweh. 13 Every firstborn of a donkey you must redeem with a lamb. If you do not buy it back, then you must break its neck. But every firstborn of your sons you must redeem. 14 When your son asks you later, 'What does this mean?' then you are to tell him, 'It was by a strong hand that Yahweh brought us out from Egypt, from the house of slavery. 15 When Pharaoh stubbornly refused to let us go, Yahweh killed every firstborn in Egypt, both the firstborn of man and the firstborn of animal. That is why I sacrifice to Yahweh all the first male issue of the womb, but all my firstborn sons I redeem.' 16 This will become a reminder on your hands, and a reminder on your forehead, for it was by a strong hand Yahweh brought us out of Egypt."
17 When Pharaoh let the people go, God did not lead them by way of the land of the Philistines, although that land was nearby. For God said, "Perhaps the people will change their minds when they experience war and will then return to Egypt." 18 So God led the people around through the wilderness to the Sea of Reeds. The people of Israel went up out of the land of Egypt armed for battle. 19 Moses took the bones of Joseph with him, for Joseph had made the sons of Israel solemnly swear and said, "God will surely rescue you, and you must carry away my bones with you." 20 The Israelites journeyed from Sukkoth and camped at Etham on the edge of the wilderness. 21 Yahweh went before them by day in a pillar of cloud to lead them on the way. By night he went in a pillar of fire to give them light. In this way they could travel by day and by night. 22 Yahweh did not take away from before the people the daytime pillar of cloud or the nighttime pillar of fire.
This chapter records the instructions for the celebration of Passover. (See: passover)
The law mentioned here is not the law of Moses because it has not yet been revealed. Instead, it is a more generic "rule." (See: lawofmoses and reveal)
This is a very important statement. Moses does not ask Pharaoh for permission to "let go" of the Hebrew people. Instead, he is demanding that Pharaoh free the Hebrew people. When this chapter states that Pharaoh let the people go, it indicates that he gave them permission to leave.
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God requires that every firstborn male child be set apart for him.
The words "Call ... to mind" were a customary way of telling someone to remember something. Alternate translation: "Remember and celebrate this day"
Moses speaks of Egypt as if it were a house where people keep slaves. Alternate translation: "the place where you were slaves"
Here the word "hand" refers to power. See how you translated "strong hand" in [Exodus 6:1]
This can be stated in active form. Alternate translation: "You must not eat bread with yeast"
This is the name of the first month of the Hebrew calendar. Aviv is during the last part of March and the first part of April on Western calendars.
When the Israelites live in Canaan, they must celebrate the Passover on this day each year. See how you translated this phrase in Exodus 12:25.
Moses continues to speak to the people of Israel.
"For 7 days"
This can be stated in active form. Alternate translation: "You must eat bread without yeast"
This can be stated in active form. Alternate translation: "You may not have any bread with yeast among you"
This can be stated in active form. Alternate translation: "You may not have any yeast"
"inside any of the borders of your land"
The quotation can be stated as an indirect quote. Alternate translation: "On that day you are to tell your children that this is because of what Yahweh did for you when you came out of Egypt"
These are two different types of physical reminders so people will not forget something important.
Moses speaks of celebrating the festival as if it were tying an object around their hands to remind them of what Yahweh had done. Alternate translation: "like something you tie around your hand as a reminder"
Moses speaks of celebrating the festival as if it were tying an object around their foreheads to remind them of what Yahweh had done. Alternate translation: "like something you tie around your head as a reminder"
The words "in your mouth" here refers to the words that they speak. Alternate translation: "so you may always be speaking of the law of Yahweh"
The word "hand" here represents God's actions or works. See how you translated this in Exodus 6:1. Alternate translation: "the power I show in my works"
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"when he gives the land of the Canaanites to you"
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Israel is given a choice to kill the firstborn donkey or buy it back with a lamb.
The first quotation can be stated as an indirect quotation. Alternate translation: "When your son asks you later what this means, then you are to tell him"
The word "hand" here represents God's actions or works. See how you translated this in [Exodus 6:1]
Moses speaks of Egypt as if it were a house where people keep slaves. See how you translated this in [Exodus 13:3]
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This expresses two ways to remember the importance of the passover event. See how you translated a similar phrase in [Exodus 13:9]
"was close to where they were located"
Since Israelites had lived in slavery all their lives, they were more accustomed to peace than to war and would rather return to slavery than fight.
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Etham is located south of the route heading towards the Philistines, at the border of the wilderness.
"a cloud in the shape of a column ... fire in the shape of a column." God is with them in a cloud by day and in a fire by night.
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1 Then Yahweh spoke to Moses, saying, 2 "Say to the people of Israel that they should turn and camp before Pi Hahiroth, between Migdol and the sea, before Baal Zephon. You are to camp by the sea opposite Pi Hahiroth. 3 Pharaoh will say about the people of Israel, 'They are wandering confused in the land. The wilderness has closed in on them.' 4 I will harden Pharaoh's heart, and he will pursue them. I will get honor because of Pharaoh and all his army. The Egyptians will know that I am Yahweh." So the Israelites camped as they were instructed. 5 When the king of Egypt was told that the Israelites had fled, the minds of Pharaoh and his servants turned against the people. They said, "What have we done? We have released Israel from serving us." 6 Then Pharaoh got his chariots ready and took his army with him. 7 He took six hundred chosen chariots and all the other chariots of Egypt, with officers on all of them. 8 Yahweh hardened the heart of Pharaoh, king of Egypt, and the king pursued the people of Israel. Now the people of Israel had gone away in triumph. 9 But the Egyptians pursued them, together with all his horses and chariots, his horsemen, and his army. They overtook the Israelites camping by the sea beside Pi Hahiroth, before Baal Zephon.
10 When Pharaoh came close, the people of Israel looked up and were surprised. The Egyptians were marching after them, and they were terrified. The people of Israel cried out to Yahweh. 11 They said to Moses, "Is it because there were no graves in Egypt, that you have taken us away to die in the wilderness? Why have you treated us like this, bringing us out of Egypt? 12 Is this not what we told you in Egypt? We said to you, 'Leave us alone, so we can work for the Egyptians.' It would have been better for us to work for them than to die in the wilderness." 13 Moses said to the people, "Do not be afraid. Stand still and see the rescue that Yahweh will provide for you today. For you will never see again the Egyptians whom you see today. 14 Yahweh will fight for you, and you will only have to stand still." 15 Then Yahweh said to Moses, "Why are you, Moses, continuing to call out to me? Tell the people of Israel to go forward. 16 Lift up your staff, reach out with your hand over the sea and divide it in two, so that the people of Israel may go through the sea on dry ground. 17 Be aware that I will harden the Egyptians' hearts so they will go after them. I will get honor because of Pharaoh and all his army, his chariots, and his horsemen. 18 Then the Egyptians will know that I am Yahweh when I have gotten honor because of Pharaoh, his chariots, and his horsemen." 19 The angel of God, who went before the camp of Israel, moved and went behind them. The pillar of cloud moved from before them and went to stand behind them. 20 The cloud came between the camp of Egypt and the camp of Israel. It was a dark cloud to the Egyptians, but it lit the night for the Israelites, so one side did not come near the other all night.
21 Moses reached out with his hand over the sea. Yahweh drove the sea back by a strong east wind all that night and made the sea into dry land. In this way the waters were divided. 22 The people of Israel went into the middle of the sea on dry ground. The waters formed a wall for them on their right hand and on their left. 23 The Egyptians pursued them. They went after them into the middle of the sea—all Pharaoh's horses, chariots, and horsemen. 24 But at the morning watch, Yahweh looked down on the Egyptian army through the pillar of fire and cloud. He threw the Egyptians into confusion. 25 Their chariot wheels were clogged, and the horsemen drove with difficulty. So the Egyptians said, "Let us flee from Israel, for Yahweh is fighting for them against us."
26 Yahweh said to Moses, "Reach out with your hand over the sea so that the waters may come back onto the Egyptians, their chariots, and their horsemen." 27 So Moses reached out with his hand over the sea, and it returned to its normal course when the morning appeared. The Egyptians fled into the sea, and Yahweh drove the Egyptians into the middle of it. 28 The waters came back and covered Pharaoh's chariots, horsemen, and his entire army that had followed the chariots into the sea. No one survived. 29 However, the people of Israel walked on dry land in the middle of the sea. The waters were a wall for them on their right hand and on their left. 30 So Yahweh saved Israel that day out of the hand of the Egyptians, and Israel saw dead Egyptians on the seashore. 31 When Israel saw the great power that Yahweh used against the Egyptians, the people feared Yahweh, and they trusted Yahweh and his servant Moses.
This is an important event in the history of Israel, known as the "parting of the Sea of Reeds."
Pharaoh's heart is often described as hard in this chapter. This means that his heart was not open or willing to understand Yahweh's instructions. When his heart was hardened, it became less and less receptive to Yahweh.
These chariots were a fighting force. Pharaoh took an army to kill the Hebrew people.
The Israelites asked a few rhetorical questions of Moses. These questions were not really directed at Moses, but at Yahweh. This showed their lack of faith in Yahweh. (See: and faith)
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These are towns on Egypt's eastern border.
Here the word "You" is plural and refers to Moses and the Israelites.
This can be stated as an indirect quote. Alternate translation: "Pharaoh will say that the people of Israel are wandering confused in the land and that the wilderness has closed in on them"
Pharaoh speaks of the wilderness as a person who has trapped the people of Israel.
Yahweh continues to instruct Moses on where to go and what Yahweh will do.
Here "heart" refers to the Pharaoh. His stubborn attitude is spoken of as if his heart was hard. See how you translated a similar phrase in [Exodus 9:12]
"Pharaoh will pursue the Israelites"
"People will honor me"
"The Egyptians will understand that I am Yahweh, the one true God"
This can be stated in active form. Alternate translation: "So the Israelites camped as Yahweh had instructed them"
This can be stated in active form. Alternate translation: "When someone told the king of Egypt"
This refers to Pharaoh.
"had run away"
Here the word "minds" refers to their attitudes towards the Israelites. Alternate translation: "Pharaoh and his servants changed their attitudes about the people"
They asked this question to show they thought they had done a foolish thing. This rhetorical question can be translated as a statement. Alternate translation: "We have done a stupid thing by letting Israel go free from working for us!"
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"He took 600 of his best chariots"
Here "heart" refers to the Pharaoh. His stubborn attitude is spoken of as if his heart was hard. See how you translated a similar phrase in [Exodus 9:12]
These are towns on Egypt's eastern border. See how you translated them in [Exodus 14:2]
The word "Pharaoh" here represents the entire Egyptian army. Alternate translation: "When Pharaoh and his army came close"
"the Israelites were terrified"
The Israelites ask this question to express their frustration and fear of dying. This rhetorical question can be translated as a statement. Alternate translation: "There were plenty of graveyards in Egypt for us to be buried in. You did not have to take us into the wilderness to die!"
The Israelites ask this question to rebuke Moses for bringing them to the desert to die. This rhetorical question can be translated as a statement. Alternate translation: "You should not have treated us like this by bringing us out of Egypt!"
The Israelites ask this question to emphasize that this is what they had told Moses. This rhetorical question can be translated as a statement. Alternate translation: "This is exactly what we told you while we were in Egypt."
This can be stated as an indirect quote. Alternate translation: "We told you to leave us alone, so we could work for the Egyptians."
Moses responds to the Israelites' fears.
The pronoun "you" refers to the Israelites.
Moses used a polite way of saying God was going to destroy the Egyptian army. Alternate translation: "For God will kill the Egyptians"
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Moses apparently had been praying to God for help so God uses this question to compel Moses to act. This rhetorical question can be translated as a statement. Alternate translation: "Do not call out to me any longer, Moses."
"divide the sea into two parts"
"Know"
Here "hearts" refers to the Egyptians themselves. Their stubborn attitude is spoken of as if their hearts were hard. See how you translated a similar phrase in [Exodus 9:12]
"so that the Egyptians will go into the sea after the Israelites"
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"the Egyptian army and the Israelite people"
This means that the Egyptians and the Israelites could not approach one another.
An east wind originates in the east and blows towards the west.
where the sun rises
This can be stated in active form. Alternate translation: "Yahweh divided the waters"
"on each side of them" or "on both sides of them"
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The Egyptians were so afraid that they could not think normally.
This can be stated in active form. Alternate translation: "Mud clogged their chariot wheels" or "Their chariot wheels were getting stuck in the mud"
This can be stated as an indirect quote. Alternate translation: "Yahweh told Moses to reach out with his hand over the sea so that the waters would come back onto the Egyptians, their chariots, and their horsemen."
"fall on"
Since the sea was closing in on top of the Egyptians, instead of escaping, they were actually running right into the water.
"Yahweh pushed the Egyptians" or "Yahweh threw the Egyptians"
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Here the word "hand" refers to power. Alternate translation: "from the Egyptians' power"
"on the land along the edge of the sea"
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1 Then Moses and the people of Israel sang this song to Yahweh. They sang,
"I will sing to Yahweh, for he has triumphed gloriously;
the horse and its rider he has thrown into the sea.
2 Yah is my strength and song,
and he has become my salvation. [1]
This is my God, and I will praise him,
my father's God, and I will exalt him.
3 Yahweh is a warrior;
Yahweh is his name.
4 He has thrown Pharaoh's chariots and army into the sea.
Pharaoh's chosen officers were drowned in the Sea of Reeds.
5 The depths covered them;
they went down into the depths like a stone.
6 Your right hand, Yahweh, is glorious in power;
your right hand, Yahweh, has shattered the enemy.
7 In great majesty you overthrew those who rose up against you.
You sent out your wrath; it consumed them like stubble.
8 By the blast of your nostrils the waters were piled up;
the flowing waters stood upright in a heap;
the deep water was congealed in the heart of the sea.
9 The enemy said, 'I will pursue, I will overtake, I will share out the plunder;
my desire will be satisfied on them;
I will draw my sword; my hand will destroy them.'
10 But you blew with your wind, and the sea covered them;
they sank like lead in the mighty waters.
11 Who is like you, Yahweh, among the gods?
Who is like you, majestic in holiness,
honored in praises, doing miracles?
12 You reached out with your right hand,
and the earth swallowed them.
13 In your covenant loyalty you have led the people you have rescued.
In your strength you have led them to the holy place where you live.
14 The peoples will hear, and they will tremble;
terror will seize the inhabitants of Philistia.
15 Then the chiefs of Edom will fear;
the soldiers of Moab will shake;
all the inhabitants of Canaan will melt away.
16 Terror and dread will fall on them.
Because of your arm's power, they will become as still as a stone
until your people pass by, Yahweh—
until the people you have rescued pass by.
17 You will bring them and plant them on the mountain of your inheritance,
the place, Yahweh, that you have made to live in,
the sanctuary, our Lord, that your hands have built.
18 Yahweh will reign forever and ever."
19 For Pharaoh's horses went with his chariots and horsemen into the sea. Yahweh brought back the waters of the sea on them. But the people of Israel walked on dry land in the middle of the sea. 20 Miriam the prophetess, sister of Aaron, picked up a tambourine, and all the women went out with tambourines, dancing along with her. 21 Miriam sang to them:
"Sing to Yahweh, for he has triumphed gloriously.
The horse and his rider he has thrown into the sea."
22 Then Moses led Israel onward from the Sea of Reeds. They went out into the wilderness of Shur. They traveled for three days into the wilderness and found no water. 23 Then they came to Marah, but they could not drink the water there because it was bitter. So they named that place Marah. 24 So the people complained to Moses and said, "What can we drink?" 25 Moses cried out to Yahweh, and Yahweh showed him a tree. Moses threw it into the water, and the water became sweet to drink. It was there that Yahweh gave them a strict law, and it was there that he tested them. 26 He said, "If you carefully listen to the voice of Yahweh your God, and do what is right in his eyes, and if you give ear to his commands and obey all his laws—I will put on you none of the diseases that I put on the Egyptians, for I am Yahweh who heals you." 27 Then the people came to Elim, where there were twelve springs of water and seventy palm trees. They camped there by the water.
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetic songs in 15:1-18 and 15:21.
In this chapter, Moses talks about Yahweh's laws. The law of Moses is about to be introduced. Although it has not yet been formally introduced, this is what is being referenced in this chapter in anticipation of the revelation of the law of Moses. (See: lawofmoses and reveal)
This is a song about the events that happened in Exodus 14:26-28.
It can be stated explicitly over whom Yahweh triumphed. Alternate translation: "he has achieved a glorious victory over the army of Egypt"
Moses sang about God causing the sea to cover and drown the horse and rider as if God had thrown them into the sea. Alternate translation: "he has made the sea cover over the horse and rider" or "he has made the horse and rider drown in the sea"
This refers to all or many of the Egyptian horses and riders that were chasing the Israelites. Alternate translation: "the horses and their riders"
This is a person who sits on a horse or travels in a chariot that a horse is pulling.
Possible meanings are 1) "Yah is the one who gives me strength" or 2) "Yah is the strong one who protects me."
Moses calls Yahweh his song because Yahweh is the one he sings about. Alternate translation: "the one I sing about"
Moses calls God his salvation because God saved him. Alternate translation: "he has saved me" or "he is the one who saves me"
Moses calls God a warrior because God powerfully fought against the Egyptians and won. Alternate translation: "Yahweh is like a warrior"
Moses sings about God causing the sea to cover Pharaohs chariots and army as if God had thrown them into the sea. Alternate translation: "he has made the sea cover over Pharaoh's chariots and army" or "He has made Pharaoh's chariot riders and army drown in the sea"
Just as a stone does not float but sinks to the bottom of the sea, the enemy soldiers sank to the bottom of the sea. Alternate translation: "they went down into the deep water like a stone sinking to the bottom of the sea"
Moses speaks of God as if God had hands. The right hand refers to God's power or the things God does powerfully. Alternate translation: "Yahweh, your power is glorious" or "Yahweh, what you do is glorious in power"
Moses speaks of God as if God had hands. The right hand refers to God's power. Alternate translation: "Yahweh, your power has shattered the enemy" or "Yahweh, by your power you have shattered the enemy"
Moses speaks of the enemy as if it were fragile and could be shattered like glass or pottery. Alternate translation: "has completely destroyed the enemy"
Rebelling against God is spoken of as rising up against him. Alternate translation: "those who rebelled against you" or "your enemies"
Moses speaks of God's wrath as if it were a servant that God sent out to do something. Alternate translation: "You showed your wrath" or "You acted according to your wrath"
Moses speaks of God's wrath as if it were fire that could completely burn up things. His enemies were completely destroyed like stubble in a fire. Alternate translation: "it completely destroyed your enemies like a fire that burns up straw"
Moses speaks of God as if God had a nose, and he speaks of the wind as if God blew the wind from his nose. Alternate translation: "You blew on the sea and"
This can be expressed with an active form. Alternate translation: "I will satisfy my desire on them" or "I will take all I want from them"
The enemies speak of destroying the Israelites by the power of their hands as if it were their hands that would destroy them. Alternate translation: "I will destroy them with my hand"
Moses spoke about God making the wind blow as if God blew the wind through his nose or mouth. Alternate translation: "But you made the wind blow"
Lead is a heavy metal that is commonly used to make things sink in water. The word "lead" here is used to show how fast God's enemies were destroyed. Alternate translation: "sank as fast as lead in the deep turbulent waters"
Moses uses this question to show how great God is. Alternate translation: "O Yahweh, no one is like you among the gods!" or "Yahweh, none of the gods is like you!"
Moses uses this question to show how great God is. Alternate translation: No one is like you. No one is majestic in holiness as you are, no one is honored in praises as you are, and no one does miracles as you do!"
The phrase "right hand" represents the strong power of God. Alternate translation: "with your strong power"
Moses speaks about God causing something to happen as if God reached out with his hand. Alternate translation: "With your strong power you made it happen"
Moses personifies the earth as if it could swallow or devour with it's mouth. Alternate translation: "the earth devoured them"
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This means to shake because you are afraid.
Moses speaks of terror as if it were a person that could forcefully grab hold of someone and make them extremely afraid. Alternate translation: "the inhabitants of Philistia will be afraid"
Moses speaks of people becoming weak from their fear as melting away. Alternate translation: "will be weak from fear" or "will be afraid and faint"
Moses continues to sing about how the people of other nations will feel when they see God's people.
These two words mean that fear will come upon them. Alternate translation: "Fear will come upon them"
Dread is extreme fear or anxiety about something that is going to happen or might happen.
God's arm represents his great strength. Alternate translation: "Because of your great strength"
Possible meanings are 1) "They will be silent like stone" or 2) "They will be motionless as stone"
Where God would bring them can be stated clearly. Since Moses was not already in Canaan, some languages would use "take" rather than "bring." Alternate translation: "You will take your people to Canaan"
Moses speaks about God giving his people the land to live in as if they were a tree that God was planting. Alternate translation: "settle them on the mountain" or "let them live on the mountain"
This refers to Mount Zion in the land of Canaan.
Moses speaks about God promising to give his people the mountain forever as if he were giving it to them as an inheritance. Alternate translation: "that you have given them as an inheritance"
The phrase "your hands" refers to God's power. Alternate translation: "that you have built by your power"
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Miriam was the older sister of Moses and Aaron.
This is a musical instrument like a small drum that also has pieces of metal around the side that make a sound when shaken.
It can be stated explicitly over whom Yahweh triumphed. See how you translated this in [Exodus 15:1]
Miriam sang about God causing the sea to cover and drown the horse and rider as if God had thrown them into the sea. See how you translated this in [Exodus 15:1]
The word "Israel" represents the people of Israel. Alternate translation: "Moses led the Israelite people"
We do not know the exact locations of this place.
We do not know the exact locations of this place.
"were unhappy and told Moses" or "angrily told Moses"
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Yahweh is speaking about his own voice. His voice represents what he says. Alternate translation: "my voice" or "what I say"
The eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: "do what Yahweh considers to be right"
God speaks of causing people to have diseases as putting diseases on them. Alternate translation: "I will not cause any of you to have the diseases"
This is an oasis in the desert, a place with water and shade trees.
"12"
"70"
1 The people journeyed on from Elim, and all the community of people of Israel came to the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departure from the land of Egypt. 2 The whole community of the people of Israel complained against Moses and Aaron in the wilderness. 3 The people of Israel said to them, "If only we had died by Yahweh's hand in the land of Egypt when we were sitting by the pots of meat and were eating bread to the full. For you have brought us out into this wilderness to kill our whole community with hunger."
4 Then Yahweh said to Moses, "I will rain down bread from heaven for you. The people will go out and gather a day's portion every day so that I may test them to see whether or not they will walk in my law. 5 It will come about on the sixth day, that they will gather twice as much as what they gathered every day before, and they will cook what they bring in." 6 Then Moses and Aaron said to all the people of Israel, "In the evening you will know that it is Yahweh who has brought you out from the land of Egypt. 7 In the morning you will see Yahweh's glory, for he hears your complaining against him. Who are we for you to complain against us?" 8 Moses also said, "You will know this when Yahweh gives you meat in the evening and bread in the morning to the full—for he has heard the complaints that you speak against him. Who are Aaron and I? Your complaints are not against us; they are against Yahweh." 9 Moses said to Aaron, "Say to all the community of the people of Israel, 'Come near before Yahweh, for he has heard your complaints.'" 10 It came about, as Aaron spoke to the whole community of the people of Israel, that they looked toward the wilderness, and, behold, Yahweh's glory appeared in the cloud. 11 Then Yahweh spoke to Moses, saying, 12 "I have heard the complaints of the people of Israel. Speak to them and say, 'In the evening you will eat meat, and in the morning you will be filled with bread. Then you will know that I am Yahweh your God.'"
13 It came about in the evening that quails came up and covered the camp. In the morning the dew lay round about the camp. 14 When the dew was gone, there on the surface of the wilderness were thin flakes like frost on the ground. 15 When the people of Israel saw it, they said one to another, "What is it?" They did not know what it was. Moses said to them, "It is the bread that Yahweh has given you to eat. 16 This is the command that Yahweh has given: 'You must gather, each one of you, the amount you need to eat, an omer for each person of the number of your people. This is how you will gather it: Gather enough to eat for every person who lives in your tent.'" 17 The people of Israel did so. Some gathered more, some gathered less. 18 When they measured it with an omer measure, those who had gathered much had nothing left over, and those who had gathered little had no lack. Each person gathered enough to meet their need. 19 Then Moses said to them, "No one must leave any of it until morning." 20 However, they did not listen to Moses. Some of them left some of it until morning, but it bred worms and became foul. Then Moses became angry with them. 21 They gathered it morning by morning. Each person gathered enough to eat for that day. When the sun became hot, it melted. 22 It came about that on the sixth day they gathered twice as much bread, two omers for each person. All the leaders of the community came and told this to Moses. 23 He said to them, "This is what Yahweh has said: 'Tomorrow is a solemn rest, a holy Sabbath in Yahweh's honor. Bake what you want to bake, and boil what you want to boil. All that remains over, set it aside for yourselves until morning.'" 24 So they set it aside until morning, as Moses had instructed. It did not become foul, nor was there any worm in it. 25 Moses said, "Eat that food today, for today is a day reserved as a Sabbath to honor Yahweh. Today you will not find it in the fields. 26 You will gather it during six days, but the seventh day is the Sabbath. On the Sabbath there will be no manna." 27 It came about on the seventh day that some of the people went out to gather manna, but they found none. 28 Then Yahweh said to Moses, "How long will you refuse to keep my commandments and my laws? 29 See, Yahweh has given you the Sabbath. So on the sixth day he is giving you bread for two days. Each of you must stay in his own place; no one must go out from his place on the seventh day." 30 So the people rested on the seventh day.
31 The people of Israel called that food "manna." It was white like coriander seed, and its taste was like wafers made with honey. 32 Moses said, "This is what Yahweh has commanded: 'Let an omer of manna be kept throughout your people's generations so that your descendants might see the bread with which I fed you in the wilderness, after I brought you out from the land of Egypt.'" 33 Moses said to Aaron, "Take a pot and put an omer of manna into it. Preserve it before Yahweh to be kept throughout the people's generations." 34 As Yahweh commanded Moses, Aaron stored it beside the covenant decrees in the ark. 35 The people of Israel ate manna forty years until they came to inhabited land. They ate it until they came to the borders of the land of Canaan. 36 Now an omer is a tenth of an ephah.
The Israelites complained about the amount of food Yahweh gave them, even when he miraculously provided their food for them. This is intended to show their ungratefulness and their sinful view of Yahweh. (See: sin)
The people were not allowed to store the food, called manna, they were provided with. This is because they were to trust in Yahweh to provide for their needs every day. (See: trust)
This is the first recorded celebration of the Sabbath rest. (See: sabbath)
Although the covenant has not yet been made, it is referenced in Exodus 16:34. This is probably done either in anticipation of the building of the ark or as an editorial comment made by Moses after these events. (See: covenant)
Sin is the name of a part of the Sinai Wilderness. It is not the description of a place, and it has nothing to do with sinning.
The word "Sin" here is the Hebrew name of the wilderness. It is not the English word "sin."
This time coincides with the end of April and the beginning of May on Western calendars. Alternate translation: "on day 15 of the second month"
"All the Israelites complained." This is a generalization. Moses and Aaron did not complain. Alternate translation: "The Israelites complained"
"were angry and spoke"
This is a way of saying that they wished that they had died. Alternate translation: "We wish that we had died"
The phrase "Yahweh's hand" represents Yahweh's action. Alternate translation: "by Yahweh's action"
God speaks of food coming down from heaven as if it were rain. Alternate translation: "I will make bread come down from heaven like rain" or "I will make bread fall to you from the sky"
God speaks of the food that he will send as if it were bread. The Israelites would eat this food every day, just as they had eaten bread every day before this. Alternate translation: "food" or "food like bread"
God speaks of obeying his law as walking in it. Alternate translation: "obey my law" or "live according to my law"
"my command"
"It will happen on the sixth day that they" or "On the sixth day they"
"on day 6"
two times
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Moses and Aaron used this question to show the people that it was foolish to complain against them. Alternate translation: "We are not powerful enough for you to complain against us." or "It is foolish to complain against us, because we cannot do what you want."
Moses speaks of the food that God will send as if it were bread. The Israelites would eat this food every day, just as they had eaten bread every day before this. See how you translated it in [Exodus 16:4]
Moses used this question to show the people that he and Aaron did not have the power to give them what they wanted. Alternate translation: "Aaron and I cannot give you what you want."
The people were complaining against Moses and Aaron, who were Yahweh's servants. So by complaining against them, the people were really complaining against Yahweh. Alternate translation: Your complaints are not really against us; they are against Yahweh, because we are his servants"
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This phrase is used here to mark an important event in the story. The important event here is the people seeing Yahweh's glory. If your language has a way for doing this, you could consider using it here.
The word "behold" here shows that the people saw something interesting.
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God speaks of the food that he will send as if it were bread. The Israelites would eat this food every day, just as they had eaten bread every day before this. See how you translated it in [Exodus 16:4]
This phrase is used here to mark an important part of the events. If your language has a way for doing this, you could consider using it here.
These are small, plump birds.
The original readers knew what frost is like, so this phrase would help them understand what the flakes were like. Frost is frozen dew that forms on the ground. It is very fine. Alternate translation: "that looked like frost" or "that was fine like frost"
Moses speaks of the food that God sent as if it were bread. The Israelites would eat this food every day, just as they had eaten bread every day before this. See how you translated it in [Exodus 16:4]
Moses continues telling the people about the food that God was providing for them.
2 liters
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This phrase is used here to mark the beginning of a new part of the story. Verses 16:22-30 tell about what the people did concerning the manna on the sixth and seventh days of the week. If your language has a way for marking this as a new part of the story, you could consider using it here.
"on day 6"
two times
This refers to the bread that appeared as thin flakes on the ground each morning.
"a day to rest quietly and think seriously"
"did not smell rotten"
"today is a Sabbath and is to be used only for honoring Yahweh"
"but on day seven"
This was the name the Israelites gave to the bread that Yahweh caused to appear for them each morning.
"they did not find any manna"
Yahweh speaks to Moses, but the word "you" refers to the people of Israel in general.
God used this question to scold the people because they did not obey his laws. Alternate translation: "You people still do not keep my commandments and laws!"
"to obey my commandments and my laws"
Yahweh speaks about teaching people to rest on the Sabbath as if the Sabbath were a gift. Alternate translation: "I, Yahweh, have taught you to rest on the Sabbath"
"day 6 ... 2 days ... day 7"
This refers to the bread that appeared as thin flakes on the ground each morning.
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Coriander is also known as cilantro. People dry the seeds and grind them into a powder and put it in food to give it flavor.
very thin biscuits or crackers
2 liters
This refers to the bread that appeared as thin flakes on the ground each morning.
"two liters"
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An omer and an ephah are both containers for measuring volume. The original readers would have known how much an ephah was. This sentence would help them know how much an omer was. For languages that do not use fractions, this can be reworded. Alternate translation: "Now ten omers equal one ephah"
1 The whole community of the people of Israel journeyed from the wilderness of Sin, following Yahweh's instructions. They camped at Rephidim, but there was no water for the people to drink. 2 So the people blamed Moses for their situation and said, "Give us water to drink." Moses said, "Why do you quarrel with me? Why do you test Yahweh?" 3 The people were very thirsty, and they complained against Moses. They said, "Why have you brought us up out of Egypt? To kill us and our children and our livestock with thirst?" 4 Then Moses cried out to Yahweh, "What should I do with this people? They are almost ready to stone me." 5 Yahweh said to Moses, "Go on ahead of the people, and take with you some elders of Israel. Take with you the staff with which you struck the river, and go. 6 I will stand before you there on the rock at Horeb, and you will strike the rock. Water will come out of it for the people to drink." Then Moses did so in the sight of the elders of Israel. 7 He named that place Massah and Meribah because the people of Israel were quarreling and because they had tested the Lord by saying, "Is Yahweh among us or not?"
8 Then an army of the Amalek people came and attacked Israel at Rephidim. 9 So Moses said to Joshua, "Choose some men and go out. Fight with Amalek. Tomorrow I will stand on top of the hill with the staff of God in my hand." 10 So Joshua fought Amalek as Moses had instructed, while Moses, Aaron, and Hur went up to the top of the hill. 11 While Moses was holding his hands up, Israel was winning; when he let his hands rest, Amalek would begin to win. 12 When Moses' hands became heavy, Aaron and Hur took a stone and put it under him for him to sit on. At the same time, Aaron and Hur held his hands up, one person on one side of him, and the other person on the other side. So Moses' hands were held steady until the sun went down. 13 So Joshua laid waste to Amalek and his people with the sword. 14 Yahweh said to Moses, "Write this in a book and read it in Joshua's hearing, because I will completely blot out the memory of Amalek from under the skies." 15 Then Moses built an altar and he called it "Yahweh is my banner." 16 He said, "For a hand was lifted up to the throne of Yah—that Yahweh will wage war with Amalek from generation to generation." [1]
Moses uses several rhetorical questions in this chapter. The purpose of these questions is to convince people of their sin. Likewise, the people's rhetorical question showed their ignorance. (See: and sin)
Sin is the name of a part of the Sinai Wilderness. It is not the description of a place, and it has nothing to do with sinning.
The word "Sin" here is the Hebrew name of the wilderness. It is not the English word "sin." See how you translated this in [Exodus 16:1]
This means "the resting place," a place to rest on long journeys through the wilderness.
Moses uses these questions to scold the people. Alternate translation: "You should not quarrel with me! You should not test Yahweh!"
The people use this question to accuse Moses of wanting to kill them. Alternate translation: "You only brought us out here to kill us and our children and livestock by not letting us have any water to drink!"
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a place in the desert whose name means "testing"
a place in the desert whose name means "complaining"
This was the name of a place in the desert.
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Joshua represents himself and the Israelites that he led into battle. Alternate translation: "So Joshua and the men he chose fought against the Amalekites"
Hur was a friend of Moses and Aaron.
The words "Israel" and "Amalek" represent the fighters from those groups. Alternate translation: "the Israelite fighters were winning ... the Amalekite fighters would begin to win"
The author writes of Moses's arms becoming tired as if his hands became heavy. Alternate translation: "arms became tired"
This is a euphemism for "killed." Alternate translation: "killed" or "destroyed"
The name "Amalek" is either 1) a personification of the nation of Amalek. Alternate translation: "the people of the nation of Amalek" Or 2) a metonym for the land on which the Amalekite people lived. Alternate translation: "the land of Amalek and the people who lived there"
The sword represents battle. Alternate translation: "in battle"
God speaks of destroying Amalek as if he were removing people's memory of Amalek. When a group of people is completely destroyed, there is nothing to remind people about them. Alternate translation: "I will completely destroy Amalek"
This refers to the Amalekites. Alternate translation: Amalekites"
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People would raise their hand when they made a promise or pledge, so raising the hand represents making a promise. Alternate translation: "a promise was made"
This can be stated in active form. Alternate translation: "Yahweh lifted up his hand" or "Yahweh made a solemn promise"
1 Jethro, the priest of Midian, Moses' father-in-law, heard of all that God had done for Moses and for Israel his people. He heard that Yahweh had brought Israel out of Egypt. 2 Jethro, Moses' father-in-law, took Zipporah, Moses' wife, after he had sent her home, 3 and her two sons; the name of the one son was Gershom, for Moses had said, "I have been a foreigner in a foreign land." 4 The name of the other was Eliezer, for Moses had said, "My ancestor's God was my help. He rescued me from Pharaoh's sword." 5 Jethro, Moses' father-in-law, came with Moses' sons and his wife to Moses in the wilderness where he was camped at the mountain of God. 6 He said to Moses, "I, your father-in-law Jethro, am coming to you with your wife and her two sons." 7 Moses went out to meet his father-in-law, bowed down, and kissed him. They asked about each other's welfare and then went into the tent. 8 Moses told his father-in-law all that Yahweh had done to Pharaoh and the Egyptians for Israel's sake, about all the hardships that had come to them along the way, and how Yahweh had rescued them. 9 Jethro rejoiced over all the good that Yahweh had done for Israel, in that he had rescued them from the hand of the Egyptians. 10 Jethro said, "May Yahweh be praised, for he has rescued you from the hand of the Egyptians and from the hand of Pharaoh, and delivered the people from the hand of the Egyptians. 11 Now I know that Yahweh is greater than all the gods, because when the Egyptians treated the Israelites arrogantly, God rescued his people." 12 Jethro, Moses' father-in-law, brought a burnt offering and sacrifices for God. Aaron and all the elders of Israel came to eat a meal before God with Moses' father-in-law.
13 On the next day Moses sat down to judge the people. The people stood around him from morning until evening. 14 When Moses' father-in-law saw all that he did for the people, he said, "What is this that you are doing with the people? Why is it that you sit alone and all the people stand about you from morning until evening?" 15 Moses said to his father-in-law, "The people come to me to ask for God's direction. 16 When they have a dispute, they come to me. I decide between one person and another, and I teach them God's statutes and laws." 17 Moses' father-in-law said to him, "What you are doing is not very good. 18 You will surely wear yourselves out, you and the people who are with you. This burden is too heavy for you. You are not able to do it by yourself. 19 Listen to me. I will give you advice, and God will be with you, because you are the people's representative to God, and you bring their disputes to him. 20 You must teach them his statutes and laws. You must show them the way to walk and the work to do. 21 Furthermore, you must choose capable men from all the people, men who honor God, men of truth who hate unjust gain. You must put them over people, to be leaders in charge of thousands, hundreds, fifties, and of tens. 22 They will judge the people in all routine cases, but the difficult cases they will bring to you. As for all the small cases, they can judge those themselves. In that way it will be easier for you, and they will carry the burden with you. 23 If you do this, and if God commands you to do so, then you will be able to endure, and the entire people will be able to go home in peace." 24 So Moses listened to his father-in-law's words and did everything that he had said. 25 Moses chose capable men from all Israel and made them heads over the people, leaders in charge of thousands, hundreds, fifties, and tens. 26 They judged the people in normal circumstances. The difficult cases they brought to Moses, but they themselves judged all the small cases. 27 Then Moses let his father-in-law leave, and Jethro went back into his own land.
Jethro taught Moses an important leadership lesson in this chapter. Many scholars look at this chapter for important leadership lessons. Moses delegated some of his responsibilities to other godly men so that he would not become worn out by all the demands made of him. (See: godly)
This refers to the father of the wife of Moses.
Possible meanings are 1) Jethro took Zipporah to Moses, or 2) Jethro had earlier welcomed back Zipporah.
This is something Moses had done earlier. The full meaning of the can be made explicit. Alternate translation: "after Moses had sent her home to her parents"
This is the ending of the sentence that begins with the words "Jethro ... took Zipporah" in verse 2. Possible meanings are 1) Jethro took Zipporah and her two sons to Moses, or 2) Jethro had earlier welcomed back Zipporah and her two sons.
This is a son of Moses and Zipporah, whose name means "foreigner."
This is a son of Moses and Zipporah, whose name means "God is the one who helps me."
This represents being killed by Pharaoh or Pharaoh's army. Alternate translation: "being killed by Pharaoh" or "being killed by Pharaoh's army"
This can be stated in active form. Alternate translation: "where he camped with the Israelites"
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These symbolic acts were the normal way that people showed great respect and devotion in that culture.
The word "Israel" represents the Israelite people. Alternate translation: "in order to help the Israelite people"
Moses writes of hardships happening to them as if hardships had come to them. Alternate translation: "all the hardships that had happened to them" or "all the hardships they had experienced"
The hand represents the power of someone to do something. Alternate translation: "the power of the Egyptians ... the power of Pharaoh" or "what the Egyptians were doing to you"
The hand represents the power of someone to do something. Alternate translation: "the power of the Egyptians ... the power of Pharaoh" or "what the Egyptians were doing to you ... what Pharaoh was doing to you"
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Jethro uses this question to show Moses that what he was doing was not good. This rhetorical question can be translated as a statement. Alternate translation: "You should not be doing all of this for the people!"
Jethro used this question to show Moses that he was doing too much. This rhetorical question can be translated as a statement. Alternate translation: "You should not sit alone ... from morning till evening!"
The word "sit" here is a metonym for "judge." Judges would sit while they listened to people's complaints. Alternate translation: "you judge alone" or "you are the only one who judges the people"
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"you will surely make yourselves very tired"
Jethro speaks of the hard work that Moses is doing as if it were a physical burden that Moses was carrying. Alternate translation: "This work is too much for you"
"you guidance" or "you instruction"
Jethro speaks of God helping Moses as if God would be with Moses. Alternate translation: "God will help you" or "God will give you wisdom"
Jethro speaks of Moses telling God about their disputes as if Moses were bringing their disputes to God. Alternate translation: "you tell God about their disputes" or "you tell God what they are arguing about"
Jethro speaks of living or behaving like walking. Alternate translation: "You must show them how to live" or "You must show them how to behave"
Jethro continues speaking to Moses.
"In addition, you must choose" or "You must also choose"
Jethro speaks of giving them authority over people as putting them over people. Alternate translation: You must give them authority over people"
Possible meanings are 1) these numbers represent the exact amount of people in each group. Alternate translation: "leaders in charge of groups of 1,000 people, groups of 100 people, groups of 50 people, and groups of 10 people" or 2) these numbers are not exact, but represent groups of people of various sizes. Alternate translation: "leaders in charge of very small groups, small groups, large groups, and very large groups"
"the simple cases"
Jethro speaks of telling Moses about the difficult cases as bringing him the difficult cases. Alternate translation: "the difficult cases they will tell you about" or "when there are difficult cases, they will tell you about them so you can judge them"
Jethro speaks of the hard work that they would do as if it were a burden that they would carry. Alternate translation: "they will do the hard work with you" or "they will help you do the hard work"
What they will endure can be stated clearly. Alternate translation: "endure the stress of the work"
They will be satisfied that the dispute has been settled justly.
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Moses writes of the leaders of people as if they were the head of a body. Alternate translation: "leaders of the people"
What they were capable of doing can be stated clearly. Alternate translation: "men who were able to lead" or "men who were able to judge"
Possible meanings are 1) these numbers represent the exact amount of people in each group. Alternate translation: "leaders in charge of groups of 1,000 people, groups of 100 people, groups of 50 people, and groups of 10 people" or 2) these numbers are not exact, but represent groups of people of various sizes. Alternate translation: "leaders in charge of very small groups, small groups, large groups, and very large groups" See how you translated this in [Exodus 18:21]
"judged the people most of the time" or "judged the people's easy cases"
The author writes of telling Moses about the difficult cases as bringing him the difficult cases. Alternate translation: "the difficult cases they told Moses about" or "when there were difficult cases, they told Moses about them so that he would judge them"
"the easy cases"
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1 In the third month after the people of Israel had gone out from the land of Egypt, on the same day, they came to the wilderness of Sinai. 2 After they left Rephidim and came to the wilderness of Sinai, they camped in the wilderness in front of the mountain. 3 Moses went up to God. Yahweh called to him from the mountain and said, "You must tell the house of Jacob, the people of Israel: 4 You have seen what I did to the Egyptians, how I carried you on eagles' wings and brought you to myself. 5 Now then, if you obediently listen to my voice and keep my covenant, then you will be my special possession from among all peoples, for all the earth is mine. 6 You will be a kingdom of priests and a holy nation for me. These are the words that you must speak to the people of Israel."
7 So Moses came and summoned the elders of the people. He set before them all these words that Yahweh had commanded him. 8 All the people answered together and said, "We will do everything that Yahweh has said." Then Moses came to report the people's words to Yahweh. 9 Yahweh said to Moses, "I will come to you in a thick cloud so that the people may hear when I speak with you and may also believe you forever." Then Moses told the people's words to Yahweh. 10 Yahweh said to Moses, "Go to the people. Today and tomorrow you must set them apart to me, and make them wash their garments. 11 Be ready for the third day, for on the third day Yahweh will come down to Mount Sinai. 12 You must set boundaries all around the mountain for the people. Say to them, 'Be careful that you do not go up the mountain or touch its border. Whoever touches the mountain will surely be put to death.' 13 No one's hand may touch him. Rather, he must certainly be stoned or shot. Whether an animal or a man, he shall not live. When the trumpet sounds a long blast, they may come up to the mountain." 14 Then Moses went down from the mountain to the people. He set apart the people to Yahweh and they washed their garments. 15 He said to the people, "Be ready on the third day; do not go near your wives."
16 On the third day, when it was morning, there were thunder and lightning bolts and a thick cloud on the mountain, and the sound of a very loud ram's horn. All the people in the camp trembled. 17 Moses brought the people out of the camp to meet God, and they stood at the foot of the mountain. 18 Mount Sinai was completely covered with smoke because Yahweh descended on it in fire and smoke. The smoke went up like the smoke of a furnace, and the whole mountain shook violently. 19 When the sound of the ram's horn grew louder and louder, Moses spoke, and God answered him in a voice. 20 Yahweh came down on Mount Sinai, to the top of the mountain, and he summoned Moses to the top. So Moses went up. 21 Yahweh said to Moses, "Go down and warn the people; otherwise they might break out to Yahweh to look, and many of them might perish. 22 Let the priests also who come near to me set themselves apart—prepare themselves for my coming—so that I do not break out against them." 23 Moses said to Yahweh, "The people cannot come up to Mount Sinai, for you commanded us: 'Set boundaries around the mountain and set it apart to Yahweh.'" 24 Yahweh said to him, "Go down and bring up Aaron with you, but do not let the priests and the people break through to come up to Yahweh, or he will break out against them." 25 So Moses went down to the people and spoke to them.
The function of the priests was to intercede for the people. The Levites were the only priests in Israel; this is a metaphor indicating that the nation was to intercede for the world as a whole. They were also to be holy, or set apart, from the rest of the world. (See: priest and and holy)
The events of this chapter are concerned with preparing the people to receive the law of Moses. The people go through all of this to prepare themselves for the law, which show the great importance of this event for Israel. (See: lawofmoses)
This means they arrived at the wilderness on the first day of the month just as they left Egypt on the first day of the month. The first day of the third month on the Hebrew calendar is near the middle of May on Western calendars. Alternate translation: "In the third month ... on the first day of the month"
"had left"
This is an area on the edge of the wilderness of Sinai where the people of Israel had been camping. See how you translated this name in [Exodus 17:1]
The word "house" here represents Jacob's family and descendants. Alternate translation: "the descendants of Jacob"
The phrase "the people of Israel" explains what "the house of Jacob" means.
The word "you" here refers to the Israelites. Yahweh is telling Moses what to tell the Israelites.
God speaks of caring for his people while they traveled as if he were an eagle and carried them on his wings. Alternate translation: "I helped you travel like an eagle that carries her babies on her wings"
Obediently can be expressed as a verb. Alternate translation: "listen to my voice and obey me"
God's voice represents what he says. Alternate translation: "what I say" or "my words"
"do what my covenant requires you to do"
"treasure"
God speaks of his people as if they were priests. Alternate translation: "a kingdom of people who are like priests" or "a kingdom of people who do what priests do"
The author writes of Moses telling people things as if he were setting the words before them. Alternate translation: "told them all these words"
"all that Yahweh had commanded him"
Where Moses went can be stated explicitly. Alternate translation: "Moses went back up the mountain to report"
The word "words" refers to what the people said. Alternate translation: "what the people said"
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This probably means "tell them to dedicate themselves to me" or "tell them to purify themselves for me."
"their clothes" or "what they are wearing"
This was a command to the people of Israel.
Yahweh continues speaking to Moses.
"make a boundary." This was probably some kind of mark, but it could have been a fence.
This can be stated with an active form. Alternate translation: "You must surely put to death any person who touches the mountain" or "You must surely kill anyone who touches the mountain"
"Any person who touches" or "Anyone who touches"
The word "him" refers to anyone who touches the mountain. Alternate translation: "No one's hand may touch anyone who does that" or "No one may touch anyone who touches the mountain"
"Whether he is an animal or a man" or "Whether it is an animal or a man that touches the mountain"
This can be stated in active form. Alternate translation: "you must certainly stone him or shoot him"
This refers to being killed by someone who shoots arrows from a bow.
"a long, loud sound"
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This is a polite way of talking about sleeping with their wives. Alternate translation: "do not sleep with your wives"
"All the people ... shook with fear"
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"Yahweh came down"
This shows that it was a very large amount of smoke. Alternate translation: "like the smoke from a very large fire"
an oven that can be made extremely hot
"continued to become louder and louder"
The word "voice" here refers to a sound that God made. Possible meanings are 1) "by speaking loudly like thunder" or 2) "by speaking" or 3) "by causing thunder to sound"
"he commanded Moses to come up"
God spoke about people walking past the boundary
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God spoke about people walking past the boundary as if they were breaking through a fence and walking through it. See how you translated a similar phrase in [Exodus 19:21]
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1 God spoke all these words:
2 "I am Yahweh your God, who brought you out of the land of Egypt, out of the house of slavery.
3 You must have no other gods before me.
4 You must not make for yourself a carved figure nor the likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water below. 5 You must not bow down to them or worship them, for I, Yahweh your God, am a jealous God. I punish the ancestors' wickedness by bringing punishment on the descendants, to the third and the fourth generation of those who hate me. 6 But I show steadfast love to thousands of those who love me and keep my commandments.
7 You must not take the name of Yahweh your God in vain, for I will not hold guiltless anyone who takes my name in vain.
8 Remember the Sabbath day, to set it apart to me. 9 You must labor and do all your work for six days. 10 But the seventh day is a Sabbath for Yahweh your God. On it you must not do any work, you, or your son, or your daughter, or your male servant, or your female servant, or your livestock, or the foreigner who is within your gates. 11 For in six days Yahweh made the heavens and earth, the sea, and everything that is in them, and rested on the seventh day. Therefore Yahweh blessed the Sabbath day and set it apart.
12 Honor your father and your mother, so that you may live a long time in the land that Yahweh your God is giving you.
13 You must not murder anyone.
14 You must not commit adultery.
15 You must not steal from anyone.
16 You must not give false testimony against your neighbor.
17 You must not covet your neighbor's house; you must not covet your neighbor's wife, his male servant, his female servant, his ox, his donkey, or anything that belongs to your neighbor."
18 All the people saw the thundering and the lightning, and heard the sound of the ram's horn, and saw the mountain smoking. When the people saw it, they trembled and stood far off. 19 They said to Moses, "Speak to us, and we will listen; but do not let God speak to us, or we will die." 20 Moses said to the people, "Do not be afraid, for God has come to test you so that the honor of him may be in you, and so that you do not sin." 21 So the people stood far off, and Moses approached the thick darkness where God was.
22 Yahweh said to Moses, "This is what you must tell the people of Israel: 'You yourselves have seen that I have talked with you from heaven. 23 You will not make for yourselves other gods alongside me, gods of silver or gods of gold. 24 You must make an earthen altar for me, and you must sacrifice on it your burnt offerings, fellowship offerings, your sheep and your cattle. In every place where I cause my name to be honored, I will come to you and bless you. 25 If you make me an altar of stone, you must not build it of cut stones, for if you use your tools on it, you will have defiled it. 26 You must not go up to my altar on steps, so that your nakedness is not exposed.'"
The instructions recorded in this chapter are commonly known as the "ten commandments."
Yahweh's covenant faithfulness is now based on the covenant he made with Abraham as well as the covenant he is making with Moses. (See: covenantfaith and covenant)
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"place where you were slaves"
"You must not worship any other gods but me"
"and you must not make the likeness"
The word "them" refers to carved figures or idols.
God wants his people to worship only him.
God will punish people for the sin of their parents.
"to generations 3 and 4." This refers to the grandchildren and great-grandchildren. Alternate translation: "even on the grandchildren and great-grandchildren
The abstract noun "love" can be restated with the verb "love." Alternate translation: "I faithfully love thousands of those who love me"
The word "thousands" is a metonym for a number too many to count. Alternate translation: "forever to those who love me"
"use the name of Yahweh your God"
"carelessly" or "without proper respect"
This double-negative can be stated as a positive. Alternate translation: "I will certainly consider guilty" or "I will certainly punish"
"set it apart for a special purpose"
"do all your usual duties"
Cities often had walls around them to keep out enemies, and gates for people to go in and out. Alternate translation: "within your community" or "inside your city"
"on day seven." Here "seventh" is the ordinal number for "7."
Possible meanings are that 1) God caused the Sabbath day to produce good results, or 2) God said that the Sabbath day was good.
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"You must not have sex with anyone other than your spouse"
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"must not speak a false report" or "must not tell lies about someone"
"must not strongly want to have" or "must not want to take"
"smoke coming from the mountain"
"they shook with fear"
"stood far away" or "stood at a distance"
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"so that you will honor him and not sin"
"Moses went closer to"
"Tell the people of Israel this"
"You have heard me speak to you from heaven"
"You must not make idols as other gods instead of me"
"gods made out of silver or gold" or "idols made out of silver or gold"
an altar made of materials from the ground, such as stone, soil, or clay
Here "name" is a metonym for God's being. This can be stated in active form. Alternate translation: "choose for you to honor me"
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"Do not build steps up to the altar and go up to it on those steps"
"your private parts"
1 "Now these are the decrees that you must set before them:
2 'If you buy a Hebrew servant, he is to serve for six years, and in the seventh year he will go free without paying anything. 3 If he came by himself, he must go free by himself; if he is married, then his wife must go free with him. 4 If his master gave him a wife and she bore him sons or daughters, the wife and her children will belong to her master, and he must go free by himself. 5 But if the servant plainly says, "I love my master, my wife, and my children; I will not go out free," 6 then his master must bring him to God. The master must bring him to a door or doorpost, and his master must bore his ear through with an awl. Then the servant will serve him for life.
7 If a man sells his daughter as a female servant, she must not go free as the male servants do. 8 If she does not please her master, who has selected her for himself, then he must let her be redeemed. He has no right to sell her to a foreign people. He has no such right, since he has treated her deceitfully. 9 If her master selects her as a wife for his son, he must treat her the same as if she were his daughter. 10 If he takes another wife for himself, he must not diminish her food, clothing, or her marital rights. 11 But if he does not provide these three things for her, then she can go free without paying any money.
12 Whoever strikes a man so that he dies, that person must surely be put to death. 13 If the man did not lie in wait for him, but God allowed it to happen, then I will appoint for you a place to where he can flee. 14 If a man arrogantly attacks his neighbor and kills him cleverly, then you must take him, even if he is at God's altar, so that he may die.
15 Whoever hits his father or mother must surely be put to death.
16 Whoever kidnaps a person—whether the kidnapper sells him, or that person is found in his hand—that kidnapper must be put to death.
17 Whoever curses his father or his mother must surely be put to death.
18 If men fight and one hits the other with a stone or with his fist, and that person does not die, but is confined to his bed; 19 then if he recovers and is able to walk about using his staff, the man who struck him must pay for the loss of his time; he must also see that he is completely healed. But that man is not guilty of murder.
20 If a man hits his male servant or his female servant with a staff, and if the servant dies as a result of the blow, then that man must surely be punished. 21 However, if the servant lives for a day or two, there is to be no vengeance, for he will have suffered the loss of the servant.
22 If men fight together and hurt a pregnant woman so that she miscarries, but there is no other injury to her, then the guilty man must surely be forced to pay a fine as the woman's husband demands it from him, and he must pay as the judges determine. 23 But if there is serious injury, then you must give a life for a life, 24 an eye for an eye, a tooth for a tooth, a hand for a hand, a foot for a foot, 25 a burn for a burn, a wound for a wound, or a bruise for a bruise.
26 If a man hits the eye of his male servant or of his female servant and destroys it, then he must let the servant go free in compensation for his eye. 27 If he knocks out a tooth of his male servant or female servant, he must let the servant go free as compensation for the tooth.
28 If an ox gores a man or a woman to death, the ox must surely be stoned, and its flesh must not be eaten; but the ox's owner must be acquitted of guilt. 29 But if the ox had a habit of goring in the past, and its owner was warned but did not keep it in, and the ox has killed a man or a woman, that ox must be stoned, and its owner also must be put to death. 30 If a ransom is required for his life, he must pay for the redemption of his life whatever he is required to pay. 31 If the ox has gored a man's son or daughter, the ox's owner must do what this decree requires him to do. 32 If the ox gores a male servant or a female servant, the ox's owner must pay thirty shekels of silver, and the ox must be stoned.
33 If a man opens a pit, or if a man digs a pit and does not cover it, and an ox or a donkey falls into it, 34 the owner of the pit must repay the loss. He must give money to the dead animal's owner, and the dead animal will become his.
35 If one man's ox hurts another man's ox so that it dies, then they must sell the live ox and divide its price, and they must also divide the dead ox. 36 But if it was known that the ox had a habit of goring in time past, and its owner has not kept it in, he must surely pay ox for ox, and the dead animal will become his own.
Although the covenant Yahweh made with Moses began in the previous chapter, it formally begins with the statement, "Now these are the decrees that you must set before them." The law of Moses was a major part of this covenant. (See: covenant and lawofmoses)
This passage does not condone slavery as an acceptable practice. However, it does impose some restrictions on the practice.
The rules and law of this chapter are not intended to be followed by every society. Israel was God's chosen nation and was required to live in a special way. These laws concerned creating a just society and a holy nation. (See: elect and justice and holy)
Yahweh continues speaking to Moses.
"you must give them" or "you must tell them"
Yahweh tells Moses his laws for the people of Israel.
What "by himself" means can be stated clearly. Some languages require that the additional condition, that he marries while a slave, be stated clearly. Alternate translation: "If he became a slave while he had no wife, and if he marries while he is a slave, the master need only free the man"
"alone" or "without a wife"
"if he was married when he became a slave" or "if he came as a married man"
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"clearly says"
"I do not want my master to set me free"
"put a hole in his ear"
a pointed tool used to make a hole
"until the end of his life" or "until he dies"
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"has chosen"
This can be stated in active form. Alternate translation: "he must allow her father to buy her back"
"has no authority to sell"
"he has deceived her"
"decides that she is the one who will be his son's wife"
"he must give the first wife the same food, clothing, and marital rights she had before"
"must not take away her food" or "must not give her less food"
This includes things that a husband must do for his wife, including sleeping with her. Alternate translation: "and he must continue to sleep with her as before"
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"hits a man" or "attacks a man"
This can be stated in active form. Alternate translation: "you must certainly execute that person" or "you must certainly kill that person"
"did not plan to harm him" or "did not do it on purpose"
The purpose of choosing a place can be stately clearly here. Alternate translation: "I will choose a place that he can run away to be safe"
"after thinking carefully about it"
The word "him" refers to the one who killed his neighbor.
This can be stated in active form. Alternate translation: "so that you can kill him"
This can be stated in active form. Alternate translation: "If anyone hits his father or mother, you must surely put him to death" or "You must surely kill anyone who hits his father or mother"
"must certainly"
This can be stated in active form. Alternate translation: "you must kill that kidnapper"
This can be stated in active form. Alternate translation: "you must surely kill anyone who curses his father or his mother"
This can be stated in active form. Alternate translation: "cannot get out of bed" or "has to stay in bed"
"he gets better"
This is a stick that can be leaned on for support while walking.
This refers to a situation when someone cannot work to earn money. You can express this clearly in the translation. Alternate translation: "the time he could not work"
"pay his medical costs" or "pay for his costs for healing"
"because of the injury" or "because his master hit him"
This can be stated in active form. Alternate translation: "you must certainly punish that man"
"no one is to punish the master"
Possible meanings are 1)
You can express clearly in the translation that the servant was valuable to his master. Alternate translation: "because he has already lost his servant who was valuable to him"
"her baby dies in her womb" or "her baby is born too soon and dies"
This can be stated in active form. Alternate translation: "you must certainly fine the guilty man" or "the guilty man must pay a fine"
"what the judges decide"
This means that if she is hurt, the person who hurt her must be hurt in the same way. Alternate translation: "he must give his life for her life"
This means that if she is hurt, the person who hurt her must be hurt in the same way. Alternate translation: "his eye for her eye"
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Here "man" refers to the owner of a slave.
"as payment." Compensation is what someone does for another person or gives to another person to make up for what he has caused that person to lose.
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"an ox injures with its horns"
This can be stated in active form. Alternate translation: "you must stone the ox to death"
This can be stated in active form. Alternate translation: "you must not eat its flesh"
This can be stated in active form. Alternate translation: "you must acquit the ox's owner"
This can be stated in active form. Alternate translation: "you must also kill its owner"
If the ox's owner can pay a fine to save his own life, then he must pay whatever the judges decide. The full meaning of this can be stated clearly. This can also be stated in active form. Alternate translation: "if the owner of the bull can pay a fine to save his own life"
This can be stated in active form. Alternate translation: "the full amount that the judges say that he must pay"
"has injured with its horns"
"330 grams of silver." A shekel weighed eleven grams.
This can be stated in active form. Alternate translation: "you must kill the ox by stoning it"
"uncovers a hole in the ground" or "takes a cover off a hole in the ground"
The owner must be paid for the loss of his animal. Alternate translation: "pay the owner for the dead animal"
The one who paid for the loss of the animal will become the owner of the dead animal and can do what he wants with it. The full meaning of this statement can be made explicit. Alternate translation: "will belong to the owner of the pit"
"divide the money" or "divide the money they receive"
This can be stated in active form. Alternate translation: "if people knew" or "if the owner knew"
"had gored other animals before"
This means that the owner did not keep his ox securely inside a fence. This can be clearly stated in the translation. Alternate translation: "its owner did not keep it inside a fence"
The owner of the ox that killed must give an ox to the man who lost his ox. This can be stated clearly in the translation. Alternate translation: "the owner of the ox that killed must surely give a living ox to the owner of the ox that died"
1 If a man steals an ox or a sheep and kills it or sells it, then he must pay five oxen for one ox, and four sheep for one sheep. 2 If a thief is found breaking in, and if he is struck so that he dies, in that case no bloodguilt will attach to anyone on his account. 3 But if the sun has risen before he breaks in, bloodguilt will attach to the person who kills him.
A thief must make restitution. If he has nothing, then he must be sold for his theft. 4 If the stolen animal is found alive in his possession, whether it is an ox, a donkey, or a sheep, he must pay back double.
5 If a man grazes his livestock in a field or vineyard and lets his animal loose, and it grazes in another man's field, he must make restitution from the best of his own field and from the best of his own vineyard.
6 If a fire breaks out and spreads in thorns so that stacked grain, or standing grain, or a field is consumed, the one who started the fire must surely make restitution.
7 If a man gives money or goods to his neighbor for safe keeping, and if it is stolen out of the man's house, if the thief is found, that thief must pay double. 8 But if the thief is not found, then the owner of the house must come before the judges to see whether he has put his own hand on his neighbor's property. 9 For every transgression, whether it is an ox, a donkey, a sheep, clothing, or any other missing thing about which one says, "This belongs to me," the claim of both parties must come before the judges. The man whom the judges find guilty must pay double to his neighbor.
10 If a man gives his neighbor a donkey, an ox, a sheep, or any animal to keep, and if it dies or is hurt or is carried away without anyone seeing it, 11 an oath to Yahweh must be taken by them both, as to whether or not one person has put his hand on his neighbor's property. The owner must accept this, and the other will make no restitution. 12 But if it was stolen from him, the other must make restitution to the owner for it. 13 If an animal was torn in pieces, let the other man bring the animal as evidence. He will not have to pay for what was torn.
14 If a man borrows any animal from his neighbor and the animal is injured or dies without the owner being with it, the other man must surely make restitution. 15 But if the owner was with it, the other man will not have to pay; if the animal was hired, it will be paid for by its hiring fee.
16 If a man seduces a virgin who is not betrothed, and if he lies with her, he must surely make her his wife by paying the bride wealth required for this. 17 If her father completely refuses to give her to him, he must pay money equal to the bride wealth of virgins.
18 You must not allow a sorceress to live.
19 Whoever lies with an animal must surely be put to death.
20 Whoever sacrifices to any god except to Yahweh must be completely destroyed. 21 You must not wrong a foreigner or oppress him, for you were foreigners in the land of Egypt. 22 You must not mistreat any widow or fatherless child. 23 If you afflict them at all, and if they call out to me, I will surely hear their outcry. 24 My anger will burn, and I will kill you with the sword; your wives will become widows, and your children will become fatherless.
25 If you lend money to any of my people among you who are poor, you must not be like a moneylender to him or charge him interest. 26 If you take your neighbor's garment in pledge, you must return it to him before the sun goes down, 27 for that is his only covering; it is his garment for his body. What else can he lie down in? When he calls out to me, I will hear him, for I am gracious.
28 You must not blaspheme me, God, nor curse a ruler of your people. 29 You must not hold back offerings from your harvest or your winepresses. You must give to me the firstborn of your sons. 30 You must also do the same with your oxen and your sheep. For seven days they may remain with their mothers, but on the eighth day you must give them to me. 31 You will be people that are set apart for me. So you must not eat any meat that was torn by animals in the field. Instead, you must throw it to the dogs.
The rules and laws of this chapter are not intended to be followed by every society. Israel was God's chosen nation and was required to live in a special way. These laws concerned creating a just society and a holy nation. In this chapter, the purpose of these laws often focuses on minimizing the people's desire for vengeance. (See: elect, lawofmoses, justice and holy and avenge)
Yahweh continues telling Moses his laws for the people of Israel.
This can be stated in active form. Alternate translation: "If anyone finds a thief"
"using force to come into a house"
This can be stated in active form. Alternate translation: "if anyone strikes the thief so that he dies"
"no one will be guilty of murdering him"
"if it is light before he breaks in" or "if he breaks in and it is after sunrise"
"the person who kills him will be guilty of murder"
"pay for what he stole"
This can be stated in an active form. Alternate translation: "you must sell him as a slave in order to pay for what he stole"
This can be stated in active form. Alternate translation: "If they find that he still has the live animal that he stole"
pay two animals for every animal that he took
"If a man lets his animals eat plants"
"it eats plants"
"he must pay back the owner of that field"
"If someone starts a fire and it spreads in thorns"
"moves along the ground through dry plants"
This is grain that has been cut and tied in bundles. "bundled grain" or "harvested grain"
This is grain that has not been cut, but it is ready to be harvested.
"fire consumes a field" or "fire destroys a field"
"must certainly pay for the grain that the fire destroyed"
"to watch over it" or "to keep it safe"
This can be stated in active form. Alternate translation: "if someone steals it"
someone who steals something
This can be stated in active form. Alternate translation: "if you find the thief"
"come before the judges so that they can find out if"
This is an idiom. If you have a way of saying this in your language, you can use it here. Alternate translation: "has stolen his neighbor's property"
The judges must listen to both people who claim that the item belongs to them and the judges will decide who is guilty.
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Only the man who is accused of stealing the animal must swear the oath. The owner of the lost animal must accept the oath that has been sworn. This can be stated in active form. Alternate translation: "the man who was caring for the animal must swear an oath before Yahweh and the owner must accept that oath"
This can be stated in active form. Alternate translation: "But if someone stole the animal from him"
This can be stated in active form. Alternate translation: "But if a wild beast tore the animal in pieces"
This can be stated in active form. Alternate translation: "He will not have to pay for the animal that the wild beast destroyed"
"must certainly repay with another animal" or "must certainly pay the owner for the animal"
This can be stated in active form. Alternate translation: "if someone rented the animal"
The one who borrowed the animal will not have to pay the owner anything more than the hiring or rental fee. This fee will pay for the loss of the animal. This can be stated clearly in the translation. Alternate translation: "the money that someone paid to rent the animal will cover the loss of the animal"
"rental fee" or "money paid to rent the animal"
"a man persuades a virgin who is not betrothed that she wants to sleep with him"
"not promised to be married"
Lying with someone is a euphemism for having sex. Alternate translation: "if he has sexual relations with her"
"dowry" or "bride price"
These pronouns refer back to the man who seduced the virgin.
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This is a euphemism. Alternate translation: "Whoever has sexual relations with an animal"
This can be stated in active form. Alternate translation: "Yahweh, you must completely destroy"
"mistreat a foreigner" or "cheat a foreigner"
This can be stated in positive form. Alternate translation: "You must treat all widows and fatherless children fairly"
"woman whose husband has died"
"orphan" or "child with no parents"
Here the "outcry" is of people in pain because they are being oppressed. See how you translated "outcry" in Exodus 3:7.
To be killed "with the sword" is a metonym that means a person will die violently, or perhaps fighting in a war. Alternate translation: "you will die a violent death"
"one who lends money"
"charge him extra money for borrowing" or "charge him extra money for the loan"
"coat as collateral" or "coat as a guarantee to repay the loan"
"only coat" or "only garment to keep him warm"
This question adds emphasis. You can translate it as a strong statement. Alternate translation: "He will have nothing to wear while he sleeps!"
"Do not insult God" or "Do not speak evil about God"
"and do not ask God to do bad things to a ruler"
This can be stated in a positive form. Alternate translation: "You must bring all of your offerings"
"dedicate your firstborn sons to me"
"dedicate to me the firstborn of"
This can be written as a numeral. Alternate translation: "For 7 days after they are born"
This can be written as a numeral. Alternate translation: "day number 8"
"dedicate them to me"
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1 You must not give a false report about anyone. Do not join with a wicked man to be a malicious witness. 2 You must not follow a crowd to do evil, and you must not bear witness in a dispute while siding with the crowd in order to pervert justice. 3 You must not show favoritism to a poor man in his lawsuit.
4 If you meet your enemy's ox or his donkey going astray, you must bring it back to him. 5 If you see the donkey of someone who hates you fallen to the ground under its load, you must not leave that person. You must surely help him with his donkey.
6 Do not thrust aside justice for your poor in his lawsuit. 7 Do not join others in making false accusations, and do not kill the innocent or righteous, for I will not acquit the wicked. 8 Never take a bribe, for a bribe blinds those who see, and perverts honest people's words. 9 You must not oppress a foreigner, since you know the life of a foreigner, for you were foreigners in the land of Egypt.
10 For six years you will sow seed on your land and gather in its produce. 11 But in the seventh year you will let it rest and lie fallow, so that the poor among your people may eat. What they leave, the wild animals will eat. You will do the same with your vineyards and olive orchards. 12 During six days you will do your work, but on the seventh day you must rest. Do this so that your ox and your donkey may have rest, and so that your female slave's son and any foreigner may rest and be refreshed. 13 Pay attention to everything that I have said to you. Do not mention the names of other gods, nor let their names be heard from your mouth.
14 You must travel to hold a festival for me three times every year. 15 You are to observe the Festival of Unleavened Bread. As I commanded you, you will eat unleavened bread for seven days. At that time, you will appear before me in the month of Aviv, which is fixed for this purpose. It was in this month that you came out from Egypt. But you must not appear before me empty-handed. 16 You must observe the Festival of Harvest, the firstfruits of your labors when you sowed seed in the fields. Also you must observe the Festival of Ingathering at the end of the year, when you gather in your produce from the fields. 17 All your males must appear before the Lord Yahweh three times every year.
18 You must not offer the blood from sacrifices made to me with bread containing yeast. The fat from the sacrifices at my festivals must not remain all night until the morning. 19 You must bring the choicest firstfruits from your land into my house, the house of Yahweh your God. You must not boil a young goat in its mother's milk.
20 I am going to send an angel before you to guard you on the way, and to bring you to the place that I have prepared. 21 Be attentive to him and obey him. Do not provoke him, for he will not pardon your transgressions. My name is on him. 22 If you indeed obey his voice and do everything that I tell you, then I will be an enemy to your enemies and an adversary to your adversaries. 23 My angel will go before you and bring you to the Amorites, Hittites, Perizzites, Canaanites, Hivites, and the Jebusites. I will destroy them. 24 You must not bow down to their gods, worship them, or do as they do, but you must completely break them down, and you must smash their stone pillars in pieces. 25 You must worship Yahweh your God, and he will bless your bread and water. I will remove sickness from among you. 26 No woman will be barren or will miscarry her young in your land. I will give you long lives. 27 I will send my terror before you, and will throw into confusion all the people to whom you come, and I will make all your enemies turn their backs to you. 28 I will send hornets before you that will drive out the Hivites, Canaanites, and the Hittites from before you. 29 I will not drive them out from before you in one year, or the land would become desolate, and the wild animals would become too many for you. 30 Instead, I will drive them out little by little from before you until you become fruitful and inherit the land. 31 I will fix your borders from the Sea of Reeds to the Sea of the Philistines, and from the wilderness to the Euphrates River. I will give the inhabitants of the land into your hands. You will drive them out before you. 32 You must not make a covenant with them or with their gods. 33 They must not live in your land, or they would make you sin against me. If you worship their gods, this will surely become a trap for you.'"
The rules and laws of this chapter are not intended to be followed by every society. Israel was God's chosen nation and was required to live in a special way. These laws concerned creating a just society and a holy nation. (See: elect, lawofmoses and justice and holy)
The people of Israel were required to celebrate certain feasts and festivals. These were part of the law of Moses and some are described in this chapter. Their purpose was to worship Yahweh and to remember the great things Yahweh has done for them.
Yahweh continues telling Moses his laws for the people of Israel.
This is the same as a lying or false witness.
This is a metaphor that describes one's agreeing with a group of people as if he actually walked over and stood with that group. Alternate translation: "doing what the crowd wants" or "agreeing with the majority"
do illegal or immoral actions that result in a unjust ruling
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Yahweh continues telling Moses his laws for the people of Israel.
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Yahweh continues telling Moses his laws for the people of Israel.
"Do not decide to treat a poor man unjustly in legal matters"
Here, this refers to any matter that a court decides.
"I will not find the wicked not guilty" or "I will not say of wicked people that they are innocent"
Here a "bribe" is described as if it were a person. Alternate translation: "bribe discredits ... undermines"
"the kind of life a stranger lives in a foreign land"
Yahweh continues telling Moses his laws for the people of Israel.
"the food its plants produce"
in its natural state, not used for to grow food
The poor can eat any food that grows on its own in a field that is not cultivated. This can be stated clearly in the translation. Alternate translation: "so the poor among your people may harvest and eat any food that grows on its own in that field"
Yahweh continues telling Moses his laws for the people of Israel.
"your work animals"
This can be stated in active form. Alternate translation: "any foreigner may rest and regain his strength"
"Do" or "Obey"
This represents praying to other gods. Alternate translation: "pray to other gods"
Yahweh continues telling Moses his laws for the people of Israel.
This is the name of the first month of the Hebrew calendar. Aviv is during the last part of March and the first part of April on Western calendars. See how you translated this in [Exodus 13:4]
Here understatement is used to emphasize that the Israelites must bring a suitable offering to Yahweh. "come to me without a proper offering" or "always bring an offering to me"
Yahweh continues telling Moses his laws for the people of Israel.
"You must honor" or "You must celebrate"
This festival celebrated the final harvesting of all the crops for the year.
Here to "appear" means to gather for worship. Alternate translation: "All the men must gather to worship the Lord Yahweh"
Yahweh continues telling Moses his laws for the people of Israel.
The fat was burned as an offering to Yahweh and was never eaten.
"the best and first produce of the harvest"
This was a magical fertility practice among the Canaanites, which the Israelites were not permitted to participate in.
Yahweh continues telling Moses his laws for the people of Israel.
"Listen to him"
"If you provoke him, he will not pardon"
Here "name" refers to God's authority. Alternate translation: "He has my authority"
Here "voice" represents what the angel says. Alternate translation: "If you carefully obey what he says"
These two phrases mean the same thing and are used for emphasis.
Yahweh continues telling Moses his laws for the people of Israel.
The Israelites must not live as the people who worship other gods. Alternate translation: "You must not ... live as the people who worship those gods"
This is a merism that means food and drink. Alternate translation: "he will bless your food and drink" or "he will bless you by giving you food and drink"
Yahweh switched between the first and third pronoun to refer to himself. Here both "he" and "I" refer to Yahweh.
Yahweh continues telling Moses his laws for the people of Israel.
"Every woman will be able to become pregnant and give birth to healthy babies"
to have a pregnancy end early and unexpectedly
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a flying insect that can sting people and cause pain
"because no one would be living in the land"
Yahweh continues telling Moses his laws for the people of Israel.
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This means worshiping other gods will lead the people of Israel to certain destruction as if they were an animal caught in a hunter's trap.
1 Then Yahweh said to Moses, "Come up to me—you, Aaron, Nadab, Abihu, and seventy of Israel's elders, and worship me at a distance. 2 Moses alone may come near to me. The others must not come near, nor may the people come up with him." 3 Moses went and told the people all of Yahweh's words and decrees. All the people answered with one voice and said, "We will do all the words that Yahweh has said." 4 Then Moses wrote down all of Yahweh's words. Early in the morning, Moses built an altar at the foot of the mountain and arranged twelve stone pillars, so that the stones would represent the twelve tribes of Israel. 5 He sent some young men from among the people of Israel to offer burnt offerings and sacrifice peace offerings of oxen to Yahweh. 6 Moses took half of the blood and put it into basins; he sprinkled the other half onto the altar. 7 He took the book of the Covenant and read it aloud to the people. They said, "We will do all that Yahweh has spoken. We will be obedient." 8 Then Moses took the blood and sprinkled it onto the people. He said, "This is the blood of the covenant that Yahweh has made with you by giving you this promise with all these words."
9 Then Moses, Aaron, Nadab, Abihu, and seventy of Israel's elders went up the mountain. 10 They saw the God of Israel. Under his feet there was a pavement made of sapphire stone, as clear as the sky itself. 11 God did not lay a hand on the leaders of the people of Israel. They saw God, and they ate and drank.
12 Yahweh said to Moses, "Come up to me on the mountain and stay there. I will give you the tablets of stone and the law and commandments that I have written, so that you may teach them." 13 So Moses set out with his assistant Joshua and went up the mountain of God. 14 Moses had said to the elders, "Stay here and wait for us until we come to you. Aaron and Hur are with you. If anyone has a dispute, let him go to them." 15 So Moses went up the mountain, and the cloud covered it. 16 Yahweh's glory settled on Mount Sinai, and the cloud covered it for six days. On the seventh day he called to Moses from within the cloud. 17 The appearance of Yahweh's glory was like a devouring fire on the top of the mountain in the eyes of the people of Israel. 18 Moses entered the cloud and went up the mountain. He was up the mountain for forty days and forty nights.
The people of Israel promise to obey the covenant Yahweh made with Moses. Their continued blessings were contingent upon their obedience to this covenant. (See: promise and covenant)
Because Yahweh is perfectly holy, he can only be approached in a certain way. Because of this, only Moses was allowed near Yahweh. This is also why Yahweh is described as a "devouring fire." (See: holy)
These are men's names. See how you translated these names in [Exodus 6:23]
"70 of Israel's elders"
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This is an idiom that means the people were in complete agreement. Alternate translation: "together" or "in agreement"
"base of the mountain" or "bottom of the mountain"
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Moses collected half of the blood in basins in order to splash it on the people in Exodus 24:8. This would confirm the people's participation in the covenant between the people of Israel and God.
Here the altar represents God. This would confirm God's participation in the covenant between God and the people of Israel.
This can be stated in active form. Alternate translation: "We will obey everything"
This refers to the blood that Moses had put into the bowls. This can be stated clearly. Alternate translation: "Then Moses took the blood that was in the bowls"
These are men's names. See how you translated these names in [Exodus 6:23]
This speaks of God as if he had human feet.
"a pavement made of blue stones called sapphires"
a hard surface for walking or riding
This is a gemstone that is blue in color.
This is a simile. Alternate translation: "as clear as the sky is when there are no clouds"
This means that God did not harm the leaders. Alternate translation: "God did not harm the leaders of the people of Israel"
God had written the law and commandments on the tablets of stone. This can be stated clearly. Alternate translation: "two stone slabs on which I have written all the laws"
"with Joshua who assisted him" or "with Joshua who helped him"
"wait for Joshua and me"
Hur was a man who was a friend of Moses and Aaron. See how you translated this name in [Exodus 17:10]
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This was the brilliant light of God's presence. Alternate translation: "The brilliant light showing God's presence"
This means the glory of Yahweh was very large and seemed to burn brightly like a fire. Alternate translation: "like a big fire burning"
Their eyes represent seeing, and seeing represents their thoughts or judgment about they saw. Alternate translation: "to the people of Israel"
"40 days and 40 nights"
1 Yahweh spoke to Moses, 2 "Tell the people of Israel to take an offering for me from every person who is motivated by a willing heart. You must receive these offerings for me. 3 These are the offerings that you must receive from them: gold, silver, and bronze; 4 blue, purple, and scarlet material; fine linen; goats' hair; 5 ram skins dyed red and fine leather hides; acacia wood; 6 oil for the sanctuary lamps; spices for the anointing oil and the fragrant incense; 7 onyx stones and other precious stones to be set for the ephod and breastpiece. 8 Let them make me a sanctuary so that I may live among them. 9 You must make it exactly as I will show you in the plans for the tabernacle and for all its equipment.
10 They are to make an ark of acacia wood. Its length must be two and a half cubits; its width will be one cubit and a half; and its height will be one cubit and a half. 11 You must cover it inside and out with pure gold, and you must make on it a border of gold around its top. 12 You must cast four rings of gold for it, and put them on the ark's four feet, with two rings on one side of it, and two rings on the other side. 13 You must make poles of acacia wood and cover them with gold. 14 You must put the poles into the rings on the ark's sides, in order to carry the ark. 15 The poles must remain in the rings of the ark; they must not be taken from it. 16 You must put into the ark the covenant decrees that I will give you. 17 You must make an atonement lid of pure gold. Its length must be two and a half cubits, and its width must be a cubit and a half. 18 You must make two cherubim of hammered gold for the two ends of the atonement lid. 19 Make one cherub for one end of the atonement lid, and the other cherub for the other end. They must be made as one piece with the atonement lid. 20 The cherubim must spread out their wings upward and overshadow the atonement lid with them. The cherubim must face one another and look toward the center of the atonement lid. 21 You must put the atonement lid on top of the ark, and you must put into the ark the covenant decrees that I am giving you. 22 It is at the ark that I will meet with you. I will speak with you from my position above the atonement lid. It will be from between the two cherubim over the ark of the covenant decrees that I will speak to you about all the commands I will give you for the people of Israel.
23 You must make a table of acacia wood. Its length must be two cubits; its width must be one cubit, and its height must be a cubit and a half. 24 You must cover it with pure gold and put a border of gold around the top. 25 You must make a surrounding frame for it one handbreadth wide, with a surrounding border of gold for the frame. 26 You must make for it four rings of gold and attach the rings to the four corners, where the four feet were. 27 The rings must be attached to the frame to provide places for the poles, in order to carry the table. 28 You must make the poles out of acacia wood and cover them with gold so that the table may be carried with them. 29 You must make the dishes, spoons, pitchers, and bowls to be used to pour out drink offerings. You must make them of pure gold. 30 You must regularly set the bread of the presence on the table before me.
31 You must make a lampstand of pure hammered gold. The lampstand is to be made with its base and shaft. Its cups, its leafy bases, and its flowers are to be all made of one piece with it. 32 Six branches must extend out from its sides—three branches must extend from one side, and three branches of the lampstand must extend from the other side. 33 The first branch must have three cups made like almond blossoms, with a leafy base and a flower, and three cups made like almond blossoms in the other branch, with a leafy base and a flower. It must be the same for all six branches extending out from the lampstand. 34 On the lampstand itself, the central shaft, there must be four cups made like almond blossoms, with their leafy bases and the flowers. 35 There must be a leafy base under the first pair of branches—made as one piece with it, and a leafy base under the second pair of branches—also made as one piece with it. In the same way there must be a leafy base under the third pair of branches, made as one piece with it. It must be the same for all six branches extending out from the lampstand. 36 Their leafy bases and branches must all be one piece with it, one beaten piece of work of pure gold. 37 You must make the lampstand and its seven lamps, and set up its lamps for them to give light from it. 38 The tongs and their trays must be made of pure gold. 39 Use one talent of pure gold to make the lampstand and its accessories. 40 Be sure to make them after the pattern that you are being shown on the mountain.
This chapter gives specific instructions regarding the building of a tent where Moses would meet Yahweh and the ark would be stored. This would eventually become the tabernacle. It was to be considered a very holy place. (See: tabernacle and holy)
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This is an idiom that indicates a person's desire to give an offering. Alternate translation: "who wants to give an offering"
The word "you" refers to Moses and the leaders.
Yahweh continues to tell Moses what the people must do.
Possible meanings are 1) "material that is dyed blue, purple, and scarlet," probably wool yarn, or 2) "blue, purple and scarlet dye" to dye the linen.
bright red
These are animal skins.
dried plants that people grind into a powder and put in oil or food to give it a nice smell or flavor
a valuable stone that has layers of white and black, red or brown.
This can be stated in active form. Alternate translation: "precious stones for someone to set"
"valuable gems" or "treasured gems"
Yahweh continues to tell Moses what the people must do.
Here this word means the same thing as the word "sanctuary" in verse 8.
Here "you" is plural and refers to Moses and the people of Israel.
"show you in the design" or "show you in the pattern." Here "you" is singular and refers to Moses.
Yahweh continues to tell Moses what the people must do.
A cubit is 46 centimeters. Alternate translation: "2.5 cubits ... 1.5 cubits" or "115 centimeters ... almost 69 centimeters"
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Yahweh continues to tell Moses what the people must do.
Casting was a process in which gold was melted, poured into a mold that was in the shape of a ring, and then allowed to harden.
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"so that you can carry the ark"
Yahweh continues to tell Moses what the people must do.
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This is the lid that sits on top of the ark where the atonement offering was made.
A cubit is 46 centimeters. Alternate translation: "2.5 cubits ... 1.5 cubits" or "115 centimeters ... 69 centimeters"
"beaten gold"
Yahweh continues to tell Moses what the people must do.
This is the lid that sits on top of the ark where the atonement offering was made. See how you translated this in Exodus 25:17.
This can be stated in active form. Alternate translation: "You must make them"
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Here "you" refers to Moses and the people of Israel.
Yahweh continues to speak to Moses.
"I will meet with you at the ark." In 25:22 the word "you" is singular and refers to Moses.
This is the lid that sits on top of the ark where the atonement offering was made. See how you translated this in Exodus 25:17.
Yahweh continues to tell Moses what the people must do.
A cubit is 46 centimeters. Alternate translation: "2 cubits ... 1 cubit ... 1.5 cubits" or "92 centimeters ... 46 centimeters ... 69 centimeters"
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Yahweh continues to tell Moses what the people must do.
a measurement of 7 to 8 centimeters
"frame for the table"
"legs are"
This can be stated in active form. Alternate translation: "You must attach the rings"
"so you can carry"
Yahweh continues to tell Moses what the people must do.
This can be stated in active form. Alternate translation: "so that you may carry the table with them"
This can be stated in active form. Alternate translation: "so that you may use them to pour out drink offerings"
This bread represented the presence of God.
"beaten gold." See how you translated this in Exodus 25:18.
This can be stated in active form. Alternate translation: "Make the lampstand"
This can be stated in active form. Alternate translation: "Make its cups, its leafy bases, and its flowers all of one piece with the lampstand"
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Yahweh continues telling Moses what the people must do. Yahweh is describing the lampstand (Exodus 25:31-32).
white or pink flowers that have five petals
Yahweh continues telling Moses what the people must do. Yahweh is describing the lampstand (Exodus 25:31-32).
Yahweh continues telling Moses what the people must do. Yahweh is describing the lampstand (Exodus 25:31-32).
This can be stated in active form. Alternate translation: "you must make them as one piece with the lampstand"
Yahweh continues telling Moses what the people must do. Yahweh is describing the lampstand (Exodus 25:31-32).
Yahweh continues telling Moses what the people must do.
"so they shine light from it"
This can be stated in active form. Alternate translation: "Make the tongs and their trays of pure gold"
A talent weighs about thirty-three kilograms.
the tongs and the trays
This can be stated in active form. Alternate translation: "I am showing you on the mountain"
1 You must make the tabernacle with ten curtains made from fine linen and blue, purple, and scarlet wool with the designs of cherubim. This will be the work of a very skilled craftsman. 2 The length of each curtain must be twenty-eight cubits, the width four cubits. All the curtains must be of the same size. 3 Five curtains must be joined to each other, and the other five curtains must also be joined to each other. 4 You must make loops of blue along the outer edge of the end curtain of one set. In the same way, you must do the same along the outer edge of the end curtain in the second set. 5 You must make fifty loops on the first curtain, and you must make fifty loops on the end curtain in the second set. Do this so that the loops will be opposite to each other. 6 You must make fifty clasps of gold and join the curtains together with them so that the tabernacle becomes united.
7 You must make curtains of goats' hair for a tent over the tabernacle. You must make eleven of these curtains. 8 The length of each curtain must be thirty cubits, and the width of each curtain must be four cubits. Each of the eleven curtains must be of the same size. 9 You must join five curtains to each other and the other six curtains to each other. You must double over the sixth curtain in the front of the tent. 10 You must make fifty loops on the edge of the end curtain of the first set, and fifty loops on the edge of the end curtain that joins the second set. 11 You must make fifty bronze clasps and put them into the loops. Then you join the tent together so that it may be one piece. 12 The leftover half curtain, that is, the overhanging part remaining from the tent's curtains, must hang at the back of the tabernacle. 13 There must be one cubit of curtain on one side, and one cubit of curtain on the other side—that which is left over of the length of the tent's curtains must hang over the sides of the tabernacle on one side and on the other side, to cover it. 14 You must make for the tabernacle a covering of ram skins dyed red, and another covering of fine leather to go above that.
15 You must make upright frames out of acacia wood for the tabernacle. 16 The length of each frame must be ten cubits, and its width must be one and a half cubits. 17 There must be two wooden pegs in each frame for joining the frames to each other. You are to make all the tabernacle's frames in this way. 18 When you make the frames for the tabernacle, you must make twenty frames for the south side. 19 You must make forty silver bases to go under the twenty frames. There must be two bases under the first frame to be its two pedestals, and also two bases under each of the other frames for their two pedestals. 20 For the second side of the tabernacle, on the north side, you must make twenty frames 21 and their forty silver bases. There must be two bases under the first frame, two bases under the next frame, and so on. 22 For the back side of the tabernacle on the west side, you must make six frames. 23 You must make two frames for the back corners of the tabernacle. 24 These frames must be separate at the bottom, but joined at the top to the same ring. It must be this way for both of the back corners. 25 There must be eight frames, together with their silver bases. There must be sixteen bases in all, two bases under the first frame, two bases under the next frame, and so on.
26 You must make crossbars of acacia wood—five for the frames of the one side of the tabernacle, 27 five crossbars for the frames of the other side of the tabernacle, and five crossbars for the frames for the back side of the tabernacle to the west. 28 The crossbar in the center of the frames, that is, halfway up, must reach from end to end. 29 You must cover the frames with gold. You must make their rings of gold, for them to serve as holders for the crossbars, and you must cover the bars with gold. 30 You must set up the tabernacle by following the plan you were shown on the mountain.
31 You must make a curtain of blue, purple, and scarlet wool, and of fine linen, with designs of cherubim, the work of a skillful workman. 32 You must hang it on four pillars of acacia wood covered with gold. These pillars must have hooks of gold set on four silver bases. 33 You must hang up the curtain under the clasps, and you must bring in the ark of the covenant decrees. The curtain is to separate the holy place from the most holy place. 34 You must put the atonement lid on the ark of the covenant decrees, which is in the most holy place. 35 You must place the table outside the curtain. You must place the lampstand opposite the table on the south side of the tabernacle. The table must be on the north side.
36 You must make a screen for the tent entrance. You must make it out of blue, purple, and scarlet material and fine twined linen, the work of an embroiderer. 37 For the screen you must make five pillars of acacia and cover them with gold. Their hooks must be of gold, and you must cast five bronze bases for them.
This chapter is a continuation of the material in the previous chapter.
This chapter gives specific instructions regarding the building of a tent where Moses would meet Yahweh and the ark would be stored. This would eventually become the tabernacle. It was to be considered a very holy place. (See: tabernacle and holy)
Yahweh continues telling Moses what the people must do (Exodus 25:1).
Yahweh is speaking to Moses, so the word "you" is singular. Yahweh probably expected Moses to tell someone else to do the actual work, but Moses would be the one responsible for seeing that the work was done correctly. "Tell a craftsman to make"
These were large, heavy sections of woven cloth that were used to form the covering and dividing walls of the tabernacle.
wool dyed a deep red color
a person who is skilled in making beautiful objects by hand
"28 cubits ... 4 cubits." A cubit is 46 centimeters.
This can be stated in active form. Alternate translation: "Sew five curtains together to make one set, and sew the other five curtains together to make another set"
"one set of five curtains"
"the second set of five curtains"
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The clasps fit into the loops (verses 4 and 5) to hold the curtains together.
Yahweh continues telling Moses what the people must do.
"11"
"30 ... 4"
A cubit is 46 centimeters.
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Yahweh continues telling Moses what the people must do.
See how you translated these in Exodus 26:4.
The clasps fit into the loops to hold the curtains together. See how you translated this in Exodus 26:6.
Yahweh continues telling Moses what the people must do.
A cubit is 46 centimeters.
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Yahweh continues to tell Moses what the people must do.
This refers to frames or panels that they made by joining together smaller pieces of wood.
"10 cubits ... 1.5 cubits"
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Yahweh continues telling Moses what the people must do.
These were silver blocks that had a slot in them to keep the board in place.
The silver bases kept the wooden board off the ground.
This can be stated in active form. Alternate translation: "Put two bases"
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This means that what was said about the first two boards should be done for the rest of the boards. This can be stated clearly in the translation. Alternate translation: "and two bases for each of the rest of the boards"
Yahweh continues to tell Moses what the people must do.
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This can be stated in active form. Alternate translation: "Separate these frames at the bottom, but join them at the top"
These were silver blocks that had a slot in them to keep the frame in place. See how you translated this in Exodus 26:19.
"total"
This means that what was said about the first two frames should be done for the rest of the frames. See how you translated this in [Exodus 26:21]
Yahweh continue to tell Moses how the tabernacle was to be built.
These are horizontal support beams that give stability to the structure.
The front was on the east side of the tabernacle.
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Yahweh continues to tell Moses how the tabernacle must be constructed.
"which will hold the crossbars" or "because they will hold the crossbars"
These are horizontal support beams that give stability to the structure. See how you translated this in Exodus 26:26.
This can be stated in active form. Alternate translation: "that I have shown you here on this mountain"
Yahweh continues to tell Moses how the tabernacle is to be constructed.
Yahweh is speaking to Moses, so the word "you" is singular. Yahweh probably expected Moses to tell someone else to do the actual work, but Moses would be the one responsible for seeing that the work was done correctly. "Tell a craftsman to make." See how you translated this in [Exodus 26:1]
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The clasps fit into the loops to hold the curtains together. See how you translated these in Exodus 26:6.
The ark of the testimony is the chest that contains the commandments. This can be stated clearly in the translation. Alternate translation: "you must bring in the chest containing the commandments"
This can be stated in active form. Alternate translation: "The curtain will separate the holy place"
Yahweh continues to tell Moses what the people must do.
This is the lid that sits on top of the ark where the atonement offering was made. See how you translated this in Exodus 25:17.
"on the chest that contains the commandments"
This is the table that holds the bread that represents the presence of God. This can be stated in active form. Alternate translation: "Place the table for the bread of God's presence on the north side"
Yahweh continues to tell Moses how to construct the tabernacle.
This was a large curtain made of cloth.
Possible meanings are 1) "yarn that is dyed blue, purple, and scarlet," probably wool yarn, or 2) "blue, purple, and scarlet dye" to dye the linen. See how you translated this in Exodus 25:4.
"finely twisted linen." This was cloth made from fine linen threads that someone twisted together to make a stronger thread.
"a person who sews designs into cloth" or "a person who embroiders"
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1 You must make the altar of acacia wood, five cubits long and five cubits wide. The altar must be square and three cubits high. 2 You must make extensions of its four corners shaped like ox horns. The horns will be made as one piece with the altar, and you must cover them with bronze. 3 You must make equipment for the altar: pots for ashes, and also shovels, basins, meat forks, and firepans. You must make all these utensils with bronze. 4 You must make a grate for the altar, a network of bronze. Make a bronze ring for each of the grate's four corners. 5 You must put the grate under the ledge of the altar, halfway down to the bottom. 6 You must make poles for the altar, poles of acacia wood, and you must cover them with bronze. 7 The poles must be put into the rings, and the poles must be on the two sides of the altar, to carry it. 8 You must make the altar hollow, out of planks. You must make it in the way you were shown on the mountain.
9 You must make a courtyard for the tabernacle. There must be hangings on the south side of the courtyard, hangings of fine twined linen one hundred cubits long. 10 The hangings must have twenty posts, with twenty bronze bases. There must also be hooks attached to the posts, as well as silver rods. 11 In the same way, along the north side, there must be hangings one hundred cubits long with twenty posts, twenty bronze bases, hooks attached to the posts, and silver rods. 12 Along the courtyard on the west side there must be a curtain fifty cubits long. There must be ten posts and ten bases. 13 The courtyard must also be fifty cubits long on the east side. 14 The hangings for one side of the entrance must be fifteen cubits long. They must have three posts with three bases. 15 The other side must also have hangings fifteen cubits long. They must have their three posts and three bases. 16 The courtyard gate must be a screen twenty cubits long. The curtain must be made of blue, purple, and scarlet material and fine twined linen, the work of an embroiderer. It must have four posts with four bases. 17 All the courtyard posts must have silver rods, silver hooks, and bronze bases. 18 The length of the courtyard must be one hundred cubits, the width fifty cubits, and the height five cubits with fine twined linen hangings all along, and bases of bronze. 19 All the equipment to be used in the tabernacle, and all the tent pegs for the tabernacle and courtyard must be made of bronze.
20 You must command the people of Israel to bring olive oil, pure and pressed, for the lamps so they may burn continually. 21 In the tent of meeting, outside the curtain that is in front of the tabernacle that contains the ark of the covenant decrees, Aaron and his sons must keep the lamps burning before Yahweh, from evening to morning. This requirement will be a lasting statute throughout the generations of the people of Israel.
This chapter is a continuation of the material in the previous chapter.
This chapter gives specific instructions regarding the building of a tent where Moses would meet Yahweh and the ark would be stored. This would eventually become the tabernacle. It was to be considered a very holy place. (See: tabernacle and holy)
Yahweh continues to tell Moses what the people must do (Exodus 25:1).
"2.2 meters long on each side"
"The altar must be square and 1.3 meters high"
A cubit is 46 centimeters.
"You must make projections that look like ox horns on its four corners"
This can be stated in active form. Alternate translation: "You must make the horns"
"must cover the altar and horns"
Yahweh continues to tell Moses what the people must do.
bowls
These were pans that held hot coals from the altar.
These were any instrument, vessel, or tool that served a useful purpose.
"You must make a bronze grate for the altar"
a frame of crossed bars for holding wood when burning
Yahweh continues to tell Moses what the people need to do.
The grate was placed inside the altar. This can be stated clearly in the translation. Alternate translation: "You must put the grate under the rim of the altar, on the inside of the altar"
This is a frame of crossed bars for holding wood when burning. See how you translated this in Exodus 27:4.
These poles were used for carrying the altar. This can be stated clearly in the translation. Alternate translation: "You must make poles for carrying the altar"
Yahweh continues to tell Moses what the people should do.
This can be stated in active form. Alternate translation: "You must put the poles into the rings and place them on each side of the altar to carry it"
a long, flat piece of wood that is thicker than a board
This can be stated in active form. Alternate translation: "that I have shown to you here on this mountain"
This can be stated in active form. Alternate translation: "You must place hangings ... courtyard"
A "hanging" was a large curtain made of cloth. See how you translated this in Exodus 26:36
"finely twisted linen." This was cloth made from fine linen threads that someone twisted together to make a stronger thread
A cubit is 46 centimeters. Alternate translation: "44 meters"
This can be stated in active form. Alternate translation: "You must also attach hooks ... posts"
a strong piece of wood set upright and used as a support
Yahweh continues to tell Moses what the people must do.
See how you translated many similar words in Exodus 27:9.
This could be stated as a command. Alternate translation: "you must make hangings"
See how you translated many similar words in Exodus 27:10.
This could be stated as a command. Alternate translation: "you must make a curtain"
This could be stated as a command. Alternate translation: "You must make ten posts"
This could be stated as a command. Alternate translation: "Make the courtyard fifty cubits long"
Yahweh continues to tell Moses what the people must do.
These were large curtains made of cloth. See how you translated this in Exodus 26:36.
These were strong pieces of wood set upright and used as supports. See how you translated these in Exodus 27:10.
These were metal blocks that had a slot in them to keep the board in place. See how you translated this in Exodus 26:19.
about seven meters
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This could be stated as a command. Alternate translation: "You must make a screen twenty cubits long to be the courtyard gate"
This can be stated in active form. Alternate translation: "They must make the curtain ... fine twined linen, the work of an embroiderer" or "Embroiderers must make the curtain ... fine twined linen"
Possible meanings are 1) "yarn that is dyed blue, purple, and scarlet," probably wool yarn, or 2) "blue, purple, and scarlet dye" to dye the linen.
a person who sews designs into cloth
Yahweh continues to tell Moses what the people must do.
"100 cubits." A cubit is 46 centimeters.
"finely twisted linen." This was cloth made from fine linen threads that someone twisted together to make a stronger thread. See how you translated this in Exodus 26:36.
This can be stated in active form. Alternate translation: "make all the tent pegs for the tabernacle and courtyard out of bronze"
sharp pieces of wood or metal used to secure the corners of a tent to the ground
Yahweh continues to tell Moses what the people must do.
This is another name for the tabernacle.
This is the chest that contains the sacred slabs of stone on which Yahweh had written his commandments.
"I require that the people do this as a lasting statute"
1 Call to yourself Aaron your brother and his sons—Nadab, Abihu, Eleazar, and Ithamar—from among the people of Israel so that they may serve me as priests. 2 You must make for Aaron, your brother, garments that are set apart to me. These garments will be for his honor and splendor. 3 You must speak to all people who are wise in heart, those whom I have filled with the spirit of wisdom, so that they may make Aaron's garments to consecrate him to serve me as my priest. 4 The garments that they must make are a breastpiece, an ephod, a robe, a coat of woven work, a turban, and a sash. They must make these garments that are set apart to me. They will be for your brother Aaron and his sons so that they may serve me as priests. 5 Craftsmen must use fine linen that is gold, blue, purple, and scarlet.
6 They must make the ephod of gold, of blue, purple, and scarlet wool, and of fine-twined linen. It must be the work of a skillful craftsman. 7 It must have two shoulder pieces attached to its two upper corners. 8 Its finely-woven waistband must be like the ephod; it must be made of one piece with the ephod, made of fine twined linen that is gold, blue, purple, and scarlet. 9 You must take two onyx stones and engrave on them the names of the sons of Israel. 10 Six of their names must be on one stone, and six names must be on the other stone, in order of the sons' birth. 11 With the work of an engraver in stone, like the engraving on a signet, you must engrave the two stones with the names of the sons of Israel. You must mount the stones in settings of gold. 12 You must put the two stones on the shoulder pieces of the ephod, to be stones to remind Yahweh of Israel's sons. Aaron will carry their names before Yahweh on his two shoulders as a reminder to him. 13 You must make settings of gold 14 and two braided chains of pure gold like cords, and you must attach the chains to the settings.
15 You must make a breastpiece for decision making, the work of a skillful workman, fashioned like the ephod. Make it of gold, of blue, purple, and scarlet wool, and of fine linen. 16 It is to be square. You must fold the breastpiece double. It must be one span long and one span wide. 17 You must place in it four rows of precious stones. The first row must have a ruby, a topaz, and a garnet. 18 The second row must have an emerald, a sapphire, and a diamond. 19 The third row must have a jacinth, an agate, and an amethyst. 20 The fourth row must have a beryl, and an onyx, and a jasper. They must be mounted in gold settings. 21 The stones must be arranged by the names of the sons of Israel. They must be like the engraving on a signet ring, each name standing for one of the twelve tribes. 22 You must make on the breastpiece chains like cords, braided work of pure gold. 23 You must make two rings of gold for the breastpiece and must attach them to the two ends of the breastpiece. 24 You must attach the two golden chains to the two corners of the breastpiece. 25 You must attach the other ends of the two braided chains to the two settings. Then you must attach those to the shoulder pieces of the ephod at its front. 26 You must make two rings of gold, and you must put them on the other two corners of the breastpiece, on the edge next to the inner border of the ephod. 27 You must make two more gold rings, and you must attach them to the bottom of the two shoulder pieces of the front of the ephod, close to its seam above the finely-woven waistband of the ephod. 28 They must tie the breastpiece by its rings to the ephod's rings with a blue cord, so that it might be attached just above the ephod's woven waistband. This is so that the breastpiece might not become unattached from the ephod. 29 When Aaron goes into the holy place, he must carry the names of the sons of Israel over his heart in the breastpiece for decision making, as a continuing memorial before Yahweh. 30 You are to put the Urim and the Thummim in the breastpiece for decision making, so they may be over Aaron's heart when he goes in before Yahweh. Thus Aaron will always carry the means for making decisions for the people of Israel over his heart before Yahweh.
31 You will make the robe of the ephod entirely of blue fabric. 32 It must have an opening for the head in the middle. The opening must have a woven edge round about so that it does not tear. This must be the work of a weaver. 33 On the bottom hem, you must make pomegranates of blue, purple, and scarlet yarn all around. Gold bells must be between them all around. 34 There must be a golden bell and a pomegranate, a golden bell and a pomegranate—and so on—all around the hem of the robe. 35 The robe is to be on Aaron when he serves, so that its sound can be heard when he goes into the holy place before Yahweh and when he leaves. This is so that he does not die.
36 You must make a plate of pure gold and engrave on it, like the engraving on a signet, "Holy to Yahweh." 37 You must attach this plate by a blue cord to the front of the turban. 38 It must be on Aaron's forehead; he must always bear any guilt that might attach to the offering of the holy gifts that the people of Israel set apart to Yahweh. The turban must be always on his forehead so that Yahweh may accept their gifts. 39 You must make the coat with fine linen, and you must make a turban of fine linen. You must also make a sash, the work of an embroiderer.
40 For Aaron's sons you must make tunics, sashes, and headbands for their honor and splendor. 41 You must clothe Aaron your brother, and his sons with him. You must anoint them, ordain them, and consecrate them to me, so that they may serve me as priests. 42 You must make for them linen undergarments to cover their naked flesh, that will cover them from the waist to the thighs. 43 Aaron and his sons must wear these garments when they enter the tent of meeting or when they approach the altar to serve in the holy place. They must do this so they would not be guilty or else they would die. This is a permanent law for Aaron and his descendants after him.
Because Yahweh is holy, only the priests could approach him, and when they did they must be wearing specially made clothing. (See: priest and holy)
Yahweh continues telling Moses what the people must do (Exodus 25:1).
Here "yourself" refers to Moses.
Here "you" refers to the people.
This can be stated in active form. Alternate translation: "garments that you will set apart to me"
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Yahweh continues telling Moses what the people must do.
"a coat with a design woven into it"
a tall head covering made from cloth wrapped around the head several times
a piece of cloth that people wear around their waist or across their chest
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Yahweh continues to tell Moses what the people must do.
"finely-twisted linen." This was cloth made from fine linen threads that someone twisted together to make a stronger thread. See how you translated this in Exodus 26:36.
a person who can make beautiful objects by hand
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This can be stated in active form. Alternate translation: "they must make it in one piece"
These are valuable stones that have layers of white and black, red or brown. See how you translated this in [Exodus 25:7]
Yahweh continues to tell Moses what the people must do.
"In the same way a person engraves on a seal"
a person who cuts designs into a hard material such as wood, stone, or metal
an engraved stone used to stamp a design into a wax seal
pieces of metal that hold the stone onto the ephod
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Yahweh continues to tell Moses what the people must do.
These are pieces of metal that hold each stone onto the ephod. See how you translated this in Exodus 28:11.
"two chains of pure gold that are braided like cords"
Yahweh continues telling Moses what the people must do.
"a skillful workman will make it like the ephod"
A span is 22 centimeters.
Twelve kinds of stone are listed here. Scholars are not sure which kinds of stones the Hebrew words refer to. Some translations list different stones.
"valuable gems" or "treasured gems." See how you translated these in [Exodus 25:7]
These are precious stones.
These are precious stones.
This is a gemstone that is blue in color. See how you translated this in Exodus 24:10.
These are precious stones
These are precious stones.
This is a valuable stone that has layers of white and black, red or brown. See how you translated these in Exodus 25:7.
This can be stated in active form. Alternate translation: "You must mount them in gold settings"
Yahweh continues to tell Moses what the people must do.
This can be stated in active form. Alternate translation: "You must arrange the stones"
A signet is an engraved stone used to stamp a design into a wax seal. Here the stone is mounted on a ring. See how you translated "signet" in Exodus 28:11.
"chains that are made of pure gold and are braided like cords." See how you translated similar phrases in Exodus 28:14.
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Yahweh continues to tell Moses what the people must do.
"chains braided like cords." See how you translated this in Exodus 28:14.
These are two settings that enclose the stones. This can be clearly stated in the translation. Alternate translation: "to the two settings that enclose the stones"
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Yahweh continues to tell Moses what the people must do.
This was a cloth belt made from narrow linen threads that someone twisted together to make a stronger thread. See how you translated this in Exodus 28:8.
This can be stated in active form. Alternate translation: "so that they may attach it"
This can be stated in positive form. Alternate translation: "the breastpiece might stay attached to the ephod"
Yahweh continues to tell Moses what the people must do.
This refers to the names of the tribes engraved on the twelve stones the breastplate as described in Exodus 28:17-21.
"over Aaron's heart" or "on his chest"
The second phrase appears to refer to the Urim and Thummim and explain their purpose.
It not clear what these are. They were objects, possibly stones, that the priest used to determine somehow the will of God.
Yahweh continues to tell Moses what the people must do.
This can be stated as a command. Alternate translation: "A weaver must make this robe"
"a person who weaves" or "a person who creates cloth using thread"
Yahweh continues to tell Moses what the people do.
A pomegranate is a round fruit with a red outer skin.
This phrase is repeated to show the pattern of the design on the robe.
This can be stated in active form. Alternate translation: "Aaron must wear the robe when he serves"
This can be stated in active form. Alternate translation: "so that the bells make a sound"
It is implied that he would die because he did not obey Yahweh. This can be stated. Alternate translation: "As a result, he will not die because of disobeying my instructions"
Yahweh continues to tell Moses what the people must do.
"write on it in the same way a person engraves on a seal." See how you translated similar words in Exodus 28:11
This was a tall head covering made from cloth wrapped around the head several times. See how you translated this in Exodus 28:4.
This can be stated in active form. Alternate translation: "Aaron must wear it on his forehead"
This can be stated in active form. Alternate translation: "Aaron must always wear the turban on his forehead"
God continues to tell Moses what the people must do.
This was a tall head covering made from cloth wrapped around the head several times. See how you translated this in Exodus 28:4.
A sash is a decorative piece of cloth that a person wears around his waist or across his chest. See how you translated this in Exodus 28:4.
An embroiderer is a person who sews designs into cloth. See how you translated this in Exodus 26:36.
God continues to tell Moses what the people must do.
A sash is a decorative piece of cloth that a person wears around his waist or across his chest. See how you translated this in Exodus 28:4.
A headband is a narrow, decorative strip of cloth that is worn around the head above the eyes.
Aaron was the older brother of Moses. You can state this clearly in the translation. Alternate translation: "Put these clothes on your older brother Aaron"
God continues to tell Moses what the people must do.
These are underwear, clothing worn under the outer clothes, next to the skin.
This is a euphemism for sexual organs. Your language may have a different polite way to speak of these things.
This is another name for the tabernacle. See how you translated this in Exodus 27:21.
"a law the will not end"
1 Now this is what you must do to set them apart to me so that they may serve me as priests. Take one young bull from the herd and two rams without blemish, 2 bread without yeast, and cakes without yeast mixed with oil. Also take wafers without yeast rubbed with oil. Make the wafers using fine wheat flour. 3 You must put them into a single basket, bring them in the basket, and present them with the bull and the two rams. 4 You must present Aaron and his sons at the entrance to the tent of meeting. You must wash Aaron and his sons in water. 5 You must take the garments and clothe Aaron with the coat, the robe of the ephod, the ephod, and the breastpiece, fastening the finely-woven waistband of the ephod around him. 6 You must set the turban on his head and put the holy crown on the turban. 7 Then take the anointing oil and pour it on his head, and in this way anoint him. 8 You must bring his sons and put tunics on them. 9 You must clothe Aaron and his sons with sashes and put headbands on them. The work of the priesthood will belong to them by permanent law. In this way you must consecrate Aaron and his sons for them to serve me.
10 You must all bring the bull before the tent of meeting, and Aaron and his sons must lay their hands on its head. 11 You must kill the bull before Yahweh at the entrance to the tent of meeting. 12 You must take some of the bull's blood and put it on the horns of the altar with your finger, and you must pour out the rest of the blood at the base of the altar. 13 You must take all the fat that covers the inner parts, and also take the covering of the liver and the two kidneys with the fat that is on them; burn it all on the altar. 14 But as for the bull's flesh, as well as its skin and dung, you must burn it up outside the camp. It will be a sin offering.
15 You must also take the one ram, and Aaron and his sons must lay their hands on its head. 16 You must kill the ram, then take its blood and sprinkle it on all sides of the altar. 17 You must cut the ram into pieces and wash its inner parts and its legs, and you must put the inner parts, together with its pieces and with its head, 18 on the altar. Then burn the whole ram. It will be a burnt offering to Yahweh, a sweet aroma, an offering made to Yahweh by fire.
19 You must then take the other ram, and Aaron and his sons must lay their hands on its head. 20 Then you must kill the ram and take some of its blood. Put it on the tip of Aaron's right ear, and on the tip of his sons' right ears, on the thumb of their right hands, and on the great toe of their right feet. Then you must sprinkle the blood against the altar on every side. 21 You must take some of the blood that is on the altar and some of the anointing oil, and sprinkle it all on Aaron and on his garments, and also on his sons and on their garments. Aaron will then be set apart for me, as well as his garments, his sons and his sons' garments with him. 22 You must take the ram's fat, the fat tail, the fat that covers the inner parts, the covering of the liver, the two kidneys and the fat on them, and the right thigh—for this ram is for the priests' consecration to me. 23 Take one loaf of bread, one cake of bread made with oil, and one wafer out of the basket of bread without yeast that is before Yahweh. 24 You must put these in Aaron's hands and in the hands of his sons and wave them before me for a wave offering before Yahweh. 25 You must then take the food from their hands and burn it on the altar with the burnt offering. It will produce a sweet aroma for me; it will be an offering made to me by fire.
26 You must take the breast of Aaron's ram of dedication and wave it for a wave offering before Yahweh, and it will be your share. 27 You must set apart to me the breast of the wave offering that is waved and the thigh that is the contribution for the priests—both the breast that was waved and the thigh that was contributed for Aaron and his sons—from the ram of consecration. 28 This will be a perpetual share for Aaron and his sons. It will be a contribution from the people of Israel to give to Yahweh from their peace offerings. 29 The holy garments of Aaron must also be reserved for his descendants after him. They are to be anointed in them and ordained to me in them. 30 The priest who succeeds him from among his sons, who comes into the tent of meeting to serve me in the holy place, is to wear those garments for seven days.
31 You must take the ram of consecration and boil its meat in a holy place. 32 Aaron and his sons must eat the ram's meat and the bread that is in the basket at the entrance to the tent of meeting. 33 They must eat the meat and bread that were given to atone for them and to ordain them to be set apart to me. No one else may eat that food; they must treat it as holy. 34 If any of the meat of the ordination offering, or any of the bread, remains to the next morning, then you must burn it. It must not be eaten because it has been set apart to me.
35 In this way, by following all that I have commanded you to do, you must treat Aaron and his sons. For seven days you must prepare them. 36 Every day you must offer a bull as a sin offering for atonement. You must purify the altar by making atonement for it, and you must anoint it in order to set it apart to me. 37 For seven days you must make atonement for the altar and set it apart it to Yahweh. Then the altar will be completely set apart to me. Whatever touches the altar will be set apart to Yahweh.
38 You must regularly offer on the altar every day two lambs a year old. 39 One lamb you must offer in the morning, and the other lamb you must offer about sundown. 40 With the first lamb, offer a tenth of an ephah of fine flour mixed with the fourth part of a hin of oil from pressed olives, and the fourth part of a hin of wine as a drink offering. 41 You must offer the second lamb about sunset. You must offer the same grain offering as in the morning, and the same drink offering. These will produce a sweet aroma for me; it will be an offering made to me by fire. 42 These must be regular burnt offerings throughout your generations, at the entrance to the tent of meeting before Yahweh, where I will meet with you to speak to you there. 43 That is where I will meet with the people of Israel; the tent will be set apart for me by my glory. 44 I will set apart the tent of meeting and the altar for these to belong to me alone. I will also set apart Aaron and his sons to serve me as priests. 45 I will live among the people of Israel and will be their God. 46 They will know that I am Yahweh, their God, who brought them out from the land of Egypt so that I might live among them. I am Yahweh, their God.
This chapter records the process of consecrating priests. The priests were to be set apart from the rest of Israel because Yahweh is holy. (See: consecrate and priest and holy)
As God, Yahweh is everywhere and cannot be limited to a single space. This phrase indicates that he permanently remains within Israel in a special way while they have the ark.
The word "now" marks a change in topic from garments for priests to consecrating priests.
Here "you" refers to Moses.
"to set apart Aaron and his sons"
Here "me" refers to Yahweh.
a male cow
This can be stated in active form. Alternate translation: "Also take wafers without yeast and rub them with oil"
These are different kinds of food made from flour.
Yahweh continues to speak to Moses
"You must put the bread, cake, and wafer"
Here "present" means to offer as a sacrifice. The full meaning of this can be translated clearly. Alternate translation: "offer them to me when you sacrifice the bull and the two rams"
This is another name for the tabernacle. See how you translated this in Exodus 27:21.
Yahweh continues speaking to Moses.
This was a coat with a design woven into it. See how you translated this in Exodus 28:4.
This was a cloth belt made from narrow linen threads that someone twisted together to make a stronger thread. See how you translated this in Exodus 28:8.
This was a tall head covering made from cloth wrapped around the head several times. See how you translated this in Exodus 28:4.
This crown is described in Exodus 29:6 as being engraved with the words "dedicated to Yahweh" and made of pure gold.
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Yahweh continues speaking to Moses.
"bring Aaron's sons"
These were coats with a design woven into them. See how you translated this in Exodus 28:4.
A sash is a decorative piece of cloth that people wear around their waist or across their chest. See how you translated this word in Exodus 28:4.
A headband is a narrow, decorative strip of cloth that is worn around the head above the eyes. See how you translated this in Exodus 28:40.
"the duty of being priests"
The duty of being priests will also belong to the descendants of Aaron's sons. You can state this clearly in the translation. Alternate translation: "will belong to them and their descendants"
"a law the will not end." See how you translated this in Exodus 28:43.
Yahweh continues speaking to Moses.
This is another name for the tabernacle. See how you translated this in Exodus 27:21.
The bull offering was to be killed by Moses, not the priests, at the doorway, not inside the tent of meeting.
Since the following verses will tell what to do with the blood from the bull, use a term for "kill" that will imply a method similar to "slitting its throat and catch the blood in a bowl."
Yahweh continues speaking to Moses.
These were projections that looked like ox horns attached to the four corners of the altar. See how you translated this in Exodus 27:2.
"the remaining blood"
"covers the organs"
These are organs in the body.
"But as for the remaining parts of the bull"
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For these consecration sacrifices for the priests, it was Moses, not Aaron or his sons, who had to kill the animals.
"the organs." See how you translated this in Exodus 29:13.
Unlike the bull offering that was burned outside of the tent, the ram was to be burned on the inner altar.
Yahweh continues speaking to Moses.
The ram was killed by cutting its throat. This can be stated clearly in the translation. Alternate translation: "Then kill the ram by slitting its throat" or "Then kill the ram by cutting its throat"
Yahweh continues speaking to Moses.
This can be stated in active form. Alternate translation: "By doing this, you will dedicate Aaron to me"
Yahweh continues speaking to Moses.
These refer to organs inside the body. See how you translated this in Exodus 29:13.
For 29:23 see how you translated similar words in Exodus 29:2.
"that you have placed before Yahweh"
God continues speaking to Moses.
Here "these" refers to the parts of the sacrifice mentioned in the previous verses.
This can be stated in active form. Alternate translation: "burn it as an offering to me"
Yahweh continues speaking to Moses.
"ram that you dedicated" or "ram that you killed"
"the ram that you used to dedicate Aaron"
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"This is what Aaron and his sons will always receive from the people"
Yahweh continues speaking to Moses.
These garments belong to the priesthood and are not just Aaron's personal clothing. Alternate translation: "Aaron must reserve the holy garments for his descendants after him"
This can be stated in active form. Alternate translation: "They must wear the holy garments when you anoint his descendants and ordain them to me"
This is another name for the tabernacle. See how you translated this in Exodus 27:21.
Yahweh continues speaking to Moses.
"the ram you killed when you installed the priests"
This is not the same as the holy place outside of the most holy place. This refers to a place within the courtyard. Alternate translation: "at the entrance to the tent of meeting"
This is another name for the tabernacle. See how you translated this in Exodus 27:21.
This can be stated in active form. Alternate translation: "that you sacrificed"
This can be stated in active form. Alternate translation: "No one must eat it"
This can be stated in active form. Alternate translation: "because you have set it apart to me"
Yahweh continues speaking to Moses.
"I have commanded you to treat Aaron and his sons this way"
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"Then the altar will be most holy"
"will also be very holy"
Yahweh continues speaking to Moses.
"You must daily offer on the altar"
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Yahweh continues speaking to Moses.
"1/10 ... 1/4"
An ephah is 22 liters.
A hin is 3.7 liters.
Yahweh continues speaking to Moses.
This can be stated in active form. Alternate translation: "it will be a burnt offering to me"
"through all the generations of your descendants." See how you translated this in Exodus 12:14.
This is another name for the tabernacle. See how you translated this in Exodus 27:21.
Yahweh continues speaking to Moses.
This can be stated in active form. Alternate translation: "My awesome presence will dedicate the tent to me"
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Yahweh continues speaking to Moses.
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1 You must make an altar as a place for burning incense. You must make it with acacia wood. 2 Its length must be one cubit, and its width one cubit. It must be square, and its height must be two cubits. Its horns must be made as one piece with it. 3 You must cover the incense altar with pure gold—its top, its sides, and its horns. You must make a surrounding border of gold for it. 4 You must make two golden rings to be attached to it under its border on its two opposite sides. The rings must be holders for poles to carry the altar. 5 You must make the poles of acacia wood, and you must cover them with gold. 6 You must put the incense altar before the curtain that is by the ark of the covenant decrees. It will be before the atonement lid that is over the ark of the covenant decrees, where I will meet with you. 7 Aaron must burn fragrant incense every morning. He must burn it when he tends the lamps, 8 and Aaron lights the lamps again in the evening so incense will burn on it regularly before Yahweh, throughout your generations. 9 But you must offer no other incense on the incense altar, nor any burnt offering or grain offering. You must pour no drink offering on it. 10 Aaron must make atonement on its horns once a year. With the blood of the sin offering he will make atonement for it once a year throughout your generations. It is completely set apart to Yahweh."
11 Then Yahweh spoke to Moses, saying, 12 "When you take a census of the people of Israel, then each person must give a ransom for his life to Yahweh. You must do this after you count them, so that there will be no plague among them when you count them. 13 Everyone who is counted in the census is to pay half a shekel of silver, according to the weight of the shekel of the sanctuary (a shekel is the same as twenty gerahs). This half shekel will be an offering to Yahweh. 14 Everyone who is counted, from twenty years old and up, must give this offering to me. 15 When the people give this offering to me to make atonement for their lives, the rich must not give more than the half shekel, and the poor must not give less. 16 You must receive this atonement money from the people of Israel and you must allocate it to the work of the tent of meeting. It must be a reminder to the people of Israel before me, to make atonement for your lives."
17 Then Yahweh spoke to Moses, saying, 18 "You must also make a large bronze basin with a bronze stand, a basin for washing. You must put it between the tent of meeting and the altar, and you must put water in it. 19 Aaron and his sons must wash their hands and their feet with the water in it. 20 When they go into the tent of meeting or when they go near to the altar to serve me by burning an offering, they must wash with water so that they do not die. 21 They must wash their hands and feet so that they do not die. This must be a permanent law for Aaron and his descendants throughout their people's generations."
22 Then Yahweh spoke to Moses, saying, 23 "Take these fine spices: five hundred shekels of flowing myrrh, 250 shekels of sweet-smelling cinnamon, 250 shekels of sweet-smelling cane, 24 five hundred shekels of cassia, measured by the weight of the shekel of the sanctuary, and one hin of olive oil. 25 You must make holy anointing oil with these ingredients, the work of a perfumer. It will be a holy anointing oil, reserved for me. 26 You must anoint the tent of meeting with this oil, as well as the ark of the covenant decrees, 27 the table and all its utensils, the lampstand and its equipment, the incense altar, 28 the altar for burnt offerings with all its equipment, and the basin with its stand. 29 You must set them apart to me so that they may be holy to me. Anything that touches them will also be holy. 30 You must anoint Aaron and his sons and consecrate them so that they may serve me as priests. 31 You must say to the people of Israel, 'This must be an anointing oil that is set apart to Yahweh throughout your people's generations. 32 It must not be applied to people's skin, nor must you make any oil like it with the same formula, because it is set apart to Yahweh. You must regard it in this manner. 33 Whoever makes perfume like it, or whoever puts any of it on someone, that person must be cut off from his people.'"
34 Yahweh said to Moses, "Take spices—stacte, onycha, and galbanum—sweet spices along with pure frankincense, each in equal amounts. 35 Make it into the form of incense, blended by a perfumer, seasoned with salt, pure and set apart. 36 You will beat it to powder. Put part of it in front of the ark of the covenant decrees, which is in the tent of meeting, where I will meet with you. You will regard it as very holy to me. 37 As for this incense that you will make, you must not make any with the same formula for yourselves. It must be most holy to you. 38 Whoever makes anything like it to use as a perfume must be cut off from his people."
The atonement offered by the priests was very important in the religious life of Israel. In order to offer sacrifices, the priests had to maintain ritual cleanliness by washing themselves. (See: atonement and priest and clean)
Yahweh tells Moses how to build the worship equipment.
Here "you" refers to Moses and the people of Israel.
These were projections that looked like ox horns attached to the four corners of the altar. See how you translated "horns" in [Exodus 27:2]
Yahweh continues telling Moses what the people must do.
"an altar to burn incense"
This can be stated in active form. Alternate translation: "which you will attach to the altar"
Yahweh continues to tell Moses what the people must do.
The ark is the chest that contains the commandments. This can be stated clearly in the translation. See how you translated this in [Exodus 26:33]
This is the lid that sits on top of the ark where the atonement offering was made. See how you translated this in Exodus 25:17.
Here "you" refers to Moses.
Yahweh continues telling Moses what the people must do.
"through all the generations of your descendants." See how you translated this in Exodus 12:14.
Though the word "you" is addressed to Moses, the instruction is given specifically to Aaron and his descendants as to when and what they are to offer on the altar of incense.
Yahweh continues speaking to Moses.
These were projections that looked like ox horns attached to the four corners of the altar. See how you translated this in Exodus 27:2.
"through all the generations of your descendants." See how you translated this in Exodus 12:14.
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Possible meanings are 1) "you" refers to just Moses or 2) "you" refers to Moses and the leaders of Israel in future generations when they take a census.
The leaders only counted the males of Israel.
This can be stated in active form. They counted only the men. Alternate translation: "Everyone you count" or "Every man you count"
"1/2 a shekel of silver." Translators may use a unit of measure that people understand and a round number: "5.5 grams of silver" or "six grams of silver"
There were evidently shekels of more than one weight at the time. This specified which one was to be used.
"20 gerahs." A gerah is a unit that people used for measuring how much something very small weighed.
Larger numbers are spoken of as being up or above smaller numbers. Alternate translation: "from twenty years old and more" or "who is twenty years old or older"
Yahweh continues to tell Moses what the people must do.
Only the men made this offering.
Translators may use a unit of measure that people understand and a round number: "the 5.5 grams of silver" or "the 6 grams of silver." See how you translated this in [Exodus 3:13]
Possible meanings are 1) "It will remind the people of Israel to make atonement for their lives" or 2) "It will remind the people of Israel that they have made atonement for their lives."
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Here "you" refers to Moses and the people of Israel.
"bronze bowl" or "bronze tub"
This is what the basin would be put on.
This phrase explains what the priests were to use the large bronze basin for.
the altar of sacrifice
Yahweh continues telling Moses what the people must do.
"water in the basin"
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"for Aaron and all the generations of his descendants." See how you translated a similar phrase in Exodus 12:14.
Yahweh continues telling Moses what the people must do.
dried plants that people grind into a powder and put in oil or food to give it a nice smell or flavor. See how you translated this in [Exodus 25:6]
"500 shekels ... two hundred and fifty shekels." A shekel is about 11 grams. Translators may use units that people know and round numbers: "5.7 kilograms ... 11.4 kilograms" or "six kilograms ... three kilograms"
These are sweet spices.
This is a sweet spice.
There were evidently shekels of more than one weight at the time. This specified which one was to be used. See how you translated this in [Exodus 30:13]
Translators may use units that people know and round numbers: "3.7 liters" or "four liters"
"with these items"
Possible meanings are 1) Moses was to have a perfumer do the work or 2) Moses was to do the work himself the way a perfumer would do it.
a person who is skilled in mixing spices and oils
Yahweh continues speaking to Moses.
Here "you" refers to Moses.
The ark is the chest that contains the commandments. This can be stated clearly in the translation. See how you translated this in [Exodus 26:33]
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"the altar on which offering were burnt"
Yahweh continues speaking to Moses.
This refers to the items listed in Exodus 30:26-28.
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"all the generations of your descendants." See how you translated this in Exodus 12:14.
Yahweh continues telling Moses what Moses must tell the people.
This can be stated in active form. Alternate translation: "You must not put the anointing oil that is dedicated to Yahweh on a person's skin"
"with the same ingredients" or "with the same items"
The metaphor "cut off" has at least three possible meanings. They can be expressed in active form: 1) "I will no longer consider him to be one of the people of Israel" 2) "the people of Israel must send him away" or 3) "the people of Israel must kill him."
Yahweh continues to tell Moses what to do. Yahweh gives the commands only to Moses: all instances of "you" are singular. However, the words "blended by a perfumer" might mean that Moses could have the perfumer take the spices, blend them, grind them, and give them to Moses so Moses could put part of the mixture in front of the ark, as in UDB.
The phrase with "blended" can be translated in active form. Alternate translation: "Make it into the form of incense that a perfumer has blended" or "A perfumer must blend it into a kind of incense"
Possible meanings are 1) Moses was to have a perfumer do the work or 2) Moses was to do the work himself the way a perfumer would do it. See how you translated these words in Exodus 30:25.
"You will crush it." Here "you" refers to Moses.
Here "you" is plural and refers to Moses and all the people.
Yahweh continues to tell Moses what the people must do.
The word "you" here refers to the people of Israel.
"with the same ingredients" or "with the same items." See how you translated this in Exodus 30:32.
"You must consider it to be most holy"
This is a pleasant smelling liquid that a person puts on his or her body.
The metaphor "cut off" has at least three possible meanings. They can be expressed in active form: 1) "I will no longer consider him to be one of the people of Israel" 2) "the people of Israel must send him away" or 3) "the people of Israel must kill him." See how you translated this in [Exodus 30:33]
1 Then Yahweh spoke to Moses and said, 2 "See, I have called by name Bezalel son of Uri son of Hur, from the tribe of Judah. 3 I have filled Bezalel with my Spirit, to give him wisdom, understanding, and knowledge, for all kinds of craftsmanship, 4 to make artistic designs and to work in gold, silver, and bronze; 5 also to cut and set stones and to carve wood—to do all kinds of craftsmanship. 6 In addition to him, I have appointed Oholiab son of Ahisamak, from the tribe of Dan. I have put skill into the hearts of all who are wise so that they may make all that I have commanded you. This includes 7 the tent of meeting, the ark of the covenant decrees, the atonement lid on the ark, and all the furniture of the tent— 8 the table and its utensils, the pure lampstand with all its equipment, the incense altar, 9 the altar for burnt offerings with all its equipment, and the large basin with its base. 10 This also includes the finely-woven garments—the holy garments for Aaron the priest and those of his sons, reserved for me so that they may serve as priests. 11 This also includes the anointing oil and the sweet incense for the holy place. These craftsmen must make all these things just as I have commanded you."
12 Then Yahweh spoke to Moses and said, 13 "Tell the people of Israel: 'You must certainly keep Yahweh's Sabbath days, for these will be a sign between him and you throughout your people's generations so that you may know that he is Yahweh, who sets you apart for himself. 14 So you must keep the Sabbath, for it must be treated by you as holy, reserved for him. Everyone who defiles it must surely be put to death. Whoever works on the Sabbath, that person must surely be cut off from his people. 15 Work will be done for six days, but the seventh day is to be a Sabbath of complete rest, holy before Yahweh. Whoever does any work on the Sabbath day must surely be put to death. 16 Therefore the people of Israel must keep the Sabbath. They must observe it throughout their people's generations as a lasting covenant. 17 The Sabbath will always be a sign between Yahweh and the people of Israel, for in six days Yahweh made heaven and earth, and on the seventh day he rested and was refreshed.'"
18 When God had finished talking with Moses on Mount Sinai, he gave him two tablets of covenant decrees, made of stone, written on by his own hand.
This chapter is the end of Exodus' recording of the law of Moses. (See: lawofmoses)
As described in this chapter, the Sabbath is more than just a day of worship or celebration. Its significance extends beyond a way to help people rest. It is a major part of the identity of the Hebrew people. (See: sabbath)
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God speaks of choosing specific people as calling them by name. Alternate translation: "I have chosen"
These are names of men.
Yahweh continues speaking to Moses.
Yahweh speaks of giving Bezalel his Spirit as if Bezalel were a container and God's Spirit were a liquid. Alternate translation: "I have given my Spirit to Bezalel"
The abstract noun "craftsmanship" can be translated as "making crafts" or "making things." Alternate translation: "for making all kinds of crafts" or "so that he can make all kinds of things"
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Yahweh continues speaking to Moses.
These are names of men.
God speaks of making people able to make things as if he were putting the ability into their hearts. Alternate translation: "I have given skill to all who are wise" or "I have made all who are wise able to make things well"
This is another name for the tabernacle. See how you translated this in Exodus 27:21.
The ark is the chest that contains the commandments. This can be stated clearly in the translation. See how you translated this in [Exodus 26:33]
This is the lid that sits on top of the ark where the atonement offering was made. See how you translated this in Exodus 25:17.
"altar to burn incense." See how you translated this in Exodus 30:3.
"altar on which offering were burnt." See how you translated this in Exodus 30:28.
Yahweh continues speaking to Moses.
"These people who are skilled in making beautiful things"
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God speaks of obeying his instructions about the Sabbath as keeping the Sabbath. Alternate translation: "You must certainly obey Yahweh's instructions about the Sabbath"
"through all the generations of your descendants." See how you translated this in Exodus 12:14.
God speaks of choosing people to be his as setting them apart for himself. Alternate translation: "who has chosen you to be his people"
This can be stated in active form. Alternate translation: "for you must treat it as holy"
God speaks of treating the Sabbath with disrespect as defiling it. Alternate translation: "Everyone who treats the Sabbath with disrespect" or "Everyone who does not obey the laws about the Sabbath"
"must surely be killed." This can be stated in active form. Alternate translation: "you must surely kill" or "you must surely execute"
The metaphor "cut off" has at least three possible meanings. They can be expressed in active form: 1) "Yahweh will no longer consider him to be one of his people" 2) "you must surely send him away" or 3) "you must surely kill him."
"but day 7"
Yahweh continues telling Moses what he must tell the people of Israel.
God speaks of obeying his instructions about the Sabbath as keeping the Sabbath. Alternate translation: "must obey Yahweh's instructions about the Sabbath"
"They and all the generations of their descendants must observe it." See how you translated "throughout their people's generations" in Exodus 12:42.
"a covenant that will always exist." See how you translated this in Exodus 28:43.
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This can be translated with an active verb. Alternate translation: "which Yahweh wrote on with his own hand"
1 When the people saw that Moses delayed in coming down the mountain, they gathered around Aaron and said to him, "Come, make us an idol that will go before us. As for this Moses, the man who brought us up out of the land of Egypt, we do not know what has happened to him." 2 So Aaron said to them, "Take off the golden rings that are on your wives' ears, and the ears of your sons and daughters, and bring them to me." 3 All the people took off the golden rings that were on their ears and brought them to Aaron. 4 He received the gold from their hand and fashioned it with an engraving tool, and he made a cast metal figure in the shape of a calf. Then they said, "These are your gods, Israel, who brought you up out of the land of Egypt." 5 When Aaron saw this, he built an altar before the calf and made a proclamation; he said, "Tomorrow will be a festival in Yahweh's honor." 6 The people arose early the next day and offered burnt offerings and brought fellowship offerings. Then they sat down to eat and to drink, and then got up to play.
7 Then Yahweh spoke to Moses, "Go quickly, for your people, whom you brought up out of the land of Egypt, have corrupted themselves. 8 They have quickly left the way that I commanded them. They have made a cast metal image in the shape of a calf and have worshiped it and sacrificed to it. They have said, 'These are your gods, Israel, who brought you up out of the land of Egypt.'" 9 Then Yahweh said to Moses, "I have seen this people. Look, they are a stiff-necked people. 10 Now then, do not try to stop me. My anger will burn hot against them, so I will destroy them. Then I will make a great nation from you." 11 But Moses tried to calm down Yahweh his God. He said, "Yahweh, why does your anger burn against your people, whom you have brought out of the land of Egypt with great power and with a mighty hand? 12 Why should the Egyptians say, 'He led them out with evil intent, to kill them in the mountains and to destroy them from the face of the earth?' Turn from your burning anger and relent from this punishment on your people. 13 Call to mind Abraham and Isaac and Israel, your servants, to whom you swore by your own self and said to them, 'I will make your descendants as many as the stars in the heavens, and I will give to your descendants all this land of which I have spoken. They will inherit it forever.'" 14 Then Yahweh relented from the punishment that he had said he would inflict on his people.
15 Then Moses turned around and went down the mountain, carrying the two tablets of the covenant decrees in his hand. The tablets were written on both their sides, on both the front and the back. 16 The tablets were God's own work, and the writing was God's own writing, engraved on the tablets. 17 When Joshua heard the noise of the people as they shouted, he said to Moses, "There is the noise of combat in the camp." 18 But Moses said,
"It is not the sound of a shout of victory,
and it is not the sound of a cry of defeat,
but the sound of singing that I hear."
19 When Moses approached the camp, he saw the calf and the people dancing. He became very angry. He threw the tablets out of his hands and broke them at the bottom of the mountain. 20 He took the calf that the people had made, burned it, ground it to powder, and poured it into the water. Then he made the people of Israel drink it.
21 Then Moses said to Aaron, "What did this people do to you, that you have brought such a great sin on them?" 22 Aaron said, "Do not let your anger burn hot, my master. You know these people, how they are set on doing evil. 23 They said to me, 'Make us a god who will go before us. As for this Moses, the man who brought us up out of the land of Egypt, we do not know what has happened to him.' 24 So I said to them, 'Whoever has any gold, let him take it off.' They gave me the gold and I threw it into the fire, and out came this calf."
25 Moses saw that the people were running wild (for Aaron had let them get out of control, causing their enemies to mock them). 26 Then Moses stood at the entrance to the camp and said, "Whoever is on Yahweh's side, come to me." All the Levites gathered around him. 27 He said to them, "Yahweh, the God of Israel, says this: 'Let each man fasten his sword on his side and go back and forth from entrance to entrance throughout the camp, and kill his brother, his companion, and his neighbor.'" 28 The Levites did what Moses ordered. That day about three thousand of the people died. 29 Moses said to the Levites, "You have been placed into Yahweh's service today, for each of you has taken action against his son and his brother, so Yahweh might give you a blessing today."
30 The next day Moses said to the people, "You have committed a very great sin. Now I will go up to Yahweh. Perhaps I can make atonement for your sin." 31 Moses returned to Yahweh and said, "Alas! These people have committed a great sin and made themselves an idol of gold. 32 But now, please forgive their sin; but if you do not, blot me out of the book that you have written." 33 Yahweh said to Moses, "Whoever has sinned against me, that person I will blot out of my book. 34 So now go, lead the people to the place of which I have spoken to you. See, my angel will go before you. But on the day that I punish them, I will punish them for their sin." 35 Yahweh sent a plague on the people because they had made the calf, the one that Aaron made.
The events of this chapter occur while Moses spoke with God and therefore happen at the same time as the events in chapters 20-31.
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetry in 32:18.
The making of the golden calf was considered a form of idolatry.
Here understanding something is spoken of as if it were being seen. Alternate translation: "the people realized"
The word "come" strengthens the force of the command following it. The people were demanding that Aaron make an idol for them.
"lead us" or "be our leader"
The word "them" refers to the golden rings.
This refers to all the people who rejected Moses as their leader and Moses's God as their God.
Aaron melted the gold and poured it into a mold that had the shape of a calf. When the gold became hard, he removed the mold, and the hardened gold had the shape of a calf.
You may need to make explicit what he saw. "When Aaron saw what the people did"
The word "play" here is a general term that might be a euphemism for immoral sexual activity, but it could just as well speak of singing and dancing or even of laughing at and mocking Moses and Yahweh.
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Here God speaks of the people disobeying what he commanded them as if he had told them to walk on a certain road and they left that road. Alternate translation: "stopped doing what I commanded them to do" or "have stopped obeying what I commanded them to do"
Here Yahweh compares knowing the people to seeing them. Alternate translation: "I know this people"
Yahweh speaks of the people being stubborn as if they had stiff necks. Alternate translation: "a stubborn people"
The word "now" is used here to mark a break in what Yahweh was telling Moses. Here Yahweh tells what he will do to the people.
Yahweh speaks of his anger as if it were a fire that could burn hot. Alternate translation: "My anger towards them will be terrible" or "I am extremely angry with them"
The word "you" refers to Moses.
Moses used this question to to try to persuade Yahweh not to be so angry with his people. This rhetorical question can be translated as a statement. Alternate translation: "Do not let your anger burn against your people ... a mighty hand." or "Do not be so angry with your people ... a mighty hand."
These two phrases share similar meanings and are combined for emphasis.
Here the word "hand" refers to the things Yahweh did. Alternate translation: "and the powerful things you did"
Moses continues to reason with God not to destroy Israel.
Moses used this question to try to persuade God not to destroy his people. This rhetorical question can be translated with a statement. Alternate translation: If you destroy your people, the Egyptians might say, 'He led them out ... to destroy them from the face of the earth.'
"from the surface of the earth" or "from the earth"
"Stop your burning anger" or "Stop being so angry"
Moses speaks of God's anger as if it were a fire that was burning. Alternate translation: "your terrible anger"
"Remember Abraham" or "Think about Abraham"
"you made an oath" or "you solemnly promised"
God speaks about them possessing the land as if they would inherit it. Alternate translation: "They will possess it forever"
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These are the two stone slabs on which God had engraved his commandments.
These two phrases share similar meanings. The second explains how the tablets were "God's own work."
It is assumed that Joshua met Moses while Moses was going back to the camp.
The abstract nouns "victory" and "defeat" can be expressed as verbs. Alternate translation: "It is not the sound people make when they have won a battle, and not the sound people make when they have lost a battle"
These words translate the same Hebrew word, which fits well with both "victory" and "defeat." There is no such word in English, but if your language has such a word, you may want to use it here.
"the two stone slabs that Yahweh had written on"
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This can be stated as an indirect quote. Alternate translation: "Then Moses asked Aaron what the people do to him, that he have brought such a great sin on them"
Moses spoke of causing people to sin as if sin were an object and Aaron put it on them. Alternate translation: "you have caused them to sin so terribly"
Aaron spoke of Moses's anger as if it were a fire that could burn. "Do not be so angry"
Being determined to do evil is spoken of as being set on evil. Alternate translation: "they are determined to do what is evil"
People showed disrespect by putting the word "this" before his name, as if Moses were someone they did not know and could not trust.
This can be stated as an indirect quote. Alternate translation: "So I told them that whoever had any gold should take it off"
Instead of taking ownership for making the calf, Aaron claims the calf came out of the fire supernaturally.
"were behaving wildly" or "were not controlling themselves"
This can be stated as an indirect quote. Alternate translation: "Then Moses stood at the entrance to the camp and said that whoever was on Yahweh's side should come to him"
Moses speaks of being loyal to Yahweh as being on Yahweh's side. Alternate translation: "Whoever is loyal to Yahweh" or "Whoever serves Yahweh"
"go from side of the camp to the other, starting at one entrance to the camp and going to the entrance on the other side of the camp"
"3000 of the people"
This probably means "You have been chosen to serve Yahweh" or "You have become Yahweh's servants."
The fact that they did this in obedience to God can be stated clearly. Alternate translation: "for you have obeyed Yahweh and killed your sons and your brothers"
They worshiped an idol.
Moses spoke of persuading God to forgive the people as if he could make atonement for their sin. Alternate translation: "Perhaps I can persuade Yahweh to forgive you"
Moses is saying that he is very sad. If your language has a word that expresses deep sadness, you may want to use it here.
The word "me" here refers to the name of Moses. Alternate translation: "erase my name from the book"
What God had written in the book can be stated clearly. Alternate translation: "the book in which you have written the names of your people"
The phrase "that person" represents "that person's name." Alternate translation: "I will erase that person's name from my book"
This refers to the book of Yahweh that Moses spoke of in Exodus 32:32.
On the day that God decides to punish them, it will be clear that it is God who is judging them.
This plague may have been a serious illness. Alternate translation: "Yahweh made the people very sick"
Even though Aaron made the calf, the people were also guilty because they told Aaron to do it. Alternate translation: "they told Aaron to make the calf"
1 Then Yahweh spoke to Moses, "Go from here, you and the people whom you have brought up out of the land of Egypt. Go to the land about which I made an oath to Abraham, to Isaac, and to Jacob, when I said, 'I will give it to your descendants.' 2 I will send an angel before you, and I will drive out the Canaanites, Amorites, Hittites, Perizzites, Hivites, and Jebusites. 3 Go to that land, which is flowing with milk and honey, but I will not go up with you, because you are a stiff-necked people. I might destroy you on the way." 4 When the people heard these troubling words, they mourned, and no one put on any jewelry. 5 Yahweh had said to Moses, "Say to the people of Israel, 'You are a stiff-necked people. If I went among you for even one moment, I would destroy you. So now, take off your jewelry so that I may decide what to do with you.'" 6 So the people of Israel wore no jewelry from Mount Horeb onward.
7 Moses took a tent and pitched it outside the camp, some distance from the camp. He called it the tent of meeting. Everyone who asked Yahweh for anything went out to the tent of meeting, outside the camp. 8 When Moses would go out to the tent, all the people would stand up at their tent entrances and look at Moses until he had gone inside. 9 Whenever Moses entered the tent, the pillar of cloud would come down and stand at the tent entrance, and Yahweh would speak with Moses. 10 Whenever all the people saw the pillar of cloud stand at the entrance to the tent, they would get up and worship, every man at his own tent entrance. 11 Yahweh would speak to Moses face to face, as a man speaks to his friend. Then Moses would return to the camp, but his servant Joshua son of Nun, a young man, would stay in the tent.
12 Moses said to Yahweh, "See, you have been saying to me, 'Take this people on their journey,' but you have not let me know whom you will send with me. You have said, 'I know you by name, and you have also found favor in my eyes.' 13 Now if I have found favor in your eyes, show me your ways so that I may know you and continue to find favor in your eyes. Remember that this nation is your people." 14 Yahweh answered, "My own presence will go with you, and I will give you rest." 15 Moses said to him, "If your presence does not go with us, do not take us up from here. 16 For otherwise, how will it be known that I have found favor in your eyes, I and your people? Will it not only be if you go with us that I and your people will be distinct from all the other peoples that are on the surface of the earth?"
17 Yahweh said to Moses, "I will also do this thing that you have requested, for you have found favor in my eyes, and I know you by name." 18 Moses said, "Please show me your glory." 19 Yahweh said, "I will make all my goodness pass before you, and I will proclaim my name 'Yahweh' before you. I will be gracious to whom I will be gracious, and I will show mercy on whom I will show mercy." 20 But Yahweh said, "You must not see my face, for no one can see me and live." 21 Yahweh said, "See, here is a place by me; you will stand on this rock. 22 While my glory passes by, I will put you in a crevice of the rock and cover you with my hand until I have passed by. 23 Then I will take away my hand, and you will see my back, but my face will not be seen."
While the covenants Yahweh made may not be conditioned upon the obedience of Israel, it is clear that their conquering of the Promised Land was conditioned on their obedience to Yahweh. (See: covenant and promisedland)
Yahweh continues to tell Moses of his anger.
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The land was good for raising livestock and growing crops. See how you translated this in [Exodus 3:8]
"full of" or "with an abundance of"
Since milk comes from cows and goats, this represents food produced by livestock. Alternate translation: "food from livestock"
Since honey is produced from flowers, this represents food from crops. Alternate translation: "food from crops"
Stubborn people are spoken of as if they have stiff or hard necks that prevent them from turning their heads. Alternate translation: "stubborn people" or "people who refuse to change"
beautiful clothing as well as chains and rings with jewels in them
Stubborn people are spoken of as if they have stiff or hard necks that prevent them from turning their heads. See how you translated this in [Exodus 33:3]
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The cloud had the shape of a pillar. See how you translated this in [Exodus 13:22]
Where it came down from can be stated clearly. Alternate translation: "would come down from the sky"
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Speaking directly rather than through dreams and visions, is spoken of as if Moses and God saw each other's faces while they spoke. Alternate translation: "Yahweh would speak directly to Moses"
Joshua was old enough to be a soldier, but he was much younger than Moses
"Look!" or "Listen!" or "Pay attention to what I am about to tell you"
To know someone by name is to know them well. Alternate translation: "I know you well"
Here "found favor" is an idiom that means be approved of or that God is pleased with Moses. Here "eyes" are a metonym for sight, and sight is a metaphor representing God's evaluation. Alternate translation: "I have evaluated you and approve" or "I am pleased with you"
Here "found favor" is an idiom that means be approved of or that God is pleased with Moses. Here "eyes" are a metonym for sight, and sight is a metaphor representing God's evaluation. Alternate translation: "Now If you are pleased with me" or "Now if you approve of me"
Possible meanings: 1) "show me what you are going to do in the future" or 2) "show me how people can do what pleases you."
God's presence represents himself. Alternate translation: "I will go"
The word "you" here refers to Moses. It is singular.
"I will let you rest"
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"For if your presence does not go with us"
This can be expressed with an active form. Alternate translation: how will people know"
Moses used this question in order to emphasize that if God does not go with them, no one will know that Moses had found favor in God's sight. Alternate translation: "no one will know ... people."
"everyone will know that I and your people are different." The words "be distinct" translate the same Hebrew word as "set ... apart" in Exodus 8:22, so if your language has one word or phrase for both ideas, you may want to use it there and here.
"Will it not only be known if"
When Yahweh uses the word "you" in this verse, it is singular and refers to Moses.
Here "found favor" is an idiom that means that God is pleased with Moses. Here "eyes" are a metonym for sight, and sight is a metaphor representing his evaluation. See how you translated this in [Exodus 33:12]
To know someone by name is to know them well. See how you translated this in [Exodus 33:12]
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God speaks of walking past Moses so that Moses can see his goodness as if only his goodness would go past Moses. Alternate translation: "I will move past you so that you may see my goodness"
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"Look" or "Listen" or "Pay attention to what I am about to tell you."
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This is because Yahweh will be walking away from Moses.
This can be expressed in active form. Alternate translation: "but you will not see my face"
1 Yahweh said to Moses, "Cut two tablets of stone like the first tablets. I will write on these tablets the words that were on the first tablets, the tablets that you broke. 2 Be ready by morning and come up Mount Sinai, and present yourself there to me on the mountain top. 3 No one is to come up with you. Do not let anyone else be seen anywhere on the mountain. No flocks or herds are even to graze in front of the mountain." 4 So Moses cut two tablets of stone like the first ones, and he got up early in the morning and went up Mount Sinai, as Yahweh had instructed him. Moses carried the tablets of stone in his hand. 5 Yahweh came down in the cloud and stood with Moses there, and he pronounced the name "Yahweh." 6 Yahweh passed by before him and proclaimed, "Yahweh, Yahweh, the merciful and gracious God, slow to anger, and abounding in steadfast love and faithfulness, 7 keeping steadfast love for thousands, forgiving iniquities, transgressions, and sins. But he will by no means clear the guilty. He will bring the punishment for the fathers' sin on their children and on their children's children, as far as the third and fourth generations." 8 Moses quickly bowed down to the ground and worshiped. 9 Then he said, "If now I have found favor in your eyes, my Lord, please go among us, for this people is stiff-necked. Pardon our iniquity and our sin, and take us as your inheritance."
10 Yahweh said, "See, I am about to make a covenant. Before all your people, I will do marvels such as have not been done in all the earth nor in any nation. All the people among you will see my deeds, for it is a fearful thing that I am doing with you. 11 Obey what I command you today. I am about to drive out before you the Amorites, Canaanites, Hittites, Perizzites, Hivites, and Jebusites. 12 Be careful not to make a covenant with the inhabitants of the land where you are going, or they will become a trap among you. 13 Rather, you must break down their altars, smash their stone pillars, and cut down their Asherah poles. 14 For you must worship no other god, for Yahweh, whose name is Jealous, is a jealous God. 15 So be careful not to make a covenant with the inhabitants of the land, for they prostitute themselves to their gods, and they sacrifice to their gods. Then one of them will invite you and you will eat some of his sacrifice, 16 and then you will even take some of his daughters for your sons, and his daughters will prostitute themselves to their gods, and they will make your sons prostitute themselves to their gods. 17 Do not make for yourselves gods of molten metal.
18 You must keep the Festival of Unleavened Bread. As I commanded you, you must eat bread without yeast for seven days at the fixed time in the month of Aviv, for it was in the month of Aviv you came out from Egypt. 19 The first issue of every womb is mine, even every male firstborn of your livestock, whether from herd or flock. 20 You must redeem the firstborn of a donkey with a lamb, but if you do not buy it back, then you must break its neck. You must redeem all the firstborn of your sons. No one may appear before me empty-handed.
21 You may work for six days, but on the seventh day you must rest. Even at plowing time and in harvest, you must rest. 22 You must observe the Festival of Weeks with the firstfruits of the wheat harvest, and you must observe the Festival of Ingathering at the end of the year. 23 Three times a year all your men must appear before Lord Yahweh, the God of Israel. 24 For I will drive out nations before you and expand your borders. No one will desire to have your land as their own when you go up to appear before Yahweh your God three times in a year.
25 You must not offer the blood of my sacrifice with any yeast, nor may any meat from the sacrifice at the Festival of the Passover be left over to the morning. 26 You must bring the best of the firstfruits from your soil to my house. You must not boil a young goat in its mother's milk." 27 Yahweh said to Moses, "Write down these words, for in accordance with these words I have made a covenant with you and with Israel." 28 Moses was there with Yahweh for forty days and nights; he did not eat any food nor drink any water. He wrote on the tablets the words of the covenant, the Ten Commandments.
29 When Moses came down from Mount Sinai with the two tablets of the covenant decrees in his hand, he did not know that the skin of his face had become radiant while speaking with God. 30 When Aaron and the people of Israel saw Moses, the skin of his face was shining, and they were afraid to come near him. 31 But Moses called to them, and Aaron and all the leaders of the community came up to him. Then Moses spoke with them. 32 After this, all the people of Israel came up to Moses, and he told them all the commands that Yahweh had given him on Mount Sinai. 33 When Moses had finished speaking with them, he put a veil over his face. 34 Whenever Moses went before Yahweh to speak with him, he would remove the veil, until he came out. When he came out, he would tell the people of Israel what he was commanded to say. 35 When the people of Israel saw Moses' face shining, he would put the veil over his face again until he went back in to speak with Yahweh.
This phrase does not mean that a child is necessarily punished for the sins of their parents. Many scholars believe that this passage indicates that a parent's sins will have consequences that will affect their children and grandchildren. (See: sin)
"flat slabs of stone." See how you translated this in Exodus 31:18
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Yahweh continues speaking to Moses.
Being seen doing something represents doing that. Alternate translation: "Do not let anyone else be anywhere on the mountain"
"Even flocks or herds are not allowed to come near the mountain to eat."
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"stood with Moses on the mountain"
Possible meanings are 1) "he spoke the name 'Yahweh.'" or 2) "he proclaimed who Yahweh is." For the second meaning, "name" would represent who God is.
God is speaking about himself. Alternate translation: "I, Yahweh, am God, and I am merciful and gracious"
The abstract nouns "love" and "faithfulness" can be expressed with the verb "love" and the adjective "faithful." Alternate translation: "always loving my people and always being faithful to them"
The abstract noun "love" can be restated with the verb "loving." See how you translated a similar phrase in [Exodus 20:6]
"thousands of people." This refers to a great number of people. It may be that "generation" is implied. Alternate translation: "thousands of generations" or "the thousandth generation"
Yahweh is speaking about himself. Alternate translation: "I will by no means clear the guilty"
"will certainly not clear the guilty" or "will certainly not say that the guilty are innocent" or "will certainly not free guilty people"
Punishing people is spoken of as if punishment were an object that someone could bring on people. Alternate translation: "He will punish the children for their fathers' sin"
The word "children" refers to sons and daughters.
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Here "found favor" is an idiom that means be approved of or that God is pleased with Moses. Here "eyes" are a metonym for sight, and sight is a metaphor representing his evaluation. See how you translated this in [Exodus 33:12]
The words "iniquity" and "sin" mean basically the same thing and are combined for emphasis. Alternate translation: "all our sins"
Something that someone possesses forever is spoken of as if it were something that they had inherited. Alternate translation: "take us as the people that you possess forever" or "accept us as the people who belong to you forever"
Stubborn people are spoken of as if they have stiff or hard necks that prevent them from turning their heads. Alternate translation: "this people is stubborn" or "this people refuses to change" See how you translated similar words in Exodus 33:3.
Here "your" refers to Moses.
A fearful thing is a thing that causes people to be afraid. In this case, people will fear God when they see what he does. Alternate translation: "what I do for you will cause people to fear me"
Here "you" refers to Moses and the people of Israel.
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Yahweh continues speaking to Moses. Here he tells him what Moses and the people must do.
People who tempt others to sin are spoken of as if they were a trap. Alternate translation: "they will tempt you to sin"
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The word "Jealous" here means that God is concerned to keep his honor. If his people worship other gods, he loses honor, because when his people do not honor him, other people also will not honor him. Alternate translation: "I, Yahweh, always guard my honor"
The word "name" here represents God's character. Alternate translation: "I, Yahweh, who am always jealous" or "I, Yahweh, am always jealous"
Yahweh continues to tell Moses how his people are to behave towards outsiders.
God speaks of people worshiping other gods as if they were prostitutes going to other men. Alternate translation: "for they worship other gods" or "because they worship other gods like prostitutes who go to other men"
The consequence of eating food that is sacrificed to another god can be stated clearly. Alternate translation: "you will eat some of his sacrifice and become guilty of worshiping his gods" or "and you will prostitute yourself to his god by eating some of his sacrifice"
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Yahweh continues to tell Moses what the people must do.
"7 days"
This is the name of the first month of the Hebrew calendar. Aviv is during the last part of March and the first part of April on Western calendars. See how you translated "Aviv" in [Exodus 13:4]
Yahweh continues telling Moses what the people must do.
Firstborn sons and firstborn donkeys belonged to Yahweh, but Yahweh did not want them sacrificed to him. Instead, the Israelites were to sacrifice a lamb in their place. This allowed the Israelites to redeem or buy back the donkeys and sons from Yahweh.
God speaks of the offering as if the person was to carry it in his hands. Alternate translation: "No one may come to me without an offering" or "Everyone who comes to me must bring me an offering"
Yahweh continues telling Moses what the people must do.
"Even when you are preparing the soil or gathering the crops"
This festival was also known as the Festival of Shelters or the Festival of Booths. The idea came from the practice of the farmers living in temporary booths, or huts, out in the fields to guard the crop as it ripened. The word "Ingathering" means when they harvest their crop.
Yahweh continues telling Moses what the people must do.
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Yahweh continues to tell Moses what the people must do.
The fact that the blood is from an animal can be stated clearly. Alternate translation: "the blood of an animal that you sacrifice to me"
The fact that any yeast would be in bread can be stated clearly. Alternate translation: "with bread that has yeast in it"
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"Moses was on the mountain"
"40 days"
"for forty days, both day and night"
"Moses wrote"
"had started to shine"
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"approached him" or "went to him." They did not go up the mountain.
Telling commands is spoken of as if the commands were objects that could be given. Alternate translation: "all the commands that Yahweh had told him" or "everything that Yahweh had commanded them"
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"Moses would remove"
This can be stated in active form. Alternate translation: "what Yahweh had commanded him"
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1 Moses assembled all the community of the people of Israel and said to them, "These are the things that Yahweh has commanded you to do. 2 On six days work may be done, but for you, the seventh day must be a holy day, a Sabbath day of complete rest, holy to Yahweh. Whoever does any work on that day must be put to death. 3 You must not light a fire in any of your homes on the Sabbath day."
4 Moses spoke to all the community of the people of Israel, saying, "This is the thing that Yahweh commanded. 5 Take an offering for Yahweh, all of you who have a willing heart. Bring an offering to Yahweh—gold, silver, bronze, 6 blue, purple, and scarlet wool and fine linen; goats' hair; 7 ram skins dyed red and fine leather hides; acacia wood; 8 oil for the sanctuary lamps, spices for the anointing oil and the fragrant incense, 9 onyx stones and other precious stones to be set for the ephod and breastpiece.
10 Every skilled man among you is to come and make everything that Yahweh has commanded— 11 the tabernacle with its tent, its covering, its clasps, frames, bars, posts, and bases; 12 also the ark with its poles, the atonement lid, and the screen to conceal it. 13 They brought the table with its poles, all its utensils, and the bread of the presence; 14 the lampstand for the lights, with its accessories, its lamps, and the oil for the lamps; 15 the incense altar with its poles, the anointing oil and the fragrant incense; the screen for the tabernacle entrance; 16 the altar for burnt offerings with its bronze grate and its poles and utensils; and the large basin with its base. 17 They brought the hangings for the courtyard with its posts and bases, and the screen for the courtyard entrance; 18 and the tent pegs for the tabernacle and courtyard, together with their ropes. 19 They brought the finely-woven garments for serving in the holy place, the holy garments for Aaron the priest and his sons, for them to serve as priests."
20 Then the entire congregation of the people of Israel left and went away from Moses' presence. 21 Everyone whose heart stirred him up and whom his spirit made willing came and brought a contribution to Yahweh for the construction of the tabernacle, for all the items of service in it, and for the holy garments. 22 They came, both men and women, all who had a willing heart. They brought brooches, earrings, rings, and ornaments, all kinds of gold jewelry. They all presented offerings of gold as a wave offering to Yahweh. 23 Everyone who had blue, purple, or scarlet wool, fine linen, goat hair, ram skins dyed red, or fine leather skins brought them. 24 Everyone making an offering of silver or bronze brought it as an offering to Yahweh, and everyone who had acacia wood for any use in the work brought it. 25 Every skilled woman spun wool with her hands and brought what she had spun—blue, purple, or scarlet wool, or fine linen. 26 All the women whose hearts stirred them up and who had skill spun goats' hair. 27 The leaders brought onyx stones and other gems to be set into the ephod and the breastpiece; 28 they brought spices and oil for the lamps, for the anointing oil, and for the fragrant incense. 29 The people of Israel brought a freewill offering to Yahweh; every man and woman whose heart was willing brought materials for all the work that Yahweh had commanded through Moses to be made.
30 Moses said to the people of Israel, "See, Yahweh has called by name on Bezalel son of Uri son of Hur, from the tribe of Judah. 31 He has filled Bezalel with his Spirit, to give him wisdom, understanding, and knowledge, for all kinds of craftsmanship, 32 to make artistic designs and to work in gold, silver, and bronze; 33 also to cut and set stones and to carve wood—to do all kinds of design and craftsmanship. 34 He has put it in his heart to teach, both he and Oholiab son of Ahisamak, from the tribe of Dan. 35 He has filled them with skill to do all kinds of work, to work as craftsmen, as engravers, as embroiderers in blue, purple, and scarlet wool and fine linen, and as weavers. They are craftsmen in all sorts of work, and they are artistic designers.
All of the people offered sacrifices to Yahweh. This was a form of worship and a sign of repentance from making the golden calf idol. (See: worship and repent)
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"day number seven" or "Saturday"
This can be stated in active form. Alternate translation: "You must kill anyone who does work on that day"
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In Exodus 35:4-9, Moses tells the Israelites to make the things Yahweh commanded him in Exodus 25:3-7.
In Exodus 35:4-9, Moses tells the Israelites to make the things Yahweh commanded him in Exodus 25:3-7.
"Take up a collection for Yahweh"
Here "heart" refers to the person bringing the offering. Alternate translation: "everyone who is willing"
In Exodus 35:4-9, Moses tells the Israelites to make the things Yahweh commanded him in Exodus 25:3-7.
In Exodus 35:4-9, Moses tells the Israelites to make the things Yahweh commanded him in Exodus 25:3-7.
See how you translated similar phrases in Exodus 25:5.
In Exodus 35:4-9, Moses tells the Israelites to make the things Yahweh commanded him in Exodus 25:3-7.
In Exodus 35:4-9, Moses tells the Israelites to make the things Yahweh commanded him in Exodus 25:3-7.
Moses continues telling the people what God commanded them to do.
"Every man with a skill"
The clasps fit into the loops to hold the curtains together. See how you translated these in Exodus 26:6.
These are heavy objects that rest on the ground and keep the object attached to them from moving. See how you translated this in Exodus 25:31.
This is the lid that sits on top of the ark where the atonement offering was made. See how you translated this in Exodus 25:17.
"The people of Israel brought"
This bread represented the presence of God. See how you translated this in Exodus 25:30.
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This is a frame of crossed bronze bars for holding wood when burning. See how you translated "grate" in Exodus 27:4.
These were large curtains made of cloth. See how you translated this in Exodus 26:36.
These were strong pieces of wood set upright and used as supports. See how you translated these in Exodus 27:10.
These were blocks that had a slot in them to keep the board in place. See how you translated this in Exodus 26:19.
sharp pieces of wood or metal used to secure the corners of a tent to the ground. See how you translated this in Exodus 27:19.
This was clothing made from narrow linen threads that someone twisted together to make a stronger thread. See how you translated this in Exodus 28:8.
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Here "heart" refers to the person. The heart that responded to God is spoken of as if it were water stirred up by a storm. Alternate translation: "who responded to God"
Here "spirit" refers to the person. Alternate translation: "who was willing" or "who wanted to"
Here "heart" refers to the person. Alternate translation: "everyone who was willing"
These are different kinds of jewelry.
For 35:23 see how you translated many of these words in Exodus 25:4-5.
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Possible meanings are 1) "material that is dyed blue, purple, and scarlet," probably wool yarn, or 2) "blue, purple and scarlet dye" to dye the linen. See how you translated a similar phrase in Exodus 25:4.
Here "hearts" refers to the women. The hearts of the women who responded to God are spoken of as if they were water stirred up by a storm. Alternate translation: "who responded to God"
For 35:27 see how you translated many of these words in Exodus 25:7.
For 35:28 see how you translated many similar words in Exodus 25:6
Here "heart" refers to the people. Alternate translation: "who was willing"
See how you translated this in Exodus 31:2
God's Spirit who gave Bezalel the ability to work is spoken of here as if he was something that filled up Bezalel.
See how you translated many similar words in Exodus 31:3
See how you translated many similar words in Exodus 31:4
See how you translated many similar words in Exodus 31:5
Moses continues speaking to the people.
Here "heart" refers to Bezalel. The ability to teach is spoken of as if it something that could be placed in a heart. Alternate translation: "He gave Bezalel the ability to teach"
"Oholiab" and "Ahisamak" are names of men. See how you translated these names in [Exodus 31:6]
Skill to create beautiful objects is spoken of as if it was something that could fill up a person. Alternate translation: "made them very skillful"
a person who cuts designs into a hard material such as wood, stone, or metal
people who sew designs into cloth
people who are skilled in making beautiful objects by hand
a person who creates cloth using thread
a person who creates beauty with materials
1 So Bezalel and Oholiab and every skilled person to whom Yahweh has given skill and ability to know how to do any work in the construction of the holy place are to do the work according to all that Yahweh has commanded."
2 Moses summoned Bezalel, Oholiab, and every skillful person in whose mind Yahweh had given skill, and whose heart stirred within him to come and do the work. 3 They received from Moses all the offerings that the people of Israel had brought for constructing the holy place. The people were still bringing freewill offerings every morning to Moses. 4 So all the skilled people working on the holy place came from the work that they had been doing. 5 The craftsmen told Moses, "The people are bringing much more than enough for doing the work that Yahweh has commanded us to do." 6 So Moses instructed that no one in the camp should bring any more offerings for the construction of the holy place. Then the people stopped bringing these gifts. 7 They had more than enough materials for all the work.
8 So all the craftsmen among them constructed the tabernacle with ten curtains made from fine linen and blue, purple, and scarlet wool with the designs of cherubim. This was the work of Bezalel, the very skilled craftsman. 9 The length of each curtain was twenty-eight cubits, the width four cubits. All the curtains were of the same size. 10 Bezalel joined five curtains to each other, and the other five curtains he also joined to each other. 11 He made loops of blue along the outer edge of the end curtain of one set, and he did the same along the outer edge of the end curtain in the second set. 12 He made fifty loops on the first curtain and fifty loops on the edge of the end curtain in the second set. So the loops were opposite to each another. 13 He made fifty gold clasps and joined the curtains together with them so that the tabernacle became united.
14 Bezalel made curtains of goat hair for a tent over the tabernacle; he made eleven of these curtains. 15 The length of each curtain was thirty cubits, and the width of each curtain was four cubits. Each of the eleven curtains was of the same size. 16 He joined five curtains to each other and the other six curtains to each other. 17 He made fifty loops on the edge of the end curtain of the first set, and fifty loops along the edge of the end curtain that joined the second set. 18 Bezalel made fifty bronze clasps to join the tent together so that it might be one piece. 19 He made for the tabernacle a covering of ram skins dyed red, another covering of fine leather to go above that.
20 Bezalel made vertical frames out of acacia wood for the tabernacle. 21 The length of each frame was ten cubits, and the width of each frame was one and a half cubits. 22 Each frame had two wooden pegs for joining the frames together. He did this for all the frames of the tabernacle. 23 He made the frames for the tabernacle in this way: twenty frames for the south side. 24 Bezalel made forty silver bases to go under the twenty frames. There were two bases under one frame to join the frames together, and also two bases under each of the other frames to join frames together. 25 For the second side of the tabernacle, on the north side, he made twenty frames 26 and their forty silver bases. There were two bases under the first frame, two bases under the next frame, and so on. 27 For the back of the tabernacle on the west, Bezalel made six frames. 28 He made two frames for the back corners of the tabernacle. 29 These frames were separate at the bottom, but joined at the top in one ring. He made two of them in this way for the two corners. 30 There were eight frames, together with their silver bases. There were sixteen bases in all, two bases under the first frame, two bases under the next frame, and so on.
31 Bezalel made crossbars of acacia wood—five for the frames of the one side of the tabernacle, 32 five crossbars for the frames of the other side of the tabernacle, and five crossbars for the frames for the back side of the tabernacle to the west. 33 He made the crossbar in the center of the frames, that is, halfway up, to reach from end to end. 34 He covered the frames with gold. He made their rings of gold, for them to serve as holders for the crossbars, and he covered the bars with gold.
35 Bezalel made the curtain of blue, purple, and scarlet wool, and of fine linen, with designs of cherubim, the work of a skillful workman. 36 He made for the curtain four pillars of acacia wood, and he covered them with gold. He also made gold hooks for the pillars, and he cast for them four silver bases. 37 He made a screen for the tent entrance. It was made of blue, purple, and scarlet wool, using fine linen, the work of an embroiderer. 38 He also made the hanging's five pillars with hooks. He covered their tops and their rods with gold. Their five bases were made of bronze.
The tent of meeting, or tabernacle, mentioned in previous chapters is constructed in this chapter. (See: tabernacle)
Moses continues speaking to the people.
This is the name of a man. See how you translated this in [Exodus 31:2]
This is the name of a man. See how you translated this in [Exodus 31:6]
Here skill and ability are spoken of as if they are something that Yahweh can place inside a person.
"just as Yahweh has commanded"
This is the name of a man. See how you translated this in [Exodus 31:2]
This is the name of a man. See how you translated this in [Exodus 31:6]
Here "mind" refers to the person who was made skillful by Yahweh. Alternate translation: "to whom Yahweh had given skill"
Here "heart" refers to the person. The heart that responded to God is spoken of as if it were water stirred up by a storm. Alternate translation: "who responded to God"
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The can be stated as an indirect quote. Alternate translation: "The craftsmen told Moses that the people were bringing much more than enough for doing the work that Yahweh has commanded them to do"
"The men working on the sanctuary told Moses"
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See how you translated many of these words in Exodus 26:1.
These curtains are sheets of cloth woven and sewed together so that they can hang to form a wall or tent.
This is the name of a man. See how you translated this in [Exodus 31:2]
See how you translated many of these words in Exodus 26:2.
See how you translated many of these words in Exodus 26:3.
See how you translated many of these words in Exodus 26:4.
Here "he" refers to Bezalel, but it includes all the men working on the sanctuary.
loops of blue cloth
These were large, heavy sections of woven cloth that were used to form the covering and dividing walls of the tabernacle. See how you translated this in Exodus 26:1.
See how you translated many of these words in Exodus 26:5.
See how you translated many of these words in Exodus 26:6.
"50 gold clasps"
See how you translated many of these words in Exodus 26:7.
"made 11"
See how you translated many of these words in Exodus 26:8.
"30 cubits"
See how you translated many of these words in Exodus 26:9.
See how you translated many of these words in Exodus 26:10.
"50 loops"
See how you translated many of these words in Exodus 26:11.
"50 bronze clasps"
See how you translated many of these words in Exodus 26:14.
See how you translated many of these words in Exodus 26:15.
See how you translated many of these words in Exodus 26:16.
"10 cubits ... 1.5 cubits"
See how you translated many of these words in Exodus 26:17.
A wooden peg is a small piece of wood sticking out beyond the end of the board so it can be secured.
See how you translated many of these words in Exodus 26:18.
See how you translated many of these words in Exodus 26:19.
"40 silver bases"
"20 frames"
See how you translated many of these words in Exodus 26:20.
See how you translated many of these words in Exodus 26:21.
There will be two bases under each and every frame.
See how you translated many of these words in Exodus 26:22.
on the side that is on the west
See how you translated many of these words in Exodus 26:23.
for the corners at the rear of the tabernacle
See how you translated many of these words in Exodus 26:24.
See how you translated many of these words in Exodus 26:25.
"16 bases in all"
There will be two bases under each and every frame.
See how you translated many of these words in Exodus 26:26.
See how you translated many of these words in Exodus 26:27.
on the west side
See how you translated many of these words in Exodus 26:28.
from one side of the tabernacle to the other side
See how you translated many of these words in Exodus 26:29.
See how you translated many of these words in Exodus 26:31.
See how you translated many of these words in Exodus 26:32.
See how you translated many of these words in Exodus 26:36.
Here "he" refers to Bezalel and those working for him. "Bezalel and his men made"
a curtain
See how you translated many of these words in Exodus 26:37.
1 Bezalel made the ark of acacia wood. Its length was two and a half cubits, its width was one cubit and a half, and its height was one cubit and a half. 2 He covered it inside and out with pure gold and made for it a border of gold around its top. 3 He cast four rings of gold for its four feet, with two rings on one side of it, and two rings on the other side. 4 He made poles of acacia wood and covered them with gold. 5 He put the poles into the rings on the ark's sides, in order to carry the ark. 6 He made an atonement lid of pure gold. Its length was two and a half cubits, and its width was one and a half cubits. 7 Bezalel made two cherubim of hammered gold for the two ends of the atonement lid. 8 One cherub was for one end of the atonement lid, and other cherub was for the other end. They were made as one piece with the atonement lid. 9 The cherubim spread out their wings upward and overshadowed the atonement lid with them. The cherubim faced one another and looked toward the center of the atonement lid.
10 Bezalel made the table of acacia wood. Its length was two cubits, its width was one cubit, and its height was one and a half cubits. 11 He covered it with pure gold and put a border of pure gold around the top. 12 He made a surrounding frame for it one handbreadth wide, with a surrounding border of gold for the frame. 13 He cast for it four rings of gold and attached the rings to the four corners, where the four feet were. 14 The rings were attached to the frame to provide places for the poles, in order to carry the table. 15 He made the poles out of acacia wood and covered them with gold, in order to carry the table. 16 He made the objects that would be on the table—the dishes, spoons, the bowls, and pitchers to be used to pour out the offerings. He made them out of pure gold.
17 He made the lampstand of pure hammered gold. He made the lampstand with its base and shaft. Its cups, its leafy bases, and its flowers were all made of one piece with it. 18 Six branches extended out from its sides—three branches extended from one side, and three branches of the lampstand extended from the other side. 19 The first branch had three cups made like almond blossoms, with a leafy base and a flower, and three cups made like almond blossoms in the other branch, with a leafy base and a flower. It was the same for all six branches extending out from the lampstand. 20 On the lampstand itself, the central shaft, there were four cups made like almond blossoms, with their leafy bases and the flowers. 21 There was a leafy base under the first pair of branches—made as one piece with it, and a leafy base under the second pair of branches—also made as one piece with it. In the same way there was a leafy base under the third pair of branches, made as one piece with it. It was the same for all six branches extending out from the lampstand. 22 Their leafy bases and branches were all one piece with it, one beaten piece of work of pure gold. 23 Bezalel made the lampstand and its seven lamps, its tongs and their trays of pure gold. 24 He made the lampstand and its accessories with one talent of pure gold.
25 Bezalel made the incense altar. He made it with acacia wood. Its length was one cubit, and its width one cubit. It was square, and its height was two cubits. Its horns were made as one piece with it. 26 He covered the incense altar with pure gold—its top, its sides, and its horns. He also made a surrounding border of gold for it. 27 He made two golden rings to be attached to it under its border on its two opposite sides. The rings were holders for poles to carry the altar. 28 He made the poles of acacia wood, and he covered them with gold. 29 He made the holy anointing oil and the pure fragrant incense, the work of a perfumer.
The ark, mentioned in previous chapters, is constructed in this chapter. There are other furnishings of the tabernacle that are also produced in this chapter. (See: tabernacle)
See how you translated many of these words in Exodus 25:10.
This is the name of a man. See how you translated this in [Exodus 31:2]
A cubit is 46 centimeters. Alternate translation: "2.5 cubits ... 1.5 cubits" or "115 centimeters ... 69 centimeters"
See how you translated many of these words in Exodus 25:11.
See how you translated many of these words in Exodus 25:12.
These four pieces of wood that supported the ark are spoken of as if they were human or animal feet.
See how you translated many of these words in Exodus 25:13.
Though "he" refers to Bezalel, "he" may include all of the workers who assisted him.
See how you translated many of these words in Exodus 25:14.
See how you translated many of these words in Exodus 25:17.
A cubit is 46 centimeters. Alternate translation: "2.5 cubits ... 1.5 cubits" or "115 centimeters ... 69 centimeters"
See how you translated many of these words in Exodus 25:18.
See how you translated many of these words in Exodus 25:19.
This can be stated in active form. Alternate translation: "He made them as one piece"
See how you translated many of these words in Exodus 25:20.
Bezalel placed the statues of the cherubim as if they were real cherubim which were spreading their wings and overshadowing the atonement lid. Alternate translation: "They placed the winged creatures so that their wings touched each other and spread out over"
"The faces of the cherubim were towards each other, and they looked toward"
See how you translated many of these words in Exodus 25:23.
A cubit is 46 centimeters. Alternate translation: "2 cubits ... 1 cubit ... 1.5 cubits" or "92 centimeters ... 46 centimeters ... 69 centimeters"
See how you translated many of these words in Exodus 25:24.
See how you translated many of these words in Exodus 25:25.
This was the width of a man's hand with fingers spread out.
See how you translated many of these words in Exodus 25:26.
These four pieces of wood that supported the ark are spoken of as if they were human or animal feet.
See how you translated many of these words in Exodus 25:27.
This can be stated in active form. Alternate translation: "Bezalel attached the rings"
See how you translated many of these words in Exodus 25:28.
See how you translated many of these words in Exodus 25:29.
It is only the bowls and pitchers that are used to pour out the offerings. Alternate translation: "plates and cups, and also the jars and bowls which the priests will use for pouring out the offerings"
See how you translated many of these words in Exodus 25:31.
Bezalel's work crew continues to build the tabernacle and furniture.
This can be stated in active form. Alternate translation: "He made the cups, its leafy bases, and its flowers as one piece with the lampstand"
See how you translated many of these words in Exodus 25:32.
See how you translated many of these words in Exodus 25:33.
This can be stated in active form. Alternate translation: "he made the 3 cups look like almond blossoms"
An almond blossom is a white or pink flower with five petals that grows on an almond tree.
See how you translated many of these words in Exodus 25:34.
This can be stated in active form. Alternate translation: "there were 4 cups which Bezalel made to look like almond blossoms"
See how you translated many of these words in Exodus 25:35.
This can be stated in active form. Alternate translation: "which he made as one piece with the lampstand"
See how you translated many of these words in Exodus 25:36.
See how you translated many of these words in Exodus 25:37-38.
Bezalel's work crew continues to build the tabernacle and furniture.
This is a tool made from two sticks of wood or metal connected at one end and used for picking up objects.
See how you translated many of these words in Exodus 25:39.
"33 kilograms"
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See how you translated many of these words in Exodus 30:3.
See how you translated many of these words in Exodus 30:4.
Bezalel's work crew continues to build the tabernacle and furniture.
This can be stated in active form. Alternate translation: "which they attached to the altar"
See how you translated many of these words in Exodus 30:5.
See how you translated many of these words in Exodus 30:25.
See how you translated this in Exodus 25:6.
A perfumer is skilled in mixing spices and oils.
1 Bezalel made the altar for burnt offerings of acacia wood. It was five cubits long and five cubits wide—a square—and three cubits high. 2 He made extensions of its four corners shaped like ox horns. The horns were made of one piece with the altar, and he covered it with bronze. 3 He made all the equipment for the altar—pots for ashes, shovels, basins, meat forks, and firepans. He made all this equipment with bronze. 4 He made a grate for the altar, a network of bronze to be placed under the ledge, halfway down to the bottom. 5 He cast four rings for the four corners of the bronze grate, as holders for the poles. 6 Bezalel made poles of acacia wood and covered them with bronze. 7 He put the poles through the rings on the sides of the altar, to carry it. He made the altar hollow, out of planks.
8 Bezalel made the large bronze basin with a bronze stand. He made the basin out of mirrors belonging to the women who served at the entrance to the tent of meeting. 9 He also made the courtyard. The hangings on the south side of the courtyard were of fine linen, one hundred cubits long. 10 The hangings had twenty posts, with twenty bronze bases. There were hooks attached to the posts, as well as silver rods. 11 In the same way, along the north side, there were hangings one hundred cubits long with twenty posts, twenty bronze bases, hooks attached to the posts, and silver rods. 12 The hangings of the west side were fifty cubits long, with ten posts and bases. The hooks and rods of the posts were silver. 13 The courtyard was also fifty cubits long on the east side. 14 The hangings for one side of the entrance were fifteen cubits long. They had three posts with three bases. 15 On the other side of the entrance of the courtyard were also hangings fifteen cubits long, with three posts and three bases. 16 All the hangings around the courtyard were made of fine linen. 17 The bases for the posts were made of bronze. The hooks and rods for the posts were made of silver, and the covering for the tops of the posts was also made of silver. All the courtyard posts had silver bands on them. 18 The screen at the courtyard gate was twenty cubits long. It was made of blue, purple, and scarlet linen, fine twined linen, and was twenty cubits long. It was twenty cubits in length and five cubits in height, like the courtyard curtains. 19 Their four pillars and bases were of bronze, and the hooks were of silver. The covering for their tops and its rods were made of silver. 20 All the tent pegs for the tabernacle and courtyard were made of bronze.
21 This is the inventory of the tabernacle, the tabernacle of the covenant decrees, as it was taken following Moses' instructions. It was the work of the Levites under the direction of Ithamar son of Aaron the priest. 22 Bezalel son of Uri son of Hur, from the tribe of Judah, made everything that Yahweh had commanded Moses. 23 Oholiab son of Ahisamak, from the tribe of Dan, worked with Bezalel as an engraver, as a skillful workman, and as an embroiderer in blue, purple, and scarlet wool, and in fine linen.
24 All the gold that was used for the project, in all the work connected with the holy place—the gold from the wave offering—was twenty-nine talents and 730 shekels, measured by the standard of the sanctuary shekel. 25 The silver given by the community weighed one hundred talents and 1,775 shekels, according to the sanctuary shekel, 26 or one beka per person, which is half a shekel, measured by the sanctuary shekel. This figure was reached on the basis of every person who was counted in the census, those twenty years old and older—603,550 men in all. 27 One hundred talents of silver were cast for the bases of the holy place and the bases of the curtain—one hundred bases, one talent for each base. 28 With the remaining 1,775 shekels of silver, Bezalel made the hooks for the posts, covered the tops of the posts, and made the bands for them. 29 The bronze from the wave offering weighed seventy talents and 2,400 shekels. 30 With this he made the bases for the entrance to the tent of meeting, the bronze altar, its bronze grate, all the equipment for the altar, 31 the bases for the courtyard, the bases for the courtyard entrance, all the tent pegs for the tabernacle, and all the tent pegs for the courtyard.
The altar is constructed in this chapter. There are other furnishings of the tabernacle that are also produced in this chapter. (See: tabernacle)
The list of materials being used is intended to give the reader an understanding of the scale of the tabernacle. It should fill the reader with awe concerning the power of Yahweh.
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See how you translated many of these words in Exodus 27:2.
This can be stated in active form. Alternate translation: "He made the horns as one piece"
See how you translated many of these words in Exodus 27:3.
See how you translated many of these words in Exodus 27:4 and Exodus 27:5.
Bezalel's work crew continues to build the tabernacle and furniture.
This can be stated in active form. Alternate translation: "which they placed under the ledge"
See how you translated many of these words in Exodus 27:4.
See how you translated many of these words in Exodus 27:6.
Bezalel's work crew continues to build the tabernacle and furniture.
See how you translated many of these words in Exodus 27:7-8.
a long, flat piece of wood that is thicker than a board
Bezalel's work crew continues to build the tabernacle and furniture.
The stand supported the bronze basin. See how you translated this in Exodus 30:18.
The bronze came from the mirrors. This can be stated clearly in the translation. Alternate translation: "The bronze for the basin came from the mirrors"
A mirror is a piece of polished metal or glass that reflects an image.
See how you translated many of these words in Exodus 27:9.
Bezalel's work crew continues to build the tabernacle and furniture.
"100"
A cubit is 46 centimeters.
See how you translated many of these words in Exodus 27:10.
"20"
See how you translated many of these words in Exodus 27:11.
"100 ... 20"
A cubit is 46 centimeters.
See how you translated many of these words in Exodus 27:12.
"50 ... 10"
See how you translated many of these words in Exodus 27:13.
"50"
A cubit is 46 centimeters.
See how you translated many of these words in Exodus 27:14.
"15 ... 3"
See how you translated many of these words in Exodus 27:15.
This can be stated in active form. Alternate translation: "Bezalel and the workers made all the hangings around the courtyard with fine linen"
See how you translated many of these words in Exodus 27:17.
This can be stated in active form. Alternate translation: "Bezalel and the workers made the bases for the posts out of bronze"
This can be stated in active form. Alternate translation: "They made the hooks, the rods for the posts, and the covering for the tops of the posts out of silver"
See how you translated many of these words in Exodus 27:16.
"20 ... 5"
A cubit is 46 centimeters.
This can be stated in active form. Alternate translation: "They made the screen of"
See how you translated many of these words in Exodus 27:17.
"4"
This can be stated in active form. Alternate translation: "They made the covering for the tops of the posts and their rods out of silver"
See how you translated many of these words in Exodus 27:19.
This can be stated in active form. Alternate translation: "They made all of the tent pegs for the tabernacle and courtyard out of bronze"
Bezalel's work crew continues to build the tabernacle and furniture.
This can be stated in active form. Alternate translation: "which Moses instructed the Levites to write down"
This is the name of a man. See how you translated this name in [Exodus 6:23]
"Bezalel" and "uri" are the name of men. See how you translated this in [Exodus 31:2]
"everything that Yahweh told Moses to do"
"Oholiab" and "Ahisamak" are names of men. See how you translated this in [Exodus 31:6]
"as a skilled engraver and embroiderer"
This can be stated in active form. Alternate translation: "All the gold that the people used for the project"
A talent is about 33 kilograms. Alternate translation: "29 talents" or "about 960 kilograms"
A shekel is 11 grams. Alternate translation: "seven hundred and thirty shekels" or "about 8 kilograms."
There were evidently shekels of more than one weight at the time. This specified which one was to be used. See how you translated this in [Exodus 30:13]
A talent is about 33 kilograms. Alternate translation: "100 talents" or "about 330 kilograms"
A shekel is 11 grams. "one thousand seven hundred and seventy-five shekels" or "about 20 kilograms"
This can be stated in active form. Alternate translation: "The silver which the community gave"
A beka is 1/2 a shekel.
A shekel is 11 grams. Alternate translation: "1/2 a shekel" or "five and a half grams" or "5 1/2 grams"
Every man who was 20 years old or older was included in the census and was required to give half a shekel.
"20 years old"
A talent is about 33 kilograms. Alternate translation: "The workers cast 100 talents of silver" or "The workers cast 3,300 kilograms of silver"
"100 talents"
"one thousand seven hundred and seventy-five shekels"
A shekel is a unit of weight equal to about 11 grams.
This is the name of a man. See how you translated this in [Exodus 31:2]
"70 talents and two thousand four hundred shekels." The shekels were bronze coins. The talents and shekels together would have weighed a total of about 2,500 kilograms. Alternate translation: "2450 kilograms and 2400 bronze coins" or "2,450 kilograms plus 28 kilograms of bronze coins" or "about 2,500 kilograms"
Bezalel's work crew continues to build the tabernacle and furniture.
This is a frame of crossed bars for holding wood when burning. See how you translated this in Exodus 27:4.
These are sharp bronze stakes that were used to secure the corners of a tent to the ground. See how you translated this in Exodus 27:19.
1 With the blue, purple, and scarlet wool, they made finely-woven garments for service in the holy place. They made Aaron's garments for the holy place, as Yahweh had commanded Moses.
2 Bezalel made the ephod of gold, of blue, purple, and scarlet wool, and of fine twined linen. 3 They hammered gold sheets and cut them into wires, to work them into the blue, purple, and scarlet wool, and into the fine linen, the work of a skillful workman. 4 They made shoulder pieces for the ephod, attached at its two upper corners. 5 Its finely-woven waistband was like the ephod; it was made of one piece with the ephod, made of fine twined linen that was gold, blue, purple, and scarlet, just as Yahweh had commanded Moses.
6 They crafted the onyx stones, enclosed in settings of gold, set with engravings as on a signet with the names of the sons of Israel. 7 Bezalel put them on the shoulder pieces of the ephod to be memorial stones for the sons of Israel, as Yahweh had commanded Moses.
8 He made the breastpiece, the work of a skillful workman, fashioned like the ephod. He made it of gold, of blue, purple, and scarlet wool, and of fine linen. 9 It was square. They folded the breastpiece double. It was one span long and one span wide. 10 They set in it four rows of precious stones. The first row had a ruby, a topaz, and a garnet. 11 The second row had an emerald, a sapphire, and a diamond. 12 The third row had a jacinth, an agate, and an amethyst. 13 The fourth row had a beryl, an onyx, and a jasper. The stones were mounted in gold settings. 14 There were twelve stones, one for each of the names of the sons of Israel, each engraved like a signet with the name of one of the twelve tribes. 15 On the breastpiece they made chains like cords, braided work of pure gold. 16 They made two settings of gold and two gold rings, and they attached the two rings to the two corners of the breastpiece. 17 They put the two braided chains of gold in the two rings at the corners of the breastpiece. 18 They attached the other two ends of the braided chains to the two settings. They attached them to the shoulder pieces of the ephod at its front. 19 They made two rings of gold and put them on the two other corners of the breastpiece, on the edge next to the inner border of the ephod. 20 They made two more gold rings and attached them to the bottom of the two shoulder pieces of the front of the ephod, close to its seam above the finely-woven waistband of the ephod. 21 They tied the breastpiece by its rings to the ephod's rings with a blue cord, so that it might be attached just above the ephod's finely-woven waistband. This was so that the breastpiece might not become unattached from the ephod. This was done as Yahweh had commanded Moses.
22 Bezalel made the robe of the ephod entirely of blue fabric, the work of a weaver. 23 The robe had an opening for the head in the middle. The opening had a woven edge round about so that it did not tear. 24 On the bottom hem of the robe, they made pomegranates of blue, purple, and scarlet yarn and of fine linen. 25 They made bells of pure gold, and they put the bells between the pomegranates all around on the bottom edge the robe, between the pomegranates— 26 a bell and a pomegranate, a bell and a pomegranate—on the edge of the robe for Aaron to serve in. This was as Yahweh had commanded Moses.
27 They made the tunics of fine linen for Aaron and for his sons. 28 They made the turban of fine linen, the ornate headbands of fine linen, the linen undergarments of fine linen, 29 and the sash of fine linen and of blue, purple, and scarlet yarn, the work of an embroiderer. This was as Yahweh had commanded Moses.
30 They made the plate of the holy crown of pure gold; they engraved on it, like the engraving on a signet, "Holy to Yahweh." 31 They attached to the turban a blue cord to the top of the turban. This was as Yahweh had commanded Moses.
32 So the work on the tabernacle, the tent of meeting, was finished. The people of Israel did everything. They followed all the instructions that Yahweh had given to Moses. 33 They brought the tabernacle to Moses—the tent and all its equipment, its clasps, frames, bars, posts, and bases; 34 the covering of ram skins dyed red, the covering of fine leather, and the screen to conceal 35 the ark of the covenant decrees, as well as the poles and the atonement lid. 36 They brought the table, all its utensils, and the bread of the presence; 37 the lampstand of pure gold and its lamps in a row, with its accessories and the oil for the lamps; 38 the golden altar, the anointing oil and the fragrant incense; the screen for the tabernacle entrance; 39 the bronze altar with its bronze grate and its poles and utensil and the large basin with its base. 40 They brought the hangings for the courtyard with its posts and bases, and the screen for the courtyard entrance; its ropes and tent pegs; and all the equipment for the service of the tabernacle, the tent of meeting. 41 They brought the fine woven garments for serving in the holy place, the holy garments for Aaron the priest and his sons, for them to serve as priests. 42 Thus the people of Israel did all the work as Yahweh had commanded Moses. 43 Moses examined all the work, and, behold, they had done it. As Yahweh had commanded, in that way they did it. Then Moses blessed them.
The special, holy clothing mentioned in previous chapters is produced in this chapter to the correct specifications. (See: holy)
Bezalel's work crew shifts to making the priestly garments.
The word "they" refers to Bezalel, Oholiab, and the other workmen.
"just as Yahweh told Moses to do"
See how you translated many of these words in Exodus 28:6.
Bezalel's work crew continues to make the priestly garments.
This is the name of a man. See how you translated this in [Exodus 31:2]
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See how you translated many of these words in Exodus 28:7.
Bezalel's work crew continues to make the priestly garments.
See how you translated many of these words in Exodus 28:8.
This can be stated in active form. Alternate translation: "they made it as one piece with the ephod with fine twisted linen"
"just as Yahweh told Moses to do." See how you translated this phrase in Exodus 39:1.
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See how you translated many of these words in Exodus 28:12.
"just as Yahweh told Moses to do." See how you translated this phrase in Exodus 39:1.
See how you translated many of these words in Exodus 28:15.
Bezalel's work crew continues to make the priestly garments.
"Bezalel made" or "Bezalel and the workers made"
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Bezalel's work crew continues to make the priestly garments.
"The workers set in the breastpiece"
Some languages may not have words for each of these stones. The important fact is that they were valuable and different from one another. See how you translated these in [Exodus 28:17]
Some languages may not have words for each of these stones. The important fact is that they were valuable and different from one another. See how you translated these in [Exodus 28:18]
Some languages may not have words for each of these stones. The important fact is that they were valuable and different from one another. See how you translated these in [Exodus 28:19]
Some languages may not have words for each of these stones. The important fact is that they were valuable and different from one another. See how you translated these in [Exodus 28:20]
This can be stated in active form. Alternate translation: "They mounted the stones in gold settings"
See how you translated many of these words in Exodus 28:21.
Bezalel's work crew continues to make the priestly garments.
See how you translated many of these words in Exodus 28:22.
See how you translated many of these words in Exodus 28:23-24.
See how you translated many of these words in Exodus 28:24.
Bezalel's work crew continues to make the priestly garments.
"chains that are made of pure gold and are braided like cords." See how you translated this in Exodus 28:14.
See how you translated many of these words in Exodus 28:25.
See how you translated many of these words in Exodus 28:26.
Bezalel's work crew continues to make the priestly garments.
See how you translated many of these words in Exodus 28:27.
This was a cloth belt made from narrow linen threads that someone twisted together to make a stronger thread. See how you translated this in Exodus 28:8.
See how you translated many of these words in Exodus 28:28.
Bezalel's work crew continues to make the priestly garments.
This can be stated in active form. Alternate translation: "so they could attach it"
The double negative can be translated as a positive. Alternate translation: "the breastpiece might stay attached to the ephod"
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See how you translated many of these words in Exodus 28:32.
See how you translated many of these words in Exodus 28:33.
See how you translated many of these words in Exodus 28:34-35.
Bezalel's work crew continues to make the priestly garments as commanded in Exodus 28:34-35.
These were tiny bells.
See how you translated many of these words in Exodus 28:34-35.
See how you translated many of these words in Exodus 28:39.
Bezalel's work crew continues to make the priestly garments.
This is a head covering worn by men made of a long strip of cloth wound around the head. See how you translated this in Exodus 28:4.
A headband is a narrow, decorative strip of cloth that is worn around the head above the eyes. See how you translated this in Exodus 28:40.
This is clothing worn under the outer clothes, next to the skin. See how you translated this in [Exodus 28:42]
This is a long piece of cloth worn over the shoulder or around the waist. See how you translated this word in Exodus 28:4
See how you translated many of these words in Exodus 28:36.
Bezalel's work crew continues to make the priestly garments..
This was an engraved crown made of pure gold. See how you translated this in Exodus 29:6.
See how you translated many of these words in Exodus 28:37.
The Israelites finish making the things Yahweh commanded in Exodus 35:4-9 and Exodus 35:10-12.
The "tabernacle" and "tent of meeting" are the same thing. This can be stated in active form. Alternate translation: "So the people of Israel finished all of the work on the tabernacle"
The clasps fit into the loops to hold the curtains together. See how you translated these in Exodus 26:6.
These are heavy objects that rest on the ground and keep the object attached to them from moving. See how you translated this in Exodus 25:31.
See how you translated similar phrases in this in Exodus 25:5.
This is the lid that sits on top of the ark where the atonement offering was made. See how you translated this in Exodus 25:17.
Bezalel's work crew continues to present all that they made to Moses.
This bread represented the presence of God. See how you translated this in Exodus 25:30.
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This is a frame of crossed bars that held wood while burning. See how you translated this in Exodus 27:4.
Bezalel's work crew continues to present all that they made to Moses.
"The people of Israel brought"
These refer to the same place.
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"And so the people"
The word "behold" here draws attention to the information that follows.
"They did it in the way that Yahweh had commanded them"
1 Then Yahweh spoke to Moses, saying, 2 "On the first day of the first month of the new year you must set up the tabernacle, the tent of meeting. 3 You must place the ark of the covenant decrees in it, and you must shield the ark with the curtain. 4 You must bring in the table and set in order the things that belong on it. Then you must bring in the lampstand and set up the lamps. 5 You must put the golden incense altar before the ark of the covenant decrees, and you must put the screen at the entrance to the tabernacle. 6 You must put the altar for burnt offerings in front of the entrance to the tabernacle, the tent of meeting. 7 You must put the large basin between the tent of meeting and the altar and you must put water in it. 8 You must set up the courtyard around it, and you must hang up the screen at the courtyard entrance. 9 You must take the anointing oil and anoint the tabernacle and everything that is in it. You must set it apart and all its furnishings to me; then it will be holy. 10 You must anoint the altar for burnt offerings and all its utensils. You must set apart the altar to me and it will become very holy to me. 11 You must anoint the bronze basin and its base and set it apart to me. 12 You are to bring Aaron and his sons to the entrance of the tent of meeting and you must wash them with water. 13 You are to clothe Aaron with the garments that are set apart to me, anoint him and set him apart so that he may serve as my priest. 14 You are to bring his sons and clothe them with tunics. 15 You must anoint them as you anointed their father so that they may serve me as priests. Their anointing will make for them a permanent priesthood throughout their people's generations." 16 This is what Moses did; he followed all that Yahweh had commanded him. He did all these things.
17 So the tabernacle was set up on the first day of the first month in the second year. 18 Moses set up the tabernacle, put its bases in place, set up its frames, attached its bars, and set up its pillars and posts. 19 He spread the covering over the tabernacle and put the tent over it, as Yahweh had commanded him. 20 He took the covenant decrees and put them into the ark. He also placed the poles on the ark and put the atonement lid on it. 21 He brought the ark into the tabernacle. He set up the curtain for the screen to shield the ark of the covenant decrees, as Yahweh had commanded him. 22 He put the table into the tent of meeting, on the north side of the tabernacle, outside the curtain. 23 He placed the bread in order on the table before Yahweh, as Yahweh had commanded him. 24 He put the lampstand into the tent of meeting, across from the table, on the south side of the tabernacle. 25 He lit the lamps before Yahweh, as Yahweh had commanded him. 26 He put the golden incense altar into the tent of meeting in front of the curtain. 27 He burned fragrant incense on it, as Yahweh had commanded him. 28 He hung the screen at the tabernacle entrance. 29 He put the altar for the burnt offering at the entrance to the tabernacle, the tent of meeting. He offered on it the burnt offering and the grain offering, as Yahweh had commanded him. 30 He placed the basin between the tent of meeting and the altar, and he put water in it for washing. 31 Moses, Aaron, and his sons washed their hands and their feet from the basin 32 whenever they would go into the tent of meeting and whenever they would go up to the altar. They washed themselves, as Yahweh had commanded Moses. 33 Moses set up the courtyard around the tabernacle and the altar. He set up the screen at the courtyard entrance. In this way, Moses finished the work.
34 Then the cloud covered the tent of meeting, and Yahweh's glory filled the tabernacle. 35 Moses was not able to enter the tent of meeting because the cloud had settled on it, and because Yahweh's glory filled the tabernacle. 36 Whenever the cloud was taken up from over the tabernacle, the people of Israel would set out on their journey. 37 But if the cloud did not rise up from the tabernacle, then the people would not travel. They would stay until the day that it was lifted up. 38 For Yahweh's cloud was over the tabernacle by day, and his fire was over it by night, in plain view of all the people of Israel throughout their journey.
This chapter is repetitive and should read as a series of instructions. It is repeated as well to show that Moses was obedient to every detail of Yahweh's command.
This phrase indicates that Yahweh began to dwell within the tabernacle, among Israel, in a special way. (See: glory and tabernacle)
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The new year marks the time when God rescued his people from Egypt. This happens around the middle of March on Western calendars.
Yahweh continues to tell Moses what the people must do.
"in the sacred chest"
"put the ark behind the curtain"
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Yahweh continues to tell Moses what the people must do.
This refers to the "sacred chest."
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Yahweh continues to tell Moses what the people must do.
"all the things that are a part of it"
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Yahweh continues speaking to Moses.
Moses will do these things himself.
This can be stated in active form. Alternate translation: "that you have set apart to me"
Yahweh continues speaking to Moses.
"through all the generations of their descendants." See how you translated a similar phrase in Exodus 12:14.
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This can be stated in active form. Alternate translation: "So the people set up the tabernacle"
This refers to exactly one year after God rescued his people from Egypt. This happens around the middle of March on Western calendars. See how you translated this in [Exodus 40:2]
This is the second year after Yahweh brought his people out of Egypt.
Moses was the leader. The people helped him set up the tabernacle.
a strong piece of wood set upright and used as a support
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Moses was the leader. He had workers helping him.
"in front of"
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Moses instructed his workers to move the lampstand. This can be stated clearly in the translation. Alternate translation: "Moses's workmen set the lampstand inside the sacred tent"
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This curtain separated the holy place from the very holy place. This can be stated clearly in the translation. Alternate translation: "in front of the curtain that separated the holy place from the very holy place"
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They washed with water from the basin. This can be stated clearly in the translation. Alternate translation: "washed their hands and their feet with water from the basin"
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"And so"
"Yahweh's awesome presence filled"
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This can be stated in active form. Alternate translation: "rose up from"
This can be stated in active form. Alternate translation: "when it rose up"
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1 Yahweh called to Moses and spoke to him from the tent of meeting, saying, 2 "Speak to the people of Israel and tell them, 'When any man from among you brings an offering to Yahweh, bring as your offering an animal, either from the herd or from the flock.
3 If his offering is a burnt offering from the herd, he must offer a male without blemish. He is to offer it at the entrance of the tent of meeting, so that it may be accepted before Yahweh. 4 He is to lay his hand on the head of the burnt offering, and then it will be accepted on his behalf to make atonement for himself. 5 Then he must kill the bull before Yahweh. Aaron's sons, the priests, will present the blood and sprinkle it on the altar that is at the entrance of the tent of meeting. 6 Then he must skin the burnt offering and cut it to pieces. 7 Then the sons of Aaron the priest will put fire on the altar and arrange wood on the fire. 8 Then Aaron's sons, the priests, are to place the pieces, including the head and the fat, on the wood that is on the fire that is on the altar. 9 But its inner parts and its legs he must wash with water. Then the priest will burn everything on the altar as a burnt offering. It will produce a sweet aroma for me; it will be an offering made to me by fire.
10 If his offering for the burnt offering is from the flock, one of the sheep or one of the goats, he must offer a male without blemish. 11 He must kill it on the north side of the altar before Yahweh. Aaron's sons, the priests, will sprinkle its blood on every side of the altar. 12 He is to cut it into pieces with its head and its fat, and the priest must place the pieces on the wood that is on the fire that is on the altar, 13 but the inner parts and the legs he must wash with water. Then the priest will offer the whole, and burn it on the altar. It is a burnt offering, and it will produce a sweet aroma for Yahweh; it will be an offering made to him by fire.
14 If his offering to Yahweh is to be a burnt offering of birds, then he must bring as his offering either a dove or a young pigeon. 15 The priest must bring it to the altar, wring off its head, and burn it on the altar. Then its blood must be drained out on the side of the altar. 16 He must remove its crop with its contents, and throw it beside the altar on the east side, in the place for the ashes. 17 He must tear it open by its wings, but he must not divide it into two parts. Then the priest will burn it on the altar, on the wood that is on the fire. It will be a burnt offering, and it will produce a sweet aroma for Yahweh; it will be an offering made to him by fire.
In Hebrew, this chapter begins with the word "and" indicating a connection with the previous book (Exodus). The first five books of the Bible should be seen as a single unit.
In order to offer a sacrifice for the people, the priest first had to make an atonement for himself, in order to make himself clean. Only then would he be clean and be allowed to perform a sacrifice. These sacrificed animals had to be perfect, the best of all of the animals. A person was not allowed to bring an inferior animal to be sacrificed to Yahweh. These sacrifices also had to be offered in a very specific way. (See: atonement and priest and clean)
This is the name of God that he revealed to his people in the Old Testament. See the translationWord page about Yahweh concerning how to translate this.
"When any one of you" or "When any of you"
Here Yahweh begins speaking to Moses. The words that begin "from the tent of meeting, saying," can be translated without the quotation within the quotation. "from the tent of meeting and told Moses to say this to the people of Israel: 'When any man"
Yahweh continues telling Moses what the people must do so that their sacrifices will be acceptable to Yahweh.
Here "his" and "he" refer to the person bringing an offering to Yahweh. It can be translated in the second person as it is in [Leviticus 1:2]
This can be stated in active form. Alternate translation: "so that Yahweh will accept it"
This is a symbolic action that identifies the person with the animal he is offering. In this way the person is offering himself through the animal to Yahweh, so that God will forgive the person's sins when they kill the animal.
This can be stated in active form. Alternate translation: "then Yahweh will accept it in his place and forgive his sins"
Yahweh continues telling Moses what the people must do.
Here "he" refers to the one making the offering. It can be stated in second person. Alternate translation: "Then you must kill the bull"
"in the presence of Yahweh"
It is implied that the priests would catch the blood in a bowl as it drained out of the animal. Then they would bring the bowl with the blood in it and present it to Yahweh at the altar.
As indicated in 1:9, the person must also wash the inner parts and the legs of the animal with water. The person would do this before giving the pieces to the priests so they could place them on the altar. As in the UDB, you can state here the instructions to wash the inner parts and legs.
Here "he" refers to the one making the offering.
Yahweh continues telling Moses what the people must do so their offerings will be acceptable to him.
This may mean that the priests placed hot coals on the altar, then placed the wood on the coals. Alternate translation: "will put wood on the altar and light a fire"
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The person would do this before giving the pieces to the priests to place on the altar. You can state this at the end of Leviticus 1:6.
This is the stomach and intestines.
Here "he" refers to the one making the offering.
Yahweh being pleased with the sincere worshiper offering the sacrifice is spoken of as if Yahweh were pleased by the aroma of the burning sacrifice.
Yahweh is telling Moses that the offerings are to be burnt with fire. This can be stated in active form. Alternate translation: "a burnt offering to me"
Yahweh continues telling Moses what the people must do.
"in the presence of Yahweh"
Yahweh continues telling Moses what the people must do.
Here "he" refers to the person offering the sacrifice. It can be stated in second person. Alternate translation: "Then you must cut it"
See how you translated these words in Leviticus 1:7-9.
See how you translated many of these words in Leviticus 1:9.
"Then the priest will burn everything on the altar"
Yahweh being pleased with the sincere worshiper who offered the sacrifice is spoken of as if God were pleased with the aroma of the burning sacrifice. See how you translated this in [Leviticus 1:9]
Yahweh tells Moses that the priests must burn their offerings with fire. This can be translated in active form. Alternate translation: "it will be a burnt offering to me" or "it will be a burnt offering to Yahweh"
Yahweh continues telling Moses what the people must do.
"twist off its head"
This can be translated in active form. Alternate translation: "Then the priest must drain its blood"
"The priest must"
A crop is a pouch in the bird's throat where pre-digested food is stored.
Here "it" refers to the crop and its contents.
Yahweh being pleased with the sincere worshiper who offered the sacrifice is spoken of as if God were pleased with the aroma of the burning sacrifice. See how you translated this in [Leviticus 1:9]
This can be stated in active form. Alternate translation: "it will be a burnt offering to me" or "it will be a burnt offering to Yahweh"
1 When anyone brings a grain offering to Yahweh, his offering must be fine flour, and he will pour oil on it and put incense on it. 2 He is to take the offering to Aaron's sons the priests, and there the priest will take out a handful of the fine flour with the oil and the incense on it. Then the priest will burn the offering on the altar as a representative offering. It will produce a sweet aroma for Yahweh; it will be an offering made to him by fire. 3 Whatever is left of the grain offering will belong to Aaron and his sons. It is very holy to Yahweh from the offerings to Yahweh made by fire.
4 When you offer a grain offering without yeast that is baked in an oven, it must be soft bread of fine flour mixed with oil, or hard bread without yeast, which is spread with oil. 5 If your grain offering is baked with a flat iron pan, it must be of fine flour without yeast that is mixed with oil. 6 You are to divide it into pieces and pour oil on it. This is a grain offering. 7 If your grain offering is cooked in a pan, it must be made with fine flour and oil. 8 You must bring the grain offering made from these things to Yahweh, and it will be presented to the priest, who will bring it to the altar. 9 Then the priest will take some from the grain offering as a representative offering, and he will burn it on the altar. It will be an offering made by fire, and it will produce a sweet aroma for Yahweh. 10 What is left of the grain offering will belong to Aaron and his sons. It is very holy to Yahweh from the offerings to Yahweh made by fire.
11 No grain offering that you offer to Yahweh is to be made with yeast, for you must burn no leaven, nor any honey, as an offering made by fire to Yahweh. 12 You will offer them to Yahweh as an offering of firstfruits, but they will not be used to produce a sweet aroma on the altar. 13 You must season each of your grain offerings with salt. You must never allow the salt of the covenant of your God to be missing from your grain offering. With all your offerings you must offer salt.
14 If you offer a grain offering of firstfruits to Yahweh, offer fresh grain that is roasted with fire and then crushed into meal. 15 Then you must put oil and incense on it. This is a grain offering. 16 Then the priest will burn part of the crushed grain and oil and incense as a representative offering. This is an offering made by fire to Yahweh.
This chapter gives instructions about how to make a grain offering.
Yeast is connected to the events of the Passover. Any prohibition of yeast may be connected to the original Passover. (See: passover)
Yahweh continues telling Moses what the people must do.
"be the finest flour" or "be the best flour"
a powder made from wheat
"He must take"
"take out what he can hold in his hand"
The handful of the grain offering represents the whole grain offering. This means the whole offering belongs to Yahweh.
Yahweh being pleased with the sincere worshiper who offered the sacrifice is spoken of as if God were pleased with the aroma of the sacrifice. See how you translated this in [Leviticus 1:9]
This can be translated in active form. Alternate translation: "it will be a burnt offering to him"
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Yahweh continues telling Moses what the people and priests must do so their offerings will be acceptable to him.
This can be stated in active form. Alternate translation: "that you baked in an oven"
This was probably a hollow object made of clay. A fire was lit under the oven, and the heat would bake the dough inside of the oven.
It is understood that the soft bread contained no yeast.
Translate this phrase to indicate that the oil is to be spread onto the bread. Alternate translation: "with oil on the bread"
This can be stated in active form. Alternate translation: "If you bake your grain offering in a flat iron pan"
This is a thick plate made of either clay or metal. The plate was placed over a fire, and the dough cooked on top of the plate.
Yahweh continues telling Moses what the people must do so their offerings will be acceptable to him.
Here "it" refers to the grain offering cooked on a flat iron pan.
This can be stated in active form. Alternate translation: "If you cook your grain offering"
A pan is a metal plate with rounded edges. The dough was placed in the pan and cooked over a fire.
This can be stated in active form. Alternate translation: "you must make it"
Yahweh continues telling Moses what the people must do so their offerings will be acceptable to him.
This can be stated in active form. Alternate translation: "that you made from the flour and oil"
This can be stated in active form. Alternate translation: "you will present it"
See how you translated many of these words in Leviticus 2:2.
The handful of the grain offering represents the whole grain offering. This means the whole offering belongs to Yahweh. See how you translated this in Leviticus 2:2.
This can be stated in active form. Alternate translation: "It will be a burnt offering"
Yahweh being pleased with the sincere worshiper who offered the sacrifice is spoken of as if God were pleased with the aroma of the burning sacrifice. See how you translated this in [Leviticus 1:9]
See how you translated this in Leviticus 2:3.
This can be stated in active form. Alternate translation: "from the burnt offerings to Yahweh"
Yahweh continues telling Moses what the people must do so that their offerings will be acceptable to him.
This can be stated in active form. Alternate translation: "Do not use yeast in a grain offering that you offer to Yahweh"
This can be stated in active form. Alternate translation: "as a burnt offering"
"You will offer the grain offerings made with leaven or honey"
This can be stated in active form. Alternate translation: "you will not use them to produce a sweet aroma on the altar" or "you will not burn them on the altar"
It is implied that the salt is a symbol that represents the covenant with God.
Yahweh continues telling Moses what the people must do so their offerings will be acceptable to him.
This can be stated in active form. Alternate translation: "that you have cooked over a fire and then crushed"
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The handful of the grain offering represents the whole grain offering. This means the whole offering belongs to Yahweh. See how you translated this in Leviticus 2:2.
This can be stated in active form. Alternate translation: "This is a burnt offering to Yahweh"
1 If someone offers a sacrifice which is a fellowship offering of an animal from the herd, whether male or female, he must offer an animal without blemish before Yahweh. 2 He will lay his hand on the head of his offering and kill it at the door of the tent of meeting. Then Aaron's sons the priests will sprinkle its blood on the sides of the altar. 3 The man will offer the sacrifice of a fellowship offering by fire to Yahweh. The fat that covers or is connected to the inner parts, 4 and the two kidneys and the fat that is on them by the loins, and the lobe of the liver, with the kidneys—he will remove all of this. 5 Aaron's sons will burn that on the altar with the burnt offering, which is on the wood that is on the fire. This will produce a sweet aroma for Yahweh; it will be an offering made to him by fire.
6 If the man's sacrifice of a fellowship offering to Yahweh is from the flock; male or female, he must offer a sacrifice without blemish. 7 If he offers a lamb for his sacrifice, then he must offer it before Yahweh. 8 He will lay his hand on the head of his sacrifice and kill it before the tent of meeting. Then Aaron's sons will sprinkle its blood on the sides of the altar. 9 The man will offer the sacrifice of fellowship offerings as an offering made by fire to Yahweh. The fat, the entire fat tail cut away close to the backbone, and the fat that covers the inner parts and all the fat that is near the inner parts, 10 and the two kidneys and the fat that is with them, which is by the loins, and the lobe of the liver, with the kidneys—he will remove all of this. 11 Then the priest will burn it all on the altar as a burnt offering of food to Yahweh.
12 If the man's offering is a goat, then he will offer it before Yahweh. 13 He must lay his hand on the head of the goat and kill it before the tent of meeting. Then the sons of Aaron will sprinkle its blood on the sides of the altar. 14 The man will offer his sacrifice made by fire to Yahweh. He will remove the fat that covers the inner parts, and all the fat near the inner parts. 15 He will also remove the two kidneys and the fat that is with them, which is by the loins, and the lobe of the liver with the kidneys. 16 The priest will burn all that on the altar as a burnt offering of food, to produce a sweet aroma. All the fat belongs to Yahweh. 17 It will be a permanent statute throughout your people's generations in every place you make your home, that you must not eat fat or blood.'"
This chapter gives instructions about how to offer a fellowship offering.
The fat of the animal was considered the best part of the animal to eat. Therefore, this belonged to Yahweh. This is why the Israelites were not allowed to consume it.
Moses continues telling the people what Yahweh wants them to do.
"in the presence of Yahweh" or "to Yahweh"
This is a symbolic action that identifies the person with the animal he is offering. In this way the person is offering himself to Yahweh through the animal. See how you translated this in [Leviticus 1:4]
It is implied that before they sprinkle the blood, they catch blood in a bowl as the it drains from the animal.
This is the stomach and intestines.
This is the part of the body on the sides of the backbone between the ribs and hipbone.
This is the curved or rounded part of the liver. This is considered the best part of the liver to eat. Alternate translation: "the best part of the liver"
Yahweh being pleased with the sincere worshiper who offered the sacrifice is spoken of as if God were pleased with the aroma of the burning sacrifice. See how you translated this in [Leviticus 1:9]
This can be stated in active form. Alternate translation: "it will be a burnt offering to Yahweh"
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"offer it in the presence of Yahweh" or "offer it to Yahweh"
This is a symbolic action that identifies the person with the animal he is offering. In this way the person is offering himself to Yahweh through the animal.
It is implied that before they sprinkle the blood, they catch the blood in a bowl as it drains from the animal.
This can be stated in active form. Alternate translation: "as a burnt offering"
This is the stomach and intestines.
The words "he will remove all of this" can be placed at the beginning of the sentence in verse 9. "He will remove the fat, the entire fat tail ... the inner parts, and the two kidneys ... with the kidneys"
A new sentence can start here. Alternate translation: "He must remove the kidneys"
This is the part of the body on the sides of the backbone between the ribs and hipbone.
This is the curved or rounded part of the liver. This is considered the best part of the liver to eat. Alternate translation: "the best part of the liver"
Translate this in a way that makes it clear that Yahweh does not actually eat the food. Alternate translation: "will burn those things on the altar as an offering to Yahweh. Those things will come from your food supplies"
"in the presence of Yahweh" or "to Yahweh"
This is a symbolic action that identifies the person with the animal he is offering. In this way the person is offering himself to Yahweh through the animal. See how you translated this in [Leviticus 1:4]
It is implied that before they sprinkle the blood, they catch the blood in a bowl as it drains from the animal.
This can be stated in active form. Alternate translation: "will offer his sacrifice by fire" or "will burn his sacrifice"
Here "He" refers to the person offering the sacrifice.
Translate this in a way that it does not seem like Yahweh actually eats the food. Alternate translation: "will burn those things on the altar to be an offering to Yahweh. It will be as though they are food given to Yahweh"
Yahweh is pleased with the aroma of burning meat when he is pleased with the worshiper's sincerity. See how you translated this in [Leviticus 1:9]
This means that they and their descendants must obey this command forever.
"or consume blood"
1 Yahweh spoke to Moses, saying, 2 "Tell the people of Israel, 'When anyone sins without wanting to sin, doing any of the things that Yahweh has commanded not to be done, and if he does something that is prohibited, the following must be done.
3 If it is the anointed priest who sins so as to bring guilt on the people, then let him offer for his sin which he has committed a young bull without blemish to Yahweh as a sin offering. 4 He must bring the bull to the entrance of the tent of meeting before Yahweh, lay his hand on its head, and kill the bull before Yahweh. 5 The anointed priest will take some of the blood of the bull and take it to the tent of meeting. 6 The priest will dip his finger into the blood and sprinkle some of it seven times before Yahweh, before the curtain of the most holy place. 7 Then the priest will put some of the blood on the horns of the altar of fragrant incense before Yahweh, which is in the tent of meeting, and he will pour out all the rest of the blood of the bull at the base of the altar for burnt offerings, which is at the entrance of the tent of meeting. 8 He will cut away all the fat of the bull of the sin offering; the fat that covers the inner parts, all the fat that is attached to the inner parts, 9 the two kidneys and the fat that is on them, which is by the loins, and the lobe of the liver, with the kidneys—he will cut away all this. 10 He will cut it all away, just as he cuts it off from the bull of the sacrifice of peace offerings. Then the priest will burn these parts on the altar for burnt offerings. 11 The skin of the bull and any remaining meat, with its head and with its legs and its inner parts and its dung, 12 all the rest of the parts of the bull—he will carry all these parts outside the camp to a place that they have cleansed for me, where they pour out the ashes; they will burn those parts there on wood. They must burn those parts where they pour out the ashes.
13 If the whole assembly of Israel sins without wanting to sin, and the assembly is unaware that they have sinned and done any of the things which Yahweh has commanded not to be done, and if they are guilty, 14 then, when the sin they have committed becomes known, then the assembly must offer a young bull from the herd for a sin offering and bring it before the tent of meeting. 15 The elders of the assembly will lay their hands on the head of the bull before Yahweh, and the bull will be killed before Yahweh. 16 The anointed priest will bring some of the blood of the bull to the tent of meeting, 17 and the priest will dip his finger in the blood and sprinkle it seven times before Yahweh, before the curtain. 18 He will put some of the blood on the horns of the altar that is before Yahweh, which is in the tent of meeting, and he will pour out all the blood at the base of the altar for burnt offerings, which is at the entrance of the tent of meeting. 19 He will cut off all the fat from it and burn it on the altar. 20 That is what he must do with the bull. Just as he did with the bull of the sin offering, so will he also do with this bull, and the priest will make atonement for the people, and they will be forgiven. 21 He will carry the bull outside the camp and burn it as he burned the first bull. This is the sin offering for the assembly.
22 When a ruler sins without intending to sin, doing any one of all the things that Yahweh his God has commanded not to be done, and he is guilty, 23 then his sin which he has committed is made known to him, he must bring for his sacrifice a goat, a male without blemish. 24 He will lay his hand on the head of the goat and kill it in the place where they kill the burnt offering before Yahweh. This is a sin offering. 25 The priest will take the blood of the sin offering with his finger and put it on the horns of the altar for burnt offerings, and he will pour out its blood at the base of the altar of burnt offering. 26 He will burn all the fat on the altar, just like the fat of the sacrifice of peace offerings. The priest will make atonement for the ruler concerning his sin, and the ruler will be forgiven.
27 If anyone of the common people sins without intending to sin, doing any of the things which Yahweh has commanded him not to be done, and when he realizes his guilt, 28 then his sin which he has committed is made known to him, then he will bring a goat for his sacrifice, a female without blemish, for the sin that he has committed. 29 He will lay his hand on the head of the sin offering and kill the sin offering at the place of burnt offering. 30 The priest will take some of the blood with his finger and put it on the horns of the altar for burnt offerings. He will pour out all the rest of the blood at the base of the altar. 31 He will cut away all the fat, just as the fat is cut away from off the sacrifice of peace offerings. The priest will burn it on the altar to produce a sweet aroma for Yahweh. The priest will make atonement for the man, and he will be forgiven.
32 If the man brings a lamb as his sacrifice for a sin offering, he will bring a female without blemish. 33 He will lay his hand on the head of the sin offering and kill it for a sin offering at the place where they kill the burnt offering. 34 The priest will take some of the blood of the sin offering with his finger and put it on the horns of the altar for burnt offerings, and he will pour out all its blood at the base of the altar. 35 He will cut away all the fat, just as the fat of the lamb is cut away from the sacrifice of peace offerings, and the priest will burn it on the altar on top of the offerings of Yahweh made by fire. The priest will make atonement for him for the sin he has committed, and the man will be forgiven.
This chapter gives instructions on how to offer a sacrifice for unintentional sins. This is known as a sin offering. (See: sin)
Many scholars have taken special note that all of the sacrifices concern sins that are unintentional and that no provision is offered for sins intentionally committed. Many have suggested that it is only the sacrifice of Jesus's life that can be offered for these sins. Many also believe that this offering parallels the sacrifice of Jesus.
"Yahweh said to Moses"
The words beginning with "Yahweh spoke to Moses, saying"
This can be stated in active form. Alternate translation: "that Yahweh has commanded the people not to do"
This can be translated in active form. Alternate translation: "if he does something that Yahweh does not allow"
This can be translated in active form. Alternate translation: "he must do the following"
This phrase refers to the son of the high priest who will succeed the high priest when the high priest dies.
The abstract noun "guilt" can be stated as an adjective. Alternate translation: "so as to cause the people to be guilty"
Yahweh continues to tell Moses what the people must do.
"The high priest must bring the bull"
This is a symbolic action that identifies the person with the animal he is offering. In this way the person is offering himself to Yahweh through the animal. See how you translated this in [Leviticus 1:4]
It is implied that the priest catches the blood in a bowl as it drains from the animal.
This phrase refers to the son of the high priest who will succeed the high priest when the high priest dies. See how you translated this in Leviticus 4:3.
"drip some of it" or "splatter some of it"
This refers to the corners of the altar. They are shaped like the horns of an ox. Alternate translation: "the projections at the corners of the altar"
"empty out the rest of the blood"
"at the bottom of the altar"
"The priest will cut away"
This is the stomach and intestines.
The words "he will cut away all this" can be placed before the words "the fat that covers" in verse 8. "He will cut away the fat that covers the inner parts, all the fat that is attached to the inner parts, the two kidneys ... with the kidneys"
This is the part of the body on the sides of the backbone between the ribs and hipbone.
This is the curved or rounded part of the liver. This is considered the best part of the liver to eat. Alternate translation: "the best part of the liver"
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You may want to begin this sentence with words that tell your reader that the sentence is very long. "As for the skin of the bull ... and its dung"
A place being ritually pure and suitable to use for serving God is spoken of as if it were physically clean.
Here "they" refers to the priests, and "me" refers to Yahweh.
"does not know"
This can be stated in active form. Alternate translation: "commanded them not to do"
"they are guilty" or "they deserve for God to punish them"
This can be stated in active form. Alternate translation: "when they realize that they have sinned"
This is a symbolic action that identifies the people with the animal they are offering. In this way the people are offering themselves to Yahweh through the animal. See how you translated a similar phrase in [Leviticus 1:4]
This can be stated in active form. Alternate translation: "and they will kill the bull"
Yahweh continues telling Moses what the people must do.
It is implied that the priest caught the blood in a bowl as the blood drained from the bull.
This phrase refers to the son of the high priest who will succeed the high priest when the high priest dies. See how you translated this in Leviticus 4:3.
It is implied that this is the curtain before the most holy place.
"The priest will put"
This refers to the corners of the altar. They are shaped like the horns of an ox. See how you translated this in Leviticus 4:7.
"he will pour out the rest of the blood"
"all the fat from the bull and burn the fat"
"the priest must do"
The abstract noun "atonement" can be stated as a verb. Alternate translation: "the priest will atone for the people's sins"
This can be stated in active form. Alternate translation: "Yahweh will forgive them"
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This can be stated in active form. Alternate translation: "God has commanded the people not to do"
This can be stated in active form. Alternate translation: "then he realizes that he has sinned"
"The ruler will lay"
This is a symbolic action that identifies the person with the animal he is offering. In this way the person is offering himself to Yahweh through the animal. See how you translated this in [Leviticus 1:4]
"where the priests kill"
"in the presence of Yahweh" or "to Yahweh"
It is implied that the priest will catch the blood in a bowl as the blood drains from the goat.
This refers to the corners of the altar. They are shaped like the horns of an ox. See how you translated this in Leviticus 4:7.
"The priest will burn"
The abstract noun "atonement" can be stated as a verb. Alternate translation: "The priest will atone for the ruler"
This can be stated in active form. Alternate translation: "Yahweh will forgive the ruler's sins"
All of the people of Israel were commanded not to sin. This can be stated in active form. Alternate translation: "Yahweh commanded the people not to do"
This can be stated in active form. Alternate translation: "he becomes aware of the sin he committed"
This is a symbolic action that identifies the person with the animal he is offering. In this way the person is offering himself to Yahweh through the animal. See how you translated this in [Leviticus 1:4]
It is implied that the priest will catch the blood in a bowl as the blood drains from the animal.
This refers to the corners of the altar, which are shaped like the horns of an ox. See how you translated this in Leviticus 4:7.
"all the blood remaining in the bowl"
Here "He" refers to the person offering the sacrifice.
This can be stated in active form. Alternate translation: "just as a person cuts away the fat"
"will burn the fat"
Yahweh being pleased with the sincere worshiper who offered the sacrifice is spoken of as if God were pleased with the aroma of the burning sacrifice. See how you translated this in [Leviticus 1:9]
The abstract noun "atonement" can be stated as a verb. Alternate translation: "The priest will atone for the man's sins"
This can be stated in active form. Alternate translation: "Yahweh will forgive the man's sins"
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This is a symbolic action that identifies the person with the animal he is offering. In this way the person is offering himself to Yahweh through the animal. See how you translated this in [Leviticus 1:4]
"where the priests kill"
This refers to the corners of the altar. They are shaped like the horns of an ox. See how you translated this in Leviticus 4:7.
"he will pour out the rest of its blood"
Here "He" refers to the person offering the sacrifice.
This can be stated in active form. Alternate translation: "just as a person cuts away the fat of the lamb"
"the priest will burn the fat"
This can be stated in active form. Alternate translation: "burnt offerings for Yahweh"
The abstract noun "atonement" can be stated as a verb. Alternate translation: "will atone for the sin the person committed"
This can be stated in active form. Alternate translation: "Yahweh will forgive the man's sins"
1 The person who is a witness or has seen or knows about some matter—if he hears the curse but sins by not testifying, he will bear the guilt of his iniquity. 2 Or if anyone touches anything God has designated as unclean, whether it be the carcass of an unclean wild animal or the carcass of any unclean livestock or unclean creatures that move along the ground, even though he was not aware of what he had done, he has become unclean and is guilty. 3 Or if he touches the uncleanness of someone, whatever that uncleanness is, and if he is unaware of it, then he will be guilty when he learns about it. 4 Or if anyone swears rashly with his lips to do evil, or to do good, whatever it is that a man swears rashly with an oath, even if he is unaware of it, when he learns about it, then he will be guilty, in any of these things. 5 When someone is guilty in any of these things, he must confess whatever sin he has committed. 6 Then he must bring his guilt offering to Yahweh for the sin that he has committed, a female animal from the flock, either a lamb or a goat, for a sin offering, and the priest will make atonement for him concerning his sin.
7 If he cannot afford to buy a lamb, then he can bring as his guilt offering for his sin two doves or two young pigeons to Yahweh, one for a sin offering and the other for a burnt offering. 8 He must bring them to the priest, who will offer one for the sin offering first—he will wring off its head from its neck but will not remove it completely from the body. 9 Then he will sprinkle some of the blood of the sin offering on the side of the altar, and he will drain the rest of the blood out at the base of the altar. This is a sin offering. 10 Then he must offer the second bird as a burnt offering, as described in the instructions, and the priest will make atonement for him for the sin that he has committed, and the person will be forgiven.
11 But if he cannot afford to buy two doves or two young pigeons, then he must bring as his sacrifice for his sin a tenth of an ephah of fine flour for a sin offering. He must not put oil or any incense on it, for it is a sin offering. 12 He must bring it to the priest, and the priest will take a handful of it as a representative offering and then burn it on the altar, on top of the offerings made by fire for Yahweh. This is a sin offering. 13 The priest will make atonement for any sin that the person has committed, and that person will be forgiven. The leftovers from the offering will belong to the priest, as with the grain offering.'"
14 Then Yahweh spoke to Moses, saying, 15 "If anyone sins and acts unfaithfully in regard to the things that belong to Yahweh, but did so unintentionally, then he must bring his guilt offering to Yahweh. This offering must be a ram without blemish from the flock; its value must be appraised in silver shekels—the shekel of the sanctuary—as a guilt offering. 16 He must satisfy Yahweh for what he had done wrong in connection with what is holy, and he must add one-fifth to it and give it to the priest. Then the priest will make atonement for him with the ram of the guilt offering, and that person will be forgiven.
17 If anyone sins and does anything that Yahweh has commanded not to be done, even if he was unaware of it, he is still guilty and must carry his own guilt. 18 He must bring a ram without blemish out of the flock, worth the current value, as a guilt offering to the priest. Then the priest will make atonement for him concerning the sin he has committed, of which he was unaware, and he will be forgiven. 19 It is a guilt offering, and he is certainly guilty before Yahweh."
This chapter gives instructions about how to offer a specific type of sacrifice.
If a person saw a crime, or a wrong being done, they were required to be a witness about what they saw or heard. (See: testimony)
This chapter explains that poor people were allowed to offer less expensive sacrifices if they could not afford more costly sacrifices.
Yahweh continues telling Moses what the people must do.
Jewish law and leaders both required the people to testify if they were witnesses to a crime, so this phrase refers to the curse uttered against those who refuse to testify. Alternate translation: "people ask God to punish anyone who refuses to tell what he knows "
Something that God has declared to be unfit for people to touch or eat is spoken of as if it were physically unclean.
"the dead body"
A person who is unacceptable for God's purposes is spoken of as if the person were physically unclean.
The abstract noun "uncleanness" can be stated as an adjective. Alternate translation: "if he touches anything that makes a person unclean"
Something that Yahweh has declared unfit for a person to touch or eat is spoken of as if it were physically unclean.
"he does not realize it" or "he does not know about it"
Here "lips" represents the whole person. Alternate translation: "if anyone swears rashly"
This means to swear an oath without thinking seriously about it. It implies that after the person swears the oath that he either cannot fulfill it or he does not really want to fulfill it.
Yahweh continues telling Moses what the people must do.
The abstract noun "atonement" can be stated as a verb. Alternate translation: "the priest will atone for him"
"If he does not have enough money to buy a lamb"
"he will kill it by twisting its head and breaking its neck, but he will not remove the head"
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This can be stated in active form. Alternate translation: "as Yahweh has instructed"
The abstract noun "atonement" can be stated as a verb. Alternate translation: "the priest will atone for the sin that the person committed"
This can be stated in active form. Alternate translation: "Yahweh will forgive the person"
An ephah is 22 liters. A tenth of an ephah is about two liters.
This is one part out of ten equal parts.
"He must bring the fine flour"
The handful that the priest burns on the altar represents the entire offering. This means the whole offering belongs to Yahweh. See how you translated this in Leviticus 2:2.
This can be stated in active form. Alternate translation: "on top of the burnt offerings to Yahweh"
The abstract noun "atonement" can be stated as a verb. Alternate translation: "will atone"
This can be stated in active form. Alternate translation: "Yahweh will forgive that person's sins"
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This means the person sinned by not giving to Yahweh what Yahweh commanded him to give. Alternate translation: "sins by failing to give to Yahweh what belongs to Yahweh"
This means the person must pay an extra one-fifth of the value of what he owes to Yahweh.
This is one part out of five equal parts.
The abstract noun "atonement" can be stated as a verb. Alternate translation: "the priest will atone for him"
This can be stated in active form. Alternate translation: "Yahweh will forgive that person"
This can be stated in active form. Alternate translation: "has commanded the people not to do"
A person's guilt is spoken of as if it were a physical object that the person carries. Here the word "guilt" represents the punishment for that guilt. Alternate translation: "he is responsible for his own guilt" or "Yahweh will punish him for his sin"
This means the person must determine how many shekels the ram is worth by using the official standard of the sacred tent. See [Leviticus 5:15]
This can be stated in active form. Alternate translation: "Yahweh will forgive him"
"Yahweh certainly considers him guilty"
1 Yahweh spoke to Moses, saying, 2 "If anyone sins and acts unfaithfully against Yahweh by deceiving his neighbor regarding something held in trust, or was left in his care, or about something that was stolen, or if he has oppressed his neighbor, 3 or he has found something that his neighbor lost and lies about it, or if he swears falsely, or in any matters like these by which people sin, 4 and if he has sinned and is found to be guilty, he must restore whatever he took by robbery or oppression, or that which was entrusted to him, or that which was lost but that he had found. 5 In addition, in any matter in which he swore falsely, he must restore it in full and he must add one-fifth of the value of it and pay it all to the owner on the day that he is found guilty. 6 Then he must bring his guilt offering to Yahweh, a ram without blemish from the flock that is worth the current value, as a guilt offering to the priest. 7 The priest will make atonement for him before Yahweh, and he will be forgiven concerning whatever he has become guilty of doing."
8 Then Yahweh spoke to Moses, saying, 9 "Command Aaron and his sons, saying, 'This is the law of the burnt offering: The burnt offering must be on the hearth of the altar all night until morning, and the fire of the altar will be kept burning. 10 The priest will put on his linen clothes, and he will also put on his linen underclothes. He will pick up the ashes that are left after the fire has consumed the burnt offering on the altar, and he will put the ashes beside the altar. 11 He will take off his garments and put on other garments to carry the ashes outside the camp to a place that is clean. 12 The fire on the altar will be kept burning. It must not go out, and the priest will burn wood on it every morning. He will arrange the burnt offering as required on it, and he will burn on it the fat of the peace offerings. 13 Fire must be kept burning on the altar continually. It must not go out.
14 This is the law of the grain offering. The sons of Aaron will offer it before Yahweh before the altar. 15 The priest will take up a handful of the fine flour of the grain offering and of the oil and the incense which is on the grain offering, and he will burn it on the altar to produce a sweet aroma as a representative offering. 16 Aaron and his sons will eat whatever is left of the offering. It must be eaten without yeast in a holy place. They will eat it in the courtyard of the tent of meeting. 17 It must not be baked with yeast. I have given it as their part of my offerings made by fire. It is most holy, as the sin offering and the guilt offering. 18 Every male among the descendants of Aaron may eat of it, as decreed forever throughout your generations, taken from the fire offerings made to Yahweh. Whoever touches them will become holy.'"
19 So Yahweh spoke to Moses again, saying, 20 "This is the offering of Aaron and of his sons, which they will offer to Yahweh on the day when each son is anointed: a tenth part of an ephah of fine flour as a regular grain offering, half of it in the morning and half of it in the evening. 21 It will be made with oil in a baking pan. When it is soaked, you will bring it in. In baked pieces you will offer the grain offering to produce a sweet aroma for Yahweh. 22 The anointed priest from among his sons will offer it. As commanded forever, it must be burned up completely to Yahweh. 23 Every grain offering of the priest will be completely burned up. It must not be eaten."
24 Yahweh spoke to Moses again, saying, 25 "Speak to Aaron and to his sons, saying, 'This is the law of the sin offering: The sin offering must be killed at the place where the burnt offering is killed before Yahweh. It is most holy. 26 The priest who offers it for sin will eat it. It must be eaten in a holy place in the courtyard of the tent of meeting. 27 Whatever touches its meat will become holy, and if the blood is sprinkled on any garment, you must wash it, the part that was sprinkled on, in a holy place. 28 But the clay pot in which it is boiled must be broken. If it is boiled in a bronze pot, it must be scrubbed and rinsed clean in water. 29 Any male among the priests may eat some of it because it is most holy. 30 But any sin offering whose blood is brought into the tent of meeting to make atonement in the holy place must not be eaten. It must be burned with fire.
This chapter gives instructions on how to offer guilt offerings, burnt offerings, and grain offerings.
The Levites were allowed to eat some of the leftover parts of the sacrifice, while they were not allowed to eat other sacrifices. The reasons for this is unknown.
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"disobeys one of Yahweh's commandments"
This can be translated in active form. Alternate translation: "lying to his neighbor about something the neighbor let him borrow"
Here "neighbor" means any Israelite, not just someone who lives nearby.
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This can be stated in active form. Alternate translation: "not returning something he borrowed"
"fully" or "totally"
This means the person must return what he owes to someone and pay an extra one-fifth of the value. See how you translated this in [Leviticus 5:16]
This can be translated in active form. Alternate translation: "to pay the person he owes"
The person who stole is to be brought before the judge and be declared guilty. This can be stated in active form. Alternate translation: "the judge declares him guilty"
This means the person must determine how many shekels the ram is worth by using the official standard of the sacred tent. You can make clear the understood information. See how this was translated in [Leviticus 5:15]
The abstract noun "atonement" can be stated as a verb. Alternate translation: "The priest will atone for him"
"in the presence of Yahweh"
This means Yahweh will forgive the person, not the priest. This can be translated in active form. Alternate translation: "God will forgive him"
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The sentence that begins "Then Yahweh spoke to Moses, saying"
"must be on top of the altar"
This can be translated in active form. Alternate translation: "you must keep the fire of the altar burning"
Linen is a white cloth. Alternate translation: "his white clothes"
"He will gather the ashes"
The fire completely burning up the offering is spoken of as if it consumed or used up the burnt offering.
A place that is fit to be used for God's purposes is spoken of as if it were physically clean.
This can be translated in active form. Alternate translation: "The priest will keep the fire on the altar burning"
This can be stated in active form. Alternate translation: "on it as Yahweh demands"
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Yahweh being pleased with the sincere worshiper who offered the sacrifice is spoken of as if God were pleased with the aroma of the sacrifice. See how you translated a similar phrase in [Leviticus 1:9]
The handful of the grain offering represents the whole grain offering. This means the whole offering belongs to Yahweh. See how you translated this in Leviticus 2:2.
This can be translated in active form. Alternate translation: "They must eat it"
This can be translated in active form. Alternate translation: "Do not bake it with yeast"
This can be stated in active form. Alternate translation: "burnt offerings"
This is an implied warning that those who are not male descendants of Aaron should not touch this offering. The full meaning of this statement can be made clear.
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It is implied that they will be anointed when they become priests. The full meaning of this statement can be made clear. This can also be stated in active form. Alternate translation: "when he anoints each son, ordaining them as priests"
An ephah is 22 liters. One-tenth of an ephah is about 2 liters.
This is one part of ten equal parts.
This can be translated in active form. Alternate translation: "You will make it"
This is a thick plate made of either clay or metal. The plate was placed over a fire, and the dough cooked on top of the plate. See how you translated "flat iron pan" in [Leviticus 2:5]
"When the flour is completely wet with oil"
Here "you" refers to the person offering the sacrifice.
Yahweh being pleased with the sincere worshiper who offered the sacrifice is spoken of as if God were pleased with the aroma of the burning sacrifice. See how you translated this in [Leviticus 1:9]
This phrase refers to the son of the high priest who will succeed the high priest when the high priest dies. See how you translated this in Leviticus 4:3.
This can be stated in active form. Alternate translation: "As Yahweh has commanded you"
This can be stated in active form. Alternate translation: "he must burn all of it"
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The sentence that begins "Yahweh spoke to Moses again, saying"
Yahweh is speaking to Aaron and his sons, but these regulations apply to all priest who perform these sacrifices. The full meaning of this statement can be made clear.
It can be made explicit that this refers to the north side of the altar. See Leviticus 1:10-11.
This can be translated in active form. Alternate translation: "You must kill the sin offering"
This can be stated in active form. Alternate translation: "where you kill the animal for the burnt offering"
"to Yahweh"
This can be stated in active form. Alternate translation: "He must eat it"
This is an implied warning that no one besides the priests should touch the meat of the sin offering. The full meaning of this statement can be made clear.
This can be translated in active form. Alternate translation: "if the blood sprinkles on"
This can be stated in active form. Alternate translation: "you must break the clay pot in which you boiled the meat"
This can be stated in active form. Alternate translation: "If you boiled the meat in a bronze pot, then you must scrub the pot and rinse it with clean water"
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This can be translated in active form. Alternate translation: "But no one may eat any sin offering whose blood is brought into the tent of meeting to make atonement in the holy place"
This can be translated in active form. Alternate translation: "from which the priest takes the blood into the tent of meeting"
This can be stated in active form. Alternate translation: "The priest must burn it"
If these words would cause confusion for the reader, you may omit them.
1 This is the law of the guilt offering. It is most holy. 2 They must kill the guilt offering in the place for killing it, and they must sprinkle its blood against every side of the altar. 3 All the fat in it will be offered: the fat tail, the fat that is over the inner parts, 4 the two kidneys and the fat on them, which is next to the loins, and what covers the liver, with the kidneys—all this must be removed. 5 The priest must burn these parts on the altar as an offering made with fire to Yahweh. This is the guilt offering. 6 Every male among the priests may eat part of this offering. It must be eaten in a holy place because it is most holy. 7 The sin offering is like the guilt offering. The same law applies to both of them. They belong to the priest who makes atonement with them. 8 The priest who offers anyone's burnt offering may have for himself the hide of that offering. 9 Every grain offering that is baked in an oven, and every such offering that is cooked in a frying pan or in a baking pan will belong to the priest who offers it. 10 Every grain offering, either dry or mixed with oil, will belong equally to all the descendants of Aaron.
11 This is the law of the sacrifice of peace offerings which people will offer to Yahweh. 12 If anyone offers it in order to give thanks, then he must offer it with a sacrifice of cakes made without yeast, but mixed with oil, of cakes made without yeast, but spread with oil, and of cakes made with fine flour that is mixed with oil. 13 Also for the purpose of giving thanks, he must offer with the sacrifice of his peace offering cakes of bread made with yeast. 14 He is to offer one of each kind of these sacrifices as a contribution presented to Yahweh. It will belong to the priests who sprinkle the blood of the peace offerings onto the altar.
15 The person presenting a peace offering for the purpose of giving thanks must eat the meat of his offering on the day of the sacrifice. He must not leave any of it until the next morning. 16 But if the sacrifice of his offering is for the purpose of a vow, or for the purpose of a freewill offering, the meat must be eaten on the day that he offers his sacrifice, but whatever remains of it may be eaten on the next day. 17 However, whatever meat of the sacrifice remains on the third day must be burned. 18 If any of the meat of the sacrifice of one's peace offering is eaten on the third day, it will not be accepted, neither will it be credited to the one who offered it. It will be a disgusting thing, and the person who eats it will carry the guilt of his sin.
19 Any meat that touches an unclean thing must not be eaten. It must be burned with fire. As for the rest of the meat, anyone who is clean may eat it. 20 However, an unclean person who eats any meat from the sacrifice of a peace offering that belongs to Yahweh—that person must be cut off from his people. 21 If anyone touches any unclean thing—whether uncleanness of man or of unclean animal or of some unclean, detestable thing—and if he then eats some of the meat of a sacrifice of peace offering that belongs to Yahweh, that person must be cut off from his people.'"
22 Then Yahweh spoke to Moses, saying, 23 "Speak to the people of Israel and say, 'You must eat no fat of cattle, sheep, or goats. 24 The fat of an animal that died without being a sacrifice, or the fat of an animal torn by wild animals, may be used for other purposes, but you must certainly not eat it. 25 Whoever eats the fat of an animal that men can offer as a sacrifice by fire to Yahweh, that person must be cut off from his people. 26 You must eat no blood whatsoever in any of your houses, whether it is from a bird or an animal. 27 Whoever eats any blood, that person must be cut off from his people.'"
28 So Yahweh spoke to Moses and said, 29 "Speak to the people of Israel and say, 'He who offers the sacrifice of a peace offering to Yahweh must bring part of his sacrifice to Yahweh. 30 The offering for Yahweh to be made by fire, his own hands must bring it. He must bring the fat with the breast, so that the breast may be waved as a wave offering before Yahweh. 31 The priest must burn the fat on the altar, but the breast will belong to Aaron and his descendants. 32 You must give the right thigh to the priest as a contribution from the sacrifice of your peace offerings. 33 The priest, one of Aaron's descendants, who offers the blood of the peace offerings and the fat—he will have the right thigh as his share of the offering. 34 For I have taken from the people of Israel, the breast of the wave offering, and the thigh that is the contribution from the sacrifices of their peace offerings, and they have been given to Aaron the priest and his sons as their regular share.
35 This is what has been consecrated for Aaron and his descendants from the offerings for Yahweh made by fire, on the day when Moses presented them to serve Yahweh in the work of priest. 36 This is the share that Yahweh commanded to be given them from the people of Israel, on the day that he anointed the priests. It will always be their share throughout all generations.
37 This is the law of the burnt offering, of the grain offering, of the sin offering, of the guilt offering, of the consecration offering, and of the sacrifice of peace offerings, 38 about which Yahweh gave commands to Moses on Mount Sinai on the day that he commanded the people of Israel to offer their sacrifices to Yahweh in the wilderness of Sinai.'"
This chapter gives instructions on how to offer guilt offerings, peace offerings and freewill offerings.
The people were not allowed to eat or drink the blood of the sacrificed meat because life was considered to be in the blood of the animal. (See: blood and Leviticus 17:11)
Yahweh continues telling Moses what he must tell Aaron and his sons.
It can be made explicit that this refers to, the north side of the altar, the place where the animals for the burnt offerings are killed. See [Leviticus 1:10-11]
This can be translated in active form. Alternate translation: "The priest must offer all the fat in it"
This is the stomach and intestines.
See how you translated these words in Leviticus 3:4.
This is the part of the body on the sides of the backbone between the ribs and hipbone. See how you translated this in Leviticus 3:4.
This can be stated in active form. Alternate translation: "the priest must remove all this"
This can be stated in active form. Alternate translation: "as a burnt offering"
This can be stated in active form. Alternate translation: "They must eat it"
"The law is the same for both of them"
The abstract noun "atonement" can be stated as a verb. Alternate translation: "to the priest who offers the sacrifice to atone for someone's sins"
the coat or skin of a herd animal
This can be translated in active form. Alternate translation: "that someone bakes in an oven ... that someone cooks in a frying pan"
This was probably a hollow object made of clay. A fire was lit under the oven, and the heat would bake the dough inside of the oven. See how you translated this in [Leviticus 2:4]
This is a metal plate with rounded edges. The dough was placed in the pan and cooked over a fire. See how you translated "pan" in [Leviticus 2:7]
This is a thick plate made of either clay or metal. The plate was placed over a fire, and the dough cooked on top of the plate. See how you translated "flat iron pan" in [Leviticus 2:5]
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This can be translated in active form. Alternate translation: "of cakes he made without yeast but mixed with oil"
Here "cakes" refers to a thick bread.
This can be translated in active form. Alternate translation: "of thin cakes he made without yeast but spread with oil"
Here "cakes" refers to a thin bread.
This can be translated in active form. Alternate translation: "of cakes he made with fine flour mixed with oil"
Here "cakes" refers to a thick bread. It is similar to the first type of bread except it is made with the finest flour.
This can be translated in active form. Alternate translation: "cakes of bread he made with yeast"
This refers to a thick bread.
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"The person who offers"
The abstract noun "thanks" can be stated as a verb. Alternate translation: "for the purpose of thanking Yahweh"
This can be translated in active form. Alternate translation: "he must eat the meat ... he may eat it"
Third is the ordinal number for three. Alternate translation: "after two days"
This can be translated in active form. Alternate translation: "the person must burn it"
This can be translated in active form. Alternate translation: "If anyone eats the meat of his peace offering sacrifice on the third day"
This can be stated in active form. Alternate translation: "Yahweh will not accept it"
This can be stated in active form. Alternate translation: "neither will Yahweh honor the sacrifice that the person offered"
A person being responsible for the sin he committed is spoken of as if he had to carry the guilt physically.
This can be translated in active form. Alternate translation: "No one may eat meat that touches something unclean"
Something that Yahweh has stated is unfit to touch or eat is spoken of as if it were physically unclean.
This can be translated in active form. Alternate translation: "You must burn it"
If these words would cause confusion for the reader, you may omit them. See how you translated these words in Leviticus 6:19.
A person who is acceptable for God's purposes is spoken of as if the person were physically clean.
A person who is not acceptable for God's purposes is spoken of as if the person were physically unclean.
A person being excluded from his community is spoken of as if he had been cut off from his people, as one would cut a piece of cloth or cut a branch from a tree. This can be translated in active form. Alternate translation: "that person may no longer live among his people" or "you must separate that person from his people"
Here "man" means humans in general. Alternate translation: "of a person"
"or of some unclean thing that disgusts Yahweh"
A person being excluded from his community is spoken of as if he had been cut off from his people, as one would cut a piece of cloth or cut a branch from a tree. This can be translated in active form. See how you translated this in [Leviticus 7:20]
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The sentence that begins "Then Yahweh spoke to Moses, saying"
"died but was not a sacrifice"
This can be translated in active form. Alternate translation: "the fat of an animal that wild animals killed"
This can be translated in active form. Alternate translation: "you may use"
This can be stated in active form. Alternate translation: "burnt offering"
A person being excluded from his community is spoken of as if he had been cut off from his people, as one would cut a piece of cloth or cut a branch from a tree. This can be translated in active form. See how you translated this in [Leviticus 7:20]
"You must not consume blood"
"in any of your homes" or "wherever you live"
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The sentence that begins with the words "So Yahweh spoke to Moses and said"
The statement "his own hands must bring it" can be placed at the beginning of the sentence. The phrase "to be made by fire" can be stated in active form. Alternate translation: "He himself must bring the offering that he plans to burn as a sacrifice to Yahweh"
Here "hands" represents the whole person. Alternate translation: "he must bring it himself"
the front part of the animal's body below the neck
This can be translated in active form. Alternate translation: "so that the priest can present it to Yahweh as a wave offering"
Raising up the offering is a symbolic gesture that shows that the person is dedicating the sacrifice to Yahweh.
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the upper part of the leg above the knee
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Here "I" refers to Yahweh.
"that is given as an offering"
This can be translated in active form. Alternate translation: "the burnt offerings for Yahweh"
This can be stated in active form. Alternate translation: "that Yahweh commanded the people of Israel to give to them"
"that Moses anointed the priests"
See how you translated these words in Leviticus 3:17.
This is the end of a speech started in verse Leviticus 7:29.
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1 Yahweh spoke to Moses, saying, 2 "Take Aaron and his sons with him, the garments and the anointing oil, the bull for the sin offering, the two rams, and the basket of unleavened bread. 3 Assemble all the assembly at the entrance to the tent of meeting." 4 So Moses did as Yahweh commanded him, and the assembly came together at the entrance to the tent of meeting. 5 Then Moses said to the assembly, "This is what Yahweh has commanded to be done."
6 Moses brought Aaron and his sons and washed them with water. 7 He put the tunic on Aaron and tied the sash around his waist, clothed him with the robe and put the ephod on him, and then he tied the ephod around him with the finely-woven waistband and bound it to him. 8 He placed the breastpiece on him, and in the breastpiece he put the Urim and the Thummim. 9 He set the turban on his head, and on the turban, in front, he set the golden plate, the holy crown, as Yahweh had commanded Moses.
10 Moses took the anointing oil, anointed the tabernacle and everything in it and set them apart to Yahweh. 11 He sprinkled the oil on the altar seven times, and anointed the altar and all its utensils, and the washbasin and its base, to set them apart to Yahweh. 12 He poured some of the anointing oil on Aaron's head and anointed him to set him apart. 13 Moses brought Aaron's sons and clothed them with tunics. He tied sashes around their waists and wrapped linen cloth around their heads, as Yahweh had commanded him.
14 Moses brought the bull for the sin offering, and Aaron and his sons laid their hands on the head of the bull that they had brought for the sin offering. 15 Moses killed it, and he took the blood and put it on the horns of the altar with his finger, purified the altar, poured out the blood at the base of the altar, and set it apart for God in order to make atonement for it. 16 He took all the fat that was on the inner parts, the covering of the liver, and the two kidneys and their fat, and Moses burned it all on the altar. 17 But Moses burned the bull, its hide, its meat, and its dung outside the camp, as Yahweh had commanded him.
18 Moses presented the ram for the burnt offering, and Aaron and his sons laid their hands on the head of the ram. 19 He killed it and sprinkled its blood against every side of the altar. 20 He cut the ram into pieces and burned the head and the pieces and the fat. 21 He washed the inner parts and the legs with water, and he burned the whole ram on the altar. It was a burnt offering and produced a sweet aroma, an offering made by fire to Yahweh as Yahweh had commanded Moses.
22 Then Moses presented the other ram, the ram of consecration, and Aaron and his sons laid their hands on the head of the ram. 23 Aaron killed it, and Moses took some of its blood and put it on the tip of Aaron's right ear, on the thumb of his right hand, and on the big toe of his right foot. 24 He brought Aaron's sons, and he put some of the blood on the tip of their right ear, on the thumb of their right hand, and on the big toe of their right foot. Then Moses sprinkled its blood against every side of the altar. 25 He took the fat, the fat tail, all the fat that was on the inner parts, the covering of the liver, the two kidneys and their fat, and the right thigh. 26 Out of the basket of bread without yeast that was before Yahweh, he took one loaf without yeast, and one loaf of oiled bread, and one wafer, and placed them on the fat and on the right thigh. 27 He put it all in the hands of Aaron and in the hands of his sons and waved them before Yahweh as a wave offering. 28 Then Moses took them from off their hands and burned them on the altar for the burnt offering. They were a consecration offering and produced a sweet aroma. It was an offering made by fire to Yahweh. 29 Moses took the breast and waved it as a wave offering to Yahweh. It was Moses' share of the ram for the priests' ordination, as Yahweh had commanded him.
30 Moses took some of the anointing oil and the blood that was on the altar; he sprinkled these on Aaron, on his clothes, on his sons, and on his sons' clothes with him. In this way he set apart Aaron and his clothes, and his sons and their clothes to Yahweh.
31 So Moses said to Aaron and to his sons, "Boil the meat at the entrance to the tent of meeting, and there eat it and the bread that is in the basket of consecration, as I commanded, saying, 'Aaron and his sons will eat it.' 32 Whatever remains of the meat and of the bread you must burn. 33 You must not go out from the entrance of the tent of meeting for seven days, until the days of your ordination are fulfilled. For Yahweh will consecrate you for seven days. 34 What has been done this day—Yahweh has commanded to be done to make atonement for you. 35 You will stay day and night for seven days at the entrance to the tent of meeting, and keep the command of Yahweh, so you will not die, because this is what I have been commanded." 36 So Aaron and his sons did all the things which Yahweh had commanded them through Moses.
In this chapter, Moses set apart, or consecrated, the sons of Aaron to be priests. (See: consecrate and priest)
In chapter 8 Moses ordains Aaron and his sons as priests according to the commands of Yahweh that Moses recorded in the book of Exodus.
"the priestly garments" or "the clothes that the priests wore"
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This can be translated in active form. Alternate translation: "Yahweh commands us to do"
This is a symbolic action. It is a ritually cleaning that prepares them to become priests.
These are special garments that Yahweh commanded the people to make for the priests.
a long piece of cloth that is tied around the waist or chest
"tied it around him"
"Moses placed the breastpiece on Aaron"
This is a special garment that Yahweh commanded the people to make for the priests.
It is not clear what these are. They were objects that the priest somehow used to determine the will of God.
These are special garments that Yahweh commanded the people to make for the priests.
a man's head covering that is a long piece of cloth wrapped around the head
These two phrases refer to the same thing. It was a plate of pure gold attached to the turban.
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These are all the pots, pans, shovels, and forks used at the altar.
This is a bronze basin that was located between the altar and the tabernacle.
This is a bronze stand on which the washbasin was placed.
"Moses poured"
This is the plural form of "sash." See how you translated this in Leviticus 8:7.
This is a symbolic action that identifies Aaron and his sons with the animal they are offering. In this way they are offering themselves to Yahweh through the animal. See how you translated this in [Leviticus 1:4]
This refers to the corners of the altar. They are shaped like the horns of an ox. See how you translated this in Leviticus 4:7.
"set the altar apart for God"
Here "atonement" means to make the altar fit for use in serving God. Alternate translation: "in order to make it a suitable place for burning sacrifices for sin"
This is the stomach and intestines. See how you translated this in Leviticus 1:9.
See how you translated these words in Leviticus 3:4.
the coat or skin of a herd animal
This is a symbolic action that identifies Aaron and his sons with the animal they are offering. In this way they are offering themselves to Yahweh through the animal. See how you translated this in [Leviticus 1:4]
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"Moses cut the ram"
Yahweh being pleased with the sincere worshiper who offered the sacrifice is spoken of as if God were pleased with the aroma of the burning sacrifice. See how you translated a similar phrase in [Leviticus 1:9]
This can be translated in active form. Alternate translation: "an offering he burned to Yahweh"
The word "consecration" is an abstract noun. Alternate translation: "the ram for setting Aaron and his sons apart for service to God"
This is a symbolic action that identifies Aaron and his sons with the animal they are offering. In this way the they are offering themselves to Yahweh through the animal. See how you translated this in [Leviticus 1:4]
It is implied that Moses caught the blood in a bowl as the blood drained out from the animal. The full meaning of this statement can be made explicit.
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This is the stomach and intestines. See how you translated this in Leviticus 1:9.
See how you translated these words in Leviticus 3:4.
The thigh is the upper part of the leg above the knee. See how you translated this in Leviticus 7:32.
This does not refer to the location of the basket of bread. It means this is the bread that Moses had dedicated to Yahweh.
Here "hands" represents the whole person. Alternate translation: "gave it all to Aaron and his sons"
It is implied that Aaron and his sons presented the offering. The full meaning of this statement can be made clear. Alternate translation: "they waved them before Yahweh as a wave offering"
This is a symbolic action that dedicates the offering to Yahweh.
Here "them" refers to the fat, thigh, and all of the bread.
Here "hands" represents the whole person. Alternate translation: "from Aaron and his sons"
"They were an offering for setting Aaron and his sons apart for service to Yahweh"
This can be translated in active form. Alternate translation: "a burnt offering to Yahweh"
Yahweh being pleased with the sincere worshiper who offered the sacrifice is spoken of as if God were pleased with the aroma of the burning sacrifice. See how you translated a similar phrase in [Leviticus 1:9]
the front part of the animal's body below the neck
an official ceremony that makes someone a priest
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This means the basket contains offerings used while consecrating Aaron and his sons. Alternate translation: "the basket"
This has a quotation within a quotation. A direct quotation can be stated as an indirect quotation. Alternate translation: "as I commanded you to do"
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This can be translated in active form. Alternate translation: "until you fulfill the days of your ordination"
This is an official ceremony that makes someone a priest. See how you translated this in Leviticus 8:29.
This can be translated in active form. Alternate translation: "us to do"
The abstract noun "atonement" can be stated as a verb. Alternate translation: "to atone for your sins"
This can be translated in active form. Alternate translation: "this is what he has commanded me"
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1 On the eighth day Moses called Aaron and his sons and the elders of Israel. 2 He said to Aaron, "Take a calf from the herd for a sin offering, and a ram without blemish for a burnt offering, and offer them before Yahweh. 3 You must speak to the people of Israel and say, 'Take a male goat for a sin offering and a calf and a lamb, both a year old and without blemish, for a burnt offering; 4 also take an ox and a ram for peace offerings to sacrifice before Yahweh, and a grain offering mixed with oil, because today Yahweh will appear to you.'" 5 So they brought all that Moses commanded to the tent of meeting, and all the assembly of Israel approached and stood before Yahweh. 6 Then Moses said, "This is what Yahweh commanded you to do, so that his glory may appear to you." 7 Moses said to Aaron, "Come near the altar and offer your sin offering and burnt offering, and make atonement for yourself and for the people, and offer the sacrifice for the people to make atonement for them, as Yahweh has commanded."
8 So Aaron went near the altar and killed the calf for the sin offering, which was for himself. 9 The sons of Aaron presented the blood to him, and he dipped his finger into it and put it on the horns of the altar; then he poured out the blood at the base of the altar. 10 However, he burned the fat, the kidneys, and the covering of the liver on the altar as a sin offering, as Yahweh had commanded Moses. 11 The meat and the hide he burned outside the camp.
12 Aaron killed the burnt offering, and his sons gave him the blood, which he splashed against every side of the altar. 13 Then they gave him the burnt offering, piece by piece, together with the head, and he burned them on the altar. 14 He washed the inner parts and the legs and burned them on top of the burnt offering on the altar.
15 Aaron presented the people's sacrifice—a goat, then took it as the sacrifice for their sin and killed it; he sacrificed it for sin, as he had done with the first goat. 16 He presented the burnt offering and offered it as Yahweh had commanded. 17 He presented the grain offering; he filled his hand with it and burned it on the altar, along with the morning's burnt offering.
18 He killed also the ox and the ram, the sacrifice for the peace offering, which was for the people. Aaron's sons gave him the blood, which he sprinkled against every side of the altar. 19 However, they cut out the fat of the bull and the ram, the fat tail, the fat that covers the inner parts, the kidneys, and the covering of the liver. 20 They took the parts that were cut out and put these on the breasts, and then Aaron burned the fat on the altar. 21 Aaron waved the breasts and the right thigh as a wave offering before Yahweh, as Moses had commanded.
22 Then Aaron lifted up his hands toward the people and blessed them; then he came down from offering the sin offering, the burnt offering, and the peace offering. 23 Moses and Aaron went into the tent of meeting, then came out again and blessed the people, and the glory of Yahweh appeared to all the people. 24 Fire came out from Yahweh and consumed the burnt offering and the fat on the altar. When all the people saw this, they shouted and lay facedown.
Aaron begins to function as the high priest in this chapter. (See: highpriest)
Great care is taken to show that Aaron perfectly followed Yahweh's instructions. Moses records every detail to show how Aaron correctly followed Yahweh.
Aaron did not create the fire that consumed his sacrifice. Instead, Yahweh miraculously began the fire which consumed the sacrifice. This showed that the sacrifice was acceptable to him. (See: miracle)
The word "eighth" is the ordinal number for eight.
"to Yahweh" or "in the presence of Yahweh"
Moses continues speaking to Aaron.
Moses continues speaking to Aaron. This is the beginning of a direct quote within a direct quote. You can change this into an indirect quote. Alternate translation: "You must tell the people of Israel to take a male goat ... burnt offering"
"twelve months of age"
Moses continues speaking to Aaron. If you have begun an indirect quotation in verse 8, continue it here. "and to take an ox ... will appear to them"
"to sacrifice to Yahweh"
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Here "you" refers to the people of Israel.
Here "glory" represents the presence of Yahweh. Alternate translation: "so that he may show you the glory of his presence"
These are two different sacrifices. The first sacrifice is to atone for the sins of the high priest. When the high priest sins it also makes the people guilty (Leviticus 4:3). The second sacrifice is to atone of the sins the people themselves commit.
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This implies that they caught the blood in a bowl as the blood drained from the animal. The full meaning of this statement can be made explicit.
This refers to the corners of the altar. They are shaped like the horns of an ox. See how you translated this in Leviticus 4:7.
"at the bottom of the altar"
"Aaron burned"
See how you translated these words in Leviticus 3:4.
This is the coat or skin of a herd animal. See how you translated this in Leviticus 7:8.
It is implied that the sons caught the blood in a bowl as the blood drained from the animal. The full meaning of this statement can be made explicit.
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This is the stomach and intestines. See how you translated this in Leviticus 1:9.
The word "first" is the ordinal number for one. Alternate translation: "the goat for his own offering"
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This refers to the first sacrifice of each day. The priests would offer this burnt sacrifice in the morning before any other sacrifice. The full meaning of this statement can be made explicit.
"Aaron killed"
It is implied that the blood was in a bowl. The full meaning of this statement may be made explicit.
This is the stomach and intestines. See how you translated this in Leviticus 1:9.
See how you translated these words in Leviticus 3:4.
"Aaron's sons took the parts"
The word "these" refers to the fat and inner parts listed previously.
This is front part of the animal's body below the neck. See how you translated this in Leviticus 7:30.
This is the upper part of the leg above the knee. See how you translated this in Leviticus 7:32.
"to Yahweh"
The phrase "came down" is used because the place of the altar was higher than where the people were standing.
Here "glory" represents Yahweh's presence. Alternate translation: "Yahweh showed all the people the glory of his presence"
"Yahweh sent a fire that consumed"
The fire completely burning up the offering is spoken of as if the fire consumed or used up the burnt offering.
"lay with their faces to the ground." This is a sign respect and honor.
1 Nadab and Abihu, sons of Aaron, each took his censer, put fire in it, and then incense. Then they offered unapproved fire before Yahweh, which he had not commanded them to offer. 2 So fire came out from before Yahweh and devoured them, and they died before Yahweh. 3 Then Moses said to Aaron, "This is what Yahweh was talking about when he said,
'I will reveal my holiness to those who come near me.
I will be glorified before all the people.'"
Aaron did not say anything.
4 Moses called Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron, and said to them, "Come here and carry your brothers out of the camp from before the tabernacle." 5 So they came near and carried them, still wearing their priestly tunics, out of the camp, as Moses had instructed.
6 Then Moses said to Aaron and to Eleazar and to Ithamar, his sons, "Do not let your hair on your heads hang loosely, and do not tear your clothes, so that you may not die, and so that Yahweh may not be angry with all the assembly. But allow your relatives, the entire house of Israel, to mourn for those whom the fire of Yahweh has set ablaze. 7 You must not go out from the entrance of the tent of meeting, or you will die, for the anointing oil of Yahweh is on you." So they acted according to Moses' instructions.
8 Yahweh spoke to Aaron, saying, 9 "Do not drink wine or strong drink, you, or your sons who remain with you, when you go into the tent of meeting, so you will not die. This will be a permanent statute throughout your people's generations, 10 to distinguish between the holy and the profane, and between the unclean and the clean, 11 so that you may teach the people of Israel all the statutes that Yahweh has commanded through Moses."
12 Moses spoke to Aaron and to Eleazar and to Ithamar, his remaining sons, "Take the grain offering that remains from the offerings to Yahweh made by fire, and eat it without yeast beside the altar, for it is most holy. 13 You must eat it in a holy place, because it is your share and your sons' share of the offerings to Yahweh made by fire, for this is what I have been commanded to tell you. 14 As for the breast of the wave offering and the thigh of the contribution, you must eat them in a clean place, you and your sons and daughters with you, for they are given as your assigned portion and your sons' assigned portion out of the sacrifices of the fellowship offerings of the people of Israel. 15 As for the thigh of the contribution and the breast of the wave offering, they must bring them with the offerings of fat made by fire as a wave offering before Yahweh. They will be yours and your sons' with you as a share forever, as Yahweh has commanded."
16 Then Moses asked about the goat for the sin offering, and found that it was burned up. So he was angry with Eleazar and Ithamar, the remaining sons of Aaron; he said, 17 "Why have you not eaten the sin offering in the area of the tabernacle, since it is most holy, and since Yahweh has given it to you to take away the iniquity of the assembly, to make atonement for them before him? 18 Look, its blood was not brought inside the tabernacle, so you should certainly have eaten it in the tabernacle area, as I commanded." 19 Then Aaron answered Moses, "See, today they made their sin offering and burnt offering before Yahweh, and this thing has happened to me today. If I had eaten the sin offering today, would it have been pleasing in the sight of Yahweh?" 20 When Moses heard that, he was satisfied.
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetry in 10:3.
Aaron was told that he and his remaining sons should not mourn Aaron's sons who were killed. As priests, they must put priestly work first, before their mourning and personal problems.
The phrase "unapproved fire " indicates that Aaron's son offered an unacceptable sacrifice. Because of Yahweh's holiness, this was a serious sin. They may have offered a sacrifice at the wrong time or in the wrong way. (See: holy and sin)
These are the names of Aaron's sons.
a shallow metal container which priests used to carry hot coals or incense
"put burning coals in it"
"But Yahweh did not approve of their offering because it was not according to what he commanded them to offer"
"unapproved fire to Yahweh"
"So Yahweh sent a fire"
"came out from Yahweh"
The fire completely burning the men up is spoken of as if the fire devoured or completely used them up.
"they died in the presence of Yahweh"
This has a quotation within a quotation. A direct quotation can be stated as an indirect quotation. Alternate translation: "This is what Yahweh was talking about when he said that he would reveal his holiness ... who come near him, and that he will be glorified ... people."
The phrase "those who come near me" refers to the priests that serve Yahweh. "I will show those that come near to serve me that I am holy" or "Those who come near to serve me must treat me as holy"
This second part of Yahweh's statement still concerns the priest, who are the ones who come near to Yahweh. This can be translated in active form. Alternate translation: "They must glorify me before all the people" or "They must honor me in the presence of all the people"
These are names of men.
This does not mean they were literal brothers. Here "brothers" means relatives or cousins.
"So Mishael and Elzaphan came near"
carried the bodies of Nadab and Abihu, which still had on the priestly tunics
These are the names of Aaron's sons.
Yahweh is telling Aaron and his sons not to show any outward signs of grief or mourning.
"so that you will not die"
Here "assembly" means the whole congregation of Israel, not just a group of leaders. Alternate translation: "not be angry with all the people of Israel"
Here "house" represents the people. Alternate translation: "all the people of Israel"
"for those whom Yahweh killed with his fire"
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Here "This" refers back to the command for the priests to not drink wine or strong drink when they enter the tent of meeting.
See how you translated these words in Leviticus 3:17.
You can start a new sentence here. "You must do this so that you will be able to distinguish"
The nominal adjectives "the holy" and "the common" can be stated as adjectives. Alternate translation: "between what is holy and what is common" or "between what is dedicated to God and what is ordinary"
The nominal adjectives "the unclean" and "the clean" can be stated as adjectives. Alternate translation: "between what is unclean and what is clean" or "between what God will not accept and what he will accept"
A person or thing that Yahweh has stated is unfit to touch is spoken of as if they were physically unclean.
A person or thing that Yahweh has stated is fit to touch is spoken of as if they were physically unclean.
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This can be translated in active form. Alternate translation: "the burnt offerings to Yahweh"
"for the grain offering is most holy"
This can be translated in active form. Alternate translation: "this is what Yahweh commanded me to tell you"
This refers to the breast of the animals that the Israelites were to bring as offerings to Yahweh and give to the priests, who would wave them before Yahweh.
This refers to the upper part of the leg above the knee of the animals that the Israelites were to bring as offerings to Yahweh and give to the priests, who would eat them with their families.
A place that is fit to be used for God's purposes is spoken of as if it were physically clean.
This can be translated in active form. Alternate translation: "for Yahweh has assigned them to you as your portion"
Here "you" refers to Aaron.
This refers to the breast of the animals that the Israelites were to bring as offerings to Yahweh and give to the priests, who would wave them before Yahweh. See how you translated this in Leviticus 10:14.
This refers to the upper part of the leg above the knee of the animals that the Israelites were to bring as offerings to Yahweh and give to the priests, who would eat them with their families. See how you translated this in Leviticus 10:14.
Translate this so it is understood that the portion belongs to Aaron and his sons. Alternate translation: "This portion will always be for you and your sons"
This can be translated in active form. Alternate translation: "the priests had burned it all"
See how you translated these names in Leviticus 10:6.
Moses uses a question to rebuke Eleazar and Ithamar. This rhetorical question can be translated as a statement. Alternate translation: "You should have eaten ... before him."
"since the sin offering is most holy"
Causing Yahweh to forgive the people of Israel is spoken of as if iniquity were an object that Yahweh takes from the people.
"in his presence"
This can be translated in active form. Alternate translation: "you did not bring its blood"
Aaron is referring to the death of his two sons.
These sacrifices were to be eaten with joy and happiness. Aaron uses a question to emphasize that Yahweh would not be pleased for him to eat the sacrifices since he is sad because of his sons' deaths. This question may be translated as a statement. Alternate translation: "certainly, Yahweh would not have been pleased."
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1 Yahweh spoke to Moses and to Aaron, saying, 2 "Speak to the people of Israel, saying, 'These are the living things which you may eat among all the animals that are on the earth. 3 You may eat any animal that has a split hoof and that also chews the cud. 4 However, some animals either chew the cud or have a split hoof, and you must not eat them, animals such as the camel, because it chews the cud but does not have a split hoof. So the camel is unclean to you. 5 Also the rock badger, because it chews the cud but does not have a split hoof, it is also unclean to you. 6 The rabbit, because it chews the cud, but does not have a split hoof, is unclean to you. 7 The pig, although it has a split hoof, does not chew the cud, is unclean to you. 8 You must not eat any of their meat, nor touch their carcasses. They are unclean to you.
9 The animals living in the water that you may eat are all those that have fins and scales, whether in the ocean or in the rivers. 10 But all living creatures that do not have fins and scales in the ocean or rivers, including all that move in the water and all the living creatures that are in the water—they must be detested by you. 11 Since they must be detested, you must not eat of their meat; also, their carcasses must be detested. 12 Whatever lives in the water and does not have fins and scales is detestable to you.
13 These are the birds you must detest—and you must not eat because they are detestable: the eagle, the vulture, and the black vulture, 14 the kite, any kind of falcon, 15 every kind of raven, 16 the horned owl and the screech owl, the seagull, and any kind of hawk. 17 You must also detest the little owl and the great owl, the cormorant, 18 the white owl and the barn owl, the osprey, 19 the stork, any kind of heron, the hoopoe, and also the bat.
20 All winged insects that walk on four legs are detestable to you. 21 Yet you may eat any of the flying insects that also walk on four legs if they have jointed legs for hopping on the ground. 22 You may also eat any kind of locust, katydid, cricket, or grasshopper. 23 But all the flying insects that have four feet must be detested by you.
24 You will become unclean until evening by these animals if you touch a carcass of one of them. 25 Whoever picks up one of their carcasses must wash his clothes and remain unclean until evening. 26 Every animal which has a split hoof that is not completely divided or which does not chew the cud is unclean to you. Everyone who touches them will be unclean. 27 Whatever walks on its paws among all the animals that walk on all four legs, they are unclean to you. Whoever touches such a carcass will be unclean until the evening. 28 Whoever picks up such a carcass must wash his clothes and be unclean until the evening. These animals will be unclean to you.
29 Of the animals that creep on the ground, these are the animals that will be unclean to you: the weasel, the rat, every kind of large lizard, 30 the gecko, the monitor lizard, the lizard, the skink, and the chameleon. 31 Of all the animals that creep, these are the animals which will be unclean to you. Whoever touches them when they are dead will be unclean until evening. 32 If any of them dies and falls on anything, that thing will be unclean, whether it is made of wood, cloth, leather, or sackcloth. Whatever it is and whatever it is used for, it must be put into water; it will be unclean until evening. Then it will be clean. 33 For every clay pot into or onto which any unclean animal falls, whatever is in the pot will become unclean, and you must destroy that pot. 34 Any food that could be eaten but has water on it from such a pot is unclean. Any liquid that is for drinking from such a pot is unclean. 35 Anything that one of their carcasses falls on becomes unclean; if it is an oven or small stove, it must be broken to pieces. They are unclean and they must remain unclean to you. 36 A spring or cistern for collecting water remains clean; but anyone who touches their carcass is unclean. 37 If any part of their carcass falls upon any seeds for sowing, those seeds will still be clean. 38 But if water is put on the seeds, and if any part of their carcass falls on them, then they will be unclean to you.
39 If any animal that you may eat dies, then he who touches the carcass will be unclean until evening. 40 Whoever eats any of that carcass must wash his clothes and be unclean until evening. Anyone who picks up such a carcass will wash his clothes and be unclean until evening.
41 Every animal that creeps on the ground is detestable; it must not be eaten. 42 Whatever crawls on its belly, and whatever walks on all four legs, or whatever has many feet—all the animals that creep on the ground, these you must not eat, for they are detestable. 43 You must not make yourselves detestable with any living creatures that creep; you must not make yourselves unclean with them and you must not be made unclean by them. 44 For I am Yahweh your God. You are to keep yourselves holy, therefore, and be holy, because I am holy. You must not defile yourselves with any kind of animal that moves about on the ground. 45 For I am Yahweh, who brought you up out of the land of Egypt, to be your God. You must therefore be holy, for I am holy.
46 This is the law regarding the animals, the birds, every living creature that moves in the waters, and of every creature that creeps on the ground, 47 for which a distinction is to be made between the unclean and the clean, and between the living things that may be eaten and the living things that may not be eaten.'"
This chapter contains a list of the animals the Israelites were not allowed to eat. Further research may be needed to determine the exact location of different parts of an animal. Many of these foods are not consumed to this day because they cause diseases, but it is unclear why the other foods are prohibited.
Eating unclean foods made a person unclean. The process of consuming these types of foods spread the uncleanliness to a person. (See: clean)
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"out of all the animals"
Yahweh continues telling Moses and Aaron what he permits the people to eat and what he forbids them to eat.
This means a hoof that is split into two parts instead of being one whole.
This means an animal that brings its food up from its stomach and chews it again.
That is, they have one or the other, but not both.
The camel being unfit for the people to eat is spoken of as if it were physically unclean.
Yahweh continues telling Moses and Aaron what he permits the people to eat and what he forbids them to eat.
a small animal that lives in rocky places
These animals which God declared to be unfit for the people to eat are spoken of as if they were physically unclean.
a small animal with long ears that usually lives in holes in the ground
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"nor touch their dead bodies"
Yahweh continues telling Moses and Aaron what he permits the people to eat and what he forbids them to eat.
the thin, flat part that the fish uses to move through the water
the small plates that cover the body of the fish
"all creatures that live in the ocean or rivers that do not have fins and scales"
Yahweh commands the people to reject and despise eating these creatures. This can be translated in active form. Alternate translation: "you must detest them" or "you must completely reject them"
Yahweh continues telling Moses and Aaron what he permits the people to eat and what he forbids them to eat.
"detest"is to reject and despise an object. This can be translated in active form. Alternate translation: "Since you must detest them" or "Since you must completely reject them"
This can be translated in active form. Alternate translation: "you must detest their dead bodies" or "you must not touch their dead bodies"
This can be translated in active form. Alternate translation: "you must detest" or "you must completely reject"
Yahweh continues telling Moses and Aaron what he permits the people to eat and what he forbids them to eat.
These are birds that are either awake at night or feed on rodents and dead animals.
These are birds that are either awake at night or feed on rodents and dead animals.
These are birds that are either awake at night or feed on rodents and dead animals.
These are birds that are either awake at night or feed on rodents and dead animals.
Yahweh continues telling Moses and Aaron what he permits the people to eat and what he forbids them to eat.
These are birds that eat rodents and insects and are awake mainly at night.
"the large owl"
These are birds that eat rodents and insects and are awake mainly at night.
These are birds that feed on rodents and lizards.
These are birds that eat rodents and insects and are awake mainly at night.
Although not a bird, the bat is included in this list because it has wings and flies. It has a furry body and is awake mainly at night. It eats insects and rodents.
Yahweh continues telling Moses and Aaron what he permits the people to eat and what he forbids them to eat.
The word "detestable" can be translated with a verbal phrase. Alternate translation: "You will detest all winged insects that walk on four legs"
Here the phrase "four legs" is an idiom that means to crawl on the ground and sets these insects apart from other flying things, such as birds, that have only two feet. Alternate translation: "insects that crawl on the ground"
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These are small insects that eat plants and can jump.
"flying insects that have four legs"
Yahweh begins to tell Moses and Aaron which animals the people are to consider unclean.
This can be translated in active form. Alternate translation: "The dead bodies of these animals will make you unclean if you touch any of them"
A person who is unacceptable for God's purposes because he has touched one of these dead animals is spoken of as if the person were physically unclean.
This refers to the animals he is about to list in the following verses.
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Yahweh continues telling Moses and Aaron which animals the people are to consider unclean.
These animals that God declared to be unfit for the people to eat are spoken of as if they were physically dirty.
This means a hoof that is split into two parts instead of being one whole. See how you translated these in Leviticus 11:3.
This means an animal that brings its food up from its stomach and chews it again. See how you translated these in Leviticus 11:3.
A person who is unacceptable for God's purposes because he has touched one of these animals is spoken of as if he were physically unclean.
animal feet with claws
"until sunset"
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Yahweh continues telling Moses and Aaron which animals the people are to consider unclean.
These animals that God declared to be unfit for people to touch or eat are spoken of as if they were physically unclean.
a small animal with brown fur that eats birds and small animals
These are different kinds of reptiles with four legs.
These are different kinds of reptiles with four legs.
"sand lizard"
Yahweh continues telling Moses and Aaron which animals the people are to consider unclean.
These animals that God declared to be unfit for people to touch or eat are spoken of as if they were physically unclean.
A person who is unacceptable for God's purposes because he has touched one of these dead animals is spoken of as if he were physically unclean.
"until sunset"
Something that God has declared to be unfit for people to touch because one of these dead animals has fallen on it is spoken of as if it were physically unclean. It is spoken of as physically clean after it has been washed.
Something that God has declared to be fit for people to touch after it has been washed is spoken of as if it were physically clean.
This can be translated in active form. Alternate translation: "however you use it, you must put it into water"
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Food becomes unacceptable for the people to eat because unclean water has fallen on it is spoken of as if it were physically unclean.
dead bodies
This can be translated in active form. Alternate translation: "You must break it to pieces" or "You must shatter it"
Yahweh continues telling Moses and Aaron which animals the people are to consider unclean.
Water that the people are permitted to drink from a spring or cistern is spoken of as if it were physically clean.
The dead body of an animal that God has declared to be unfit for the people to touch or eat is spoken of as if it were physically unclean.
A person who is unacceptable for God's purposes because he has touched the carcass of one of these animals is spoken of as if he were physically unclean.
"seeds that you intend to plant"
Seeds that God has permitted the people to plant are spoken of as if they are physically clean, and those that he has not permitted are spoken of as if they were unclean.
Seeds that God has permitted the people to plant are spoken of as if they are physically clean, and those that he has not permitted are spoken of as if they were unclean.
This can be translated in active form. Alternate translation: "But if you put water on the seeds"
A person who is unacceptable for God's purposes because he touches the body of a dead animal is spoken of as if he were physically unclean.
"until sunset"
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Yahweh continues telling Moses and Aaron which animals the people are to consider unclean.
This can be translated in active form. Alternate translation: "you must not eat it"
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Yahweh continues telling Moses and Aaron which animals the people are to consider unclean.
Yahweh repeats the same idea in three different ways to strengthen the command that they are not to eat any unclean animal.
A person who is unacceptable for God's purposes is spoken of as if he were physically unclean.
This can be translated in active form. Possible meanings are 1) this is another command. Alternate translation: "and you must not allow them to make you unclean" or "you must not allow yourselves to become unclean by touching them" Or 2) this refers to the result of disobedience to the two preceding commands. Alternate translation: "or you will be made unclean by them" or "or they will make you unclean" or "you will be unclean because you have touched them"
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Yahweh finishes telling Moses and Aaron what he permits the people to eat and what he forbids them to eat.
This can be translated in active form. Alternate translation: "for which you must distinguish between"
Animals that God declared to be unfit for the people to touch or eat are spoken of as if they were physically unclean, and those which he declared to be acceptable for the people to touch and eat are spoken of as if they were physically clean.
This can be translated in active form. Alternate translation: "that you may eat ... that you may not eat"
1 Yahweh said to Moses, 2 "Speak to the people of Israel, saying, 'If a woman conceives and gives birth to a male child, then she will be unclean for seven days, just as she is unclean during the days of her monthly impurity. 3 On the eighth day the flesh of a baby boy's foreskin must be circumcised. 4 Then the mother's purification from her bleeding will continue for thirty-three days. She must not touch any holy thing or come into the sanctuary until the days of her purification are finished. 5 But if she gives birth to a female child, then she will be unclean for two weeks, as she is during her impurity. Then for sixty-six days she will be purified from her bleeding.
6 When the days of her purification are finished, for a son or for a daughter, she must bring a one year old lamb as a burnt offering, and a young pigeon or dove as a sin offering, to the entrance of the tent of meeting, to the priest. 7 Then he will offer it before Yahweh and make atonement for her, and she will be cleansed from the flow of her blood. This is the law regarding a woman who gives birth to either a male or a female child. 8 If she is not able to afford a lamb, then she must take two doves or two young pigeons, one as a burnt offering and the other as a sin offering, and the priest will make atonement for her; then she will be clean.'"
A woman was considered to be unclean after she began to bleed from her womb every month and after having a baby. This was because all blood was considered to be unclean. (See: clean and blood)
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A woman whom other people must not touch because she is bleeding from her womb is spoken of as if she were physically unclean.
This refers to the time of the month when a woman bleeds from her womb.
Only the priest could perform this action. This can be translated in active form. Alternate translation: "a priest must circumcise the baby boy"
This means that the mother will remain impure for thirty-three days.
"33 days"
This is a metonym for the area around the tabernacle. The reader should understand that this is different from the Holy Place, the first chamber in the tabernacle.
A woman whom other people must not touch because she is bleeding from her womb is spoken of as if she were physically unclean.
"for 14 days"
This refers to the time of the month when a woman bleeds from her womb. See how you translated this in [Leviticus 12:2]
"it will take sixty-six days for her to be purified from her bleeding"
"66 days"
"When the days of the mother's purification are finished"
This refers to the different number of days for purification based on if she gave birth to a son or daughter.
This can be translated in active form. Alternate translation: "this will cleanse her from her bleeding occurring during childbirth"
Translate this so it clarifies the woman's inability to purchase a sacrificial animal. Alternate translation: "If she does not have enough money to buy a lamb"
A woman whom other people may touch is spoken of as if she were physically clean.
1 Yahweh spoke to Moses and to Aaron, saying, 2 "When anyone has on the skin of his body a swelling or scab or a bright spot, and it becomes infected and there is leprosy in his body, then he must be brought to Aaron the high priest, or to one of his sons the priests. 3 Then the priest will examine the disease in the skin of his body. If the hair in the diseased area has turned white, and if the disease appears to be deeper than just on the skin, then it is leprosy. After the priest examines him, he must pronounce him unclean. 4 If the bright spot in his skin is white, and the appearance of it is no deeper than the skin, and if the hair in the diseased area has not turned white, then the priest must isolate the one with the disease for seven days. 5 On the seventh day, the priest must examine him to see if in his opinion the disease is not any worse, and if it has not spread in the skin. If it has not, then the priest must isolate him seven days more. 6 The priest will examine him again on the seventh day to see if the disease is better and has not spread farther in the skin. If it has not, then the priest will pronounce him clean. It is a rash. He must wash his clothes, and then he is clean. 7 But if the rash has spread in the skin after he has shown himself to the priest for his cleansing, he must then show himself to the priest again. 8 The priest will examine him to see if the rash has spread farther in the skin. If it has spread, then the priest must pronounce him unclean. It is leprosy.
9 When leprosy is in someone, then he must be brought to the priest. 10 The priest will examine him to see if there is a white swelling in the skin, if the hair has turned white, or if there is raw flesh in the swelling. 11 If there is, then it is leprosy, and the priest must pronounce him unclean. He will not isolate him, because he is already unclean. 12 If the leprosy breaks out widely in the skin and covers all the skin of the person with the disease from his head to his feet, as far as it appears to the priest, 13 then the priest must examine him to see if the leprosy has covered all his body. If it has, then the priest must pronounce the person who has the disease as clean. If it has all turned white, then he is clean. 14 But if raw flesh appears on him, he will be unclean. 15 The priest must look at the raw flesh and pronounce him unclean because the raw flesh is unclean. It is leprosy. 16 But if the raw flesh turns white again, then the person must go to the priest. 17 The priest will examine him to see if the flesh has turned white. If it has then the priest will pronounce that person to be clean.
18 When a person has a boil on the skin and it has healed, 19 and in place of the boil there is white swelling or a bright spot, reddish-white, then it must be shown to the priest. 20 The priest will examine it to see if it appears deeper under the skin, and if the hair there has turned white. If so, then the priest must pronounce him unclean. It is leprosy, if it has developed in the place where the boil was. 21 But if the priest examines it and sees that there is no white hair in it, and that it is not under the skin but has faded, then the priest must isolate him for seven days. 22 If it spreads widely in the skin, then the priest must pronounce him unclean. It is an infectious disease. 23 But if the bright spot stays in its place and has not spread, then it is the scar of the boil, and the priest must pronounce him clean.
24 When the skin has a burn and the raw flesh of the burn has become a reddish-white or white spot, 25 then the priest will examine it to see if the hair in that spot has turned white, and if it appears to be deeper than the skin. If it has, then it is leprosy. It has broken out in the burn, and the priest must pronounce him unclean. It is leprosy. 26 But if the priest examines it and finds that there is no white hair in the spot, and it is not under the skin but has faded, then the priest must isolate him for seven days. 27 Then the priest must examine him on the seventh day. If it has spread widely in the skin, then the priest must pronounce him unclean. It is leprosy. 28 If the spot stays in its place and has not spread in the skin but has faded, then it is a swelling from the burn, and the priest must pronounce him clean, for it is nothing more than the scar of the burn.
29 If a man or woman has an infectious disease on the head or chin, 30 then the priest must examine the person for an infectious disease to see if it appears to be deeper than the skin, and if there is yellow, thin hair in it. If there is, then the priest must pronounce him unclean. It is an itch, leprosy on the head or the chin. 31 If the priest examines the itching disease and sees that it is not under the skin, and if there is no black hair in it, then the priest will isolate the person with the itching disease for seven days. 32 On the seventh day the priest will examine the disease to see if it has spread. If there is no yellow hair, and if the disease appears to be only skin deep, 33 then he must be shaved, but the diseased area must not be shaved, and the priest must isolate the person with the itching disease for seven more days. 34 On the seventh day the priest will examine the disease to see if it has stopped spreading in the skin. If it appears to be no deeper than the skin, then the priest must pronounce him clean. The person must wash his clothes, and then he will be clean. 35 But if the itching disease has spread widely in the skin after the priest said he was clean, 36 then the priest must examine him again. If the disease has spread in the skin, the priest does not need to seek for yellow hair. The person is unclean. 37 But if in the priest's view the itching disease has stopped spreading and black hair has grown in the area, then the disease has healed. He is clean, and the priest must pronounce him clean.
38 If a man or a woman has white spots on the skin, 39 then the priest must examine the person to see if the spots are a dull white, which is only a rash that has broken out in the skin. He is clean.
40 If a man's hair has fallen out of his head, he is bald, but he is clean. 41 If his hair has fallen out of the front part of his head, and if his forehead is bald, he is clean. 42 But if there is a reddish-white sore on his bald head or forehead, it is leprosy that has broken out. 43 Then the priest must examine him to see if the swelling of the diseased area on his bald head or forehead is reddish-white, like the appearance of leprosy in the skin. 44 If it is, then he is leprous and is unclean. The priest must surely pronounce him unclean because of his disease on his head.
45 The leprous person who has the disease must wear torn clothes, his hair must hang loosely, and he must cover his face up to his nose and call out, 'Unclean, unclean.' 46 All the days that he has the infectious disease he will be unclean. Because he is unclean with a disease that can spread, he must live alone. He must live outside the camp.
47 A garment that is contaminated with leprosy, whether it is a wool or linen garment, 48 or anything woven or knitted from wool or linen, or leather or anything made with leather— 49 if there is a greenish or reddish contamination in the garment, the leather, the woven or knitted material, or anything made of leather, then it is a leprosy that spreads; it must be shown to the priest. 50 The priest must examine the item for leprosy; he must isolate anything that has leprosy for seven days. 51 He must examine the leprosy again on the seventh day. If it has spread in the garment or anything woven or knitted from wool or linen material, or leather or anything in which leather is used, then it is harmful leprosy, and the item is unclean. 52 He must burn the garment, or anything woven or knitted from wool or linen material, or leather or anything made with leather, anything in which the leprosy is found, for it can lead to disease. The item must be completely burned up.
53 If the priest examines the item and sees that the leprosy has not spread in the garment or material woven or knitted from wool or linen, or leather goods, 54 then he will command them to wash the item in which the leprosy was found, and he must isolate it for seven more days. 55 Then the priest will examine the item after the item where there was leprosy was washed. If the leprosy has not changed its color, even though it has not spread, it is unclean. You must burn the item, no matter where the leprosy has contaminated it.
56 If the priest examines the item, and if the leprosy has faded after it was washed, then he must tear out the contaminated part from the garment or from the leather, or from the woven or knitted material. 57 If the leprosy still appears in the garment, either in the woven or knitted material, or in anything made of leather, it is spreading. You must burn any item that has the leprosy. 58 The garment or anything woven or knitted from wool or linen material, or leather or anything made with leather—if you wash the item and the leprosy is gone, then the item must be washed a second time, and it will be clean.
59 This is the law about leprosy in a garment of wool or linen, or anything woven or knitted from wool or linen material, or leather or anything made with leather, so that you may pronounce it clean or unclean."
This chapter addresses the ways a priest was to decide if a person had a skin disease, which would make a person unclean. This was important because these diseases could have easily spread among the people in the ancient Near East. This is also true concerning things growing on clothing or things that touch a person's skin. (See: priest and clean)
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This can be stated in active form. Alternate translation: "then someone must bring him" or "then he must go"
"to one of Aaron's sons"
Yahweh continues telling Moses and Aaron what the people must do.
Here "his" refers to the person with the skin disease.
Leprosy was a skin disease. There were different skin diseases called leprosy in the Bible.
"the priest must pronounce the man unclean." The man whom other people must not touch is spoken of as if he were physically unclean.
"for 7 days"
Here "him" refers to the person with the skin disease.
This means if the skin disease has not increased in size or moved to other parts of the body.
"day 7"
"7 days"
The man whom other people may touch is spoken of as if he were physically clean.
This is an area of the skin that is irritated, but the rash will not spread to other people.
This refers to the person with the skin disease.
The man whom other people must not touch is spoken of as if he were physically unclean.
See how you translated this in Leviticus 13:3.
The priests determined if a disease was spreading. This can be translated in active form. Alternate translation: "someone must bring him to the priest" or "he must go to the priest"
Here "raw flesh" could refer to open sores on the skin or it could refer to new skin that has grown, but the area around it is still diseased. Either one indicates that the skin disease is not healing properly.
See how you translated this in Leviticus 13:3.
The man whom other people must not touch is spoken of as if he were physically unclean.
Yahweh continues telling Moses and Aaron what the people must do when someone has a skin disease.
The man whom other people may touch is spoken of as if he were physically clean and the man whom other people must not touch is spoken of as if he were physically unclean.
The man whom other people may touch is spoken of as if he were physically clean and the man whom other people must not touch is spoken of as if he were physically unclean.
The man whom other people must not touch is spoken of as if he were physically unclean.
Here "him" refers to the person with the skin disease.
See how you translated these words in Leviticus 13:10.
See how you translated this in Leviticus 13:3.
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The man whom other people may touch is spoken of as if he were physically clean.
Yahweh continues telling Moses and Aaron what the people must do when someone has a skin disease.
a painful area on the skin that is infected
This can be translated in active form. Alternate translation: "then he must show it to the priest"
The man whom other people must not touch is spoken of as if he were physically unclean.
Yahweh continues telling Moses and Aaron what the people must do when someone has a skin disease.
Here "it" refers to the white swelling or bright spot on the skin.
The man whom other people must not touch is spoken of as if he were physically unclean.
The man whom other people may touch is spoken of as if he were physically clean.
Yahweh continues telling Moses and Aaron what the people must do when someone has a skin disease.
See how you translated this in Leviticus 13:3.
The man whom other people must not touch is spoken of as if he were physically unclean.
Yahweh continues telling Moses and Aaron what the people must do when someone has a skin disease.
Here "it" refers to the burn on the person's skin.
The man whom other people must not touch is spoken of as if he were physically unclean.
See how you translated this in Leviticus 13:3.
The man whom other people may touch is spoken of as if he were physically clean.
Yahweh continues telling Moses and Aaron what the people must do when someone has a skin disease.
The man whom other people must not touch is spoken of as if he were physically unclean.
Yahweh continues telling Moses and Aaron what the people must do when someone has a skin disease.
Yahweh continues telling Moses and Aaron what the people must do when someone has a skin disease.
This can be translated in active form. Alternate translation: "the person must shave the hair near the sore but not the hair on the sore"
Yahweh continues telling Moses and Aaron what the people must do when someone has a skin disease."
Here "the disease" refers to the disease on the person's head or chin.
The man whom other people may touch is spoken of as if he were physically clean.
Yahweh continues telling Moses and Aaron what the people must do when someone has a skin disease.
The man whom other people may touch is spoken of as if he were physically clean.
The man whom other people must not touch is spoken of as if he were physically unclean.
The man whom other people may touch is spoken of as if he were physically clean.
Yahweh continues telling Moses and Aaron what the people must do when someone has a skin disease.
"a faded white"
See how you translated this word in Leviticus 13:6.
Here "He" refers to both men and women in general. Alternate translation: "That person is clean"
The person whom other people may touch is spoken of as if he were physically clean.
Yahweh continues telling Moses and Aaron what the people must do when someone has a skin disease.
The person whom other people may touch is spoken of as if he were physically clean.
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Yahweh continues telling Moses and Aaron what the people must do when someone has a skin disease.
See how you translated this in Leviticus 13:3.
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The person whom other people must not touch is spoken of as if he were physically unclean.
Yahweh continues telling Moses and Aaron what the people must do when someone has a skin disease.
The person whom other people must not touch is spoken of as if he were physically unclean.
The camp is the area where the majority of Israelites lived. The unclean person was not permitted to live among them because his disease may spread to others.
"A garment that has leprosy on it" or "A garment that mildews"
Here this probably refers to mildew.
has become impure because something harmful has been added to it
This can be translated in active form. Alternate translation: "or anything that someone has woven or knitted"
"if there is greenish or reddish mildew in the garment"
This can be translated in active form. Alternate translation: "the owner must show it to a priest"
"7 days"
"Seventh" is the ordinal number for 7. Alternate translation: "day 7"
This can be translated in active form. Alternate translation: "anything in which a person uses leather"
Something that God has declared to be unfit for people to touch is spoken of as if it were physically unclean.
This can be translated in active form. Alternate translation: "anything on which he found the leprosy"
Here this probably refers to mildew. See how you translated this word in Leviticus 13:47.
The leprosy could cause disease in a person who comes in contact with the item.
This can be translated in active form. Alternate translation: "He must burn the item completely"
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"then the priest will command the owners" Here the priest is telling the people what to do with household items that were possibly infected.
This can be translated in active form. Alternate translation: "in which they found the leprosy"
Here this probably refers to mildew. See how you translated this word in Leviticus 13:47.
This can be translated in active form. Alternate translation: "after they washed the item where there was leprosy"
Here this probably refers to mildew. See how you translated this word in Leviticus 13:47.
Something that God has declared to be unfit for people to touch is spoken of as if it were physically unclean.
Here "you" does not refer to the priest specifically. It just means someone must burn the object.
This can be translated in active form. Alternate translation: "after the owner washed it"
Here "you" does not refer to the priest specifically. It just means someone must burn the item.
This can be translated in active form. Alternate translation: "if the owner washes it"
This can be translated in active form. Alternate translation: "then the owner must wash it"
Something that God has declared to be fit for people to touch is spoken of as if it were physically clean.
See how you translated these words in Leviticus 13:47-48.
Here this probably refers to mildew. See how you translated this word in Leviticus 13:47.
"so that a priest may declare it"
Something that God has declared to be fit for people to touch is spoken of as if it were physically clean and something that God has declared to be unfit for people to touch is spoken of as if it were physically unclean.
1 Yahweh spoke to Moses, saying, 2 "This will be the law for the leper on the day of his cleansing. He must be brought to the priest. 3 The priest will go out of the camp to examine the leper to see if the leprosy is healed. 4 Then the priest will command that the one to be cleansed must take two live, clean birds, cedar wood, scarlet yarn, and hyssop. 5 The priest will command him to kill one of the birds over fresh water that is in a clay pot. 6 The priest will then take the live bird and the cedar wood, and the scarlet yarn and the hyssop, and he will dip all these things, including the live bird, in the blood of the bird that was killed over the fresh water. 7 Then the priest will sprinkle this water seven times onto the person who is to be cleansed from the leprosy, and then the priest will pronounce him to be clean. Then the priest will release the living bird into the open fields. 8 The person who is being cleansed will wash his clothes, shave off all his hair, and bathe himself in water, and then he will be clean. After that he must come into the camp, but he will live outside his tent for seven days. 9 On the seventh day he must shave all his hair off his head, and he must also shave off his beard and eyebrows. He must shave off all his hair, and he must wash his clothes and bathe himself in water; then he will be clean.
10 On the eighth day he must take two male lambs without blemish, one female lamb a year old without blemish, and three-tenths of an ephah of fine flour mixed with oil as a grain offering, and one log of oil. 11 The priest who cleanses him will stand the person who is to be cleansed, along with those things, before Yahweh at the entrance to the tent of meeting. 12 The priest will take one of the male lambs and offer it as a guilt offering, together with the log of oil; he will wave them for a wave offering before Yahweh. 13 He must kill the male lamb in the place where they kill the sin offerings and the burnt offerings, in the area of the tabernacle, for the sin offering belongs to the priest, as does the guilt offering, because it is most holy. 14 The priest will take some of the blood of the guilt offering and put it on the tip of the right ear of the person who is to be cleansed, on the thumb of his right hand, and on the big toe of his right foot. 15 Then the priest will take oil from the log and pour it into the palm of his own left hand, 16 and dip his right finger in the oil that is in his left hand, and sprinkle some of the oil with his finger seven times before Yahweh. 17 The priest will put the rest of the oil in his hand on the tip of the right ear of the person to be cleansed, on the thumb of his right hand, and on the big toe of his right foot. He must put this oil on top of the blood from the guilt offering. 18 As for the rest of the oil that is in the priest's hand, he will put it on the head of the person who is to be cleansed, and the priest will make atonement for him before Yahweh. 19 Then the priest will offer the sin offering and make atonement for him who is to be cleansed because of his uncleanness, and afterward he will kill the burnt offering. 20 Then the priest will offer the burnt offering and the grain offering on the altar. The priest will make atonement for the person, and then he will be clean.
21 However, if the person is poor and cannot afford these sacrifices, then he may take one male lamb as a guilt offering to be waved, to make atonement for himself, and one-tenth of an ephah of fine flour mixed with oil as a grain offering, and a log of oil, 22 together with two doves or two young pigeons, such as he is able to get; one bird will be a sin offering and the other a burnt offering. 23 On the eighth day he must bring them for his cleansing to the priest, to the entrance to the tent of meeting, before Yahweh. 24 The priest will take the lamb for an offering, and he will take with it the log of olive oil, and he will wave them as a wave offering before Yahweh. 25 The priest will kill the lamb for the guilt offering, and he will take some of the blood of the guilt offering and put it on the tip of the right ear of the one who is to be cleansed, on the thumb of his right hand, and on the big toe of his right foot. 26 Then the priest will pour some of the oil into the palm of his own left hand, 27 and he will sprinkle with his right finger some of the oil that is in his left hand seven times before Yahweh. 28 The priest will then put some of the oil that is in his hand on the tip of the right ear of the one who is to be cleansed, on the thumb of his right hand, and on the big toe of his right foot, the same places where he put the blood of the guilt offering. 29 He will put the rest of the oil that is in his hand on the head of the one who is to be cleansed, to make atonement for him before Yahweh. 30 He must offer one of the doves or young pigeons, such as the person has been able to get— 31 one as a sin offering and the other as a burnt offering, along with the grain offering. Then the priest will make atonement for the one who is to be cleansed before Yahweh. 32 This is the law for a person in whom there is leprosy, who is not able to afford the standard offerings for his cleansing."
33 Yahweh spoke to Moses and to Aaron, saying, 34 "When you have come into the land of Canaan which I gave to you as a possession, and if I put leprosy that spreads in a house in the land of your possession, 35 then he who owns the house must come and tell the priest. He must say, 'There seems to me to be something like leprosy in my house.' 36 Then the priest will command that they empty the house before he goes in to see the evidence of leprosy, so that nothing in the house will be made unclean. Afterward the priest must go in to see the house. 37 He must examine the leprosy to see if it is in the house walls, and to see whether it appears greenish or reddish in the depressions in the wall's surface. 38 If the house does have leprosy, then the priest will go out of the house and shut the door to the house for seven days. 39 Then the priest will return again on the seventh day and examine it to see if the leprosy has spread in the walls of the house. 40 If it has, then the priest will command that they take out the stones in which the leprosy has been found and throw them into an unclean place outside the city. 41 He will require all the inside walls of the house to be scraped, and they must take the contaminated material that is scraped off outside the city and dump it into the unclean place. 42 They must take other stones and put them in the place of the stones that were removed, and they must use new clay to plaster the house.
43 If leprosy comes again and breaks out in the house in which the stones have been taken away and the walls have been scraped and then replastered, 44 then the priest must come in and examine the house to see if leprosy has spread in the house. If it has, then it is harmful leprosy, and the house is unclean. 45 The house must be torn down. The stones, timber, and all the plaster in the house must be carried away out of the city to the unclean place. 46 In addition, whoever goes into the house during the time it is closed up will be unclean until evening. 47 Anyone who has lain down in the house must wash his clothes, and anyone who ate in the house must wash his clothes.
48 If the priest enters the house to examine it to see whether the leprosy has spread in the house after the house was plastered, then, if the leprosy is gone, he will pronounce the house clean. 49 Then the priest must take two birds to cleanse the house, and cedar wood, and scarlet yarn, and hyssop. 50 He will kill one of the birds over fresh water in a clay jar. 51 He will take the cedar wood, the hyssop, the scarlet yarn, and the live bird, and dip them in the blood of the killed bird, into the fresh water, and sprinkle the house seven times. 52 He will cleanse the house with the blood of the bird and with the fresh water, with the live bird, the cedar wood, the hyssop, and the scarlet yarn. 53 But he will let the live bird go out of the city into the open fields. In this way he must make atonement for the house, and it will be clean.
54 This is the law for all types of leprosy and things that cause it, and for an itch, 55 and for leprosy in clothing and in a house, 56 for swelling, for a rash, and for a bright spot, 57 to determine when any of these cases is unclean or when it is clean. This is the law for leprosy."
This chapter is a continuation of the material in the previous chapter.
This chapter addresses the ways a priest was to decide if a person had a skin disease, which would make a person unclean. This was important because these diseases could have easily spread among the people in the ancient Near East. This was also true for the things which could have touched a person's skin. This chapter explains how the priest was to treat the person suffering with a skin disease. (See: priest and clean)
Yahweh tells Moses and Aaron what the people must do when someone is cleansed of a skin disease.
This refers to the day on which the priest declares the person to be ritually clean.
This can be translated in active form. Alternate translation: "Someone must bring him to the priest" or "He must go to the priest"
Yahweh continues telling Moses and Aaron what the people must do when someone is cleansed of a skin disease.
See how you translated this word in Leviticus 13:3.
This can be translated in active form. Alternate translation: "the person he is cleansing"
Birds that God allowed the people to eat and offer as sacrifices are spoken of as if they were physically clean.
"red yarn"
an herb with a pleasant smell that was used for medicine
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Yahweh continues telling Moses and Aaron what the people must do when someone is cleansed of a skin disease.
This can be translated in active form. Alternate translation: "the bird that the person killed"
This can be translated in active form. Alternate translation: "the person he is cleansing"
The person whom other people may touch and who is acceptable for God's purposes is spoken of as if he were physically clean.
Yahweh tells Moses and Aaron what the people must do when someone is cleansed of a skin disease.
This can be translated in active form. Alternate translation: "The person whom the priest is cleansing"
The person whom other people may touch is spoken of as if he were physically clean.
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Here "he" refers to the man who was cleansed.
One ephah is 22 liters.
One log is 0.31 liters.
The priest would tell the person to stand before the Yahweh and he would set all those things before Yahweh. Alternate translation: "will present the person ... along with those things to Yahweh"
This can be translated in active form. Alternate translation: "the person he is cleansing"
One log is 0.31 liters.
This phrase clarifies the previous phrase and further defines where the priest was to kill the lamb.
This can be translated in active form. Alternate translation: "the person he is cleansing"
One log is 0.31 liters.
"sprinkle some of the oil ... in Yahweh's presence." There is no indication of what the priest sprinkled the oil on.
"the rest of the oil that is in his hand"
This can be translated in active form. Alternate translation: "the person whom he is cleansing"
"in Yahweh's presence"
This can be translated in active form. Alternate translation: "the person he is cleansing"
The person whom other people may touch is spoken of as if he were physically clean.
Yahweh continues telling Moses and Aaron what the people must do when someone is cleansed of a skin disease.
"does not have enough money to buy"
This can be translated in active form. Alternate translation: "that the priest will wave ... for him"
One-tenth of an ephah is 22 liters.
One log is 0.31 liters.
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One log is 0.31 liters.
This can be translated in active form. Alternate translation: "the one he is cleansing"
Yahweh continues telling Moses and Aaron what the people must do when someone is cleansed of a skin disease.
"sprinkle ... some of the oil ... in Yahweh's presence." There is no indication of what the priest sprinkled the oil on.
This can be translated in active form. Alternate translation: "the one he is cleansing"
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"The priest must offer"
This can be translated in active form. Alternate translation: "the one he is cleansing"
See how you translated this in Leviticus 13:3.
Translate this so it is clear that the person does not have enough money to purchase a standard offering. Alternate translation: "who does not have enough money to buy"
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Here "you" refers to the people of Israel.
Here this probably refers to mildew. See how you translated this word in Leviticus 13:47.
The word "possession" can be translated as a verb. Alternate translation: "in the land that you possess"
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Once the priest declared the house to be unclean, everything in the house became unclean, as well. This can be translated in active form. Alternate translation: "so that he does not need to declare anything left in the house to be unclean"
The house that Yahweh has stated is unfit for people to touch or live in is spoken of as if it were physically unclean.
This means the priest is to determine whether mildew has gone deeper that just the surface of the walls.
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This can be translated in active form. Alternate translation: "in which they found the leprosy"
Here this probably refers to mildew. See how you translated this word in Leviticus 13:47.
A place that is unfit for people to occupy or to be used for God's purposes is spoken of as if it were physically unclean.
Here "He" refers to the priest.
This can be translated in active form. Alternate translation: "that the owner scrapes all the inside walls"
This refers to the material with mildew on it. This can be translated in active form. Alternate translation: "the contaminated material that they scraped off"
A place that is unfit for people to occupy or to be used for God's purposes is spoken of as if it were physically unclean.
This can be translated in active form. Alternate translation: "the stones that they removed"
"they must cover the stones with new clay"
This can be translated in active form. Alternate translation: "in the house after the owner takes away the stones, scrapes the walls, and covers the new stones with clay"
A house that is unfit for people to occupy is spoken of as if it were physically unclean.
This can be translated in active form. Alternate translation: "They must tear the house down"
This can be translated in active form. Alternate translation: "They must carry away the stones, timber, and all the plaster in the house"
A person whom other people may not touch and who is not acceptable for God's purposes because he has entered the house is spoken of as if the person were physically unclean.
"until sunset"
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This can be translated in active form. Alternate translation: "the owner put new clay on the stones"
A place that is fit for people to occupy is spoken of as if it were physically clean.
See how you translated these words in Leviticus 14:4.
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This can be translated in active form. Alternate translation: "the blood of the bird that he killed"
"The priest will make the house ritually clean"
A house that is fit for people to occupy is spoken of as if it were physically clean.
See how you translated this word in Leviticus 13:3.
Here this probably refers to mildew. See how you translated this word in Leviticus 13:47.
See how you translated this word in Leviticus 13:6.
People and items that other people may not touch are spoken of as if they were physically unclean, and those which people may touch are spoken of as if they were physically clean.
1 Yahweh spoke to Moses and to Aaron, saying, 2 "Speak to the people of Israel, and say to them, 'When any man has an infected fluid that comes out of his body, he becomes unclean. 3 His uncleanness is due to this infected fluid. Whether his body flows with fluid or is stopped up, it is unclean. 4 Every bed on which he lies will be unclean, and everything on which he sits will be unclean. 5 Whoever touches his bed must wash his clothes and bathe himself in water, and be unclean until evening. 6 Anyone who sits on anything on which the man with the flow of infected fluid sat, that person must wash his clothes and bathe himself in water, and he will be unclean until evening. 7 Anyone who touches the body of the one who has a flow of infected fluid must wash his clothes and bathe himself in water, and be unclean until evening. 8 If the person who has such a flow of fluid spits on someone who is clean, then that person must wash his clothes and bathe himself in water, and he will be unclean until evening. 9 Any saddle which he who has a flow rides upon will be unclean. 10 So whoever touches anything that was under that person will be unclean until evening, and anyone who carries those things must wash his clothes and bathe himself in water; he will be unclean until evening. 11 Anyone the man with the discharge touches without washing his hands with water must wash his clothes and bathe himself in water, and he will be unclean until evening. 12 Any clay pot that the one with such a flow of fluid touches must be broken, and every container of wood must be rinsed in water.
13 When he who has a flow is cleansed from his flow, then he must count for himself seven days for his cleansing; then he must wash his clothes and bathe his body in running water. Then he will be clean. 14 On the eighth day he must take two doves or two young pigeons and come before Yahweh at the entrance to the tent of meeting; there he must give the birds to the priest. 15 The priest must offer them, one as a sin offering and the other as a burnt offering, and the priest must make atonement for him before Yahweh for his flow.
16 If any man has an emission of semen, then he must bathe his whole body in water; he will be unclean until evening. 17 Every garment or leather on which there is semen must be washed with water; it will be unclean until evening. 18 If a man lies with a woman and there is an emission of semen, both of them must bathe with water and be unclean until evening.
19 When a woman has a flow of blood, her impurity will continue for seven days, and whoever touches her will be unclean until evening. 20 Everything she lies on during her period will be unclean; everything that she sits on will also be unclean. 21 Whoever touches her bed must wash his clothes and bathe himself in water; that person will be unclean until evening. 22 Whoever touches anything that she sits on must wash his clothes and bathe himself in water; that person will be unclean until evening. 23 Whether it is on the bed or on anything on which she sits, if he touches it, that person will be unclean until evening. 24 If any man lies with her, and if her impure flow touches him, he will be unclean for seven days. Every bed on which he lies will be unclean.
25 If a woman has a flow of blood for many days that is not in the time of her impurity, or if she has a flow beyond the time of her impurity, during all the days of the flow of her uncleanness, she will be as if she were in the days of her impurity. She is unclean. 26 Every bed on which she lies all during her flow of blood will be to her just like the bed on which she lies during her impurity, and everything on which she sits will be unclean, just like the uncleanness of her impurity. 27 Whoever touches any of those things will be unclean; he must wash his clothes and bathe himself in water, and he will be unclean until evening. 28 But if she is cleansed from her flow of blood, then she will count for herself seven days, and after that she will be clean. 29 On the eighth day she will take to her two doves or two young pigeons and bring them to the priest at the entrance to the tent of meeting. 30 The priest will offer one bird as a sin offering and the other as a burnt offering, and he will make atonement for her before Yahweh for her unclean flow of blood.
31 This is how you must separate the people of Israel from their uncleanness, so they will not die due to their uncleanness, by defiling my tabernacle, where I live among them.
32 This is the law for anyone who has a flow of fluid, for any man whose semen goes out of him and makes him unclean, 33 for any woman who has a menstrual period, for anyone with a flow of fluid, whether male or female, and for any man who lies with an unclean woman.'"
This chapter discusses fluids that come out of the body. These fluids caused a person to be unclean because of their potential to cause diseases. (See: clean)
While these rules about cleanliness are intended to benefit the Israelites and promote their health, they also were about making Israel into a separate and holy nation, different from the rest of the world. (See: holy)
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This refers to the man's private parts.
The person whom other people may not touch is spoken of as if he were physically unclean.
"his body is unclean" or "he is unclean"
The bed or anything that the man sits on that other people must not touch are spoken of as if they were physically unclean.
The person whom other people may not touch is spoken of as if he were physically unclean.
"until sunset"
The person whom other people may not touch is spoken of as if he were physically unclean.
"until sunset"
"who touches any part of the body"
The person whom other people may touch is spoken of as if he were physically clean.
The person whom other people may not touch is spoken of as if he were physically unclean.
A saddle is a leather seat that a person puts on the back of a horse in order to ride it.
Something that Yahweh has stated is unfit to touch is spoken of as if it were physically unclean.
Yahweh continues telling Moses and Aaron what the people must do to avoid infection.
This refers to the person with the infected fluid.
The person whom other people may not touch is spoken of as if he were physically unclean.
"until sunset"
"Anyone the person with the infected flow touches"
This can be translated in active form. Alternate translation: "Someone must break any clay pot that the one with such a flow of fluid touches"
This can be translated in active form. Alternate translation: "someone must rinse every wooden container in water"
The man recovering from his sickness is spoken of as if he becomes physically clean. This can be stated in active form. Alternate translation: "recovers from his flow"
The man whom other people may touch is spoken of as if he were physically clean.
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People and objects that other people must not touch are spoken of as if they were physically unclean.
"until sunset"
This can be translated in active form. Alternate translation: "Someone must wash with water every garment or leather on which there is semen"
This is a euphemism. Alternate translation: "man has sexual relations with a woman"
This word refers to the time when blood flows from a woman's womb.
"she will continue to be impure"
People and objects that other people must not touch are spoken of as if they were physically unclean.
These words refer to the time when blood flows from a woman's womb.
This refers to the woman who is menstruating.
The person whom other people may not touch is spoken of as if he were physically unclean.
"until sunset"
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This is a polite way of speaking of sexual relations. You may have to use other words in your translation. Alternate translation: "If any man has sexual relations with her"
"her unclean flow" or "the blood from her womb"
People and objects that other people must not touch are spoken of as if they were physically unclean.
This means that if the woman bleeds from her womb at any time other than her regular menstruation time, she is still unclean just as she is during her menstruation.
People whom other people may not touch are spoken of as if they were physically unclean.
Objects that other people must not touch are spoken of as if they were physically unclean.
People whom other people may not touch are spoken of as if they were physically unclean.
The word "she" refers to the woman who is menstruating.
The woman recovering from her bleeding is spoken of as if she becomes physically clean. This can be stated in active form. Alternate translation: "recovers from her flow of blood"
The woman whom other people may touch is spoken of as if she were physically clean.
"she will take for herself"
"her flow of blood that makes her unclean"
Yahweh speaks of preventing the people from becoming unclean as if it were keeping the people at a safe distance from uncleanness. The abstract noun "uncleanness" can be stated as "unclean." Alternate translation: "This is how you must prevent the people of Israel from becoming unclean"
People whom other people may not touch and who are not acceptable for God's purposes are spoken of as if they were physically unclean.
"These are the things that must be done"
People whom other people may not touch are spoken of as if they were physically unclean.
People whom other people may not touch are spoken of as if they were physically unclean.
"who is menstruating" or "who is bleeding from her womb"
This is a polite way of speaking of sexual relations. You may have to use other words in your translation. Alternate translation: "who has sexual relations with"
1 Yahweh spoke to Moses—this was after the death of Aaron's two sons, when they had gone near to Yahweh and then died. 2 Yahweh said to Moses, "Speak to Aaron your brother and tell him not to come at just any time into the most holy place inside the curtain, before the atonement lid that is on the ark. If he does, he will die, because I appear in the cloud over the atonement lid. 3 So here is how Aaron must come into the most holy place. He must enter with a young bull as a sin offering, and a ram as a burnt offering. 4 He must put on the holy linen tunic, and he must put the linen undergarments on himself, and he must wear the linen sash and linen turban. These are the holy garments. He must bathe his body in water and then dress himself with these clothes. 5 He must take from the assembly of the people of Israel two male goats as a sin offering and one ram as a burnt offering.
6 Then Aaron must present the bull as the sin offering, which will be for himself, to make atonement for himself and his family. 7 Then he must take the two goats and set them before Yahweh at the entrance to the tent of meeting. 8 Then Aaron must cast lots for the two goats, one lot for Yahweh, and the other lot for the scapegoat. 9 Aaron must then present the goat on which the lot fell for Yahweh, and offer that goat as a sin offering. 10 But the goat on which the lot fell for the scapegoat must be brought alive before Yahweh, to make atonement by sending him away as a scapegoat into the wilderness.
11 Then Aaron must present the bull for the sin offering, which will be for himself. He must make atonement for himself and for his family, so he must kill the bull as a sin offering for himself. 12 Aaron must take a censer full of coals of fire from off the altar before Yahweh, with his hands full of finely ground sweet incense, and bring these things inside the curtain. 13 There he must put the incense on the fire before Yahweh so that the cloud from the incense may cover the atonement lid over the covenant decrees. He must do this so he will not die. 14 Then he must take some of the blood of the bull and sprinkle it with his finger on the front of the atonement lid. He must sprinkle some of the blood with his finger seven times before the atonement lid.
15 Then he must kill the goat for the sin offering that is for the people and bring its blood inside the curtain. There he must do with the blood as he did with the blood of the bull: He must sprinkle it on the atonement lid and then before the atonement lid. 16 He must make atonement for the holy place because of the unclean actions of the people of Israel, and because of their rebellion and all their sins. He must also do this for the tent of meeting, where Yahweh lives among them, in the presence of their unclean actions. 17 No one must be in the tent of meeting when Aaron enters it to make atonement in the most holy place, and until he comes out and has finished making atonement for himself and for his family, and for all the assembly of Israel. 18 He must go out to the altar that is before Yahweh and make atonement for it, and he must take some of the bull's blood and some of the goat's blood and put it on the horns of the altar all around. 19 He must sprinkle some of the blood on it with his finger seven times to cleanse it and set it apart to Yahweh, away from the unclean actions of the people of Israel.
20 When he has finished atoning for the most holy place, the tent of meeting, and the altar, he must present the live goat. 21 Aaron must lay both his hands on the head of the live goat and confess over him all the evil deeds of the people of Israel, all their rebellion, and all their sins. Then he must put that sinfulness on the head of the goat and send the goat away in the care of a man who is ready to lead the goat into the wilderness. 22 The goat must carry on himself all the people's evil deeds to a solitary place. There in the wilderness, the man must let the goat go free.
23 Then Aaron must go back into the tent of meeting and take off the linen garments that he had put on before going into the most holy place, and he must leave those garments there. 24 He must bathe his body in water in a holy place, and put on his normal garments; then he must go out and offer his burnt offering and the burnt offering for the people, and in this way make atonement for himself and for the people. 25 He must burn the fat of the sin offering on the altar. 26 The man who let the scapegoat go free must wash his clothes and bathe his body in water; after that, he may come back into the camp. 27 The bull for the sin offering and the goat for the sin offering, whose blood was brought in to make atonement in the holy place, must be carried outside the camp. There they must burn their hides, flesh, and dung. 28 The man who burns those parts must wash his clothes and bathe his body in water; after that, he may come back into the camp.
29 It will always be a statute for you that in the seventh month, on the tenth day of the month, you must humble yourselves and do no work, whether the native born or a foreigner who is living among you. 30 This is because on this day atonement will be made for you, to cleanse you from all your sins so you will be clean before Yahweh. 31 It is a solemn Sabbath of rest for you, and you must humble yourselves and do no work. This will always be a statute among you. 32 The high priest, the one who will be anointed and ordained to be high priest in his father's place, must make this atonement and put on the linen garments, that is, the holy garments. 33 He must make atonement for the most holy place; he must make atonement for the tent of meeting and for the altar, and he must make atonement for the priests and for all the people of the assembly. 34 This will always be a statute for you, to make atonement for the people of Israel because of all their sins, once in every year." This was done as Yahweh commanded Moses.
Because Yahweh is holy, he can only be approached in a certain way. This could only happen on a specific day, by a specific person, and only after they offered the proper sacrifice to make themselves clean. (See: holy and clean)
This chapter gives rules for what the high priest had to do on the Day of Atonement. This was the most important day in Judaism. This is when he interceded for the sins of the people of Israel. (See: highpriest and atonement and sin)
This refers to Nadab and Abihu. They died because they brought fire to Yahweh that he did not approve (Leviticus 10:1-2).
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"This is how"
clothing worn next to the skin under the outer clothes
a piece of cloth that ties around the waist or chest
head covering made from wrapped strips of cloth
"from the congregation"
"the sin offering for himself"
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"the goat that is sent away." Aaron was to have someone set the goat free in the wilderness.
"which the lot designated"
This can be stated in active form. Alternate translation: "But Aaron must bring the goat ... alive before Yahweh"
Yahweh continues telling Moses what Aaron must do on the Day of Atonement.
Aaron would catch the blood of the bull in a bowl so he could later sprinkle it on the atonement lid. The full meaning of this statement can be made explicit.
a container for fire and incense, used by the priests
"sweet-smelling incense." This refers to the smell and not to the taste of the incense.
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This is the blood Aaron caught with a bowl in Leviticus 16:11.
He used his finger to splash the blood.
He put the blood on the top part of the lid. He also put it on the side of the lid that was towards him as he entered the most holy place.
Possible meanings are 1) "below the atonement lid onto the chest" or 2) "onto the ground in front of the atonement lid."
Yahweh continues telling Moses what Aaron must do on the Day of Atonement.
Aaron sprinkled the blood in the same manner that he did with the bull's blood. See how you translated the previous instructions in Leviticus 16:14.
The sins of the people of Israel made the holy place unclean.
These words mean basically the same thing. They emphasize that the people have committed all kinds of sins.
Sinful actions which make people unacceptable to Yahweh are spoken of as if they were physically unclean actions.
The phrase "their unclean actions" represents the people who commit sinful actions. Alternate translation: "in the presence of people who commit sinful actions"
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This is the altar of sacrifice just inside the courtyard of the tabernacle.
Like the holy place and tent of meeting, the altar is unclean because of the sins of the people.
"the projections at the corners of the altar." This refers to the corners of the altar. They are shaped like the horns of an ox. See how you translated this in Leviticus 4:7.
The altar being fit to be used for God's purposes is spoken of as if it were physically clean.
The altar being dedicated to Yahweh is spoken of as if it were physically separated from the sins of the people.
Sinful actions which make people unacceptable to Yahweh are spoken of as if they were physically unclean actions.
This goat is called the scapegoat in verse Leviticus 16:10.
"confess over the goat"
Aaron's actions here were a symbolic transfer of the people's sin to the goat as a sign that the goat would bear the punishment for their guilt.
These all mean basically the same thing. Aaron is confessing every kind of sin that the people committed.
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These were the special garments Aaron wore only when he entered the most holy place.
Here "holy place" does not refer to the tent of meeting. This was a different place set aside for him to bathe himself.
These are the clothes that Aaron wore for his ordinary duties.
"Aaron must burn"
The man was unclean because of his contact with the scapegoat, which carried the sin of the people.
"the goat that is sent away." See how you translated this in Leviticus 16:8.
This can be translated in active form. Alternate translation: "whose blood Aaron brought"
This can be translated in active form. Alternate translation: "someone must carry"
"their skins." Here "their" refers to the bull and the goat.
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The word "you" is plural and refers to the people of Israel.
This is the seventh month of the Hebrew calendar. The tenth day is near the end of September on the western calendar.
This can be translated in active form. Alternate translation: "Aaron will make atonement for you"
People who are acceptable for God's purposes are spoken of as if they were physically clean.
This is not the same as the Sabbath they observed every week on the seventh day. This was a special Sabbath on the Day of Atonement.
This can be translated in active form. Alternate translation: "the one they will anoint and ordain"
When the high priest died, one of his sons would replace him.
These are special clothes the high priest must wear when he enters the most holy place.
"for all the people of Israel"
Yahweh finishes telling Moses what the people must do on the Day of Atonement.
This can be translated in active form. Alternate translation: "And Moses did as Yahweh commanded" or "And Aaron did as Yahweh commanded Moses"
1 Yahweh spoke to Moses, saying, 2 "Speak to Aaron and to his sons, and to all the people of Israel. Tell them what Yahweh has commanded: 3 'Any man from Israel who kills an ox, lamb, or goat in the camp, or who kills it outside the camp, in order to sacrifice it— 4 if he does not bring it to the entrance of the tent of meeting to offer it as a sacrifice to Yahweh before his tabernacle, that man is guilty of bloodshed. He has shed blood, and that man must be cut off from among his people. 5 The purpose of this command is so that the people of Israel will bring their sacrifices to Yahweh at the entrance to the tent of meeting, to the priest, to be sacrificed as fellowship offerings to Yahweh, instead of offering sacrifices in an open field. 6 The priest will sprinkle the blood on Yahweh's altar at the entrance to the tent of meeting; he will burn the fat for it to produce a sweet aroma for Yahweh. 7 The people must no longer offer their sacrifices to goat idols, for which they act as prostitutes. This will be a permanent statute for them throughout their people's generations.'
8 You must say to them, 'Any man of Israel, or any foreigner who lives among them, who offers a burnt offering or sacrifice 9 and does not bring it to the entrance of the tent of meeting in order to sacrifice it to Yahweh, that man must be cut off from his people.
10 If any person of the house of Israel, or any foreigner who lives among them consumes any blood, I will set my face against that person who consumes blood and I will cut him off from among his people. 11 For the life of an animal is in its blood. I have given its blood to you to make atonement on the altar for your lives, because it is the blood that makes atonement, for it is the blood that atones for the life. 12 Therefore I said to the people of Israel that no one among you must eat blood, neither may any foreigner who lives among you eat blood. 13 Anyone of the people of Israel, or any of the foreigners who live among them, who hunts and kills an animal or bird that may be eaten, that person must pour out its blood and cover the blood with earth.
14 For the life of each creature is its blood. That is why I said to the people of Israel, "You must not eat the blood of any creature, for the life of every living creature is its blood. Whoever eats it must be cut off." 15 Every person who eats an animal that has died or that has been torn by wild animals, whether that person is native born or a foreigner living among you, he must wash his clothes and bathe himself in water, and he will be unclean until the evening. Then he will be clean. 16 But if he does not wash his clothes or bathe his body, then he must carry his guilt.'"
Sacrifices could only be offered by the priests at the temple. Any other sacrifice was strictly prohibited. This was probably intended to ensure that the people were only offering sacrifices to Yahweh and not to another god. (See: priest and falsegod)
It is unclear why the life is described as being in the blood. It is possible that diseases were more common in the blood and this is why it was prohibited. Blood is also necessary for life to continue in a creature. (See: life and blood)
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"before Yahweh's tabernacle"
A person being excluded from his community is spoken of as if he had been cut off from his people, as one would cut a piece of cloth or cut a branch from a tree. This can be translated in active form. See how you translated this in [Leviticus 7:20]
This can be translated in active form. Alternate translation: "to the priest, so he may sacrifice them"
The people had been offering their sacrifices in the open field. God wanted them to stop doing that.
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The people being unfaithful to Yahweh by worshiping false gods is spoken of as if they were acting like a man who betrays his wife by committing adultery. Alternate translation: "for which they are unfaithful to Yahweh"
See how you translated this phrase in Leviticus 3:17.
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A person being excluded from his community is spoken of as if he had been cut off from his people, as one would cut a piece of cloth or cut a branch from a tree. This can be translated in active form. See how you translated this in [Leviticus 7:20]
This idiom means he "firmly decided." Alternate translation: "I have made up my mind to oppose that person"
"will stare angrily at"
A person being excluded from his community is spoken of as if he had been cut off from his people, as one would cut a piece of cloth or cut a branch from a tree. Alternate translation: "I will not permit that person to live among his people any longer" or "I will separate that person from his people"
This means God uses the blood to atone for the sins of the people because the blood is life. The people should not consume the blood because it has this special purpose.
Here "I" refers to Yahweh.
"no one among you may eat meat with blood in it"
This can be translated in active form. Alternate translation: "that I have said they may eat"
"cover the blood with dirt"
This means that the blood is enables the creature to be alive. The full meaning of this statement can be made clear. Alternate translation: "each creature is able to live because of its blood"
A person being excluded from his community is spoken of as if he had been cut off from his people, as one would cut a piece of cloth or cut a branch from a tree. This can be translated in active form. Alternate translation: "Whoever eats blood may no longer live among his people" or "You must separate from his people anyone who eats blood"
Yahweh continues speaking.
An animal being killed by wild animals is spoken of as if the wild animals tore the animal to pieces. This can be translated in active form. Alternate translation: "that wild animals have killed"
"is an Israelite"
The person whom other people may not touch is spoken of as if he were physically unclean and the person whom other people may touch is spoken of as if he were physically clean.
"until sunset"
A person's guilt is spoken of as if it were a physical object that the person carries. Here the word "guilt" represents the punishment for that guilt. Alternate translation: "then he is responsible for his own guilt" or "then I will punish him for his sin"
1 Yahweh spoke to Moses, saying, 2 "Speak to the people of Israel and say to them, 'I am Yahweh your God. 3 You must not do the things that the people do in Egypt, where you lived previously. You must not do the things that the people do in Canaan, the land to which I am taking you. Do not follow their customs. 4 My laws are what you must do, and my commandments are what you must keep, so that you walk in them, because I am Yahweh your God. 5 Therefore you must keep my decrees and my laws. If a person obeys them, he will live because of them. I am Yahweh.
6 Do not approach any close relatives to uncover nakedness, I am Yahweh. 7 Do not uncover the nakedness of your father by uncovering the nakedness of your mother; she is your mother, you must not uncover her nakedness. 8 Do not uncover the nakedness of your father's wives; it is your father's nakedness. 9 Do not uncover the nakedness of your sister, whether she is the daughter of your father or the daughter of your mother, whether she was born in your home or distant from you. 10 Do not uncover the nakedness of your son's daughter or your daughter's daughter, for their nakedness is your own nakedness. 11 Do not uncover the nakedness of your father's wife's daughter, brought up in your father's family, since she is your sister. 12 Do not uncover the nakedness of your father's sister; she is your father's relative. 13 Do not uncover the nakedness of your mother's sister, she is your mother's relative. 14 Do not uncover the nakedness of your father's brother, that is, you must not approach his wife; she is your aunt. 15 Do not uncover the nakedness of your daughter-in-law; she is your son's wife; you must not uncover her nakedness. 16 Do not uncover the nakedness of your brother's wife; that is your brother's nakedness. 17 Do not uncover the nakedness of a woman and her daughter; and you must not take her son's daughter or her daughter's daughter to uncover her nakedness; they are relatives; that is wickedness. 18 You must not marry your wife's sister as a second wife and uncover her nakedness while your first wife is alive.
19 Do not approach a woman to uncover her nakedness during the impurity of her uncleanness. 20 Do not have sexual relations with your neighbor's wife and defile yourself with her in this way. 21 You must not give any of your children to put them into the fire, so that you sacrifice them to Molech, because you must not profane the name of your God. I am Yahweh. 22 Do not lie with other men as with a woman; that is detestable. 23 Do not lie with any animal and defile yourself with it. Neither should any woman present herself to an animal to lie with it; that is a perversion.
24 Do not defile yourselves in any of these ways, for in all these ways the nations are defiled, the nations that I will drive out from before you. 25 The land became defiled, so I have punished its iniquity, and the land vomited out its inhabitants. 26 You, therefore, must keep my commandments and decrees, and you must not do any of these detestable things, neither the native-born Israelite nor the foreigner who lives among you. 27 For these detestable things are what the people who lived in the land before you committed, and now the land is defiled. 28 Therefore be careful so that the land does not vomit you up also after you have defiled it, as it vomited out the people who were before you. 29 Whoever does any of these detestable things, the persons who do such things will be cut off from among their people. 30 Therefore you must keep my command not to practice any of these detestable customs which were practiced here before you, so that you do not defile yourselves by them. I am Yahweh your God.'"
To uncover someone’s nakedness is an idiom that has two related meanings. If a man uncovers a woman’s nakedness, it means that he has sexual relations with her. If a man uncovers another man’s nakedness, it means that he shames that man by having sexual relations with that man’s wife.
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These two phrases mean basically the same thing and emphasize that the people must obey everything that Yahweh has commanded them to do. You can translate this parallelism into one statement. Alternate translation: "You must obey all of my laws and commandments"
Obeying Yahweh's commandments is spoken of as if the commandments were a path on which the person walks. Alternate translation: "so that you conduct your behavior according to them"
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Here the idiom "uncover nakedness" means "have sexual relations"
Here the idiom "uncover the nakedness" means "disgrace." Alternate translation: "Do not disgrace your father" or "Do not shame shame your father"
Here the idiom "uncover the nakedness" of someone means "have sexual relations" with someone. See how you translated this idiom in Leviticus 18:6. Alternate translation: "by having sexual relations with your mother ... you must not have sexual relations with her"
Here the idiom "uncover the nakedness" of someone means "have sexual relations" with someone. See how you translated this idiom in [Leviticus 18:6]
Sometimes men had more than one wife. God did not allow a son to have sexual intercourse with any woman married to his father.
"you disgrace your father" or "you shame your father"
Here the idiom "uncover the nakedness" of someone means "have sexual relations" with someone. See how you translated this idiom in [Leviticus 18:6]
This means a man cannot have sexual intercourse with his sister if they have the same parents or even if she has a different mother or father.
Another possible meaning is, "whether she grew up at your home or far away from you."
Here the idiom "uncover the nakedness" of someone means "have sexual relations" with someone. See how you translated this idiom in [Leviticus 18:6]
"you will disgrace both them and yourself" or "you will shame both them and yourself"
Here the idiom "uncover the nakedness" of someone means "have sexual relations" with someone. See how you translated this idiom in [Leviticus 18:6]
Possible meanings are 1) "your half-sister" or 2) "your stepsister." Here the man does not have the same father or mother as the woman. They became brother and sister when their parents married.
Here the idiom "uncover the nakedness" of someone means "have sexual relations" with someone. See how you translated this idiom in [Leviticus 18:6]
Here the idiom "uncover the nakedness" of someone means "have sexual relations" with someone. See how you translated this idiom in [Leviticus 18:6]
Here the idiom "uncover the nakedness" means "disgrace." Alternate translation: "Do not disgrace your father's brother" or "Do not shame shame your father's brother"
You may have to make explicit the purpose of the approach. Alternate translation: "do not go to his wife in order to have sexual intercourse with her"
Here the idiom "uncover the nakedness" of someone means "have sexual relations" with someone. See how you translated this idiom in [Leviticus 18:6]
Here the idiom "uncover the nakedness" of someone means "have sexual relations" with someone. See how you translated this idiom in [Leviticus 18:6]
"if you do that, you will shame your brother"
Here the idiom "uncover the nakedness" of someone means "have sexual relations" with someone. See how you translated this idiom in [Leviticus 18:6]
Here the idiom "uncover the nakedness" of someone means "have sexual relations" with someone. See how you translated this idiom in [Leviticus 18:6]
Here the idiom "uncover the nakedness" of someone means "have sexual relations" with someone. See how you translated this idiom in [Leviticus 18:6]
This is the time every month when a woman bleeds from her womb. The words "impurity" and "uncleanness" both occur to emphasize how disgusting a man is to consider her nakedness at that time.
"any man's wife"
Yahweh continues telling Moses what the people must not do that would defile them.
The phrase "to pass through the fire" means to burn something with fire as a sacrifice. Alternate translation: "You must not burn your children alive"
Here the word "profane" means to dishonor. The word "name" represents God himself. Alternate translation: "you must not dishonor your God"
This is a polite way of speaking of sexual relations. You may have to use other words in your translation. Alternate translation: "Do not have sexual relations with"
Here "detestable" refers to a violation of the natural order of things as Yahweh intended them to be.
This is a euphemism. Alternate translation: "to have sexual relations with it"
This refers to the people groups already living in Canaan. Translate this so the term "nations" is clarified as people. Alternate translation: "the people of the nations defiled themselves"
"The people defiled the land"
Yahweh forcibly removing the people from the land is spoken of as if the land were a person who vomited the people out. Alternate translation: "I forcibly removed the people from the land, like a person vomits up food"
"any of these disgusting things"
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"Therefore be careful to obey me"
Yahweh forcibly removing the people from the land is spoken of as if the land were a person who vomited the people out. See how you translated this metaphor in [Leviticus 18:25]
Yahweh finishes telling Moses what the people must not do.
People being excluded from the community is spoken of as if they had been cut off from their people, as one would cut a piece of cloth or cut a branch from a tree. This can be translated in active form. Alternate translation: "the persons ... may no longer live among their people" or "you must separate the persons ... from their people"
This can be translated in active form. Alternate translation: "which the people did here before you came"
Here "them" refers to the detestable customs.
1 Yahweh spoke to Moses, saying, 2 "Speak to all the assembly of the people of Israel and say to them, 'You must be holy, for I Yahweh your God am holy. 3 Everyone must respect his mother and his father, and you must keep my Sabbaths. I am Yahweh your God. 4 Do not turn to worthless idols, nor make for yourselves molten gods. I am Yahweh your God.
5 When you offer a sacrifice of fellowship offerings to Yahweh, you must offer it that you may be accepted. 6 It must be eaten the same day you offer it, or on the next day. If anything remains until the third day, it must be burned up with fire. 7 If it is eaten at all on the third day, it is a foul thing; it must not be accepted, 8 and everyone who eats it must carry his own guilt because he has defiled what is holy to Yahweh, and that person must be cut off from his people.
9 When you reap the harvest of your land, you must not completely reap the corners of your field, neither will you gather all the gleanings of your harvest. 10 You must not gather every grape from your vineyard, nor gather the grapes that have fallen on the ground in your vineyard. You must leave them for the poor and for the foreigner. I am Yahweh your God.
11 Do not steal.
Do not lie.
Do not deceive each other.
12 Do not swear by my name falsely and profane the name of your God. I am Yahweh.
13 Do not oppress your neighbor or rob him. The wages of a hired servant must not stay with you all night until the morning.
14 Do not curse the deaf or put a stumbling block before the blind, but fear your God. I am Yahweh.
15 Do not cause judgment to be false. You must not exalt the poor nor favor the great. Instead, judge your neighbor justly.
16 Do not walk around spreading slander among your people, but seek to protect your neighbor's life. I am Yahweh.
17 Do not hate your brother in your heart. You should rebuke your neighbor frankly, and do not bring sin upon yourself because of him.
18 Do not take vengeance or hold any grudge against any of your people, but instead love your neighbor as yourself. I am Yahweh.
19 You must keep my commands.
Do not try to breed your animals with different kinds of other animals.
Do not mix two different kinds of seeds when planting your field.
Do not wear clothing made of two kinds of material mixed together.
20 Whoever lies with a slave girl who is promised to a husband, but who has not been ransomed or given her freedom, must be punished. They must not be put to death because she was not free.
21 A man must bring his guilt offering to Yahweh to the entrance to the tent of meeting—a ram as a guilt offering. 22 Then the priest will make atonement for him with the ram for the guilt offering before Yahweh, for the sin that he has committed. Then the sin which he has committed will be forgiven.
23 When you come into the land and have planted all kinds of trees for food, then you must regard the fruit they produce as forbidden to be eaten. The fruit must be forbidden to you for three years. It must not be eaten. 24 But in the fourth year all the fruit will be holy, a sacrifice of praise to Yahweh. 25 In the fifth year you may eat the fruit, having waited so that the trees might produce more. I am Yahweh your God.
26 Do not eat any meat with blood still in it.
Do not practice divination or sorcery.
27 You will not round off the corners of the hair on the sides of your head or shave off the edge of your beard.
28 Do not cut your body for the dead or put tattoo marks on your body. I am Yahweh.
29 Do not disgrace your daughter by making her a prostitute, or the nation will fall to prostitution and the land will become full of wickedness.
30 You must keep my Sabbaths and honor the sanctuary of my tabernacle. I am Yahweh.
31 Do not turn to sorcerers or spiritists. Do not seek them out, or they will defile you. I am Yahweh your God.
32 You must rise before the gray-headed person and honor the presence of an old man. You must fear your God. I am Yahweh.
33 If a foreigner lives among you in your land, you must not do him any wrong. 34 The foreigner who lives with you must be to you like the native-born Israelite who lives among you, and you must love him as yourself, because you were foreigners in the land of Egypt. I am Yahweh your God.
35 Do no injustice when measuring length, weight, or quantity. 36 You must use just scales, just weights, a just ephah, and a just hin. I am Yahweh your God, who brought you out of the land of Egypt. 37 You must obey all my decrees and all my laws, and do them. I am Yahweh.'"
Being holy meant obeying Yahweh in all matters of a person's life. It is not limited to offering correct sacrifices. The law helped to establish righteousness in a person's life, as well as justice in Israel. In Israel, these concepts are closely related. (See: holy and righteous and justice)
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"observe my Sabbaths" or "respect my day of rest"
Worshiping idols is spoken of as if it were physically turning towards them. Alternate translation: "Do not begin to worship worthless idols"
Yahweh continues telling Moses what the people must do.
This can be translated in active form. Possible meanings are 1) Yahweh will accept the person offering the sacrifice. Alternate translation: "you must offer it properly so that I will accept you" or 2) Yahweh will accept the sacrifice from the person. Alternate translation: "you must offer it properly so that I will accept your sacrifice"
This can be translated in active form. Alternate translation: "You must eat it"
This can be translated in active form. Alternate translation: "you must burn it"
This can be translated in active form. Alternate translation: "If you eat any of it"
To eat the offering after the designated time is against God and increases the guilt the offering was to cover. This can be translated in active form. Alternate translation: "You may not accept it for eating"
A person's guilt is spoken of as if it were a physical object that the person carries. Here the word "guilt" represents the punishment for that guilt. Alternate translation: "everyone ... is responsible for his own guilt" or "Yahweh will punish everyone ... for his sin"
A person being excluded from his community is spoken of as if he had been cut off from his people, as one would cut a piece of cloth or cut a branch from a tree. This can be translated in active form. See how you translated this in [Leviticus 7:20]
"When you gather your crops, do not gather all the way to the edges of your fields"
This refers to the practice of going back over the fields a second time to gather any produce that remained after the first time. The full meaning of this statement can be made explicit. Alternate translation: "and do not go back and pick up all that you left behind"
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"Do not use my name to swear about something that is not true"
Here "neighbor" means "anyone." The meaning of this can be made explicit. Alternate translation: "Do not hurt or rob anyone"
Yahweh commands the employer to pay his servant promptly when his work is done that day. The full meaning of this statement can be made clear.
"and do not put something in front of a blind person to make him trip over it"
"Do not judge falsely" or "Do not just unjustly"
The words "poor" and "great" are two extremes, which together mean "anyone." You can translate this to clarify the terms. Alternate translation: "You must not show favoritism to anyone based on how much money they have"
"judge everyone according to what is right"
untrue, hurtful messages about other people
Continually hating a person is spoken of as if it were hating a person in the heart. Alternate translation: "Do not continually hate your brother"
"You must correct a person who is sinning"
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Yahweh continues telling Moses what the people must do.
This can be translated in active form. Alternate translation: "clothing that someone made from two kinds of material"
This is a euphemism. Alternate translation: "has sexual relations with"
This can be translated in active form. Alternate translation: "who is engaged to marry another man"
This can be translated in active form. Alternate translation: "but whom her future husband has not ransomed or given her freedom"
This can be translated in active form. Alternate translation: "you must punish them"
This can be translated in active form. Alternate translation: "You must not kill them"
"A man must bring a ram as a guilt offering to Yahweh to the entrance of the tent of meeting"
This can be translated in active form. Alternate translation: "Yahweh will forgive the sin which he has committed"
Yahweh continues telling Moses what the people must do.
Yahweh repeats the prohibition in order to emphasize it and to clarify that it is in force for the first three years that the tree bears fruit. Translate this to clarify the period of time the trees must be left alone. Alternate translation: "then you must not eat the fruit of the trees for the first three years"
This can be translated in active form. Alternate translation: "you must regard the fruit they produce as something that I have forbidden you to eat"
This can be translated in active form. Alternate translation: "I have forbidden the fruit to you"
This can be translated in active form. Alternate translation: "You must not eat it"
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Here the words "nation" and "land" represent the people who live there. Many people practicing prostitution and other wicked deeds is spoken of as if the they have fallen into or become full of those things. Alternate translation: "the people will begin to practice prostitution and many wicked things"
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"anyone who communicates with the world of the dead"
"Do not seek those people out. If you do, they will defile you"
Standing up in front of someone is a sign of respect.
This refers to a person whose hair has turned gray from age, or "an old person."
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This was a measurement for grain.
This was a measurement for liquids.
These phrases mean the same thing and emphasize the command for obedience.
1 Yahweh spoke to Moses, saying, 2 "Say to the people of Israel, 'Anyone among the people of Israel, or any foreigner who lives in Israel who gives any of his children to Molech, must certainly be put to death. The people in the land must stone him with stones. 3 I also will set my face against that man and will cut him off from among his people because he has given his child to Molech, so as to defile my holy place and profane my holy name. 4 If the people of the land close their eyes to that man when he gives any of his children to Molech, if they do not put him to death, 5 then I myself will set my face against that man and his clan, and I will cut him off and everyone else who acts like a prostitute as he did in order to act like a prostitute with Molech.
6 The person who turns to sorcerers and spiritists so as to prostitute themselves with them, I will set my face against that person; I will cut him off from among his people. 7 Therefore consecrate yourselves and be holy, because I am Yahweh your God. [1]
8 You must keep my commands and carry them out. I am Yahweh who sets you apart as holy.
9 Everyone who curses his father or his mother must surely be put to death. He has cursed his father or his mother, so his blood is upon him.
10 The man who commits adultery with another man's wife, that is, anyone who commits adultery with his neighbor's wife—the adulterer and the adulteress must both certainly be put to death.
11 If a man lies with his father's wife, he uncovers his father's nakedness. Both the son and his father's wife must certainly be put to death. Their blood is upon them.
12 If a man lies with his daughter-in-law, both of them must certainly be put to death. They have committed perversion. Their blood is upon them.
13 If a man lies with another man, as with a woman, both of them have done what is detestable. They must surely be put to death. Their blood is upon them.
14 If a man marries a woman and also marries her mother, this is wickedness. They must be burned, both he and the women, so that there will be no wickedness among you.
15 If a man lies with an animal, he must surely be put to death, and you must kill the animal.
16 If a woman approaches any animal and lies with it, you must kill the woman and the animal. They must certainly be put to death. Their blood is upon them.
17 If a man takes his sister, a daughter of his father or a daughter of his mother, and he sees her nakedness, and she sees his nakedness, it is a shameful thing. They must be cut off in the sight of the children of their people. He has uncovered the nakedness of his sister and he must carry his guilt.
18 If a man lies with a woman during her menstrual period and has uncovered her nakedness, he has uncovered her flow, the fountain of her blood. Both the man and woman must be cut off from among their people.
19 You must not uncover the nakedness of your mother's sister, or your father's sister, because you would disgrace your close relative. You must carry your own guilt.
20 If a man lies with his aunt, he has uncovered his uncle's nakedness. They will bear responsibility for their sin, and they will die childless.
21 If a man marries his brother’s wife, that is abhorrent. He has uncovered his brother's nakedness; they will be childless.
22 You must therefore keep all my statutes and all my decrees; you must obey them so that the land into which I am bringing you to live will not vomit you up.
23 You must not walk in the statutes of the nations that I will drive out before you, for they have done all these things, and I detest them.
24 I said to you, "You will inherit their land; I will give it to you to possess, a land flowing with milk and honey. I am Yahweh your God, who has separated you from the other peoples. 25 You must therefore distinguish between the clean animals and the unclean, and between the unclean birds and the clean. You must not make yourselves detestable with unclean animals or birds or with any creature that crawls along the ground, which I have separated as unclean from you.
26 You must be holy, for I, Yahweh, am holy, and I have separated you from the other peoples, for you belong to me.
27 A man or a woman who is a sorcerer or spiritist must certainly be put to death. The people must stone them with stones. Their blood is upon them.'"
This chapter compiles a list of serious sins. The most serious sins are punished by death. (See: sin and death)
For a man and a woman to see each other's nakedness means for them have sexual relations together.
The phrase "you must carry your own guilt" is a metaphor. It is unknown what this means, but it is possible it indicates a penalty of death.
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Those who worshiped Molech sacrificed their children to him by means of fire. The full meaning of this statement can be made explicit. Alternate translation: "kills any of his children as a sacrifice to Molech"
This can be translated in active form. Alternate translation: "the people in the land must stone him to death"
This idiom means he "firmly decided." Alternate translation: "I have made up my mind to oppose that man"
"will stare angrily at"
"he has sacrificed his child"
"and by doing that, he has defiled my holy place and profaned my holy name"
God's name represents God and his reputation. Alternate translation: "dishonor my reputation" or "dishonor me"
The phrase "to close their eyes" implies they "cannot see." This speaks of ignoring something as not seeing. Alternate translation: "disregard" or "ignore"
This phrase compares those who are unfaithful to Yahweh to prostitutes. Alternate translation: "who is unfaithful to Yahweh as he was in order to commit faithless acts with Molech"
This phrase compares the unfaithful people to prostitutes. Alternate translation: "by doing that, they seek advice from the spirits rather than from me"
This idiom means he "firmly decided." Alternate translation: "I have made up my mind that I will oppose that person"
"will stare angrily at"
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Yahweh continues telling Moses what the people must do.
The words "keep" and "carry out" mean basically the same thing. They are used together in order to emphasize that the people must obey God.
This can be translated in active form. Alternate translation: "you must surely put to death"
The word "blood" here is a metonym for the guilt of putting someone to a violent death. Alternate translation: "the guilt for his violent death is his alone"
This can be translated in active form. Alternate translation: "you must certainly put both of them to death"
This is a polite way of saying that he has sexual relations with his father's wife. Alternate translation: "has sexual relations with his father's wife"
Here the idiom "uncovers ... nakedness" means "disgraces." See how you translated this idiom in [Leviticus 18:7]
The word "blood" here is a metonym for the guilt of putting someone to a violent death. See how you translated similar words in [Leviticus 19:9]
This is a euphemism. Alternate translation: "has sexual relations with"
Here God calls a man having sex with his son's wife a "perversion", a serious sin. See how you translated "perversion" in Leviticus 18:23.
The word "blood" here is a metonym for the guilt of putting someone to a violent death. See how you translated similar words in [Leviticus 19:9]
This is a euphemism. Alternate translation: "had sexual relations with"
The way he treats the man is the same way he would treat a woman. Alternate translation: "just like he would with a woman"
"something detestable" or "something detestable"
This can be translated in active form. Alternate translation: "You must surely put them to death"
The word "blood" here is a metonym for the guilt of putting someone to a violent death. See how you translated similar words in [Leviticus 19:9]
This can be translated in active form. Alternate translation: "You must burn to death both the man and the women"
This is a euphemism. Alternate translation: "has sexual relations with"
This can be stated in active form. Alternate translation: "you must surely put him to death"
This is a polite way of speaking of sexual relations. You may have to use other words in your translation. Alternate translation: "has sexual relations with it"
Both clauses mean the same thing. They emphasize that the woman and animal must die.
This can be stated in active form. Alternate translation: "You must certainly put them to death"
The word "blood" here is a metonym for the guilt of putting someone to a violent death. See how you translated similar words in [Leviticus 19:9]
Possible meanings are 1) this is a euphemism. Alternate translation: "has sexual relations with" or 2) it simply means "to marry."
This means a man cannot have sexual intercourse with his sister, even if she has a different mother or father. The full meaning of this statement can be made explicit. Alternate translation: "whether it is his full sister or half-sister"
Here the idiom "sees nakedness" means "have sexual relations." Alternate translation: "they have sexual relations"
Here the idiom "uncover the nakedness" of someone means "have sexual relations" with someone. See how you translated this idiom in Leviticus 18:6. Alternate translation: "has had sexual relations with his sister"
This phrase means the man is responsibile for his sin. Alternate translation: "He is responsible for his sin" or "You must punish him"
A person being excluded from his community is spoken of as if he had been cut off from his people, as one would cut a piece of cloth or cut a branch from a tree. This can be translated in active form. See how you translated this idea in [Leviticus 7:20]
the time every month when a woman bleeds from her womb
This phrase compares having sex with a woman during her menstrual period to removing the cover off of something that should remain hidden. The fact that this was a shameful thing to do can be stated clearly. Alternate translation: "he has done a shameful thing by uncovering the flow of her blood"
This is a euphemism. Alternate translation: "a man has sexual relations with a woman"
It can be stated clearly why this must be done. Alternate translation: "Because they have done this shameful thing, both the man and woman must be cut off"
Here the idiom "uncover the nakedness" of someone means "have sexual relations" with someone. See how you translated this idiom in [Leviticus 18:6]
The idiom "carry your own guilt" means "you are responsible for your own sin." Alternate translation: "You are responsible for your sin" or "I will punish you"
This is a polite way of speaking of sexual relations. You may have to use other words in your translation. Alternate translation: "a man has sexual relations with his aunt"
Here the idiom "uncovers ... nakedness" means "disgraces." See how you translated this idiom in [Leviticus 18:7]
Some interpret this to apply only when the brother is still alive or has become the father of male children by the woman.
Here the idiom "uncovered ... nakedness" means "disgraced." See how you translated this idiom in [Leviticus 18:7]
This phrase describes the land as a vomiting person who needs to reject bad food. Instead of rejecting bad food, the land rejects the people and removes them. See how you translated this metaphor in [Leviticus 18:25]
Doing the actions of idol worshipers is spoken of as walking in their ways. Alternate translation: "you must not follow"
or "the customs"
"remove"
The phrase "flowing with milk and honey" means "that is rich and productive with enough food for everyone." Alternate translation: "a land that is excellent for cattle and farming" or "a productive land"
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"I have distinguished you" or "I have set you apart"
This can be stated in active form. Alternate translation: "they must certainly put to death"
The word "blood" here is a metonym for the guilt of putting someone to a violent death. See how you translated similar words in [Leviticus 19:9]
1 Yahweh said to Moses: "Speak to the priests, the sons of Aaron, and say to them, 'No one among you should make himself unclean for those who die among his people, 2 except for his closest relatives—his mother, his father, his son, his daughter, his brother, 3 or his virgin sister who is dependent on him, since she has no husband—for her he may make himself unclean. 4 But he must not make himself unclean for other relatives and so defile himself.
5 Priests must not shave their heads or shave off the corners of their beards, nor cut their bodies. 6 They must be holy to their God and not disgrace the name of their God, because the priests offer Yahweh's food offerings, the bread of their God. Therefore the priests must be holy. 7 They must not marry any woman who is a prostitute and who is defiled, and they must not marry a woman divorced from her husband, for he is holy to his God.
8 You will set him apart, for he is the one who offers bread to your God. He must be holy to you, because I, Yahweh who makes you holy, am holy.
9 Any daughter of any priest who defiles herself by becoming a prostitute disgraces her father. She must be burned.
10 The one who is the high priest among his brothers, on whose head the anointing oil has been poured, and who has been consecrated to wear the special garments of the high priest, must not wear his hair loose or tear his clothes. 11 He must not go anywhere that a dead body is present and defile himself, even for his father or his mother. 12 The high priest must not leave the sanctuary area of the tabernacle or profane the sanctuary of his God, because he has been consecrated as high priest by the anointing oil of his God. I am Yahweh.
13 The high priest must marry a virgin as his wife. 14 He must not marry a widow, a divorced woman, or a woman who is a prostitute. He will not marry these kinds of women. He may only marry a virgin from his own people, 15 so he will not defile his children among his people, for I am Yahweh, who makes him holy.'"
16 Yahweh spoke to Moses, saying, 17 "Speak to Aaron and tell him, 'Whoever of your descendants throughout their generations has a bodily defect, he must not approach to offer the food to his God. 18 Any man who has a bodily defect must not approach Yahweh, such as a blind man or a man who is unable to walk, one who is disfigured or deformed, 19 a man with a crippled hand or foot, 20 a man who has a hump in his back or is abnormally thin or short, or a man with a defect in his eyes, or with a disease, sore, scabs, or whose testicles have been crushed. 21 No man among the descendants of Aaron the priest with a bodily defect may come near to perform the offerings made by fire for Yahweh. Such a man has a bodily defect; he must not come near to offer the bread of his God. 22 He may eat the food of his God, whether some of the most holy or some of the holy. 23 However, he must not enter inside the curtain or come near the altar, because he has a bodily defect, so that he does not defile my holy place, for I am Yahweh, who makes them holy.'" 24 So Moses spoke these words to Aaron, to his sons, and to all the people of Israel.
Priests must be separate from the rest of the world. Priests should not do anything that would be unclean. They also cannot be unclean because of a birth defect, and they must not marry an unclean woman. (See: priest and holy and clean)
A person who is not acceptable for God's purposes is spoken of as if the person were physically unclean.
"among the Israelites"
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This can also be translated as "young woman"
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It is impossible to be certain what the writer intended here. Possible meanings are 1) shave off certain parts of their beards or 2) cut or shave any part of their beards.
"They must be set apart"
This word "name" is used to represent Yahweh's character. Alternate translation: "not disgrace God's reputation" or "not disgrace their God"
Here "bread" represents food in general. Yahweh does not actually eat these offerings. It is the sincerity of those offering the food that pleases God.
"The priests must not"
The understood subject is any priest. Alternate translation: "they are holy" or "all priests are holy"
"You people must treat the priest as holy"
Here "bread" represents food in general. Yahweh does not actually eat these offerings. Translate this in a way that makes it clear that Yahweh does not actually eat the food.
This can be stated in active form. Alternate translation: "You must regard him as holy"
This can be stated in active form. Alternate translation: "You must burn her to death"
Yahweh continues telling Moses what the priests must do.
This is a reference to the anointing oil used in the ceremony consecrating a new the high priest. The full meaning of this statement can be made explicit.
This can be stated in active form. Alternate translation: "on whose head they poured anointing oil and consecrated him"
Loose hair and torn clothes were signs of mourning. The full meaning of this statement can be made explicit.
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This does not mean the high priest could never leave. God did not allow him to leave in order to grieve over someone who died.
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"from among his own tribe, the tribe of Levi"
By marrying an unholy or ungodly woman, the priest would have children unworthy to be priest. Alternate translation: "that he will not have unworthy children by marrying an ungodly woman"
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The full meaning of this statement can be made explicit. Alternate translation: "he must not come to burn the burnt offering of food on God's altar"
A priest had to meet specific physical standards in order to approach Yahweh. This does not imply that physical defects were the result of immorality or that all people with physical defects are unable to approach Yahweh.
"one whose body or face is deformed"
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Here "bread" represents food in general. Alternate translation: "to make burnt offering of food on God's altar"
Here "he" refers to the priest with the bodily defect.
"eat the food offering of his God." Parts of the sacrifices belonged to the priests and could be eaten.
This also refers to the food that was sacrificed. The full meaning of this statement can be made clear. Alternate translation: "some of the sacrifices offered in the most holy place or some of the sacrifices offered in the holy place"
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"to Aaron's sons"
1 Yahweh spoke to Moses, saying, 2 "Speak to Aaron and to his sons, tell them to keep away from the holy things of the people of Israel, which they set apart to me. They must not profane my holy name. I am Yahweh. 3 Say to them, 'If any of your descendants throughout your generations approaches the holy things that the people of Israel have set apart to Yahweh, while he is unclean, that person must be cut off from before me: I am Yahweh.
4 None of the descendants of Aaron who is leprous or has an infection flowing from his body may eat any of the sacrifices made to Yahweh until he is clean. Whoever touches anything unclean through contact with the dead, or by contact with a man who has a flow of semen, 5 or whoever touches any creeping animal that makes him unclean, or any person who makes him unclean, whatever kind of uncleanness it may be— 6 then the priest who touches anything unclean will be unclean until evening. He must not eat any of the holy things, unless he has bathed his body in water.
7 When the sun has set, he will then be clean. After sunset he may eat from the holy things, because they are his food. 8 He must not eat anything found dead or killed by wild animals, by which he would defile himself. I am Yahweh.
9 The priests must follow my instructions, or they will be guilty of sin and could die for profaning me. I am Yahweh who makes them holy.
10 No one outside the priest's family, including guests of a priest or his hired servants, may eat anything that is holy. 11 But if a priest buys any slave with his own money, that slave may eat from the things set apart to Yahweh. The priest's family members and slaves born in his house, they also may eat with him from those things.
12 If a priest's daughter married someone who is not a priest, she may not eat any of the holy contribution offerings. 13 But if a priest's daughter is a widow, or divorced, and if she has no child, and if she returns to live in her father's house as in her youth, she may eat from her father's food. But no one who is not in the priestly family may eat from the priest's food.
14 If a man eats a holy food without knowing it, then he must repay the priest for it; he must add one-fifth to it and give it back to the priest.
15 The people of Israel must not profane the holy things that they have raised high and presented to Yahweh, 16 and cause themselves to carry the sin that would make them guilty of eating the holy food, for I am Yahweh who makes them holy.'"
17 Yahweh spoke to Moses, saying, 18 "Speak to Aaron and his sons, and to all the people of Israel. Say to them, 'Any man from the house of Israel, or an alien living in Israel, when they present a sacrifice—whether it is to fulfill a vow, or whether it is a freewill offering, or they present to Yahweh a burnt offering, 19 if it is to be accepted, they must offer a male animal without blemish from the cattle, sheep, or goats. 20 But you must not offer whatever has a blemish. I will not accept it on your behalf.
21 Whoever offers a sacrifice of fellowship offerings from the herd or the flock to Yahweh to fulfill a vow, or as a freewill offering, it must be unblemished to be accepted. There must be no defect in the animal. 22 You must not offer animals that are blind, disabled, or maimed, or that have warts, sores, or scabs. You must not offer these to Yahweh as a sacrifice by fire on the altar. 23 You may present as a freewill offering an ox or a lamb that is deformed or small, but an offering like that will not be accepted for a vow.
24 Do not offer any animal to Yahweh that has bruised, crushed, torn, or cut testicles. Do not do this within your land. 25 You must not present the bread of your God from the hand of a foreigner. Those animals are deformed and have defects in them, they will not be accepted for you.'"
26 Yahweh spoke to Moses and said, 27 "When a calf or a sheep or a goat is born, it must remain seven days with its mother. Then from the eighth day on, it may be accepted as a sacrifice for an offering made by fire to Yahweh.
28 Do not kill a cow or ewe along with its young, both on the same day. 29 When you sacrifice a thank offering to Yahweh, you must sacrifice it in an acceptable way. 30 It must be eaten on the same day that it is sacrificed. You must leave none of it until the next morning. I am Yahweh.
31 So you must keep my commandments and carry them out. I am Yahweh.
32 You must not profane my holy name. I must be acknowledged as holy by the people of Israel. I am Yahweh who makes you holy, 33 who brought you out of the land of Egypt to be your God: I am Yahweh."
Priests who are unclean must not touch any holy thing. The things in the temple and involved in sacrifices must remain clean. An unclean priest would cause anything he touched to become unclean. (See: priest and clean and holy)
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"tell them when they should keep away from the holy things." Yahweh is about to describe situations where a priest is unclean and not allowed to touch holy things.
The word "profane" here means to dishonor. The word "name" represents Yahweh's character. Alternate translation: "dishonor my reputation" or "dishonor me"
"from now on"
A person who is not acceptable for God's purposes is spoken of as if the person were physically unclean.
A priest no longer being able to serve Yahweh is spoken of as if that person had been cut off from Yahweh's presence, as one would cut a piece of cloth or cut a branch from a tree. This can be translated in active form. Alternate translation: "that person will no longer be able to serve as a priest"
"a bodily discharge"
This is a polite way of referring to a man's private parts. See how you translated a similar phrase in [Leviticus 15:1]
A person who is acceptable for God's purposes is spoken of as if the person were physically clean.
Something that Yahweh has said is unfit to touch or eat is spoken of as if it were physically unclean.
"by touching a dead body"
This can be stated in active form. Alternate translation: "the sacrifices that someone has offered to Yahweh"
This can be made explicit. Alternate translation: "or whoever is unclean from touching a creeping animal or from touching another unclean person"
A person who is not acceptable for God's purposes is spoken of as if the person were physically unclean.
"until sunset"
"the priest will then be considered clean." A person who is acceptable for God's purposes is spoken of as if the person were physically clean.
This can be stated in active form. Alternate translation: "that someone found dead or that a wild animal has killed"
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Yahweh continues telling Moses what Aaron and his sons must do.
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The word "contribution" can be translated with a verbal phrase. Alternate translation: "the holy offerings which people have contributed"
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Possible meanings are 1) that the person had to replace the food that he had eaten with the same kind of food or 2) that the person had to pay money to the priest for the food that he had eaten.
This is one part out of five equal parts.
The phrase "raised high" refers to a symbolic gesture of respect that represents offering something to Yahweh. It means basically the same thing as "presented." Alternate translation: "that they have offered"
Sin is spoken of as if it were an object that people can carry. Possible meanings are 1) they would be responsible for the sin and so become guilty. Alternate translation: "they would be guilty for the sin that they committed" or 2) the word "sin" is a metonym for punishment for the sin that they committed. Alternate translation: "they would receive the punishment because they are guilty"
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"a foreigner"
This can be stated in active form. Alternate translation: "if Yahweh is to accept it" or "if I, Yahweh, am to accept it"
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This can be stated in active form. Alternate translation: "for me to accept it" or "for Yahweh to accept it"
These words refer to defects caused by accidents.
These refer to types of skin diseases.
This can be stated in active form. Alternate translation: "I will not accept" or "Yahweh will not accept"
These words refer to defects the animal has from birth.
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Here "bread" represents food in general. God did not actually eat the sacrifices. Priests would offer the sacrifice on God's altar, and they would eat some of the meat. Alternate translation: "must not present an animal as a food offering to your God"
The word "hand" represents the whole person. It is implied that Israelites could not use animals as a sacrifice to God if they bought it from a foreigner, because foreigners castrated their animals making them unacceptable to God. Alternate translation: "that a foreigner has given you, because they castrate their animals"
This can be stated in active form. Alternate translation: "Yahweh will not accept them from you"
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This can be stated in active form. Alternate translation: "you may accept it"
This can be stated in active form. Alternate translation: "for a burnt offering"
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This can be stated in active form. Alternate translation: "You must eat it"
This can be stated in active form. Alternate translation: "that you sacrificed it"
The words "keep" and "carry out" mean the same thing. They emphasize that the people must obey God's commands. Alternate translation: "obey my commandments"
Here the word "name" represents Yahweh himself and his reputation and "profane" means to remove the honor that belongs to God as Creator and Lord of the universe. Alternate translation: "You must not dishonor me, for I am holy" or "You must not dishonor my holy reputation"
This can be stated in active form. Alternate translation: "The people of Israel must acknowledge me as holy"
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1 Yahweh spoke to Moses: 2 "Speak to the people of Israel, and say to them, 'These are the appointed festivals for Yahweh, which you must proclaim as holy assemblies; they are my regular festivals. 3 You may work for six days, but the seventh day is a Sabbath of complete rest, a holy assembly. You must do no work because it is a Sabbath for Yahweh in all the places where you live.
4 These are the appointed festivals of Yahweh, the holy assemblies that you must announce at their appointed times: 5 In the first month, on the fourteenth day of the month at twilight, is Yahweh's Passover. 6 On the fifteenth day of the same month is the Festival of Unleavened Bread for Yahweh. For seven days you must eat unleavened bread. 7 The first day you must set apart to gather together; you will not do any of your regular work. 8 You will present a food offering to Yahweh for seven days. The seventh day is an assembly set apart to Yahweh, and on that day you must not do any regular work.'"
9 Yahweh spoke to Moses, saying, 10 "Speak to the people of Israel and say to them, 'When you have come into the land that I will give you, and when you reap its harvest, then you must bring a bundle of the firstfruit of the grain to the priest. 11 He will raise the bundle of grain before Yahweh and present it to him, for it to be accepted on your behalf. It is on the day after the Sabbath that the priest will raise it and present it to me. 12 On the day when you raise the bundle of grain and present it to me, you must offer a male lamb one year old and without blemish as a burnt offering to Yahweh. 13 The grain offering must be two-tenths of an ephah of fine flour mixed with oil, an offering made by fire to Yahweh, to produce a sweet aroma, and with it a drink offering of wine, a fourth of a hin. 14 You must eat no bread, nor roasted or fresh grain, until the same day you have brought this offering to your God. This will be a permanent statute throughout your people's generations, in every place that you live.
15 Beginning from the day after the Sabbath—that was the day you brought the bundle of grain as the wave offering—count seven full weeks. 16 You must count fifty days, which would be the day after the seventh Sabbath. Then you must present an offering of new grain to Yahweh. 17 You must bring out of your houses two loaves made from two-tenths of an ephah. They must be made from fine flour and baked with yeast; they will be a wave offering of the firstfruits to Yahweh. 18 You must present with the bread seven lambs one year old and without blemish, one young bull from the herd, and two rams. They must be a burnt offering to Yahweh, with their grain offering and their drink offerings, an offering made by fire and producing a sweet aroma for Yahweh. 19 You must offer one male goat for a sin offering, and two male lambs a year old for a sacrifice, as fellowship offerings. 20 The priest must wave them together with the bread of the firstfruits before Yahweh, and present them to him as an offering with the two lambs. They will be holy offerings to Yahweh for the priest. 21 You must make a proclamation on that same day. There will be a holy assembly, and you must do no ordinary work. This will be a permanent statute throughout your people's generations in all the places where you live.
22 When you reap the harvest of your land, you must not completely reap the corners of your fields, and you must not gather the gleanings of your harvest. You must leave them for the poor and for the foreigner. I am Yahweh your God.'"
23 Yahweh spoke to Moses, saying, 24 "Speak to the people of Israel and say, 'In the seventh month, the first day of that month will be a solemn rest for you, a memorial with the blowing of trumpets, and a holy assembly. 25 You must do no ordinary work, and you must offer a sacrifice made by fire to Yahweh.'"
26 Then Yahweh spoke to Moses, saying, 27 "Now the tenth day of this seventh month is the Day of Atonement. It is to be a holy assembly, and you must humble yourselves and present to Yahweh an offering by fire. 28 You must do no work on that day because it is the Day of Atonement, to make atonement for yourselves before Yahweh your God. 29 Whoever does not humble himself on that day must be cut off from his people. 30 Whoever does any work on that day, I, Yahweh, will destroy him from among his people. 31 You must do no work of any kind on that day. This will be a permanent statute throughout your people's generations in all the places where you live. 32 This day must be to you a Sabbath of solemn rest, and you must humble yourselves the ninth day of the month at the evening. From evening to evening you are to observe your Sabbath."
33 Yahweh spoke to Moses, saying, 34 "Speak to the people of Israel, saying, 'On the fifteenth day of the seventh month will be the Festival of Shelters for Yahweh. It will last seven days. 35 On the first day there must be a holy assembly. You must do no ordinary work. 36 For seven days you must offer a sacrifice made by fire to Yahweh. On the eighth day there must be a holy assembly, and you must make a sacrifice offered with fire to Yahweh. This is a solemn assembly, and you must not do any ordinary work.
37 These are the appointed festivals for Yahweh, which you must proclaim as holy assemblies to offer sacrifice by fire to Yahweh, a burnt offering and a grain offering, sacrifices and drink offerings, each on its own day. 38 These festivals will be in addition to the Sabbaths of Yahweh and your gifts, all your vows, and all your freewill offerings that you give to Yahweh.
39 Regarding the Festival of Shelters, on the fifteenth day of the seventh month, when you have gathered in the fruits of the land, you must keep this festival of Yahweh for seven days. The first day will be a solemn rest, and the eighth day will also be a solemn rest. 40 On the first day you must take the best fruit from the trees, branches of palm trees, and leafy branches of thick trees, and willows from streams, and you will rejoice before Yahweh your God for seven days. 41 For seven days each year, you must celebrate this festival for Yahweh. This will be a permanent statute throughout your people's generations in all the places where you live. You must celebrate this festival in the seventh month. 42 You must live in small shelters for seven days. All who were born in Israel must live in small shelters for seven days, 43 so that your descendants, generation after generation, may learn how I made the people of Israel live in such shelters when I led them out of the land of Egypt. I am Yahweh your God.'" 44 In this way, Moses announced to the people of Israel the appointed festivals for Yahweh.
The people should celebrate the Sabbath, the Passover, the Feast of First Fruits, the Feast of Weeks, the Feast of Trumpets, the Day of Atonement and the Feast of Booths. These feasts were important for the religious life of Israel. They were a part of proper worship of Yahweh and the identity of Israel. (See: sabbath, passover and firstfruit and atonement)
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These were festivals that the Lord had appointed times for. The people were to worship him at these festivals. Alternate translation: "the festivals for Yahweh" or "Yahweh's festivals"
Yahweh continues telling Moses what the people must do on special days and times.
This is something the people must do habitually. After every six days in which they can work, they must rest on the seventh day.
The requirement that people assemble to worship God on that day is spoken of as if that day were the assembly. Alternate translation: "a holy day, when you must assemble together to worship me"
"at their proper times"
The first month of the Hebrew calendar marks when Yahweh brought the Israelites out of Egypt. The fourteenth day is around the beginning of April on the Western calendar.
"at sunset"
The "same month" is the first month of the Hebrew calendar
"You must set apart the first day to gather together" or "You must treat the first day as different and gather together"
They would present it to Yahweh by burning it on the altar.
The requirement that people assemble on that day is spoken of as if that day were the assembly. Being set apart to Yahweh means that when they assemble, they must worship Yahweh. Alternate translation: "The seventh day is a day when you must assemble together to worship Yahweh"
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This can be stated in active form. Alternate translation: "for Yahweh to accept it" or "and I will accept it"
Yahweh continues telling Moses what the people must do.
An ephah is 22 liters. Alternate translation: "four and a half liters"
A hin is 3.7 liters. Alternate translation: "one liter"
"nor cooked or uncooked grain"
This means that they and their descendants must obey this command forever. See how you translated this in Leviticus 3:17.
Yahweh continues telling Moses what the people must do.
"50 days"
This is the ordinal for number seven. See:
Yahweh continues telling Moses what the people must do.
This can be stated in active form. Alternate translation: "that you have made from two-tenths of an ephah of flour and then baked with yeast"
This is approximately 4.5 liters. Alternate translation: "four and a half liters"
The Lord's pleasure with the aroma represents his pleasure with the person who burns the offering. Alternate translation: "Yahweh will be pleased with you" or "that pleases the Yahweh"
Yahweh continues telling Moses what the people must do.
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Yahweh continues telling Moses what the people must do.
"When you gather your crops, do not gather them all the way to the edges of your fields"
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This is the seventh month of the Hebrew calendar. The first day is near the middle of September on Western calendars.
a period of time that was only for worship and not for work
This can be stated in active form. Alternate translation: "you must offer a sacrifice that you make by fire to Yahweh" or "you must burn an offering on the altar to Yahweh"
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This is the seventh month of the Hebrew calendar. The tenth day is near the end of September on Western calendars.
On this day each year the high priest made a sacrifice to Yahweh so that Yahweh would forgive all the sins of the people of Israel. Alternate translation: "the Day of Sacrifice for Forgiveness"
Yahweh continues telling Moses what the people must do every year.
Being excluded is spoken of as being cut off. See how you translated this idea in [Leviticus 7:20]
Yahweh continues telling Moses what the people must do every year.
"on the Day of Atonement"
This means that they and their descendants must obey this command forever. See how you translated a similar phrase in Leviticus 3:17.
This is not the same as the Sabbath they observed every week on the seventh day. This was a special Sabbath on the Day of Atonement.
In this case humbling themselves implies that they would not eat any food. This can be stated clearly. Alternate translation: "you must humble yourselves and eat nothing"
This refers to the seventh month of the Hebrew calendar. The ninth day is near the end of September on Western calendars. This can be made explicit. Alternate translation: "the ninth day of the seventh month"
"From sunset to sunset on the next day"
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This is near the beginning of October on Western calendars.
This is a celebration during which the people of Israel lived in temporary shelters for seven days as a way to remember the time they spent living in the wilderness after they left Egypt.
Yahweh is giving instructions for the Festival of Shelters.
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Yahweh continues telling Moses what the people must do every year.
This refers to the festivals mentioned in 23:1-36.
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Yahweh continues telling Moses what the people must do every year.
This is a celebration during which the people of Israel lived in temporary shelters for seven days as a way to remember the time they spent living in the wilderness after they left Egypt. See how you translated it in Leviticus 23:34.
This is the seventh month of the Hebrew calendar. The fifteenth day is near the beginning of October on Western calendars.
The word "fruits" here represents various kinds of crops. Alternate translation: "after you have gathered the crops"
Yahweh continues his instructions for the Festival of Shelters.
Possible uses for these branches are 1) to make temporary shelters or 2) to wave them as part of their joyous celebration. Some translations state their use clearly; other translations leave it implicit.
trees with long, narrow leaves, which grow near water
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Yahweh continues his instructions for the Festival of Shelters.
"Generation after generation" here is an idiom that refers to each generation that lives after another. Alternate translation: "your descendants belonging to all future generations may learn" or "all your descendants may learn forever"
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1 Yahweh spoke to Moses, saying, 2 "Command the people of Israel to bring you pure oil beaten from olives to be used in the lamp, that the light may burn continually. 3 Outside the curtain before the covenant decrees in the tent of meeting, Aaron must continually, from evening to morning, keep the lamp lit before Yahweh. This will be a permanent statute throughout your people's generations. 4 The high priest must always keep the lamps lit before Yahweh, the lamps on the lampstand of pure gold.
5 You must take fine flour and bake twelve loaves with it. There must be two-tenths of an ephah in each loaf. 6 Then you must set them in two rows, six in a row, on the table of pure gold before Yahweh. 7 You must put pure incense along each row of loaves as a representative offering. This incense will be an offering made by fire for Yahweh. 8 Every Sabbath day the high priest must regularly set out the bread before Yahweh on behalf of the people of Israel, as a sign of an everlasting covenant. 9 This offering will be for Aaron and his sons, and they are to eat it in a place that is holy, for it is a portion from the offerings to Yahweh made by fire."
10 Now it happened that the son of an Israelite woman, whose father was an Egyptian, went out among the people of Israel. This son of the Israelite woman fought against a man of Israel in the camp. 11 The son of the Israelite woman blasphemed the name of Yahweh and cursed God, so the people brought him to Moses. His mother's name was Shelomith, the daughter of Dibri, from the tribe of Dan. 12 They held him in custody until Yahweh himself should declare his will to them.
13 Then Yahweh spoke to Moses, saying, 14 "Take the man who has cursed God outside the camp. All who heard him must lay their hands on his head, and then the entire assembly must stone him. 15 You must explain to the people of Israel and say, 'Whoever curses his God must carry his own sin. 16 He who blasphemes the name of Yahweh must surely be put to death. All the assembly must certainly stone him, whether he is a foreigner or a native-born Israelite. If anyone blasphemes the name of Yahweh, he must be put to death. 17 If anyone strikes down another human being, he must certainly be put to death. 18 If anyone strikes down someone's animal, he must pay it back, life for life. 19 If anyone injures his neighbor, it must be done to him as he did to his neighbor: 20 fracture for fracture, eye for eye, tooth for tooth. As he has caused an injury to a person, so must it also be done to him. 21 Anyone who kills an animal must pay it back, and anyone who kills a person must be put to death. 22 You must have the same law for both the foreigner and the native-born Israelite, for I am Yahweh your God.'" 23 So Moses spoke to the people of Israel, and the people brought the man outside the camp, the one who had cursed Yahweh. They stoned him with stones. The people of Israel carried out the command of Yahweh to Moses.
The punishment for someone who curses God is to have stones thrown at him until he is dead. This was acceptable in ancient Israel, but it is no longer considered acceptable. (See: curse)
God gives Moses instructions about the things in the tent of meeting.
"pure olive oil"
This refers to the lamp or lamps in Yahweh's sacred tent. This can be stated clearly. Alternate translation: "the lamp in the tent of meeting"
God continues giving Moses instructions about the things in the tent of meeting.
The phrase "covenant decrees" represents either the tablets that the decrees were written on or the box that the tablets were put in. These were kept in the very holy place, which was the room behind the curtain in the tent of meeting. Alternate translation: "Outside the curtain that is in front of the tablets of the covenant decrees" or "Outside the curtain that is in front of the box of the covenant"
This was a thick fabric hung as a wall. It was not like a light window curtain.
"from sunset to sunrise" or "all night"
This means that they and their descendants must obey this command forever. See how you translated a similar phrase in Leviticus 3:17.
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God continues giving Moses instructions about the things in the tent of meeting.
This is about 4.5 liters. Alternate translation: "four and a half liters"
This table is in the holy place, which is before the most holy place.
God continues giving Moses instructions about the things in the tent of meeting.
The incense was probably next to the loaves rather than directly on the loaves. Alternate translation: "You must put pure incense next to the loaves in each row"
What the incense would represent can be stated clearly. Alternate translation: "to represent the loaves as an offering" or "to be an offering that represents the loaves"
This can be stated in active form. Alternate translation: "You will burn this incense as an offering for Yahweh"
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"This bread that is offered"
"for they took it from the offerings"
"the burnt offerings to Yahweh" or "the offerings that you burn to Yahweh"
This phrase marks a new section of the book.
Both of these phrases mean basically the same thing. Alternate translation: "blasphemed Yahweh by cursing him" or "said terrible things about Yahweh"
This is the name of a woman.
This is the name of a man.
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They were to put their hands on his head to show that he was the guilty one.
God continues telling Moses what they must do to the man who cursed God.
A person suffering because he is guilty of sin is spoken of as if the guilt were a physical object that he is carrying. Alternate translation: "must suffer for his sin" or "must be punished
This can be stated in active form. Alternate translation: "the people must surely put him to death" or "the people must surely kill him"
God continues telling Moses what the people must do when someone does something bad.
This can be stated in active form. Alternate translation: "You must certainly put to death anyone who kills another person"
How he would pay it back can be stated clearly. Alternate translation: "must pay it back by giving him a live animal"
This is an idiom that means that one life would replace the other. Alternate translation: "one life to replace the other life" or "to replace the one that he killed"
God continues telling Moses what the people must do when someone does something bad.
This can be stated in active form. Alternate translation: "you must do to him"
These phrases emphasize that a person should receive the same harm he did to someone else.
This refers to broken bones. Alternate translation: "broken bone for broken bone" or "If he breaks someone's bone, one of his bones must be broken" or "If he breaks someone's bone, they will break one of his bones"
This refers to eyes being seriously injured or gouged out. Alternate translation: "If he destroys someone's eye, one of his bones must be destroyed" or "If he destroys someone's eye, they will destroy his eye"
This refers to teeth being knocked out of the mouth. Alternate translation: "If he knocks out someone's tooth, one of his teeth must be knocked out" or "If he knocks out someone's tooth, they will knock out one of his teeth"
This can be stated in active form. Alternate translation: "they must put to death anyone who kills a person"
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"obeyed the command"
1 Yahweh spoke to Moses on Mount Sinai, saying, 2 "Speak to the people of Israel and say to them, 'When you come into the land that I give you, then the land must be made to keep a Sabbath for Yahweh. 3 You must plant your field for six years, and for six years you must prune your vineyard and gather the produce. 4 But in the seventh year, a Sabbath of solemn rest for the land must be observed, a Sabbath for Yahweh. You must not plant your field or prune your vineyard. 5 You must not conduct an organized harvest of whatever grows by itself, and you must not conduct an organized harvest of whatever grapes grow on your unpruned vines. This will be a year of solemn rest for the land. 6 Whatever the unworked land grows during the Sabbath year will be food for you. You, your male and female servants, your hired servants and the foreigners who live with you may gather food, 7 and your livestock and also wild animals may eat whatever the land produces.
8 You must count off seven Sabbaths of years, that is, seven times seven years, so that there will be seven Sabbaths of years, totaling forty-nine years. 9 Then you must blow a loud ram's horn everywhere on the tenth day of the seventh month. On the Day of Atonement you must blow a ram's horn throughout all your land. 10 You must set apart the fiftieth year to Yahweh and proclaim liberty throughout the land to all its inhabitants. It will be a Jubilee for you, in which property and slaves must be returned to his own clan. 11 The fiftieth year will be a Jubilee for you. You must not plant or conduct an organized harvest, and you must not gather the grapes that grow on the unpruned vines. 12 For it is a Jubilee, which will be holy for you. You must eat the produce that grows by itself out of the fields.
13 You must return everyone to his own property in this year of Jubilee.
14 If you sell any land to your neighbor or buy any land from your neighbor, you must not cheat or wrong each other. 15 If you buy land from your neighbor, consider the number of years and crops that can be harvested until the next Jubilee. Your neighbor selling the land must consider that also. 16 A larger number of years until the next Jubilee will increase the value of land, and a smaller number of years until the next Jubilee will decrease the value, because the number of harvests the land will produce for the new owner is related to the number of years before the next Jubilee. 17 You must not cheat or wrong one another; instead, you must honor your God, for I am Yahweh your God.
18 Therefore you must obey my decrees, keep my laws, and carry them out. Then you will live in the land in safety. 19 The land will yield its produce, and you will eat your fill and live there in safety. 20 You might say, "What will we eat during the seventh year? Look, we cannot plant or gather our produce." 21 I will command my blessing to come upon you in the sixth year, and it will produce harvest enough for three years. 22 You will plant in the eighth year and continue to eat from the previous years' produce and the stored food. Until the harvest of the ninth year comes in, you will be able to eat from the provisions stored in the previous years.
23 The land must not be sold to a new permanent owner, because the land is mine. You are all foreigners and sojourners on my land. 24 You must observe the right of redemption for all the land that you acquire; you must allow the land to be bought back by the family from whom you bought it. 25 If your fellow Israelite became poor and for that reason sold some of his property, then his nearest relative must come and redeem what his brother has sold. 26 If a man has no relative to redeem his property, but if he has prospered and has the ability to redeem it, 27 then he may calculate the years since the land was sold and repay the balance to the man to whom he sold it. Then he may return to his own property. 28 But if he is not able to get the land back for himself, then the land he has sold will remain in the ownership of the one who bought it until the year of Jubilee. At the year of Jubilee, the land will be returned to the man who sold it, and the original owner will return to his property.
29 If a man sells a house in a walled city, then he may buy it back within a whole year after it was sold. For a full year he will have the right of redemption. 30 If the house is not redeemed within a full year, then the house in the walled city will become the permanent property of the buyer throughout his generations. It is not to be returned in the year of Jubilee. 31 But the houses of the villages that have no wall around them will be considered as the field of the land. They may be redeemed, and they must be returned during the year of Jubilee. 32 As for the cities of the Levites, the houses owned by the Levites in the cities they possess may be redeemed at any time. 33 If one of the Levites does not redeem a house he sold, then the house that was sold in the city where it is located must be returned in the year of Jubilee, for the houses of the cities of the Levites are their property among the people of Israel. 34 But the fields around their cities may not be sold because they are the permanent property of the Levites.
35 If your fellow countryman becomes poor, so that he can no longer provide for himself, then you must help him as you would help a foreigner or a sojourner so that he may live among you. 36 Do not take from him interest or usury, but honor your God so that your brother may keep living with you. 37 You must not give him a loan of money and charge interest, nor sell him your food to earn a profit. 38 I am Yahweh your God, who brought you out of the land of Egypt, in order that I might give you the land of Canaan, and that I might be your God.
39 If your fellow countryman has become poor and sells himself to you, you must not make him work like a slave. 40 Treat him as a hired servant. He must be like a sojourner. He will serve with you until the year of Jubilee. 41 Then he will go away from you, he and his children with him, and he will return to his own clan and to his fathers' property. 42 For they are my servants whom I brought out of the land of Egypt. They will not be sold as slaves. 43 You must not rule over them severely, but you must honor your God. 44 As for your male and female slaves, whom you can obtain from the nations who live around you, you may buy slaves from them. 45 You may also buy slaves from the foreigners who are living among you and from their clans who are with you, who have been born in your land, and they may become your property. 46 You may provide such slaves as an inheritance for your children after you, to hold as property, and make them slaves for life, but you must not rule over your brothers among the people of Israel severely.
47 If a foreigner or someone living temporarily with you has become wealthy, and if one of your fellow Israelites has become poor and sells himself to that foreigner, or to a member of a foreigner's clan, 48 after your fellow Israelite has been bought, he may be bought back. Someone in his family may redeem him. 49 It might be the person's uncle, or his uncle's son, who redeems him, or anyone who is in his clan. Or, if he has become prosperous, he may redeem himself. 50 He must bargain with the man who bought him; they must count the years from the year he sold himself to his purchaser until the year of Jubilee. The price of his redemption must be figured in keeping with the rate paid to a hired servant, for the number of years he might continue to work for the one who bought him. 51 If there are still many years until the year of Jubilee, he must pay back as the price for his redemption an amount of money that is in proportion to the number of those years. 52 If there are only a few years to the year of Jubilee, then he must bargain with his purchaser to reflect the number of years left before the year of Jubilee, and he must pay for his redemption in keeping with the number of years. 53 He is to be to the purchaser like a man hired year by year. The purchaser is not to rule over him severely. 54 If he is not redeemed by these means, then he must serve until the year of Jubilee, he and his children with him. 55 To me the people of Israel are servants. They are my servants whom I brought out of the land of Egypt. I am Yahweh your God.'"
There is a provision made in this chapter to prevent over-farming of the land. If a land is farmed every year with the same crops, it will quickly become unable to grow anything.
Every seventh year, the land should not be planted. Every fiftieth year Israelite slaves must be freed and all land that has been bought returned to its original owners. This prevented people from getting trapped by their poverty.
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The land is spoken of as if it were a person that could obey the Sabbath by resting. Just as the people had to rest every seventh day, people were to honor God by not farming the land every seventh year. Alternate translation: "you must obey the Sabbath law by letting the land rest every seventh year for Yahweh" or "you must obey Yahweh's Sabbath by not farming the land every seventh year"
To prune a vineyard is to cut the branches and vines to help the fruit grow better.
Not farming the land is spoken of as letting the land rest. This can be stated in active form. Alternate translation: "you must observe a Sabbath of solemn rest for the land" or "you must obey the Sabbath law by not farming the land every seventh year"
Yahweh will not allow the owner of a field to organize his workers and harvest the land as he does the other six years. However, Yahweh will allow individuals to go through the fields to pick and eat the fruit they find.
This means that no one has taken care of the vines and cut them as they do during the other six years. This can be stated in active form. Alternate translation: "your vines that you do not prune"
Yahweh will not allow the owner of a field to organize his workers and harvest the land as he does the other six years. However, Yahweh will allow individuals to go through the fields to pick and eat the fruit they find.
"whatever grows on the unworked land"
This means that no one has taken care of the gardens or farms as they do during the other six years. This can be stated in active form. Alternate translation: "your gardens that you do not tend"
"whatever grows on the land"
Yahweh continues telling Moses what the people must do.
"they will be seven sets of seven years"
"49 years"
This is the seventh month of the Hebrew calendar. The tenth day is near the end of September on Western calendars.
On this day each year the high priest would make a sacrifice to Yahweh so that Yahweh would forgive all the sins of the people of Israel. See how you translated this in Leviticus 23:27.
This is an ordinal number. Alternate translation: "year 50"
The Jubilee was a year when the Jews had to return land to its' original owners and set slaves free. Alternate translation: "a year of restoration for you" or "a year for you to return land and free slaves"
This can be stated in active form. Alternate translation: "you must return property and slaves"
"a year of restoration" or "a year for you to return the land." It can be stated clearly who they were returning the land to. Alternate translation: "a year for you to return the land to me"
Yahweh did not allow the land owner to organize his workers and harvest the land as he did the other six years. However, he did allow individuals to go through the fields and eat what they find.
"this year of restoration" or "this year to return land and free slaves"
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God continues telling Moses what the people must do.
This can be stated in active form. Alternate translation: "that you can harvest"
"the next year of restoration" or "the next year to return land"
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All of these phrases mean basically the same thing. They emphasize that the people must obey everything Yahweh says.
This means that they would eat enough until their stomach was full. Alternate translation: "you will eat till you are full" or "you will eat plenty"
Here "You" refers to the people of Israel.
God speaks of his blessing as if it were a person that could obey him. Alternate translation: "I will send my blessing on you" or "I will bless you"
This can be stated in active form. Alternate translation: "from the food you store"
Yahweh continues speaking.
This can be stated in active form. Alternate translation: "You must not sell your land permanently to another person"
The noun "redemption" can be expressed with the verbs "redeem" or "buy back." Alternate translation: "You must remember that the original owner has the right to redeem the land whenever he wants"
This can be stated in active form. Alternate translation: "you must allow the family from whom you bought the land to buy it back"
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This can be stated in active form. Alternate translation: "he sold the land"
This can be made explicit. Alternate translation: "repay to the purchaser who bought it the money the purchaser would have made"
"the year of restoration" or "the year to return land." See how you translated it in Leviticus 25:10.
This can be stated in active form. Alternate translation: "the one who had bought it will return the land"
"will go back to his land"
This can be stated in active form. Alternate translation: "after he sold it"
The noun "redemption" can be expressed with the verbs "redeem" or "buy back." Alternate translation: "the right to redeem it"
This can be stated in active form. Alternate translation: "If he or his family does not redeem the house"
"the buyer and his descendants"
This can be stated in active form. Alternate translation: "The man who bought that house will not have to return it"
"the year of restoration" or "the year to return land and free slaves"
Some villages did not have a wall around them.
This can be stated in active form. Alternate translation: "You may buy back those houses, and those who bought them must return them"
"the year of restoration" or "the year to return land and free slaves"
This can be stated in active form. Alternate translation: "the houses that the Levites own in their cities"
This can be stated in active form. Alternate translation: "the Levites may redeem them at any time"
This can be stated in active form. Alternate translation: "the one who bought the house in the city where it is located must return it"
"the year of restoration" or "the year to return land and free slaves"
The land of Canaan was divided up among the people of Israel, but of that land, the Levites were only given 48 cities with the fields around them. Alternate translation: "their part of the land that the Israelites possessed" or "their property in the land of Israel"
This can be stated in active form. Alternate translation: "But the Levites must not sell the fields around their cities"
Yahweh continues telling Moses what the people must do.
The words "interest" and "usury" both refer to a lender requiring more from the borrower than he originally lent. Alternate translation: "Do not require him to pay back any more than you lent him"
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The owner was to treat the Israelite with more respect than he would treat a slave.
The owner was to treat the Israelite with more respect than he would treat a slave.
"the year of restoration" or "the year to return land and free slaves"
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God continues telling Moses what he must tell the people.
"your fellow countrymen are my servants"
This can be stated in active form. Alternate translation: "You must not sell them as slaves"
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"you may buy slaves from those nations"
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This can be stated in active form. Alternate translation: "after the foreigner buys your fellow Israelite, someone in the Israelite's family may buy him back"
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An Israelite could be a slave only until the year of Jubilee. These instructions are for when an Israelite wanted to buy back his freedom before the year of Jubilee.
"the year of restoration" or "the year to return land and to free slaves"
The verb "figured" can be stated in active form. Alternate translation: "They must figure the price of his redemption" or "They must figure how much to pay for the foreigner to set the Israelite free"
If the Israelite bought back his freedom, the foreigner would have to hire a servant to do the work that the Israelite would have done but will not. The verbs "paid" and "hired" can be expressed in active form. Alternate translation: "according to the rate a person would pay to hire a servant"
"for the number of years until the jubilee that the Israelite would have continued to work but will not"
"the Israelite slave must pay back"
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"rule over him in a way that harms him" or "treat him badly"
This can be stated in active form, and who he is to be redeemed from can be stated clearly. Alternate translation: "If no one redeems him by these means from the one who bought him as a slave"
"in this way"
The Israelite slave and his children would serve the foreigner until the year of Jubilee, and then the foreigner would have to set the Israelite and his children free.
"For it is to me that the people of Israel are servants." This is the reason that God wanted the Israelites to be set free in the year of jubilee. They were his servants. They were not permitted to be anyone else's permanent slave.
1 "You must make no idols, and you must not lift up a carved figure or a sacred stone pillar, and you must not place any carved stone image in your land to which you bow down, for I am Yahweh your God. 2 You must keep my Sabbaths and honor my sanctuary. I am Yahweh.
3 If you walk in my laws and keep my commandments and obey them, 4 then I will give you rain in its season; the land will yield its produce, and the trees of the field will yield their fruit. 5 Your threshing will continue to the time of the grape harvest, and the grape harvest will extend to the planting season. You will eat your bread to the full and live safely where you make your home in the land. 6 I will give peace in the land; you will lie down with nothing to make you afraid. I will take the dangerous animals away from the land, and the sword will not pass through your land. 7 You will chase your enemies, and they will fall before you by the sword. 8 Five of you will chase away a hundred, and a hundred of you will chase ten thousand; your enemies will fall before you by the sword. 9 I will look at you with favor and make you fruitful and multiply you; I will establish my covenant with you. 10 You will eat food stored a long time. You will have to bring out the stored food because you will need the room for the new harvest. 11 I will place my tabernacle among you, and I will not detest you. 12 I will walk among you and be your God, and you will be my people. 13 I am Yahweh your God, who brought you out of the land of Egypt, so that you would not be their slaves. I have broken the bars of your yoke and made you to walk standing up straight.
14 But if you will not listen to me, and will not obey all these commandments, 15 and if you reject my decrees and detest my laws, so that you will not obey all my commandments, but break my covenant— 16 if you do these things, then I will do this to you: I will inflict terror on you, diseases and fever that will destroy the eyes and will drain away your life. You will plant your seeds in vain, because your enemies will eat their produce. 17 I will set my face against you, and you will be overpowered by your enemies. Men who hate you will rule over you, and you will run away, even when no one is chasing you. 18 If after all this you do not listen to me, then I will punish you seven times as severely for your sins. 19 I will break your pride in your power. I will make the sky over you like iron and your land like bronze. 20 Your strength will be used up in vain, because your land will not produce its harvest, and your trees in the land will not produce their fruit.
21 If you walk against me and will not listen to me, I will bring seven times more blows on you, in proportion to your sins. 22 I will send wild animals against you, which will rob you of your children, destroy your livestock, and make you so few in number that your roads will be desolate.
23 If in spite of these things you still do not accept my correction and you continue to walk in opposition to me, 24 then I will also walk in opposition to you, and I myself will punish you seven times because of your sins. 25 I will bring a sword on you that will execute vengeance for breaking the covenant. You will be gathered together inside your cities, and I will send a plague among you there, and then you will be delivered into the hand of your enemy. 26 When I cut off your staff of food, ten women will be able to bake your bread in one oven, and they will distribute your bread by weight. You will eat but not be satisfied.
27 If you do not listen to me despite these things, but continue to walk against me, 28 then I will walk against you in anger, and I will punish you even seven more times as much for your sins. 29 You will eat the flesh of your sons; you will eat the flesh of your daughters. 30 I will destroy your high places, cut down your incense altars, and throw your corpses on the corpses of your idols, and I myself will abhor you. 31 I will turn your cities into ruins and destroy your sacred places. I will not be pleased with the aroma of your offerings. 32 I will devastate the land. Your enemies who will live there will be shocked at the devastation. 33 I will scatter you among the nations, and I will draw out my sword and follow you. Your land will be devastated, and your cities will be ruined.
34 Then the land will enjoy its Sabbaths for as long as it lies desolate and you are in your enemies' lands. During that time, the land will rest and enjoy its Sabbaths. 35 As long as it lies desolate, it will have rest, which will be the rest that it did not have with your Sabbaths, when you lived in it.
36 As for those of you who are left in your enemies' lands, I will send fear into your hearts so that even the sound of a leaf blowing in the wind will startle you, and you will flee as though you were fleeing from the sword. You will fall, even when no one is chasing you. 37 You will stumble over each other as though you were running from the sword, even though no one is chasing you. You will have no power to stand before your enemies. 38 You will perish among the nations, and your enemies' land will itself devour you. 39 Those who are left among you will waste away in their iniquity, there in your enemies' lands, and because of their fathers' iniquities they will waste away as well.
40 Yet if they confess their iniquity and their fathers' iniquity, and the unfaithfulness that they committed against me, and also their walking against me— 41 which caused me to turn against them and I brought them into the land of their enemies—if their uncircumcised hearts become humbled, and if they accept the punishment for their sins, 42 then will I call to mind my covenant with Jacob, my covenant with Isaac, and my covenant with Abraham; also, I will call the land to mind. 43 The land will be abandoned by them, so it will be pleased with its Sabbaths while it lies desolate without them. They will have to pay the penalty for their iniquity because they themselves rejected my decrees and detested my laws. 44 Yet despite all this, when they are in their enemies' land, I will not reject them, neither will I detest them so as to completely destroy them and do away with my covenant with them, for I am Yahweh their God. 45 But for their sakes I will call to mind the covenant with their ancestors, whom I brought out of the land of Egypt in the sight of the nations, so that I might be their God. I am Yahweh."
46 These are the commandments, decrees, and laws that Yahweh made between himself and the people of Israel at Mount Sinai through Moses.
If people obey God and worship only him, he will bless and protect them. If people disobey his law and if they worship other gods, then he will severely punish them to help them to repent and begin obeying him. This takes the form of a promise. (See: lawofmoses and repent and promise)
Yahweh continues telling Moses what the people must do.
"obey the rules for my Sabbaths"
These are three ways of saying the same thing. They emphasize that the people must obey everything that God commands them to do. Alternate translation: "If you carefully obey my laws and commands"
Behaving according to the laws is spoken of as if they were to walk in the laws. Alternate translation: "If you behave according to my laws" or "if you live according to my laws"
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Here bread represents food. "To the full" means until their stomachs were full of food. Alternate translation: "will eat food until you are full" or "will have plenty of food to eat"
"I will cause there to be peace in the land"
Here the word "sword" represents enemy armies or enemy attacks. Alternate translation: "no armies will attack you"
Here "falling" represents dying, and "the sword" represents either attacking people with a sword or battle in general. Alternate translation: "they will die when you attack them with the sword" or "you will kill them in battle"
This means the Israelites will have victory against larger armies.
"5 ... 100 ... 10,000"
"I will show you favor" or "I will bless you"
These two phrases refer to God causing them to have many descendants so they become a large group.
God speaks of them having many children as if they were trees that bear a lot of fruit. Alternate translation: "cause you to have many children"
"You will have enough food stored to eat for a long time" or "you will have enough food to store and eat it for a long time"
"I will put my dwelling place among you"
"I will accept you"
Walking among them represents living with them. Alternate translation: "I will live with you"
God speaks of their slavery as if they had to wear a yoke that animals wear in order to do hard work. Breaking the bars of the yoke represents setting them free. Alternate translation: "I have set you free from the hard labor they made you do"
Yahweh is telling Moses what will happen if the people do not obey his commands.
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The phrase "these things" refers to the things listed in Leviticus 26:14-15.
Here "terror" represents the things that will cause them to be terrified. Alternate translation: "I will send disasters that will terrify you"
"will slowly take away your life" or "will slowly make you die." It is the diseases and the fever that will do this.
The phrase "in vain" means that they would get nothing from their work. Alternate translation: "You will plant your seeds, but you will not get anything from them"
This idiom means he "firmly decided." Alternate translation: "I have made up my mind to oppose you"
This can be stated in active form. Alternate translation: "your enemies will defeat you"
Here "seven times" is not literal. It means Yahweh will increase the severity of his punishment.
Using force to cause them not to be proud is spoken of as if he were to break their pride. Alternate translation: "I will punish you and so end the pride that you feel about your power" or "I will punish you so that you will no longer be proud of your power"
This means God will stop the rain from falling from the sky. This will make the ground hard so that people cannot plant seed or grow crops.
Working very hard is spoken of as if they were to use all their strength until they had no more strength. The phrase "in vain" means that they would get nothing from working so hard. Alternate translation: "You will work very hard in vain" or "You will work very hard, but you will not receive anything good from working so hard"
Walking represents behavior. Walking against God represents opposing him or rebelling against him. Alternate translation: "rebel against me"
The abstract noun "blows" can be stated as the verb "hit." Alternate translation: "I will hit you seven times as much"
Yahweh causing disasters to happen to the Israelites is spoken of as if he would strike them with blows or hit them. Alternate translation: "I will cause seven times as many disasters to come against you" or "I will punish you seven times more severely"
Here "seven times" is not literal. It means Yahweh will increase the severity of his punishment.
The noun "sins" can be expressed with the verb "sin." Alternate translation: "according to how much you have sinned"
Stealing is a euphemism or metaphor for killing. Alternate translation: "which will kill your children"
"no one will travel on your roads"
"If when I punish you like this" or "If I discipline you like this and"
Accepting his correction represents responding rightly to it. In this case responding rightly to it is choosing to obey him. Alternate translation: "you still do not listen to my correction" or "you still do not obey me"
Walking represents behavior. Walking in opposition to him means opposing him or fighting against him. Alternate translation: "oppose me" or "fight against me"
Walking represents behavior. Walking in opposition to them means opposing them or fighting against them. Alternate translation: "I also will oppose you" or "I also will fight against you"
The number 7 represents completeness. Alternate translation: "I will personally punish you many times" or "I myself will punish you most severely"
The noun "sins" can be expressed with the verb "sin." Alternate translation: "because you continue to sin against me"
Here the word "sword" represents an army or an attack from an army. Alternate translation: "I will bring an enemy army against you" or "I will cause an enemy army to attack you"
"that will punish you"
"for disobeying the covenant" or "because you disobey the covenant"
This can be stated in active form. Alternate translation: "You will gather together" or "You will hide"
Here "into the hand" means "into the control" and refers to defeat by their enemy. This can be stated in active form. Alternate translation: "I will deliver you into the hand of your enemy" or "I will allow your enemy to control you"
The word "staff" here refers to the staff a weak person leans on as he walks and is a metaphor for something that people rely on for life. Breaking this staff is a metaphor for destroying the food supply, either by destroying the crops in the fields or stopping the people from trading. Alternate translation: "When I stop you from being able to get food" or "When I make it impossible for you to get the food you depend on"
This implies that there will be so little flour that one small oven will be able to hold all the bread that many women can put into it.
This means there will be so little food that they will have to measure how much each person gets.
Listening represents obeying what he has said. Alternate translation: "If you do not obey me"
Walking represents behavior. Walking against someone represents opposing him or fighting against him. Alternate translation: "to oppose me" or "to fight against me"
Walking represents behavior. Walking against someone represents opposing him or fighting against him. Alternate translation: "I will oppose you"
Here "seven more times" is not literal. It means Yahweh will increase the severity of his punishment.
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Because God would send an army to do these things, he speaks as if he would do them. Alternate translation: "I will send an enemy army to destroy ... cut down ... throw your corpses"
"your dead bodies"
God speaks of idols not being alive as if they had been alive and then died. Alternate translation: "your lifeless idols"
Because God would send armies to do these things, he speaks as if he would do them. Alternate translation: "I will send enemy armies to turn your cities into ruins and destroy your sacred places"
These were places where people worshiped idols instead of God.
Normally the Lord's pleasure with the aroma represents his pleasure with those who burn the offering. But in this case, people would burn offerings, but God would not be pleased with them. Alternate translation: "You will burn offerings, but I will not be pleased with you"
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This represents sending armies to attack them. Alternate translation: "I will send enemy armies to attack you" or "I will send enemy armies to attack you with their swords"
This can be stated in active form. Alternate translation: "Your enemies will devastate your land and destroy your cities"
The people were supposed to obey the Sabbath law by not farming the land every seventh year. God speaks about this as if the land were a person that would obey the Sabbath law and rest. Alternate translation: "Then the land will rest according to the Sabbath law" or "Then, as required by the Sabbath law, the land will not be farmed"
God speaks about the land not being farmed as if it were a person that would rest. Alternate translation: "it will not be farmed"
Sending fear into their hearts represents making them afraid. Alternate translation: "I will make you terribly afraid"
The sword represents either someone who is ready to kill using a sword or an attack from an enemy army. Alternate translation: "as though you were fleeing from someone who was chasing you with a sword" or "as though you were fleeing from an enemy army"
Yahweh continues describing what will happen to the Israelites when they are forced to go to their enemies' countries.
The sword represents either someone who is ready to kill using a sword or an attack from an enemy army. Alternate translation: "as though you were running away from someone who was chasing you with a sword" or "as though you were running away from an enemy army"
Standing before the enemies represents not falling when the enemies attack and fighting against them. Alternate translation: "to resist your enemies when they attack you" or "to fight back against your enemies"
Yahweh speaks about the enemies' land as if it were a wild animal that would eat the Israelites. The word "devour" emphasizes that most of the Israelites will die there. Alternate translation: "you will die in your enemies' land"
"Those of you who do not die"
Wasting away in their sins represents wasting away because of their sins.
Here "their fathers" represents their ancestors.
The word "fathers" represents their ancestors.
This represents opposing them. Alternate translation: "to oppose them"
Here the term "uncircumcised hearts" refers to the whole person. Alternate translation: "if they will be humble instead of stubbornly disobedient"
"Call to mind" here is an idiom meaning "intentionally remember." Here it represents fulfilling his covenant. Alternate translation: "then I will fulfill the covenant I made with Jacob, Isaac, and Abraham"
"Call to mind" here is an idiom meaning "intentionally remember." Here it represents fulfilling his promise concerning the land. Alternate translation: "I will fulfill my promise about the land"
This can be stated in active form. Alternate translation: "The people of Israel will abandon their land"
Yahweh speaks about the land as if it were a person who is happy about resting, because no one will be planting seed or growing crops on it. This will allow the land to become more fertile. Alternate translation: "so it will benefit from the Sabbaths"
This concludes Yahweh's message to Moses at Mount Sinai regarding the blessings for obedience and the punishments for disobedience.
"Call to mind" here is an idiom meaning "intentionally remember." Here it represents fulfilling his covenant. Alternate translation: "I will fulfill the covenant with their ancestors"
This represents the knowledge of the nations. Alternate translation: "in the knowledge of the nations" or "and the nations knew about it"
This represents the people of the nations. Alternate translation: "the people of the nations"
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1 Yahweh spoke to Moses and said, 2 "Speak to the people of Israel and say to them, 'If anyone makes a special vow to Yahweh, use the following valuations. 3 Your standard value for a male from twenty to sixty years old must be fifty shekels of silver, after the shekel of the sanctuary. 4 For a female of the same ages your standard value must be thirty shekels. 5 From five years to twenty years old your standard value for a male must be twenty shekels, and for the female ten shekels. 6 From one month old to five years your standard value for a male must be five shekels of silver, and for a female three shekels of silver. 7 From sixty years old and up for a male your standard value must be fifteen shekels, and for a female ten shekels. 8 But if the person making the vow cannot pay the standard value, then the person being given must be presented to the priest, and the priest will value that person by the amount the one making the vow is able to afford.
9 If what is vowed is an animal that people can give as an offering to Yahweh, any part of that animal that is given to Yahweh becomes holy. 10 The person must not exchange it or substitute a good one for a bad one, or a bad for a good one. If he substitutes one animal for another, both it and the substitute become holy. 11 However, if what is vowed is an unclean animal that people cannot give as an offering to Yahweh, then the person must bring the animal to the priest. 12 The priest will value it, by the market value of the animal. Whatever value the priest places on the animal, that will be its value. 13 If the owner wishes to redeem it, then a fifth of its value is to be added to its redemption price.
14 When a man sets apart his house as a holy gift to Yahweh, then the priest will set its value as either good or bad. Whatever the priest values it, so it will be. 15 But if the owner who set apart his home wishes to redeem it, he must add a fifth of its value to its redemption price, and it will belong to him.
16 If a man sets apart to Yahweh some of the fields of his property, then the valuation of it will be in proportion to the amount of seed required to plant it—a homer of barley will be valued at fifty shekels of silver. 17 If he sets apart his field during the year of Jubilee, the valuation of it will stand. 18 But if he sets apart his field after the year of Jubilee, then the priest must calculate the value of the field by the number of years that remain until the next year of Jubilee, and the valuation of it must be reduced. 19 If the man who set apart the field wishes to redeem it, then he must add a fifth to the valuation, and it will belong to him. 20 If he does not redeem the field, or if he has sold the field to another man, it cannot be redeemed any more. 21 Rather, the field, when it is released in the year of Jubilee, will be a holy gift to Yahweh, like the field that has been completely given to Yahweh. It will belong to the priest. 22 If a man sets apart a field that he has bought, but that field is not part of his family's land, 23 then the priest will figure the valuation of it up to the year of Jubilee, and the man must pay its value on that day as a holy gift to Yahweh. 24 In the year of Jubilee, the field will return to the man from whom it was bought, to the one whose property the land is. 25 All the valuations must be set by the weight of the sanctuary shekel. Twenty gerahs must be the equivalent of one shekel.
26 No one may set apart the firstborn among animals, since the firstborn already belongs to Yahweh; whether ox or sheep, it is Yahweh's. 27 If it is an unclean animal, then the owner may buy it back at the valuation of it, and a fifth must be added to that value. If the animal is not redeemed, then it is to be sold at the set value.
28 But nothing that a man devotes to Yahweh, from all that he has, whether man or animal, or his family land, may be sold or redeemed. Everything that is devoted is very holy to Yahweh. 29 No ransom may be paid for the person who is devoted for destruction. That person must be put to death.
30 All the tithe of the land, whether grain grown on the land or fruit from the trees, is Yahweh's. It is holy to Yahweh. 31 If a man redeems any of his tithe, he must add a fifth to its value. 32 As for every tenth of the herd or the flock, whatever passes under the shepherd's rod, one-tenth must be set apart to Yahweh. 33 The shepherd must not search for the better or the worse animals, and he must not substitute one for another. If he changes it at all, then both it and that for which it is changed will be holy. It cannot be redeemed.'"
34 These are the commandments that Yahweh gave at Mount Sinai to Moses for the people of Israel.
This chapter records the manner in which people make vows of dedication to Yahweh. There are many reasons why a person would dedicate something to Yahweh. (See: vow)
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In this case the vow would involve giving oneself or another person to God. This can be stated clearly. Alternate translation: "If anyone vows to give someone to Yahweh"
Instead of giving the person, he would give the Lord a certain amount of silver. Alternate translation: "use the following values as your gift to the Lord in place of the person" or "give the Lord the following amounts of silver instead of the person"
"The amount to pay" or "You must pay"
"20 ... 60 ... 50"
If it is necessary to use modern weight units, here are two ways of doing it. Alternate translation: "fifty pieces of silver, each of which weighs ten grams" or "five hundred grams of silver"
There were shekels of different weights. This is the one that people had to use in the sanctuary of the sacred tent. It weighed about 11 grams. Alternate translation: "Use the kind of shekel that is used in the sanctuary" or "When you weigh the silver, use the weight that is used in the sanctuary"
If it is necessary to use modern weight units, here are two ways of doing it. Alternate translation: "thirty pieces of silver, each of which weighs ten grams" or "three hundred grams of silver"
"30"
"3"
"the amount to pay" or "you must pay"
If it is necessary to use modern weight units, here are two ways of doing it. Alternate translation: "twenty pieces of silver" or "two hundred grams of silver"
The phrases "of that age" and "your standard value must be" are left out, but are meant to be understood. Alternate translation: "for the female of that age your standard value must be ten shekels"
If it is necessary to use modern weight units, here are two ways of doing it. Alternate translation: "ten pieces of silver" or "one hundred grams of silver"
If it is necessary to use modern weight units, here are two ways of doing it. Alternate translation: "five pieces of silver" or "fifty grams of silver"
"5 ... 3"
If it is necessary to use modern weight units, here are two ways of doing it. Alternate translation: "three pieces of silver" or "thirty grams of silver"
"sixty years old and older"
"60 ... 15 ... 10"
If it is necessary to use modern weight units, here are two ways of doing it. Alternate translation: "fifteen pieces of silver" or "150 grams of silver"
The phrases "of that age" and "your standard value must be" are left out, but are meant to be understood. Alternate translation: "for a female of that age your standard value must be ten shekels"
This can be stated in active form. Alternate translation: "he must present to the priest the person he is giving"
Yahweh continues telling Moses what the people must do.
"you must set apart to Yahweh any part of that animal that that person has given to Yahweh"
This can be stated in active form. Alternate translation: "both it and the one he exchanges it for" or "both animals"
If Yahweh will not accept a certain animal as an offering, the animal is spoken of as if it were physically dirty. It may be unclean because it is a certain kind of animal or because it has a defect. Alternate translation: "is in fact one that Yahweh will not accept because it is unclean"
This is the value the animal is normally worth when someone buys or sells it.
"wishes to buy it back"
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A "fifth" is a part of something that is divided into five equal parts. Alternate translation: "he must divide the value of the house into five equal parts, add the amount equal to one of those parts, and pay all of it"
Here "a homer of barley" represents a piece of land that would need one homer of barley in order to plant on all of it. Alternate translation: "a piece of land that requires one homer of barley in order to plant all of it will be valued at" or 'the value of land that requires one homer of barley will be"
A homer is 220 liters.
If it is necessary to use modern weight units, here are two way of doing it. Alternate translation: "fifty pieces of silver, each of which weighs ten grams" or "five hundred grams of silver"
This occurs every 50 years. See how you translated "Jubilee" in Leviticus 25:10.
"Stand" represents "remain" or "remain the same." Alternate translation: "its value will remain the same" or "its value will be the full amount"
This can be stated in active form. Alternate translation: "he must reduce the estimated value"
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The time for redeeming the field can be stated clearly. Alternate translation: If he does not redeem the field before the year of Jubilee"
This can be stated in active form. Alternate translation: "he can no longer buy it back"
"in the year of restoration" or "the year for you to return land and free slaves." This was a year when the Jews had to return land to its original owners and set slaves free. See how you translated it in Leviticus 25:13
This can be stated in active form. Alternate translation: "that someone has completely given to Yahweh"
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These two phases refer to the same person. Normally the land would be bought from its owner.
This can be stated in active form. Alternate translation: "the man who sold it"
This can be stated in active form. Alternate translation: "The priests must determine the estimated values"
There were shekels of different weights. This is the one that people had to use in the sanctuary of the sacred tent.
The purpose of this sentence is to tell how much the sanctuary shekel weighs. The gerah was the smallest unit of weight that the Israelites used. Alternate translation: "One shekel must equal twenty gerahs"
If it is necessary to use modern weight units, here is a way to do it. Alternate translation: "One shekel must weigh ten grams"
"No one may set apart to Yahweh"
This can be stated in active form. Alternate translation: "he must add a fifth to that value"
This can be stated in active form. Alternate translation: "If the person does not buy back the animal"
This can be stated in active form. Alternate translation: "the priest must sell it at the set value"
This can be stated in active form. Alternate translation: "no one may sell or redeem anything a man has devoted to Yahweh, from all that he has, whether it is a human, an animal, or his family land" or "if a man devotes to Yahweh anything he has, whether human or animal, or his family land, no one may sell or redeem it"
"Everything that anyone devotes to Yahweh is very holy to Yahweh"
This can be stated in active form. "No one may pay a ransom"
This can be stated in active form. Alternate translation: "for any person whom Yahweh has devoted to destruction"
Why a person would be devoted to destruction can be stated clearly. Alternate translation: "for any person whom Yahweh has determined should die because of his sin"
This can be stated in active form. Alternate translation: "you must put that person to death" or "you must kill that person"
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"If a man wants to buy back any of his tithe"
This refers to the way they would count their animals. Alternate translation: "when you count your animals by raising your shepherd rod and having them walk under it to the other side" or "when you count the animals"
This can be stated in active form. Alternate translation: "you must set apart one-tenth to Yahweh"
"every tenth animal"
"then both animals"
This can be stated in active form. Alternate translation: "He cannot redeem it" or "He cannot buy it back"
This is a summary statement. It refers to the commandments that were given in the past chapters.
1 Yahweh spoke to Moses in the tent of meeting in the wilderness of Sinai. This happened on the first day of the second month during the second year after the people of Israel had come out from the land of Egypt. Yahweh said, 2 "Conduct a census of the whole congregation of the men of Israel by their clans, by their ancestral households. Number them by name. Count all the males man by man, 3 who is twenty years old or older. Count all who can fight as soldiers for Israel. You and Aaron must record the number of men in their armed groups. 4 A man from each tribe, a clan head, must serve with you as his tribe's leader. Each leader must lead the men who will fight for his ancestors' household. 5 These are the names of the leaders who must fight with you:
From the tribe of Reuben, Elizur son of Shedeur;
6 from the tribe of Simeon, Shelumiel son of Zurishaddai;
7 from the tribe of Judah, Nahshon son of Amminadab;
8 from the tribe of Issachar, Nethanel son of Zuar;
9 from the tribe of Zebulun, Eliab son of Helon;
10 from the tribe of Ephraim son of Joseph, Elishama son of Ammihud;
from the tribe of Manasseh, Gamaliel son of Pedahzur;
11 from the tribe of Benjamin, Abidan son of Gideoni;
12 from the tribe of Dan, Ahiezer son of Ammishaddai;
13 from the tribe of Asher, Pagiel son of Okran;
14 from the tribe of Gad, Eliasaph son of Deuel;
15 and from the tribe of Naphtali, Ahira son of Enan."
16 These were the men appointed from the people. They led their ancestors' tribes. They were the leaders of the clans in Israel. 17 Moses and Aaron took these men, who were recorded by name, 18 and they assembled the whole community together on the first day of the second month. The men twenty years old and older registered their ancestry by name, by their clans, by their ancestral households. They were numbered man by man. 19 Then Moses recorded their numbers in the wilderness of Sinai, as Yahweh had commanded him to do.
20 From the descendants of Reuben, Israel's firstborn, from the records, by their clans, by their ancestral households, the names of all the men twenty years old or older, able to go to war, were counted man by man. 21 They counted 46,500 men from the tribe of Reuben.
22 From the descendants of Simeon, from the records, by their clans, by their ancestral households, the names of all the mustered men twenty years old or older, able to go to war, were counted man by man. 23 They counted 59,300 men from the tribe of Simeon.
24 From the descendants of Gad, from the records, by their clans, by their ancestral households, the names of all the men twenty years old or older, able to go to war, were counted. 25 They counted 45,650 men from the tribe of Gad.
26 From the descendants of Judah, from the records, by their clans, by their ancestral households, the names of all the men twenty years old or older, able to go to war, were counted. 27 They counted 74,600 men from the tribe of Judah.
28 From the descendants of Issachar, from the records, by their clans, by their ancestral households, the names of all the men twenty years old or older, able to go to war, were counted. 29 They counted 54,400 men from the tribe of Issachar.
30 From the descendants of Zebulun, from the records, by their clans, by their ancestral households, the names of all the men twenty years old or older, able to go to war, were counted. 31 They counted 57,400 men from the tribe of Zebulun.
32 From the descendants of Ephraim son of Joseph, from the records, by their clans, by their ancestral households, the names of all the men twenty years old or older, able to go to war, were counted. 33 They counted 40,500 men from the tribe of Ephraim.
34 From the descendants of Manasseh son of Joseph, from the records, by their clans, by their ancestral households, the names of all the men twenty years old or older, able to go to war, were counted. 35 They counted 32,200 men from the tribe of Manasseh.
36 From the descendants of Benjamin, from the records, by their clans, by their ancestral households, the names of all the men twenty years old or older, able to go to war, were counted. 37 They counted 35,400 men from the tribe of Benjamin.
38 From the descendants of Dan, from the records, by their clans, by their ancestral households, the names of all the men twenty years old or older, able to go to war, were counted. 39 They counted 62,700 from the tribe of Dan.
40 From the descendants of Asher, from the records, by their clans, by their ancestral households, the names of all the men twenty years old or older, able to go to war, were counted. 41 They counted 41,500 men from the tribe of Asher.
42 From the descendants of Naphtali, from the genealogical records, by their clans, by their ancestral households, the names of all the men twenty years old or older, able to go to war, were counted. 43 They counted 53,400 from the tribe of Naphtali.
44 Moses and Aaron counted all these men, together with the twelve men who were leading Israel, each from his ancestor's household. 45 So all the men of Israel from twenty years old and older, all who could fight in war, were counted in each of their ancestral households. 46 They counted 603,550 men.
47 But the Levites were not counted according to their ancestors' tribes 48 because Yahweh had said to Moses, 49 "You must not count the tribe of Levi or include them in the total of the people of Israel. 50 Rather, assign the Levites to care for the tabernacle of the covenant decrees, and to care for all the furnishings in the tabernacle and for everything in it. The Levites must carry the tabernacle, and they must carry the tabernacle's furnishings. They must care for the tabernacle and make their camp around it. 51 When the tabernacle is to move to another place, the Levites must take it down. When the tabernacle is to be set up, the Levites must set it up. Any stranger who comes near the tabernacle must be killed. 52 When the people of Israel set up their tents, each man must do so near the banner that belongs to his armed group. 53 However, the Levites must set up their tents around the tabernacle of the covenant decrees so that my anger does not come upon the people of Israel. The Levites must perform the duties of the tabernacle of the covenant decrees." 54 The people of Israel did all these things. They did everything that Yahweh commanded through Moses.
The ULB sets the lines in 1:5-15 farther to the right on the page than the rest of the text because they are long lists.
They counted how many men of military age were in each tribe of Israel. These men would also become the heads of families. It is possible the numbers in this chapter are rounded to the nearest 100.
This is the name of God that he revealed to his people in the Old Testament. See the translationWord page about Yahweh concerning how to translate this.
This is the second month of the Hebrew calendar. The first day is near the middle of April on Western calendars.
"year 2"
"males, one by one" or "males, head by head" or "males, each one"
"20 years old"
This refers to assigning the men to their military divisions.
"a leader of a clan"
"help you"
These are names of men.
These are names of men.
Yahweh continues to list the leaders of the tribes to Moses.
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Yahweh continues to list the leaders of the tribes to Moses.
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Yahweh continues to list the leaders of the tribes to Moses.
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This can be stated in active form. Alternate translation: "the men whom Yahweh appointed"
"gathered these men together"
This can be stated in active form. Alternate translation: "whose names they had recorded"
This is the second month of the Hebrew calendar. The first day is near the middle of April on Western calendars. See how you translated this in [Numbers 1:1]
"one by one" or "head by head"
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This can be stated in active form. Alternate translation: "they counted by name all the men twenty years old or older, able to go to war"
"older—men who were able to go to war—were"
"counted one by one" or "counted head by head"
"forty-six thousand five hundred men"
This can be stated in active form. See how you translated this in [Numbers 1:20]
"men they had called to fight"
"counted one by one" or "counted head by head"
"fifty-nine thousand three hundred men"
This can be stated in active form. See how you translated this in [Numbers 1:20]
"forty-five thousand six hundred and fifty men"
This can be stated in active form. See how you translated this in [Numbers 1:20]
"seventy-four thousand six hundred men"
This can be stated in active form. See how you translated this in [Numbers 1:20]
"fifty-four thousand four hundred men"
This can be stated in active form. See how you translated this in [Numbers 1:20]
"older—men who were able to go to war—were." See how you translated this in Numbers 1:20.
"fifty-seven thousand four hundred men"
This can be stated in active form. See how you translated this in [Numbers 1:20]
"forty thousand five hundred men"
This can be stated in active form. See how you translated this in [Numbers 1:20]
"thirty-two thousand two hundred men"
This can be stated in active form. See how you translated this in [Numbers 1:20]
"thirty-five thousand four hundred men"
This can be stated in active form. See how you translated this in [Numbers 1:20]
"They counted sixty-two thousand seven hundred"
This can be stated in active form. See how you translated this in [Numbers 1:20]
"older—men who were able to go to war—were." See how you translated this in Numbers 1:20.
"They counted forty-one thousand five hundred"
This can be stated in active form. See how you translated this in [Numbers 1:20]
"They counted fifty-three thousand four hundred"
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The phrase "were counted" can be stated in active form. This long phrase is repeated multiple times in the census. See how you translated it in [Numbers 1:20]
"six hundred and three thousand five hundred and fifty men"
This can be stated in active form. Alternate translation: "Moses and Aaron did not count the Levites"
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Here the "tribe of Levi" refers to all of the men in the tribe of Levi. Alternate translation: "must not count the men of the tribe of Levi"
The tabernacle was also called by this longer name because the ark with the law of God was placed inside it.
Here "it" refers to the tabernacle.
It was their job to carry the tabernacle when they traveled. Alternate translation: "When you travel, the Levites must carry the tabernacle"
This means that they were to set up their tents around the tabernacle. Alternate translation: "set up their tents around it"
This can be stated in active form. Alternate translation: "When it is time to set up the tabernacle"
This can be stated in active form. Alternate translation: "Any stranger ... must die" or "You must kill any stranger who comes near the tabernacle"
a large flag
"his military division"
The tabernacle was also called by this longer name because the ark with the law of God was placed inside it. See how you translated this in Numbers 1:50.
Here Yahweh speaks of not punishing the Israelites as his anger not coming upon them. The phrase "come upon" refers to his anger being applied to them. Alternate translation: "so that in my anger I do not punish the people of Israel"
"do all the work connected to the tabernacle" or "take care of everything connected to the tabernacle" or "keeping watch over the tabernacle"
Yahweh had commanded Moses everything that the Israelites were to do, and then Moses had commanded the Israelites.
1 Yahweh spoke again to Moses and Aaron. He said, 2 "Each one of the people of Israel must camp around his standard, with the banners of their fathers' houses. They will camp around the tent of meeting on every side. 3 Those will be camping on the east of the tent of meeting, where the sun rises, they are the camp of Judah by their armed groups, and they are camping under their standard. Nahshon son of Amminadab is the leader of the people of Judah. 4 The number of the host of the people of Judah is 74,600. 5 The tribe of Issachar must camp next to Judah. Nethanel son of Zuar must lead the army of Issachar. 6 The number of the host of the people of Issachar is 54,400 men. 7 The tribe of Zebulun must camp next to Issachar. Eliab son of Helon must lead the army of Zebulun. 8 The number of the host of the people of Zebulun is 57,400. 9 All the number of the camp of Judah is 186,400. They will set out first.
10 On the south side will be the camp of Reuben under their standard. The leader of the camp of Reuben is Elizur son of Shedeur. 11 The number of the host of the people of Reuben is 46,500. 12 Simeon is camping next to Reuben. The leader of the tribe of Simeon is Shelumiel son of Zurishaddai. 13 The number of the host of the people of Simeon is 59,300. 14 The tribe of Gad is next. The leader of the people of Gad is Eliasaph son of Deuel. 15 The number of the host of the people of Gad is 45,650. 16 The number of all the men assigned to the camp of Reuben, according to their divisions, is 151,450. They will set out second.
17 Next, the tent of meeting must go out from the camp with the Levites in the middle of all the camps. They must go out from the camp in the same order as they come into the camp. Every man must be in his place, by his banner.
18 On the west side will be the divisions of the camp of Ephraim under their standard. The leader of the people of Ephraim is Elishama son of Ammihud. 19 The number of the host of the people of Ephraim is 40,500. 20 Next to them is the tribe of Manasseh. The leader of Manasseh is Gamaliel son of Pedahzur. 21 The number of the host of the people of Manasseh is 32,200. 22 Next will be the tribe of Benjamin. The leader of Benjamin is Abidan son of Gideoni. 23 The number of the host of the people of Benjamin is 35,400. 24 All those numbered in the camp of Ephraim is 108,100. They will set out third.
25 On the north will be the divisions of the camp of Dan. The leader of the people of Dan is Ahiezer son of Ammishaddai. 26 The number the host of the people of Dan is 62,700. 27 The people of the tribe of Asher camp next to Dan. The leader of Asher is Pagiel son of Okran. 28 The number the host of the people of Asher is 41,500. 29 The tribe of Naphtali is next. The leader of Naphtali is Ahira son of Enan. 30 The number the host of the people of Naphtali is 53,400. 31 All those numbered in the camp with Dan is 157,600. They will go out from the camp last, under their banner."
32 These are the descendants of Israel, numbered according to their ancestral households. All those counted in their camps, by their divisions, are 603,550. 33 But he Levites were not counted along with the people of Israel, as Yahweh had commanded Moses.
34 The people of Israel did everything that Yahweh commanded Moses. They camped by their banners. They went out from the camp by their clans, in the order of their ancestor's households.
Moses told each tribe where to camp. They were each given a specific area in which to stay.
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The "standards" were four larger groups that the tribes were divided into. Each standard was commanded to camp together. The standards was represented by a banner.
Each extended family also had a banner under with the camp, which was within the area designated for their standard.
A banner is a large flag.
The "standards" were four larger groups that the tribes were divided into. Each standard was commanded to camp together, and was represented by a banner. See how you translated "standards" in Numbers 2:2.
See how you translated this man's name in Numbers 1:7.
"seventy-four thousand six hundred"
Yahweh continues telling Moses where each tribe and its army will camp around the tent of meeting.
See how you translated this man's name in Numbers 1:8.
"division." This is a military term for a large group of soldiers.
"fifty-four thousand four hundred men"
Yahweh continues telling Moses where each tribe and its army will camp around the tent of meeting.
See how you translated this man's name in Numbers 1:9.
"fifty-seven thousand four hundred." This refers to the number of men. Alternate translation: "57,400 men"
"All the number ... is one hundred and eighty-six thousand four hundred." This number includes all of the men in the tribes that camped under the standard of Judah. Alternate translation: "The number of the men camped under the standard of Judah is 186,400"
This refers to the three tribes that camp east of the tent of meeting: the tribes of Judah, Issachar, and Zebulun.
This means that when the Israelite camp moves, the camp of Judah will start walking out before the other tribes do. Alternate translation: "When travelling, the camp of Judah will start walking first" or "When the Israelites leave, those tribes will leave first"
Yahweh continues telling Moses where each tribe and its army will camp around the tent of meeting.
The "standards" were four larger groups that the tribes were divided into. Each standard was commanded to camp together. The standards were represented by a banner. See how you translated "standards" in Numbers 2:2.
See how you translated this man's name in Numbers 1:5.
"forty-six thousand five hundred." This refers to the number of men. Alternate translation: "46,500 men"
Yahweh continues telling Moses where each tribe and its army will camp around the tent of meeting.
See how you translated this man's name in Numbers 1:6.
"Fifty-nine thousand three hundred." This refers to the number of men. Alternate translation: "59,300 men"
Yahweh continues telling Moses where each tribe and its army will camp around the tent of meeting.
See how you translated this man's name in Numbers 1:14.
"forty-five thousand six hundred and fifty." This refers to the number of men. Alternate translation: "45,650 men"
"The number of all the men ... is one hundred and fifty-one thousand four hundred and fifty." This number includes all of the men in the tribes that camped under the standard of Reuben. Alternate translation: "The number of all the men camped under the standard of Reuben, according to their divisions, is 151,450"
This means that when the Israelite camp moves, the camp of Reuben will start walking out after the camp of Judah goes out. Alternate translation: "When travelling, the camp of Reuben will start walking second" or "When the Israelites leave, those tribes will leave next"
This means that the tent of meeting must be carried by the Levites in the middle of the tribes as they travel.
"They" refers to the twelve tribes.
Each man does not have his own personal banner; rather, this refers to the banner belonging to his tribe. Alternate translation: "by his tribe's banner"
Yahweh continues telling Moses where each tribe and its army will camp around the tent of meeting.
The "standards" were four larger groups that the tribes were divided into. Each standard was commanded to camp together. The standards were represented by a banner. See how you translated "standards" in Numbers 2:2.
"Forty thousand five hundred." This refers to the number of men. Alternate translation: "40,500 men"
Yahweh continues telling Moses where each tribe and its army will camp around the tent of meeting.
This means that the tribe of Manasseh will set out next, after the tribe of Ephraim.
"Thirty-two thousand two hundred." This refers to the number of men. Alternate translation: "32,200 men"
Yahweh continues telling Moses where each tribe and its army will camp around the tent of meeting.
See how you translated this man's name in Numbers 1:11.
"Thirty-five thousand four hundred." This refers to the number of men. Alternate translation: "35,400 men"
Yahweh continues telling Moses where each tribe and its army will camp around the tent of meeting.
"All those numbered ... one hundred and eight thousand one hundred." This number includes all of the men in the tribes that camped under the standard of Ephraim. Alternate translation: "The number of the men camped under the standard of Ephraim is 108,100"
This means that when the Israelite camp moves, the camp of Ephraim will start walking out after the camp of Judah and the camp of Reuben go out. Alternate translation: "When travelling, the camp of Ephraim will start walking third" or "When the Israelites leave, those tribes will leave next"
Yahweh continues telling Moses where each tribe and its army will camp around the tent of meeting.
The this refers to the divisions of Dan, Asher, and Naphthali that are under the standard of Dan. Alternate translation: "the divisions that camp under the standard of Dan"
See how you translated this man's name in Numbers 1:12.
"Sixty-two thousand seven hundred." This refers to the number of men. Alternate translation: "62,700 men"
Yahweh continues telling Moses where each tribe and its army will camp around the tent of meeting.
See how you translated this man's name in Numbers 1:13.
"forty-one thousand five hundred." This refers to the number of men. Alternate translation: "41,500 men"
Yahweh continues telling Moses where each tribe and its army will camp around the tent of meeting.
See how you translated this man's name in Numbers 1:15.
"fifty-three thousand four hundred." This refers to the number of men. Alternate translation: "53,400 men"
Yahweh continues telling Moses where each tribe and its army will camp around the tent of meeting.
"All those numbered ... one hundred and fifty-seven thousand six hundred." This number includes all of the men in the tribes that camped under the standard of Dan. Alternate translation: "The number of the men camped under the standard of Dan is 157,600"
This can be stated in active form. Alternate translation: "Moses and Aaron counted them all"
Here "their" refers to the people of Israel.
"are six hundred and three thousand five hundred and fifty"
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This refers to when they would travel to another place. Alternate translation: "When they traveled, they went out from the camp"
1 Now this is the history of the descendants of Aaron and Moses when Yahweh spoke with Moses on Mount Sinai. 2 The names of Aaron's sons were Nadab the firstborn, and Abihu, Eleazar, and Ithamar. 3 These are the names of the sons of Aaron, the priests who were anointed and who were ordained to serve as priests. 4 But Nadab and Abihu fell dead before Yahweh when they offered to him unacceptable fire in the wilderness of Sinai. Nadab and Abihu had no children, so just Eleazar and Ithamar served as priests with Aaron their father.
5 Yahweh spoke to Moses. He said, 6 "Bring the tribe of Levi and present them to Aaron the priest for them to help him. 7 They must perform the duties on behalf of Aaron and the whole community before the tent of meeting. They must serve in the tabernacle. 8 They must care for all the furnishings in the tent of meeting, and they must help the tribes of Israel to carry out the tabernacle service. 9 You must give the Levites to Aaron and his sons. They are wholly given to help him serve the people of Israel. 10 You must appoint Aaron and his sons as priests, but any foreigner who comes near must be put to death."
11 Yahweh spoke to Moses. He said, 12 "Look, I have taken the Levites from among the people of Israel. I have done this instead of taking each firstborn, who opens the womb, from among the people of Israel. The Levites belong to me, 13 for all the firstborn belong to me. On the day that I struck down all the firstborn in the land of Egypt, I set apart for myself all the firstborn in Israel, both men and animals. They belong to me. I am Yahweh."
14 Yahweh spoke to Moses in the wilderness of Sinai. He said, 15 "Count the descendants of Levi in each family, in their clans. Count every male who is one month old and older." 16 Moses counted them, following the word of Yahweh, just as he was commanded to do.
17 The names of the sons of Levi were Gershon, Kohath, and Merari.
18 These are the names of the sons of Gershon, by their clans: Libni and Shimei.
19 The sons of Kohath, by their clans: Amram, Izhar, Hebron, and Uzziel.
20 The sons of Merari, by their clans: Mahli and Mushi. These are the clans of the Levites, listed clan by clan.
21 The clans of the Libnites and the Shimeites come from Gershon. These are the clans of the Gershonites. 22 All the males from a month old and older were counted, totaling 7,500. 23 The clans of the Gershonites must camp on the west side of the tabernacle. 24 Eliasaph son of Lael must lead the clans of the descendants of the Gershonites. 25 The family of Gershon must care for the tent of meeting including the tabernacle. They must care for the tent, its covering, and the curtain used as the entrance to the tent of meeting. 26 They must care for the courtyard hangings, the curtain at the courtyard entrance—the courtyard that surrounds the sanctuary and the altar. They must care for the ropes of the tent of meeting and for everything in it.
27 These clans come from Kohath: the clan of the Amramites, the clan of the Izharites, the clan of the Hebronites, and the clan of the Uzzielites. These clans belong to the Kohathites. 28 8,600 males have been counted aged one month old and older to perform the duties of the sanctuary. 29 The Kohath clans must camp on the south side of the tabernacle. 30 Elizaphan son of Uzziel must lead the ancestral households of the Kohathites. 31 They must care for the ark, the table, the lampstand, the altars, the holy things that are used in their service, the curtain, and all the work around it. 32 Eleazar son of Aaron the priest must lead the men who lead the Levites. He must supervise the men who perform the duties of the holy place.
33 Two clans have come from Merari: the clan of the Mahlites and the clan of the Mushites. These clans have come from Merari. 34 6,200 males have been counted aged one month old and older. 35 Zuriel son of Abihail must lead the ancestral households of Merari. They must camp on the north side of the tabernacle. 36 The descendants of Merari must care for the framing of the tabernacle, the crossbars, posts, bases, all the hardware, and everything related to them, including 37 the pillars and posts of the courtyard that surround the tabernacle, with their sockets, pegs, and ropes.
38 Moses and Aaron and his sons must camp on the east side of the tabernacle, in front of the tent of meeting, toward the sunrise. They are responsible for performing the duties of the sanctuary and the duties of the people of Israel. Any foreigner who approaches the sanctuary must be put to death.
39 Moses and Aaron counted all the males in the clans of Levi who were aged one month old and older, just as Yahweh commanded. They counted twenty-two thousand men.
40 Yahweh said to Moses, "Count all the firstborn males of the people of Israel who are aged one month old and older. List their names. 41 You must take the Levites for me—I am Yahweh—instead of all the firstborn of the people of Israel, and the livestock of the Levites instead of the firstborn of the livestock of the descendants of Israel." 42 Moses counted all the firstborn people of Israel as Yahweh had commanded him to do. 43 He counted all the firstborn males by name, aged one month old and older. He counted 22,273 men.
44 Again, Yahweh spoke to Moses. He said, 45 "Take the Levites instead of all the firstborn among the people of Israel, and take the Levites' livestock instead of the people's livestock. The Levites belong to me—I am Yahweh. 46 For the redemption of the 273 firstborn sons of Israel who exceed the number of the Levites 47 you must collect five shekels for each of them. You must use the shekel of the sanctuary as your standard weight. The shekel equals twenty gerahs. 48 You must give the redemption money that you paid to Aaron and his sons." 49 So Moses collected the redemption money from those who exceeded the number of those redeemed by the Levites. 50 Moses collected the money from the firstborn of the people of Israel. He collected 1,365 shekels, weighing with the shekel of the sanctuary. 51 Moses gave the redemption money to Aaron and to his sons. Moses did everything he was told to do by Yahweh's word, as Yahweh had commanded him.
The Levites were given a special function in Israel. They belonged to or were specially dedicated to serve Yahweh. They were to be priests, and because of this they were held to a higher standard than the rest of Israel. Only two of Aaron's sons survived because his other two sons offered improper sacrifices. This tribe had a lot of responsibility during this time. (See: priest)
Here the author uses the word "now" to shift to telling a new historical account.
"Nadab, who was the firstborn"
These are names of men.
This can be stated in active form Alternate translation: "the priests whom Moses anointed and ordained"
See how you translated these men's names in Numbers 3:2.
The phrase "fell dead" means to suddenly die. Alternate translation: "suddenly died before Yahweh"
This refers to Yahweh's presence, meaning that Yahweh saw everything that happened. Alternate translation: "in Yahweh's presence"
Here the word "fire" is used to refer to "burning incense." Alternate translation: "they burned an incense offering in a way that Yahweh did not approve of"
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Here the word "tribe" refers to the men in the tribe. Alternate translation: "Bring the men of the tribe of Levi"
"for." This means to do something for someone else, as a representative for them.
Here the "tribes of Israel" refer to the people of Israel. Alternate translation: "help the people of Israel"
The phrase "carry out" means to "serve." Alternate translation: "they must help the tribes of Israel by serving in the tabernacle"
"work of the tabernacle"
"You" refers to Moses.
This can be stated in active form. Alternate translation: "I have given them entirely"
This can be stated in active form. Alternate translation: "you must kill any foreigner who comes near" or "any foreigner who comes near must die"
The full meaning of this statement can be made explicit. Alternate translation: "but any foreigner who comes near the tabernacle"
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"Listen" or "Pay attention to what I am about to tell you"
"I have chosen the Levites"
The phrase "opens the womb" is a way of talking about the first baby being born. Alternate translation: "every firstborn son, the first to come from the womb"
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Yahweh was commanding Moses to only count the male descendants. Alternate translation: "Count the male descendants"
These two phrases mean basically the same thing and are used together to emphasize that he obeyed Yahweh.
This is a list of the descendants of Levi.
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Here the author speaks of "descending" as if it were "coming." Alternate translation: "descend from Gershon"
"Libnites" and "Shimeites" are the name of clans, named after the head of their family. The "Gershonites" is the name of people who descended from Gershon.
This can be stated in active form. Alternate translation: "Moses counted all the males from a month old and older"
"seventy-five hundred" or "seven thousand five hundred"
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These are the names of men.
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"the curtains in the courtyard"
"that is, the courtyard that surrounds the sanctuary and the altar"
This is a list of clans that descended from Kohath.
See how you translated this man's name in Numbers 3:17.
This can be stated in active form. Alternate translation: "Moses counted 8,600 males"
"eight thousand six hundred males"
"from a month old and older"
"do all the work connected to the sanctuary" or "take care of everything connected to the sanctuary" or "keeping watch over the sanctuary" See how you translated this in Numbers 1:53.
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These verses give us information about the clans that descended from Kohath.
This can be stated in active form. Alternate translation: "the holy things which the priests use for service"
"do all the work connected to the holy place" or "take care of everything connected to the holy place" or "keeping watch over the holy place" See how you translated similar words in Numbers 1:53.
This is a list of clans that descended from Merari.
This can be stated in active form. Alternate translation: "Moses counted 6,200 males"
"six thousand two hundred males"
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This to the panels that they made by joining together smaller pieces of wood.
These are support beams that give stability to the structure.
A post is a strong piece of wood set upright and used as a support.
The bases held the posts in place.
This means everything used to join the crossbars, posts, and bases together.
Here "their" refers to the "pillars and posts."
These are all items used secure the pillars and posts into place.
Here "his" refers to Aaron
This is the east side of the tabernacle. Alternate translation: "on the east side, where the sun rises"
"doing all the work connected to the sanctuary" or "taking care of everything connected to the sanctuary" or "keeping watch over the sanctuary" See how you translated similar words in Numbers 1:53.
This can be stated in active form. Alternate translation: "You must kill any foreigner who approaches the sanctuary" or "Any foreigner who approaches the sanctuary must die"
"22,000 men" or "22,000 males"
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This refers to all the Levites' livestock. Alternate translation: "you must take all the Levites' livestock"
"all the firstborn sons"
"twenty-two thousand two hundred and seventy-three men"
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The noun "redemption" can be translated with the verb "redeem." Alternate translation: "to redeem"
"two hundred and seventy-three firstborn"
Only the firstborn males were counted.
This means that there are 273 more firstborn males among the other tribes of the Israelites than there are total number of Levite males.
A shekel is a unit of weight equal to about 11 grams. Alternate translation: "about 55 grams of silver"
This means that the shekel must weight the same as those in the sanctuary. Alternate translation: "You must use the weight of the shekels in the sanctuary as your stand weight"
"20 gerahs." A gerah is a unit of weight equal to about .57 kilograms.
"the money that you collected for their redemption." This refers to the shekels that Moses collected.
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"one thousand three hundred and sixty-five shekels." A shekel is 11 grams. Alternate translation: "about 15 kilograms of silver"
This refers to the money that Moses collected.
Here "his" refers to Aaron
These two phrases mean basically the same thing and are combined for emphasis.
Here "Yahweh's word" refers to Yahweh who spoke to Moses. This can be stated in active form. Alternate translation: "that Yahweh had told him to do"
1 Yahweh spoke to Moses and to Aaron. He said, 2 "Conduct a census of the male descendants of Kohath from among the Levites, by their clans and ancestral households. 3 Count all the men who are thirty to fifty years old. These men must join the company to serve in the tent of meeting. 4 The descendants of Kohath must take care of the most holy things reserved for me in the tent of meeting. 5 When the camp prepares to move forward, Aaron and his sons must go into the tent, take down the screening curtain that separates the most holy place from the holy place and cover the ark of the testimony with it. 6 They must cover the ark with a piece of fine leather. They must spread a cloth that is completely blue over it. They must insert the poles to carry it. 7 They are to spread a blue cloth on the table of the bread of the presence. On it they must put the dishes, spoons, bowls, and jars for the drink offering. Bread must always continue to be on the table. 8 They are to spread over them a scarlet cloth and cover the same with hides of fine leather. They must insert poles to carry the table. 9 They must take a blue cloth and cover the lampstand, along with its lamps, tongs, trays, and all the jars of oil for the lamps. 10 They must put the lampstand and all its accessories into a covering of fine leather, and they must put it on a carrying frame. 11 They must spread a cloth of blue on the gold altar. They must cover it with a covering of fine leather, and then insert the carrying poles. 12 They must take all the equipment for the ministry, with which they serve in the sanctuary, and wrap it in a blue cloth. They must cover that with the hides of fine leather and put the equipment on the carrying frame. 13 They must clear away the ashes of fat from the altar and spread a purple cloth on the altar. 14 They must put on the carrying frame all the equipment that they use in the work of the altar. These objects are the firepans, forks, shovels, bowls, and all the other equipment for the altar. They must cover the altar with fine leather hides and then insert the carrying poles. 15 When Aaron and his sons have completely covered the holy place and all its equipment, and when the camp moves forward, then the descendants of Kohath must come to carry the holy place. If they touch the holy instruments, they must die. This is the work of the descendants of Kohath, to carry the furnishings in the tent of meeting. 16 Eleazar son of Aaron the priest oversees the care of the oil for the light, the sweet incense, the regular grain offering, and the anointing oil. He oversees the care of the entire tabernacle and all that is in it, the holy place and its equipment."
17 Yahweh spoke to Moses and to Aaron. He said, 18 "Do not allow the Kohathite tribal clans to be cut off from among the Levites. 19 So do this for them that they may live and not die, when they approach the most holy things: Aaron and his sons must go in, and assign each man to his work and his responsibility. 20 But the Kohathites must not go in to look at the holy place, even for a moment, or they must die."
21 Yahweh spoke again to Moses. He said, 22 "Conduct a census of the descendants of Gershon also, by their ancestor's families and by their clans. 23 Count those who are thirty years old to fifty years old. Count all of them who will join the company to serve in the tent of meeting. 24 This is the work of the clans of the Gershonites, when they serve and what they carry. 25 They must carry the curtains of the tabernacle, the tent of meeting, its covering, the covering of fine leather hides that is on it, and the curtains for the entrance to the tent of meeting. 26 They must carry the curtains of the court, the curtain for the doorway of the court's gate, which is near the tabernacle and near the altar, their ropes, and all the instruments for their service. Whatever should be done with these things, they must do it. 27 Aaron and his sons must direct all the service of the descendants of the Gershonites, in everything that they transport, and in all their service. You must assign them to all their responsibilities. 28 This is the service of the clans of the descendants of the Gershonites for the tent of meeting. Ithamar son of Aaron the priest must lead them in their service.
29 You must count the descendants of Merari by their clans, and order them by their ancestor's families, 30 from thirty years old and older up to fifty years old. Count everyone who is going to join the company and serve in the tent of meeting. 31 This is their responsibility and their burden in all their service for the tent of meeting. They must care for the framing of the tabernacle, its crossbars, posts, and sockets, 32 along with the posts of the courtyard around the tabernacle, their sockets, pegs, and their ropes, with all their hardware. List by name the articles they must carry. 33 This is the service of the clans of the descendants of Merari, what they are to do for the tent of meeting, under the direction of Ithamar son of Aaron the priest."
34 Moses and Aaron and the leaders of the community counted the descendants of the Kohathites by the clans of their ancestor's families. 35 They counted them from thirty years old and older up to fifty years old. They counted everyone who would join the company to serve in the tent of meeting. 36 They counted 2,750 men by their clans. 37 This was the list of the clans of the Kohathites who served in the tent of meeting. Moses and Aaron counted them according to Yahweh's command that was given through Moses.
38 The descendants of Gershon were counted in their clans, by their ancestor's families, 39 from thirty to fifty years old, everyone who would join the company to serve in the tent of meeting. 40 All the men, counted by their clans and their ancestor's families, numbered 2,630. 41 Moses and Aaron counted the clans of the descendants of Gershon who would serve in the tent of meeting. In doing this, they obeyed what Yahweh had commanded them to do through Moses.
42 The descendants of Merari were counted in their clans by their ancestor's families, 43 from thirty to fifty years old, everyone who would join the company to serve in the tent of meeting. 44 All the men, counted by their clans and their ancestor's families, numbered 3,200. 45 This was the list of the clans of the descendants of Merari, whom Moses and Aaron counted according to Yahweh's command that came by the hand of Moses.
46 So Moses, Aaron, and the chiefs of Israel counted all the Levites by their clans in their ancestral families 47 from thirty to fifty years old. They counted everyone who would do work in the tabernacle, and who would carry and care for the items in the tent of meeting. 48 They counted 8,580 men. 49 At Yahweh's command, Moses counted each man, keeping count of each by the type of work he was assigned to do. He counted each man by the kind of responsibility he would bear. In doing this, they obeyed what Yahweh had commanded them to do through Moses.
Moses gave special instructions for each of the families of the tribes of Levi. Each family was given a special role in the ministry of the tabernacle. (See: tabernacle)
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See how you translated this man's name in Numbers 3:17.
"30 to 50 years old"
The word "company" refers to the rest of the people working in the tent of meeting.
This can be stated in active form. Alternate translation: "that I have specially selected for myself"
Here "camp" refers to all of the people in the camp. Alternate translation: "When the people prepare"
This refers to the people moving to another location. Alternate translation: "to move to another location"
This refers to the curtain that kept people from being able to see into the most holy place.
The word "it" refers to the curtain that separated the most holy place from the holy place.
The poles were inserted into rings on the sides of the ark so that the poles could be used to carry the ark. This can be stated clearly. Alternate translation: "insert the poles into the rings on the ark's sides"
This bread represents the presence of Yahweh. Alternate translation: "the bread of Yahweh's presence"
Here "it" refers to the blue cloth.
There must always be bread"
Here the word "them" refers to "the dishes, spoons, bowls, and jars" (verse 7).
"red cloth"
The poles were inserted into rings on the corners of the table so that the poles could be used to carry the table. This can be stated clearly. Alternate translation: "insert poles into the rings at the corners of the table"
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"They must cover ... with fine leather"
"they must place all of these things on a frame for carrying them"
The poles were inserted into rings on the sides of the altar so theys could be used to carry it. This can be stated clearly. Alternate translation: "insert the carrying poles into the rings one the sides of the altar"
a wooden rectangle made with poles used to carry things
The word "ministry" is an abstract noun that can be expressed with the verb "serving." Alternate translation: "used when serving Yahweh in the holy place"
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The word "work" is an abstract noun that can be expressed with the verb "serving." Alternate translation: "when serving at the altar"
The poles were inserted into rings on the sides of the altar so they could be used to carry it. This can be stated clearly. Alternate translation: "insert the carrying poles into the rings on the sides of the altar"
Here the holy place refers to all the items that make up the holy place that Aaron and his sons covered in cloth and skins. Alternate translation: "to carry all of the items of the holy place"
Here the word "camp" refers to all of the people in the camp. Alternate translation: "when the people move forward"
See how you translated this man's name in Numbers 3:17.
"the holy equipment"
Here the word "light" is used to refer to the "lamps." Alternate translation: "the oil for the lamps"
Here the abstract noun "care" can be expressed as a verb. Alternate translation: "those who care for"
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This phrase refers to the death of the Kohathites. This can be stated in active form. Alternate translation: "to do anything that will cause me to completely remove them from among the Levites"
This phrase refers to what Yahweh says next. Moses will protect the Kohathites by not allowing them to go in and see the holy place.
These two phrases mean basically the same thing and are combined for emphasis.
This refers to the descendants of Kohath. See how you translated this in Numbers 3:27.
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This refers only to men. Alternate translation: "of the male descendants of Gershon"
See how you translated this man's name in Numbers 3:17.
"30 years old to 50 years old"
The word "company" refers to the rest of the people working in the tent of meeting. See how you translated this phrase in Numbers 4:3.
This sentence is a description that tells us what the following verses are about.
This refers to the descendants of Gershon. See how you translated this in Numbers 3:21.
This is an outer covering that is placed on top of the tent of meeting's covering. Alternate translation: "the covering of fine leather hides that is placed on top of that" or "the outer covering made of fine leather hides"
This can be stated in active form. Alternate translation: "Whatever work that these things require"
"must tell the descendants of the Gershonites how they are to serve Yahweh in the tent of meeting"
Here the word "service" is an abstract noun that can be expressed by a verb. Here the word "This" refers to what Yahweh just said. Alternate translation: "This is how the clans of the descendants of the Gershonites will serve in the tent of meeting"
See how you translated this man's name in Numbers 1:2.
This refers only to men. Alternate translation: "the male descendants of Merari"
See how you translated this man's name in Numbers 3:17.
"list them"
"30 years old ... 50 years old"
The word "company" refers to the rest of the people working in the tent of meeting. See how you translated this phrase in Numbers 4:3.
"This" refers to what Yahweh says next.
These are all parts of the framing of the tabernacle. See how you translated all of these parts in Numbers 3:36-37.
Here "their" refers to the posts of the court.
These are all parts of the framing of the tabernacle. See how you translated all of these parts in Numbers 3:36-37.
"List by each man's name the articles he must carry"
The word "direction" is an abstract noun that is expressed by a verb. Alternate translation: "as Ithamar son of Aaron the priest directs them"
See how you translated this man's name in Numbers 1:2.
The refers to men. Alternate translation: "the male descendants of the Kohathites"
This refers to the descendants of Kohath. See how you translated this in Numbers 3:27.
"30 years old ... 50 years old"
Here the word "would" does not mean that the men "chose" to join the company but rather that they were "assigned" to the company. Alternate translation: "everyone who was assigned to join the company"
The word "company" refers to the rest of the people working in the tent of meeting. See how you translated this phrase in Numbers 4:3.
"two thousand seven hundred and fifty men"
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This refers to the men. Alternate translation: "The male descendants of Gershon"
This can be stated in active form. Alternate translation: "Moses and Aaron counted the descendants of Gershon"
"from 30 to 50 years old"
Here the word "would" does not mean that the men "chose" to join the company but rather that they were "assigned" to the company. Alternate translation: "everyone who was assigned to join the company"
The word "company" refers to the rest of the people working in the tent of meeting. See how you translated this phrase in Numbers 4:3.
This can be stated in active form. Alternate translation: "whom Moses and Aaron counted by their clans"
"two thousand six hundred and thirty." This refers to 2,630 men.
The word "they" refers to Moses and Aaron.
This can be stated in active form. Alternate translation: "Moses and Aaron counted the descendants of Merari"
"from 30 to 50 years old"
Here the word "would" does not mean that the men "chose" to join the company but rather that they were "assigned" to the company. Alternate translation: "everyone who was assigned to join the company"
The word "company" refers to the rest of the people working in the tent of meeting. See how you translated this phrase in Numbers 4:3.
This can be stated in active form. Alternate translation: "whom Moses and Aaron counted by their clans"
"numbered three thousand two hundred"
These words are a metaphor for the authority that God had given Moses. Alternate translation: "to the command Moses received from Yahweh and gave to Aaron"
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This refers to men. Alternate translation: "men from thirty to fifty"
"from 30 to 50"
"eight thousand five hundred and eighty men"
"As Yahweh commanded"
These two phrase have similar meaning and are used together to emphasize how Moses counted all the men.
This can be stated in active form. Alternate translation: "by his type of work assignment" or "by the type of work he had assigned each man to do"
"he would have"
Here "they" and "them" refer to Moses and Aaron.
1 Yahweh spoke to Moses. He said, 2 "Command the people of Israel to send away from the camp every leper, everyone who has an oozing sore, and whoever is unclean through touching a dead body. 3 Whether male or female, you must send them out of the camp. They must not defile the camp, because I live in it." 4 The people of Israel did so. They sent them out of the camp, as Yahweh commanded Moses. The people of Israel obeyed Yahweh.
5 Again Yahweh spoke to Moses. He said, 6 "Speak to the people of Israel. When a man or woman commits any sin such as people do to one another, and is unfaithful to me, that person is guilty. 7 Then he must confess the sin that he has done. He must completely pay back the price of his guilt and add to the price one-fifth more. He must give this to the one he has wronged. 8 But if the wronged person has no close relative to receive the payment, he must pay the price for his guilt to me through a priest, along with a ram to atone for himself. 9 Every contribution, everything the people of Israel have set apart, which they have brought to the priest, will belong to him. 10 The offerings of every person will be for the priest; if anyone gives anything to the priest, it will belong to him."
11 Again, Yahweh spoke to Moses. He said, 12 "Speak to the people of Israel. Say to them, 'Suppose that a man's wife turns away and is unfaithful to her husband. 13 If a man lies with her and it is hidden from the eyes of her husband, and her impurity is undetected even though she defiled herself, and there is no witness against her, since she was not caught in the act, 14 nevertheless, a spirit of jealousy might still inform the husband that his wife is defiled. However, a spirit of jealousy might falsely come on a man when his wife is not defiled. 15 In such cases, the man must bring his wife to the priest. The husband must take an offering required on her behalf, a tenth of an ephah of barley flour. He must pour no oil on it and put no frankincense on it, because it is a grain offering of jealousy, a grain offering for remembering, as a reminder of the iniquity.
16 The priest must bring her near and place her before Yahweh. 17 The priest must take a jar of holy water and take dust from the floor of the tabernacle. He must put the dust into the water. 18 The priest will set the woman before Yahweh and he will untie the hair on the woman's head. He will put into her hands the grain offering of remembrance, which is the grain offering of jealousy. The priest will hold in his hand the bitter water that can bring a curse. 19 The priest will put the woman under an oath and say to her, 'If no other man has lain with you, and if you have not gone astray and committed uncleanness, then you will be free from this bitter water that can bring a curse. 20 But if you have gone astray, though you are under your husband's authority and you have defiled yourself, and some other man has had sexual relations with you, 21 then, (the priest must cause the woman to swear an oath that can bring down a curse on her, and then he must continue speaking to the woman) 'Yahweh will make you into a curse that will be shown to your people to be such. This will happen if Yahweh causes your thigh to waste away and your abdomen to swell. 22 This water that brings the curse will go into your stomach and make your abdomen swell and your thighs waste away.' The woman is to reply, 'Amen. Amen.'
23 The priest must write these curses on a scroll, and then he must wash away the written curses into the bitter water. 24 The priest must make the woman drink the bitter water that brings the curse. The water that brings the curse will enter her and become bitter. 25 The priest must take the grain offering of jealousy out of the woman's hand. He must hold up the grain offering before Yahweh and bring it to the altar. 26 The priest must take a handful of the grain offering as a representative offering, and burn it on the altar. Then he must give the woman the bitter water to drink. 27 When he gives her the water to drink, if she is defiled because she has committed a sin against her husband, then the water that brings the curse will enter her and become bitter. Her abdomen will swell and her thigh will waste away. The woman will be cursed among her people. 28 But if the woman is not defiled and if she is clean, then she must be free. She will be able to conceive children.
29 This is the law of jealousy. It is the law for a woman who goes astray from her husband and is defiled. 30 It is the law for a man with a spirit of jealousy when he is jealous of his wife. He must bring the woman before Yahweh, and the priest must do to her everything that this law of jealousy describes. 31 The man will be free from guilt for bringing his wife to the priest. The woman must bear any guilt she might have."
Israel's entire camp was to be a "clean" place. This meant that people who could not be made acceptable to God were not allowed inside the camp. (See: clean)
There are several laws in this chapter regarding restitution. These laws were meant to limit the ways in which people who had been wronged could seek to be compensated. These laws were intended to make it difficult for such people to avenge a wrong when they were angry. (See: avenge and jealous)
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This refers to an open cut that has been leaking fluids for a long time.
If a person touched a dead body they were considered unclean. A person who is not acceptable for God's purposes is spoken of as if the person were physically unclean.
Here "you" is plural and refers to the people of Israel.
This means that they sent the unclean people away. The full meaning of this statement can be made explicit. Alternate translation: "The people of Israel sent those who were unclean out of the camp"
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"any sin that people usually commit against one another"
If someone sins against another person, it means that they have also sinned against Yahweh and Yahweh considers that person as unfaithful to him. Alternate translation: "they have also wronged me"
Here the person's "sin" is referred to as his "guilt." Alternate translation: "what is considered a suitable amount of money for the wrong that he has done"
This means the person must pay an extra one-fifth of the price that he owes.
This is one part out of five equal parts.
Usually the wronged person would receive the payment but if that person has died the payment goes to the closest relative. The full meaning of this statement can be made explicit. Alternate translation: "But if the wronged person has died and has no close relative to receive the payment"
This can be stated in active form. Alternate translation: "if the person whom the guilty person has wronged"
If a person made a payment to a priest to pay for his guilt it was the same as if the person had made the payment to Yahweh.
The atonement is made for the man's sin. Here Yahweh refers to the man's sin as the man who committed it. Alternate translation: "to atone for his sin"
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These two phrases mean basically the same thing and may be combined to state that the offerings that someone gives belong to the priest to whom they have been given.
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The words "Suppose that a man's wife turns away" begin a long description of a possible situation, something that has not happened but might happen. Yahweh tells Moses what to do if it does happen.
This means that she goes away from him and is unfaithful to him. Alternate translation: "a man's wife is unfaithful"
This means that she is unfaithful to her husband and and sins against him by having sexual relations with another man. The full meaning of this statement can be made explicit. Alternate translation: "sins against her husband by having sexual relations with another man"
Moses continues to describe the situation he began describing in Numbers 5:12.
This is a euphemism. Alternate translation: "If a man has sexual relations with her"
the woman who turns away and sins against her husband (Numbers 5:12)
This refers to the act of adultery. The full meaning of this statement can be made explicit. Alternate translation: "in the act of adultery" or "sleeping with him"
These phrases can be stated in active form. Alternate translation: "his wife has defiled herself ... his wife has not defiled herself"
Here the word "spirit" refers to a person's attitude and emotions. His "jealously" is spoken of as if it were a person who spoke to him. Alternate translation: "the husband might feel jealous and become suspicious"
Here the word "spirit" refers to a person's attitude and emotions. The idea of the spirit "coming on him" means that he began to have these jealous feelings. Alternate translation: "a man might feel jealous for no reason"
Moses begins to describe what the people are to do if the situation he began describing in Numbers 5:12 ever happens.
This is one part out of ten equal parts.
This can be written in modern measurements. Alternate translation: "a tenth of an ephah
"a grain offering for jealousy"
A "reminder" is something that shows evidence that something had occurred that required justice. In this case, he made the offering to determine whether his wife had committed adultery or not.
Moses continues to describe what the people are to do if the situation he began describing in Numbers 5:12 ever happens.
"in the presence of Yahweh." The priest would bring her near the altar. Alternate translation: "near the altar and place her in the presence of Yahweh"
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Moses continues to describe what the people are to do if the situation he began describing in Numbers 5:12 ever happens.
"in the presence of Yahweh"
See how you translated this phrase in Numbers 5:15.
This is a euphemism. Alternate translation: "no other man has had sexual relations with you"
The words "gone astray" is an idiom that means "to be unfaithful." Alternate translation: "if you have not been unfaithful to your husband"
"by committing uncleanness." This phrase refers to committing adultery.
The phrase to "be free" from something means to not be harmed by it. Alternate translation: "this bitter water will not harm you, though it is able to"
Here the bitter water is described as being able to bring a curse. This means that when the woman drinks the water it cause her to be unable to bear children, if she is guilty. Alternate translation: "this bitter water can be a curse to you"
Moses continues to describe what the people are to do if the situation he began describing in Numbers 5:12 ever happens.
The words "gone astray" is an idiom that means "to be unfaithful." Alternate translation: "have been unfaithful to your husband"
The phrase "bring down a curse" is an idiom meaning for a curse to come upon her. Alternate translation: "that can cause a curse to come upon her"
Here the author speaks about the woman bearing the curse that Yahweh gives her, which causes other people to curse her. This is spoken of as if the woman herself becomes a curse. Alternate translation: "Because Yahweh curses you, other people will curse you as well, and Yahweh will show people that you are truly cursed"
This can be stated in active form. Alternate translation: "that he will show to your people as a curse"
Here the word "thigh" is a polite way of referring to the woman's womb or her private parts. Possible meanings are 1) that the woman will become unable to have children or 2) that the woman's pregnancy will end too early and the baby will die. Alternate translation: "your womb to be useless and your abdomen to swell"
"Yes, let that happen if I am guilty" or "Yes, that is exactly what should happen if I am guilty"
Moses continues to describe what the people are to do if the situation he began describing in Numbers 5:12 ever happens.
This means that he is to wash the ink off of the scroll.
This can be stated in active form. Alternate translation: "the curses he has written"
Verse 24 explains in a general way what the priest must do and what is expected to happen when the woman drinks the water. Verse 25 and 26 explains in detail how the priest is to do this work. The priest gives the water to the woman and she drinks it only once.
Moses continues to describe what the people are to do if the situation he began describing in Numbers 5:12 ever happens.
"a grain offering for jealousy." See how you translated this in Numbers 5:15.
The handful of the grain offering represents the whole grain offering. This means the whole offering belongs to Yahweh.
Moses continues to describe what the people are to do if the situation he began describing in Numbers 5:12 ever happens.
This can be written in active form. Alternate translation: "if she has defined herself by committing"
Here the "sin" refers specifically to committing adultery. The meaning of this statement can be made clear. Alternate translation: "committed adultery"
Possible meanings are 1) that the woman will become unable to have children or 2) that the woman's pregnancy will end too early and the baby will die. Here the word "thigh" is a polite way of referring to the woman's womb or her private parts. See how you translated these concepts in Numbers 5:21.
This can be stated in active form. Alternate translation: "Her people will curse her"
This can be stated in active form. Alternate translation: "has not defiled herself"
Here "being innocent" is spoken of as "being clean."
Possible meanings are 1) "then she will not be cursed" or 2) "then she is free from guilt."
"become pregnant"
Moses continues to describe what the people are to do if the situation he began describing in Numbers 5:12 ever happens.
"the law for dealing with jealousy"
The words "goes astray from" is an idiom that means "is unfaithful to." Alternate translation: "who is unfaithful to her husband"
This can be stated in active form. Alternate translation: "defiles herself"
This phrase refers to the man's attitude and emotions of jealousy. See how you translated this in [Numbers 5:14]
This is an idiom that means that he suspects that his wife has been unfaithful to him by sleeping with another man. Alternate translation: "and suspects that his wife has been unfaithful to him" or "and suspects that his wife has slept with another man"
"in the presence of Yahweh"
Moses continues to describe what the people are to do if the situation he began describing in Numbers 5:12 ever happens.
"will not be guilty of doing something wrong by bringing his wife to the priest"
"must endure"
1 Yahweh spoke to Moses. He said, 2 "Speak to the people of Israel. Say to them, 'When a man or a woman consecrates himself to Yahweh with the special vow of a Nazirite, 3 he must abstain from wine and strong drink. He must not drink vinegar made from wine or from strong drink. He must not drink any grape juice or eat fresh grapes or raisins. 4 In all the days of his consecration, he must eat nothing that is made from the grape vine, including everything from the seeds to the skins.
5 During all the time of his vow of consecration, no razor is to be used on his head until the days of his consecration to Yahweh are fulfilled. He must be set apart to Yahweh. He must let the hair grow long on his head.
6 During all the time that he sets himself apart to Yahweh, he must not come near a dead body. 7 He must not make himself unclean even for his father, mother, brother, or sister, if they die. This is because he is consecrated to God, as everyone can see by his long hair. 8 During all the time of his consecration he is holy, reserved for Yahweh.
9 If someone very suddenly dies beside him and defiles his consecrated head, then he must shave his head on the day of his purification—on the seventh day he must shave it. 10 On the eighth day he must bring two doves or two young pigeons to the priest at the entrance to the tent of meeting. 11 The priest must offer one bird as a sin offering and the other as a burnt offering. These will atone for him because he sinned by being near the dead body. He must consecrate his head again on that day. 12 He must set himself apart to Yahweh for the days of his consecration. He must bring a male lamb one year old as a guilt offering. The days before he defiled himself must not be counted, because his consecration was defiled.
13 This is the law about the Nazirite for when the time of his consecration is complete. He must be brought to the entrance of the tent of meeting. 14 He must present his offering to Yahweh. He must offer as a burnt offering a male lamb one year old and without blemish. He must bring as a sin offering a female lamb one year old and without blemish. He must bring a ram as a fellowship offering that is without blemish. 15 He must also bring a basket of bread made without yeast, loaves of fine flour mixed with oil, wafers without yeast rubbed with oil, together with their grain offering and drink offerings. 16 The priest must present them before Yahweh. He must offer his sin offering and burnt offering. 17 With the basket of unleavened bread, he must present the ram as a sacrifice, the fellowship offering to Yahweh. The priest must present also the grain offering and the drink offering. 18 The Nazirite must shave his consecrated head at the entrance to the tent of meeting. He must take the hair from his head and put it on the fire that is under the sacrifice of fellowship offerings. 19 The priest must take the boiled shoulder of the ram, one loaf of bread without yeast out of the basket, and one wafer without yeast. He must place them into the hands of the Nazirite after he has shaved his consecrated hair. 20 The priest must wave them as an offering before Yahweh, a holy portion for the priest, together with the breast that was waved and the thigh that was the contribution for the priest. After that, the Nazirite may drink wine.
21 This is the law for the Nazirite who vows his offering to Yahweh for his consecration. Whatever else he may give, he must keep the obligations of the vow he has taken, to keep the promise indicated by the law of his consecration.'"
22 Again Yahweh spoke to Moses. He said, 23 "Speak to Aaron and to his sons. Say, 'You must bless the people of Israel in this way. You must say to them,
24 "May Yahweh bless you
and keep you.
25 May Yahweh make his face shine on you
and be gracious to you.
26 May Yahweh look on you with favor
and give you peace."'
27 It is in this way that they must give my name to the people of Israel. Then I will bless them."
The Nazirite vow was a special type of vow between a person and Yahweh. This chapter gives the rules for people to be consecrated to God as Nazirites. (See: vow and consecrate)
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"he must not consume"
This can be stated in active form. Alternate translation: "vinegar that people make from wine"
a drink produced when wine and other strong drinks ferment too long and become sour
dried grapes
"the days in which he has consecrated himself to me"
The word "grape vine" is a metonym for the grapes that grow on the vine. This can be stated in active form. Alternate translation: "nothing that people make from grapes"
These two extremes are given to emphasize the entire grape may not be eaten. Alternate translation: "from any part of a grape"
"vow of dedication"
This can be stated in active form. Alternate translation: "no one is to use a razor on his head"
The word "consecration" is an abstract noun that can be expressed as a verb. Alternate translation: "the days that he has separated himself to Yahweh" or "the days that he has dedicated himself to Yahweh"
This can be stated in active form. Alternate translation: "to Yahweh are complete"
This can be stated in active form. Alternate translation: "He must set himself apart to Yahweh"
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"dedicated"
A person who is not acceptable for God's purposes is spoken of as if the person were physically unclean.
This can be stated in active form. Alternate translation: "he has consecrated himself"
The abstract noun "consecration" can be expressed as a verb. Alternate translation: "that he has consecration himself" )
This can be stated in active form. Alternate translation: "he has reserved himself for Yahweh" or "set apart for Yahweh"
Here "head" represents the Nazirite man's hair, which symbolizes his vow. Alternate translation: "defiles his long hair which shows everyone he is separated to God" or "he becomes defiled"
"day 7"
"day 8"
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"during the time he is being set apart again"
The man is to bring the lamb to the priest so that it can be sacrificed. The full meaning of this statement can be made explicit. Alternate translation: "He must bring a male lamb one year old to the priest as a guilt offering"
This can be stated in active form. Alternate translation: "He must not count the days before he defiled himself"
This can be stated in active form. Alternate translation: "he defiled himself" or "he made himself unacceptable"
The abstract noun "consecration" can be expressed as a verb. Alternate translation: "for which he has consecrated himself"
This can be stated in active form. Alternate translation: "Someone must bring him" or "He must go"
He must bring his offering to the priest to be sacrificed to Yahweh. The full meaning of this statement can be made clear. Alternate translation: "He must present his offering to Yahweh by bringing it to the priest to be sacrificed" or "He must present his offering to Yahweh by bringing it to the priest who will sacrifice it"
This can be stated in active form. Alternate translation: "bread he made without yeast"
This can be stated in active form. Alternate translation: "fine flour that he mixed with oil"
This can be stated in active form. Alternate translation: "wafers without yeast which he rubbed with oil"
small pieces of flat bread
The word "their" refers to the other offerings that the Nazirite man was told to bring. Often grain offerings and drink offerings were required to accompany other types of sacrifices. The full meaning of this statement can be made clear. Alternate translation: "together with the grain offering and drink offering that Yahweh required to accompany the other offerings"
"He" refers to the priest and "his" refers to the man who took a vow.
"as the fellowship offering"
You can make clear the understood information. Alternate translation: "The priest must present also ... the drink offering to Yahweh"
"his head, on which he had grown out his hair to show that he had consecrated himself to Yahweh"
This means that he had boiled the ram's shoulder. This can be stated in active form. Alternate translation: "the shoulder of the ram that he boiled"
"the hair he grew out to show that he had consecrated himself to Yahweh"
After handing the items to the Nazirite, the priest takes them back to offer them to Yahweh. The full meaning of this statement can be made clear. Alternate translation: "Then the priest must take them back and wave them"
"as well as"
This can be stated in active form. Alternate translation: "that the priest waved"
Also, the abstract noun "consecration" may be written as a verb. Alternate translation: "for which he has consecrated himself to Yahweh"
This refers to the Nazirite deciding to give other offering beyond what he has been commanded to give. The full meaning of this statement can be made clear. Alternate translation: "If he decides to give any additional offerings"
"he must still obey the requirements of the vow he has taken"
These two phrases mean basically the same thing and are combined to emphasize that he must obey the obligations of his vow.
This can be stated in active form. Alternate translation: "the promise that the law for his consecration indicates"
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"You" is plural.
Here "you" is singular.
This is an idiom. Here "keep" means to "protect."
This is an idiom which means to have kind intentions towards someone. It can also be expressed by smiling. Alternate translation: "smile at you" or "look at you with kindness"
Here "you" is singular.
Here the phrase "look on" means to show a certain attitude towards that person. Alternate translation: "show you favor"
Here "you" is singular.
Here Yahweh speaks about claiming the Israelites as his own by saying that he is giving them "his name." Alternate translation: "they must let the people of Israel know that they are mine"
1 On the day that Moses completed the tabernacle, he anointed it and set it apart to Yahweh, together with all of its furnishings. He did the same for the altar and all its utensils. He anointed them and set them apart to Yahweh. 2 On that day, the leaders of Israel, the heads of their ancestor's families, offered sacrifices. These men were leading the tribes. They had overseen the counting of the men in the census. 3 They brought their offerings before Yahweh. They brought six covered carts and twelve oxen. They brought one cart for every two leaders, and each leader brought one ox. They presented these things in front of the tabernacle. 4 Then Yahweh spoke to Moses. He said, 5 "Accept the offerings from them and use the offerings for the work in the tent of meeting. Give the offerings to the Levites, to each one as his work needs them." 6 Moses took the carts and the oxen, and he gave them to the Levites. 7 He gave two carts and four oxen to the descendants of Gershon, because of what their work needed. 8 He gave four carts and eight oxen to the descendants of Merari, in the care of Ithamar son of Aaron the priest. He did this because of what their work required. 9 But he gave none of those things to the descendants of Kohath, because theirs would be the work related to the things that belong to Yahweh that they would carry on their own shoulders. 10 The leaders offered their goods for the dedication of the altar on the day that Moses anointed the altar. The leaders offered their sacrifices in front of the altar. 11 Yahweh said to Moses, "Each leader must offer on his own day his sacrifice for the dedication of the altar."
12 On the first day, Nahshon son of Amminadab, of the tribe of Judah, offered his sacrifice.
13 His sacrifice was one silver platter weighing 130 shekels and one silver bowl weighing seventy shekels, by the standard weight of the sanctuary shekel. Both of these objects were full of fine flour mixed with oil for a grain offering. 14 He gave one gold dish that weighed ten shekels and was full of incense. 15 He gave as a burnt offering one young bull, one ram, and a one-year-old male lamb. 16 He gave one male goat as a sin offering. 17 He gave two oxen, five rams, five male goats, and five male lambs that were a year old, as the sacrifice for a fellowship offering. This was the sacrifice of Nahshon son of Amminadab.
18 On the second day, Nethanel son of Zuar, leader of Issachar, offered his sacrifice.
19 He offered as his sacrifice one silver platter weighing 130 shekels and one silver bowl weighing seventy shekels, by the standard weight of the sanctuary shekel. Both of these objects were full of fine flour mixed with oil for a grain offering. 20 He also gave one gold dish weighing ten shekels, full of incense. 21 He gave as a burnt offering one young bull, one ram, and a one-year-old male lamb. 22 He gave one male goat as a sin offering. 23 He gave two oxen, five rams, five male goats, and five male lambs that were a year old, as the sacrifice for a fellowship offering. This was the sacrifice of Nethanel son of Zuar.
24 On the third day, Eliab son of Helon, leader of the descendants of Zebulun, offered his sacrifice.
25 His sacrifice was one silver platter weighing 130 shekels, and one silver bowl weighing seventy shekels by the standard weight of the sanctuary shekel. Both of these objects were full of fine flour mixed with oil for a grain offering. 26 He also gave one gold dish weighing ten shekels, full of incense. 27 He gave as a burnt offering one young bull, one ram, and a one-year-old male lamb. 28 He gave one male goat as a sin offering. 29 He gave two oxen, five rams, five male goats, and five male lambs that were a year old, as the sacrifice for a fellowship offering. This was the sacrifice of Eliab son of Helon.
30 On the fourth day, Elizur son of Shedeur, leader of the descendants of Reuben, offered his sacrifice.
31 His sacrifice was one silver platter weighing 130 shekels and one silver bowl weighing seventy shekels, by the standard weight of the sanctuary shekel. Both of these objects were full of fine flour mixed with oil for a grain offering. 32 He also gave one gold dish weighing ten shekels, full of incense. 33 He gave as a burnt offering one young bull, one ram, and a one-year-old male lamb. 34 He gave one male goat as a sin offering. 35 He gave two oxen, five rams, five male goats, and five male lambs that were a year old, as the sacrifice for a fellowship offering. This was the sacrifice of Elizur son of Shedeur.
36 On the fifth day, Shelumiel son of Zurishaddai, leader of the descendants of Simeon, offered his sacrifice.
37 His sacrifice was one silver platter weighing 130 shekels and one silver bowl weighing seventy shekels, by the standard weight of the sanctuary shekel. Both of these objects were full of fine flour mixed with oil for a grain offering. 38 He also gave one gold dish weighing ten shekels, full of incense. 39 He gave as a burnt offering one young bull, one ram, and a one-year-old male lamb. 40 He gave one male goat as a sin offering. 41 He gave two oxen, five rams, five male goats, and five male lambs that were a year old, as the sacrifice for a fellowship offering. This was the sacrifice of Shelumiel son of Zurishaddai.
42 On the sixth day, Eliasaph son of Deuel, leader of the descendants of Gad, offered his sacrifice.
43 His sacrifice was one silver platter weighing 130 shekels and one silver bowl weighing seventy shekels, by the standard weight of the sanctuary shekel. Both of these objects were full of fine flour mixed with oil for a grain offering. 44 He also gave one gold dish weighing ten shekels, full of incense. 45 He gave as a burnt offering one young bull, one ram, and a one-year-old male lamb. 46 He gave one male goat as a sin offering. 47 He gave two oxen, five rams, five male goats, and five male lambs that were a year old, as the sacrifice for a fellowship offering. This was the sacrifice of Eliasaph son of Deuel.
48 On the seventh day, Elishama son of Ammihud, leader of the descendants of Ephraim, offered his sacrifice.
49 His sacrifice was one silver platter weighing 130 shekels and one silver bowl weighing seventy shekels, by the standard weight of the sanctuary shekel. Both of these objects were full of fine flour mixed with oil for a grain offering. 50 He also gave one gold dish weighing ten shekels, full of incense. 51 He gave as a burnt offering one young bull, one ram, and a one-year-old male lamb. 52 He gave one male goat as a sin offering. 53 He gave two oxen, five rams, five male goats, and five male lambs that were a year old, as the sacrifice for a fellowship offering. This was the sacrifice of Elishama son of Ammihud.
54 On the eighth day, Gamaliel son of Pedahzur, leader of the descendants of Manasseh, offered his sacrifice.
55 His sacrifice was one silver platter weighing 130 shekels and one silver bowl weighing seventy shekels, by the standard weight of the sanctuary shekel. Both of these objects were full of fine flour mixed with oil for a grain offering. 56 He also gave one gold dish weighing ten shekels, full of incense. 57 He gave as a burnt offering one young bull, one ram, and a one-year-old male lamb. 58 He gave one male goat as a sin offering. 59 He gave two oxen, five rams, five male goats, and five male lambs that were a year old, as the sacrifice for a fellowship offering. This was the sacrifice of Gamaliel son of Pedahzur.
60 On the ninth day, Abidan son of Gideoni, leader of the descendants of Benjamin, offered his sacrifice.
61 His sacrifice was one silver platter weighing 130 shekels and one silver bowl weighing seventy shekels, by the standard weight of the sanctuary shekel. Both of these objects were full of fine flour mixed with oil for a grain offering. 62 He also gave one gold dish weighing ten shekels, full of incense. 63 He gave as a burnt offering one young bull, one ram, and a one-year-old male lamb. 64 He gave one male goat as a sin offering. 65 He gave two oxen, five rams, five male goats, and five male lambs that were a year old, as the sacrifice for a fellowship offering. This was the sacrifice of Abidan son of Gideoni.
66 On the tenth day, Ahiezer son of Ammishaddai, leader of the descendants of Dan, offered his sacrifice.
67 His sacrifice was one silver platter weighing 130 shekels and one silver bowl weighing seventy shekels, by the standard weight of the sanctuary shekel. Both of these objects were full of fine flour mixed with oil for a grain offering. 68 He also gave one gold dish weighing ten shekels, full of incense. 69 He gave as a burnt offering one young bull, one ram, and a one-year-old male lamb.. 70 He gave one male goat as a sin offering. 71 He gave two oxen, five rams, five male goats, and five male lambs that were a year old, as the sacrifice for a fellowship offering. This was the sacrifice of Ahiezer son of Ammishaddai.
72 On the eleventh day, Pagiel son of Okran, leader of the descendants of Asher, offered his sacrifice.
73 His sacrifice was one silver platter weighing 130 shekels and one silver bowl weighing seventy shekels, by the standard weight of the sanctuary shekel. Both of these objects were full of fine flour mixed with oil for a grain offering. 74 He also gave one gold dish weighing ten shekels, full of incense. 75 He gave as a burnt offering one young bull, one ram, and a one-year-old male lamb. 76 He gave one male goat as a sin offering. 77 He gave two oxen, five rams, five male goats, and five male lambs that were a year old, as the sacrifice for a fellowship offering. This was the sacrifice of Pagiel son of Okran.
78 On the twelfth day, Ahira son of Enan, leader of the descendants of Naphtali, offered his sacrifice.
79 His sacrifice was one silver platter weighing 130 shekels and one silver bowl weighing seventy shekels, by the standard weight of the sanctuary shekel. Both of these objects were full of fine flour mixed with oil for a grain offering. 80 He also gave one gold dish weighing ten shekels, full of incense. 81 He gave as a burnt offering one young bull, one ram, and a one-year-old male lamb. 82 He gave one male goat as a sin offering. 83 He gave two oxen, five rams, five male goats, and five male lambs that were a year old, as the sacrifice for a fellowship offering. This was the sacrifice of Ahira son of Enan.
84 This was the dedication offering for the altar on the day that it was anointed: the chiefs of Israel set apart the twelve silver platters, twelve silver bowls, and twelve gold dishes. 85 Each silver platter weighed 130 shekels and each bowl weighed seventy shekels. All the silver vessels weighed 2,400 shekels, by the standard weight of the sanctuary shekel. 86 Each of the twelve gold dishes, full of incense, weighed ten shekels by the standard weight of the sanctuary shekel. All the gold dishes weighed 120 shekels. 87 They set apart all the animals for the burnt offerings, twelve bulls, twelve rams, and twelve year-old male lambs. They gave their grain offering. They gave twelve male goats as a sin offering. 88 From all their cattle, they gave twenty-four bulls, sixty rams, sixty male goats, and sixty male lambs a year old, as the sacrifice for the fellowship offering. This was for the dedication of the altar after it was anointed.
89 When Moses went into the tent of meeting to speak with Yahweh, he heard his voice speaking to him. Yahweh spoke to him from above the atonement lid on the ark of the testimony, from between the two cherubim. He spoke to him.
When the tabernacle was completed, they consecrated the altar. Each tribe brought an offering to consecrate the altar. (See: tabernacle and consecrate)
"Moses finished setting up the tabernacle"
These two phrases describe the same group of people two different ways. Alternate translation: "the leaders of Israel who are also the heads of their ancestors families"
Here the leaders of the families are referred to as "heads." Alternate translation: "the leaders of their ancestor's families"
The abstract noun "counting" can be stated as a verb. Alternate translation: "had helped Aaron and Moses to count the men"
This means that they gave their offerings to Yahweh and brought them to the tabernacle. These phrases may be combined to add clarity. Alternate translation: "They brought their offerings to Yahweh and presented them to him in front of the tabernacle"
"6 covered carts and 12 oxen"
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"to each man as he needs them for his work"
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See how you translated this man's name in Numbers 3:17.
"because it was what they needed to do their work"
See how you translated this man's name in Numbers 3:17.
"under the supervision of Ithamar son of Aaron the priest" or "Ithamar son of Aaron the priest oversaw their work"
See how you translated this man's name in Numbers 1:2.
The word "he" refers to Moses.
"because it was what they needed to do their work"
This refers to the carts and oxen.
See how you translated this man's name in Numbers 3:17.
"their work would be"
You can make explicit the implicit meaning of what belongs to Yahweh. Alternate translation: "the things that Yahweh reserved for the tabernacle"
"offered gifts"
"Each day, one leader must offer his sacrifice"
"day 1" or "day number 1"
These are the names of men. See how you translated these names in Numbers 1:7
"weighing one hundred and thirty shekels." If necessary, these weights can be written in modern measurements. Alternate translation: "weighing nearly one and a half kilograms" or "weighing one kilogram and 430 grams"
"one silver bowl weighing 70 shekels." If necessary, these weights can be written in modern measurements. Alternate translation: "one silver bowl weighing nearly eight tenths of a kilogram" or "one silver bowl weighting 770 grams"
There were shekels of different weights. This is the one that people had to use in the sanctuary of the sacred tent. If you are converting the weights to modern measures, here is another way to translate this phrase. Alternate translation: "measured by the standard weights used in the sanctuary"
This can be stated in active form. Alternate translation: "fine flour that he had mixed with oil"
If necessary, this can be written in modern measurements. Alternate translation: "one gold dish that weighed one tenth of a kilogram" or "one gold dish that weighed 110 grams"
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"that were each one year old"
"This was what Nahshon son of Amminadab presented"
See how you translated this man's name in Numbers 1:7.
"day 2" or "day number 2"
See how you translated this man's name in Numbers 1:8.
If necessary, these weights can be written in modern measurements. See how you translated these same weights in [Numbers 7:13]
"one silver bowl weighing 70 shekels." If necessary, these weights can be written in modern measurements. See how you translated these same weights in [Numbers 7:13]
There were shekels of different weights. This is the one that people had to use in the sanctuary of the sacred tent. See how you translated this phrase in [Numbers 7:13]
This can be stated in active form. Alternate translation: "fine flour that he had mixed with oil"
If necessary, this can be written in modern measurements. See how you translated these same weights in [Numbers 7:14]
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"that were each one year old"
"This was what Nethanel son of Zuar presented"
See how you translated this man's name in Numbers 1:8.
"day 3" or "day number 3"
See how you translated this man's name in Numbers 1:9.
If necessary, these weights can be written in modern measurements. See how you translated these same weights in [Numbers 7:13]
"one silver bowl weighing 70 shekels." If necessary, these weights can be written in modern measurements. See how you translated these same weights in [Numbers 7:13]
There were shekels of different weights. This is the one that people had to use in the sanctuary of the sacred tent. See how you translated this phrase in [Numbers 7:13]
This can be stated in active form. Alternate translation: "fine flour that he had mixed with oil"
If necessary, this can be written in modern measurements. See how you translated these same weights in [Numbers 7:14]
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"that were each one year old"
"This was what Eliab son of Helon gave as a sacrifice"
See how you translated this man's name in Numbers 1:9.
"day 4" or "day number 4"
See how you translated this man's name in Numbers 1:5.
If necessary, these weights can be written in modern measurements. See how you translated these same weights in [Numbers 7:13]
"one silver bowl weighing 70 shekels." If necessary, these weights can be written in modern measurements. See how you translated these same weights in [Numbers 7:13]
There were shekels of different weights. This is the one that people had to use in the sanctuary of the sacred tent. See how you translated this phrase in [Numbers 7:13]
This can be stated in active form. Alternate translation: "fine flour that he had mixed with oil"
If necessary, this can be written in modern measurements. See how you translated these same weights in [Numbers 7:14]
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"that were each one year old"
"This was what Elizur son of Shedeur gave as a sacrifice"
See how you translated this man's name in Numbers 1:5.
"day 5" or "day number 5"
See how you translated this man's name in Numbers 1:6.
If necessary, these weights can be written in modern measurements. See how you translated these same weights in [Numbers 7:13]
"one silver bowl weighing 70 shekels." If necessary, these weights can be written in modern measurements. See how you translated these same weights in [Numbers 7:13]
There were shekels of different weights. This is the one that people had to use in the sanctuary of the sacred tent. See how you translated this phrase in [Numbers 7:13]
This can be stated in active form. Alternate translation: "fine flour that he had mixed with oil"
If necessary, this can be written in modern measurements. See how you translated these same weights in [Numbers 7:14]
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"that were each one year old"
"This was what Shelumiel son of Zurishaddai gave as a sacrifice." "Shelumiel" and "Zurishaddai" are names of men.
See how you translated this man's name in Numbers 1:6.
"day 6" or "day number 6"
See how you translated this man's name in Numbers 1:14.
If necessary, these weights can be written in modern measurements. See how you translated these same weights in [Numbers 7:13]
"one silver bowl weighing 70 shekels." If necessary, these weights can be written in modern measurements. See how you translated these same weights in [Numbers 7:13]
There were shekels of different weights. This is the one that people had to use in the sanctuary of the sacred tent. See how you translated this phrase in [Numbers 7:13]
This can be stated in active form. Alternate translation: "fine flour that he had mixed with oil"
If necessary, this can be written in modern measurements. See how you translated these same weights in [Numbers 7:14]
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"that were each one year old"
"This was what Eliasaph son of Deuel gave as a sacrifice"
See how you translated this man's name in Numbers 1:14.
"day 7" or "day number 7"
See how you translated this man's name in Numbers 1:10.
If necessary, these weights can be written in modern measurements. See how you translated these same weights in [Numbers 7:13]
"one silver bowl weighing 70 shekels." If necessary, these weights can be written in modern measurements. See how you translated these same weights in [Numbers 7:13]
There were shekels of different weights. This is the one that people had to use in the sanctuary of the sacred tent. See how you translated this phrase in [Numbers 7:13]
This can be stated in active form. Alternate translation: "fine flour that he had mixed with oil"
If necessary, this can be written in modern measurements. See how you translated these same weights in [Numbers 7:14]
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"that were each one year old"
"This was what Elishama son of Ammihud presented"
See how you translated this man's name in Numbers 1:10.
"day 8" or "day number 8"
See how you translated this man's name in Numbers 1:10.
If necessary, these weights can be written in modern measurements. See how you translated these same weights in [Numbers 7:13]
"one silver bowl weighing 70 shekels." If necessary, these weights can be written in modern measurements. See how you translated these same weights in [Numbers 7:13]
There were shekels of different weights. This is the one that people had to use in the sanctuary of the sacred tent. See how you translated this phrase in [Numbers 7:13]
This can be stated in active form. Alternate translation: "fine flour that he had mixed with oil"
If necessary, this can be written in modern measurements. See how you translated these same weights in [Numbers 7:14]
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"that were each one year old"
"This was what Gamaliel son of Pedahzur gave as a sacrifice"
See how you translated this man's name in Numbers 1:10.
"day 9" or "day number 9"
See how you translated this man's name in Numbers 1:11.
If necessary, these weights can be written in modern measurements. See how you translated these same weights in [Numbers 7:13]
"one silver bowl weighing 70 shekels." If necessary, these weights can be written in modern measurements. See how you translated these same weights in [Numbers 7:13]
There were shekels of different weights. This is the one that people had to use in the sanctuary of the sacred tent. See how you translated this phrase in [Numbers 7:13]
This can be stated in active form. Alternate translation: "fine flour that he had mixed with oil"
If necessary, this can be written in modern measurements. See how you translated these same weights in [Numbers 7:14]
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"that were each one year old"
"This was what Abidan son of Gideoni gave as a sacrifice"
See how you translated this man's name in Numbers 1:11.
"day 10" or "day number 10"
See how you translated this man's name in Numbers 1:12.
If necessary, these weights can be written in modern measurements. See how you translated these same weights in [Numbers 7:13]
"one silver bowl weighing 70 shekels." If necessary, these weights can be written in modern measurements. See how you translated these same weights in [Numbers 7:13]
There were shekels of different weights. This is the one that people had to use in the sanctuary of the sacred tent. See how you translated this phrase in [Numbers 7:13]
This can be stated in active form. Alternate translation: "fine flour that he had mixed with oil"
If necessary, this can be written in modern measurements. See how you translated these same weights in [Numbers 7:14]
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"that were each one year old"
"This was what Ahiezer son of Ammishaddai gave as a sacrifice"
See how you translated this man's name in Numbers 1:12.
"day 11" or "day number 11"
See how you translated this man's name in Numbers 1:13.
If necessary, these weights can be written in modern measurements. See how you translated these same weights in [Numbers 7:13]
"one silver bowl weighing 70 shekels." If necessary, these weights can be written in modern measurements. See how you translated these same weights in [Numbers 7:13]
There were shekels of different weights. This is the one that people had to use in the sanctuary of the sacred tent. See how you translated this phrase in [Numbers 7:13]
This can be stated in active form. Alternate translation: "fine flour that he had mixed with oil"
If necessary, this can be written in modern measurements. See how you translated these same weights in [Numbers 7:14]
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"that were each one year old"
"This was what Pagiel son of Okran gave as a sacrifice." "Pagiel" and "Okran" were names of men. See how you translated their names in [Numbers 1:13]
"day 12" or "day number 12)
See how you translated this man's name in Numbers 1:15.
If necessary, these weights can be written in modern measurements. See how you translated these same weights in [Numbers 7:13]
"one silver bowl weighing 70 shekels." If necessary, these weights can be written in modern measurements. See how you translated these same weights in [Numbers 7:13]
There were shekels of different weights. This is the one that people had to use in the sanctuary of the sacred tent. See how you translated this phrase in [Numbers 7:13]
This can be stated in active form. Alternate translation: "fine flour that he had mixed with oil"
If necessary, this can be written in modern measurements. See how you translated these same weights in [Numbers 7:14]
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"that were each one year old"
"This was what Ahira son of Enan gave as a sacrifice"
See how you translated this man's name in Numbers 1:15.
The phrase "set apart" means to be dedicated to a specific purpose. In this case, the offerings were dedicated to Yahweh.
Here the word "day" refers to a general period of time. The leaders of Israel dedicated these things over the course of 12 days. You may need to translate this in active form. Alternate translation: "when Moses anointed the altar" )
If necessary, these weights can be written in modern measurements. See how you translated this same weight in [Numbers 7:13]
"each bowl weighted 70 shekels." If necessary, these weight can be written in modern measurements. See how you translated this same weight in [Numbers 7:13]
"two thousand four hundred shekels" or "twenty-four hundred shekels"
There were shekels of different weights. This is the one that people had to use in the sanctuary of the sacred tent. See how you translated this phrase in [Numbers 7:13]
"All the silver vessels together weighed"
This refers to all of the offerings that were made of silver, both the platters and the bowls.
"All the gold dishes together weighed"
"Each of the 12 gold dishes ... weighed 10 shekels." If necessary, this can be written in modern measurements. See how you translated these same weights in [Numbers 7:14]
"one hundred and twenty shekels"
"12." This number may be written with a numeral instead of with a word.
"24 ... 60." These numbers may be written with numerals instead of with words.
"that were one year old"
This can be stated in active form. Alternate translation: "after Moses had anointed it"
Here "his voice" refers to Yahweh. Alternate translation: "he heard Yahweh speaking to him"
These two phrases describe the same location.
See how you translated this phrase in Numbers 4:5.
"Yahweh spoke to Moses"
1 Yahweh spoke to Moses. He said, 2 "Speak to Aaron. Say to him, 'The seven lamps must give light in front of the lampstand when you light them.'" 3 Aaron did this. He lit the lamps on the lampstand to give light toward the front of it, as Yahweh had commanded Moses. 4 The lampstand was made in this way and Yahweh showed Moses the pattern for it. It was to be hammered gold from its base to its top, with hammered cups like blossoms.
5 Again, Yahweh spoke to Moses. He said, 6 "Take the Levites from among the people of Israel and purify them. 7 Do this to them to purify them: Sprinkle the water of atonement on them. Make them shave their entire body, wash their clothes, and purify themselves. 8 Then have them take a young bull and its grain offering of fine flour mixed with oil. Let them take another young bull as a sin offering. 9 You will bring the Levites in front of the tent of meeting and assemble the whole community of the people of Israel. 10 When you bring the Levites before Yahweh, the people of Israel must lay their hands on the Levites. 11 Aaron must offer the Levites before Yahweh, as a wave offering from the people of Israel so that they may do the service of Yahweh. 12 The Levites must place their hands on the heads of the bulls. You must offer one bull for a sin offering and the other bull for a burnt offering to me, to atone for the Levites. 13 Present the Levites before Aaron and before his sons, and lift them up as a wave offering to me.
14 In this way you must separate the Levites from among the people of Israel. The Levites will belong to me. 15 After that, the Levites must go in to serve in the tent of meeting. You must purify them. You must offer them as a wave offering. 16 Do this, because they are entirely mine from among the people of Israel. They will take the place of each firstborn, the first issue of the womb, of all the descendants of Israel. I have taken the Levites for myself. 17 All the firstborn from among the people of Israel are mine, both man or animal. On the day that I took the lives of all the firstborn in the land of Egypt, I set them apart for myself. 18 I have taken the Levites from among the people of Israel instead of all the firstborn. 19 I have given the Levites as a gift to Aaron and his sons. I have taken them from among the people of Israel to do the work of the people of Israel in the tent of meeting. I have given them to atone for the people of Israel so that no plague will harm the people when they come near to the holy place."
20 Moses, Aaron, and the whole community of the people of Israel did this with the Levites. They did everything that Yahweh had commanded Moses concerning the Levites. The people of Israel did this with them. 21 The Levites purified themselves and washed their clothing, and Aaron presented them as a wave offering to Yahweh and he made atonement for them to cleanse them. 22 After that, the Levites went in to do their service in the tent of meeting before Aaron and before Aaron's sons. This was as Yahweh had commanded Moses about the Levites. They treated all the Levites in this way.
23 Yahweh spoke again to Moses. He said, 24 "All of this is for the Levites who are twenty-five years old and more. They must join the company to serve in the tent of meeting. 25 They must stop serving in this way at the age of fifty years. At that age they must not serve any longer. 26 They may help their brothers who continue to work at the tent of meeting, to perform their duties, but they must serve no more. This is how you must deal with the Levites in all their responsibilities."
The consecration of the tabernacle continues in this chapter. The people obeyed Yahweh's exact instructions. (See: consecrate and tabernacle)
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"must shine towards the front"
"to shine"
This can be stated in active form. Alternate translation: "They had made the lampstand"
They were commanded to form the hammered cups so that they resembled flower blossoms. Alternate translation: "with hammered cups that resemble flower blossoms"
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Here "them" refers to the Levites.
Moses sprinkling water on them was symbolic of their atonement. Alternate translation: "Sprinkle on their the water that symbolizes atonement"
Possible meanings are 1) Moses was to have the Levites shave, wash, and purify, or 2) Moses was to have the Levites purify themselves by shaving and washing, "Make them shave their entire body and wash their clothes; in this way they will purify themselves."
When offering a young bull, a grain offering was usually required to accompany it.
This can be stated in active form. Alternate translation: "of fine flour that they have mingled with oil"
"gather the whole community"
Here Yahweh refers to himself by his own name.
The action "laying on hands" on someone was often done to dedicate them to Yahweh's work or service. Alternate translation: "The people Israel must lay their hands on the Levites, dedicating them to me"
Aaron was to present the Levites to Yahweh with the same amount of dedication as if they were a sacrifice given to him. Alternate translation: "if they were a wave offering"
This is a symbolic action that identifies the Levites with the animals being offered. In this way the person is offering himself through the animal to Yahweh.
Aaron was to present the Levites to Yahweh as if he were lifting up an offering to Yahweh. Alternate translation: "dedicate them to me, as if you were lifting them up a wave offering to me"
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Yahweh repeats these things to emphasize their importance. This must happen before the Levites go to serve at the tent of meeting. The full meaning of this statement can be made clear. Alternate translation: "But first, you must purify them. You must offer them as a wave offering"
Aaron was to present the Levites to Yahweh as if they were a wave offering to him. Alternate translation: "You must dedicate them to me, as if you were presenting a wave offering to me"
The phrase "first issue of the womb" is another way of saying "firstborn."
This is a polite way of referring to when a person kills someone. Alternate translation: "I killed"
Here "them" refers to "the firstborn from among the people of Israel."
"I have taken the Levites instead of all the firstborn from among the people of Israel"
Yahweh appointing the Levites to help Aaron and his sons is spoken of as if they were a gift that Yahweh were giving to Aaron and his sons.
Here "them" refers to the Levites.
Here "they" refers to the people of Israel.
Here there are three parallel sentences that give the same information. It is repeated to emphasize that the people did to the Levites as Yahweh had commanded. Alternate translation: "Moses, Aaron, and the whole community of the people of Israel did with the Levites everything that Yahweh had commanded Moses concerning the Levites"
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The word "service," an abstract noun, can be expressed as a verb. Alternate translation: "to serve"
"in the presence of Aaron and his sons"
"What they did was"
"They did to the Levites what Yahweh commanded." The word "They" refers to the people of Israel.
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"All of these commandments are for the Levites"
"25 years old"
The word "company" refers to the rest of the people working in the tent of meeting. See how you translated this phrase in Numbers 4:3.
"at 50 years old" or "when they become 50 years old"
"make sure the Levites do their duty"
1 Yahweh spoke to Moses in the wilderness of Sinai, in the first month of the second year after they came out from the land of Egypt. He said, 2 "Let the people of Israel keep the Passover at its fixed time of year. 3 On the fourteenth day of this month, at evening, you must keep the Passover at its fixed time of year. You must keep it, follow all the regulations, and obey all the decrees that are related to it." 4 So, Moses told the people of Israel that they should keep the Festival of the Passover. 5 So they kept the Passover in the first month, on the fourteenth day of the month, at evening, in the wilderness of Sinai. The people of Israel obeyed everything that Yahweh commanded Moses to do. 6 There were certain men who became unclean by the body of a dead man. They could not keep the Passover on that day. They went before Moses and Aaron on that same day. 7 Those men said to Moses, "We are unclean because of the dead body of a man. Why do you keep us from offering the sacrifice to Yahweh at the fixed time of year among the people of Israel?" 8 Moses said to them, "Wait for me to hear what Yahweh will instruct about you."
9 Yahweh spoke to Moses. He said, 10 "Speak to the people of Israel. Say, 'If any of you or your descendants are unclean because of a dead body, or are on a long journey, he may still keep the Passover to Yahweh.' 11 In the second month on the fourteenth day at evening, they will eat the Passover meal. They must eat the Passover lamb with bread that is made without yeast and with bitter herbs. 12 They must not leave any of it until the morning, or break any of its bones. They must follow all the regulations for the Passover. 13 But any person who is clean and is not on a journey, but who fails to keep the Passover, that person must be cut off from his people because he did not bring the offering that Yahweh requires at the fixed time of year. That man must carry his sin. 14 If a stranger lives among you and keeps the Passover to Yahweh, he must keep it according to the statute of the Passover and according to its rule. You must have one statute both for the sojourner and for the one who was born in the land."
15 On the day that the tabernacle was set up, the cloud covered the tabernacle, the tent of the covenant decrees. At evening the cloud was over the tabernacle. It appeared like fire until morning. 16 It continued that way. The cloud covered the tabernacle and appeared like fire at night. 17 Whenever the cloud was taken up from over the tent, the people of Israel would set out on their journey. Wherever the cloud stopped, the people would camp. 18 At Yahweh's command, the people of Israel would travel, and at his command, they would camp. While the cloud stopped over the tabernacle, they would stay in their camp. 19 When the cloud remained on the tabernacle for many days, then the people of Israel would obey Yahweh's instructions and not travel. 20 Sometimes the cloud remained a few days on the tabernacle. In that case, they would obey Yahweh's command—they would make camp and then travel on again at his command. 21 Sometimes the cloud was present in camp from evening until morning. When the cloud lifted in the morning, they journeyed. If it continued for a day and for a night, only when the cloud lifted would they journey on. 22 Whether the cloud stayed on the tabernacle for two days, a month, or a year, for as long as it stayed there, the people of Israel would stay in their camp and not travel. But whenever the cloud was taken up, they would set out on their journey. 23 They would camp at Yahweh's command, and they would travel at his command. They obeyed Yahweh's command given through Moses.
==Passover ==
This chapter records the celebration of the Passover for the first time since it began. The people kept the Passover as directed by the Lord. (See: passover)
This means that they had come out of Egypt a year earlier. They were beginning their second year in the wilderness.
This is the first month of the Hebrew calendar. It marks when God brought the people of Israel out of Egypt.
Here "they" refers to the people of Israel. The phrase "came out" means to leave. Alternate translation: "after they left the land of Egypt"
The word "fixed" means "previously set." This means that this is when the observe it every year. Alternate translation: "Let the people ... at the time of year they currently observe it"
This is the set time of year that they celebrate the Passover. The full meaning of this statement can be made clear. Alternate translation: "On the fourteenth day ... and observe it, for this is the time you do celebrate it every year"
"day 14"
These two phrases mean basically the same thing and are combined to emphasize that they needed to obey the commands.
Here the phrase "keep it" is an idiom which means to observe it. Alternate translation: "You must observe it" or "You must celebrate it"
Here the word "keep" means to observe. Alternate translation: "observe the Festival of the Passover" or "celebrate the Festival of the Passover"
"on day 14 of the first month." This refers to time in the Jewish calendar.
This implies that they touched the dead man, which made them unclean. You can make clear the full meaning of this statement. Alternate translation: "became unclean because they touched the body of a dead man"
A person who God considers spiritually unacceptable or defiled is spoken of as if the person were physically unclean.
Here the word "keep" means to observe. Alternate translation: "observe the Passover" or "celebrate the Passover"
This means that they had touched a dead man's body. You can make the full meaning of this statement clear. Alternate translation: "because we have touched the body of a dead man"
The men ask this question in order to complain that they are not allowed to participate in celebrating the Passover. This rhetorical question can be translated as a statement. Alternate translation: "It is not fair that you keep us away from offering the sacrifice ... among the people of Israel."
set or predetermined
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A person who God considers spiritually unacceptable or defiled is spoken of as if the person were physically unclean.
This refers to someone touching a dead body. Alternate translation: "because you have touched a dead body"
Here the word "keep" means to observe. Alternate translation: "observe the Passover" or "celebrate the Passover"
Here the word "eat" means to observe. Alternate translation: "observe the Passover" or "celebrate the Passover"
"day 14 of month 2." This refers to time in the Jewish calendar.
"at sunset"
"with bread that contains no yeast"
These are small plants that have a strong and usually bad taste.
"and they must not break any of its bones"
A person who God considers spiritually acceptable is spoken of as if the person were physically clean.
Here the word "keep" means to observe. Alternate translation: "observe the Passover" or "celebrate the Passover"
Here the phrase "cut off" means to be disowned and sent away. Alternate translation: "that person must be sent away" or "you must send that person away"
set or predetermined
Here the concept of the man having to bear the consequences of his sin is spoken of as if his sin were a heavy object object that he had to carry. Alternate translation: "That man must bear the punishment for his sin"
Here "you" is plural and refers to the people of Israel.
"that stranger must keep it and do all that Yahweh has commanded concerning the Passover." The words "statute" and "rule" mean basically the same thing and are used together to emphasize that the stranger must obey all of the rules about the Passover.
"in the land of Israel"
This can be stated in active form. Alternate translation: "the Levites set up the tabernacle"
This is another name for the tabernacle. See how you translated the phrase "the tabernacle of the covenant decrees" in Numbers 1:50.
This refers to the cloud's appearance during the night. Here the cloud is compared to looking like a fire. Alternate translation: "During the night the cloud looked like a huge fire until morning"
It may be helpful to explain that this refers to the cloud being over the tabernacle. Alternate translation: "The cloud remained this way over the tabernacle"
The cloud's appearance is compared to a huge fire. Alternate translation: "it looked like a huge fire at night"
This can be stated in active form. Alternate translation: "moved" or "Yahweh took up the cloud"
"the cloud stopped moving"
The word "command" can be expressed as a verb. Alternate translation: "When Yahweh commanded"
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"over the tabernacle"
Here the word "make" means to "set up." Alternate translation: "set up their camp"
This means that the cloud only stayed over the tabernacle for one night. You make make clear the full meaning of this statement. Alternate translation: "only from evening until morning" or "over the tabernacle for only one night"
The full meaning of this statement can be made explicit. "If the cloud stayed over the tabernacle"
"then after the cloud moved they would travel"
This can be stated in active form. Alternate translation: "the cloud rose up" or "Yahweh took up the cloud"
The word "command" can be expressed as a verb. Alternate translation: "what Yahweh commanded"
This can be stated in active form. Alternate translation: "the command that Yahweh had given through Moses"
1 Yahweh spoke to Moses. He said, 2 "Make two silver trumpets. Hammer the silver to make them. You must use the trumpets to call the community together and to call the community to move their camps. 3 The priests must blow the trumpets to call all the community together in front of you at the entrance to the tent of meeting. 4 If the priests blow only one trumpet, then the leaders, the heads of the clans of Israel, must gather to you. 5 When you blow a loud signal, the tribes camped on the east side must begin their journey. 6 When you blow a loud signal the second time, the tribes camped on the south side must begin their journey. They must blow a loud signal for their journeys. 7 When the community gathers together, blow the trumpets, but not loudly. 8 The sons of Aaron, the priests, must blow the trumpets. This will always be an ordinance for you throughout your people's generations. 9 When you go to war in your land against an adversary who oppresses you, then you must sound an alarm with the trumpets. I, Yahweh your God, will call you to mind and save you from your enemies. 10 Also, at the times of celebration, both your regular festivals and at the beginnings of the months, you must blow the trumpets over your burnt offerings and over the sacrifices for your fellowship offerings. These will act as a reminder of you to me, your God. I am Yahweh your God."
11 In the second year, in the second month, on the twentieth day of the month, the cloud was lifted from the tabernacle of the covenant decrees. 12 The people of Israel then went on their journey from the wilderness of Sinai. The cloud stopped in the wilderness of Paran. 13 They made their first journey, following Yahweh's command given through Moses. 14 The camp under the banner of Judah's descendants went out first, moving out their individual armies. Nahshon son of Amminadab led Judah's army. 15 Nethanel son of Zuar led the army of the tribe of Issachar's descendants. 16 Eliab son of Helon led the army of the tribe of Zebulun's descendants. 17 The descendants of Gershon and of Merari, who cared for the tabernacle, took down the tabernacle and then set out on their journey. 18 Next, the armies under the banner of Reuben's camp set out on their journey. Elizur son of Shedeur led Reuben's army. 19 Shelumiel son of Zurishaddai led the army of the tribe of Simeon's descendants. 20 Eliasaph son of Deuel led the army of the tribe of Gad's descendants.
21 The Kohathites set out. They carried the sanctuary's holy equipment. Others would set up the tabernacle before the Kohathites arrived at the next camp. 22 The armies under the banner of Ephraim's descendants set out next. Elishama son of Ammihud led Ephraim's army. 23 Gamaliel son of Pedahzur led the army of the tribe of Manasseh's descendants. 24 Abidan son of Gideoni led the army of the tribe of Benjamin's descendants.
25 The armies that camped under the banner of Dan's descendants set out last. Ahiezer son of Ammishaddai led Dan's army. 26 Pagiel son of Okran led the army of the tribe of Asher's descendants. 27 Ahira son of Enan led the army of the tribe of Naphtali's descendants. 28 This is the way that the armies of the people of Israel set out on their journey.
29 Moses spoke to Hobab son of Reuel the Midianite. Reuel was the father of Moses' wife. Moses spoke to Hobab and said, "We are traveling to a place that Yahweh described. Yahweh said, 'I will give it to you.' Come with us and we will do you good. Yahweh has promised to do good for Israel." 30 But Hobab said to Moses, "I will not go with you. I will go to my own land and my own relatives." 31 Then Moses replied, "Please do not leave us. You know how to camp in the wilderness. You must watch out for us. 32 If you go with us, we will do for you the same good that Yahweh does to us."
33 They journeyed from the mountain of Yahweh for three days. The ark of the covenant of Yahweh went before them for three days to find a place for them to rest. 34 Yahweh's cloud was over them in the daytime as they journeyed.
35 Whenever the ark set out, Moses would say, "Rise up, Yahweh. Scatter your enemies. Make those who hate you run from you." 36 Whenever the ark stopped, Moses would say, "Return, Yahweh, to Israel's many tens of thousands."
In the ancient Near East, trumpets were used for many purposes. They were used to call people together. They were also used to lead people into battle.
Each tribe had its place in line as did the tabernacle. Their movements through the desert were very deliberate and ordered. (See: tabernacle)
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This means that Yahweh commanded Moses to have someone make the trumpet. He did not make them himself. Alternate translation: "Tell someone to make two silver trumpets"
Moses will not blow the trumpets himself, but he will command the priests to blow them.
"while you are present." This means that Moses was to be there with the priest when he blew the trumpets.
These two phrases refer to the same group of people. Here the second phrase is used to describe the first phrase. Alternate translation: "the leaders, who are the heads of the clans of Israel"
Here the word "you" is plural. Yahweh is speaking to Moses, but he his referring to the priests. The priests will blow the trumpets, Moses will not. Alternate translation: "When they blow a loud signal"
Here the word "you" is plural. Yahweh is speaking to Moses, but he is referring to the priests. The priests will blow the trumpets, Moses will not. Alternate translation: "When they blow a loud signal"
"time number 2" or "again"
"They" refers to the priests and the word "their" refers to the people of Israel.
"To gather the community together"
"be a rule for you." Here "you" is plural and refers to the people of Israel.
Yahweh is speaking to Moses and uses the word "you," but he is actually referring the people of Israel going to war. Alternate translation: "When the people of Israel to war ... oppresses Israel"
Here Yahweh again speaks to Moses using the word "you" but actually wants Moses to have the priests blow the trumpets. Alternate translation: "then you must command the priests to sound an alarm with the trumpets"
This phrase "call to mind" means to remember. Alternate translation: "remember you"
The noun "celebration" can be expressed with the verb "celebrate." Alternate translation: "when you celebrate"
Here Yahweh again speaks to Moses using the word "you," but actually wants him to have the priests blow the trumpets. Alternate translation: "you must command the priests to blow the trumpets" ,
There are 12 months on the Hebrew calendar. The beginning phase of the moon with its sliver of light marked the beginning of each month in the lunar calendar.
In these phrases the words "your" and "you" are plural and refer to the people of Israel.
"in honor of the sacrifices"
"will act as a memorial for you of me." The word "reminder" can be expressed with the verb "remind." Alternate translation: "will always remind you of me"
The word "these" refers to the trumpets and the sacrifices.
"In year 2." This refers to the second year after Yahweh brought the Israelites out of Egypt.
"on day 20 of month 2." This is the second month of the Hebrew calendar.
This can be stated in active form. Alternate translation: "the cloud rose up" or "Yahweh lifted the cloud"
The tabernacle was also called by this longer name because the ark with the law of God was placed inside it. See how you translated this in Numbers 1:50.
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This can be stated in active form. Alternate translation: "the commands that Yahweh had given through Moses"
This camp includes the three tribes under the division of Judah: Judah, Issachar, and Zebulun.
They packed up their camp and they left that place before all the others left.
See how you translated this man's name in Numbers 1:7.
See how you translated this man's name in Numbers 1:8.
See how you translated this man's name in Numbers 1:9.
See how you translated these men's names in Numbers 3:17.
This refers to the armies of the tribes under the division of Reuben: Reuben, Simeon, and Gad.
See how you translated this man's name in Numbers 1:5.
See how you translated this man's name Numbers 1:6.
See how you translated this man's name in Numbers 1:14.
This refers to the descendants of Kohath. See how you translated this in Numbers 3:27.
This refers to the armies of the tribes under the division of Ephraim: Ephraim, Manasseh, and Benjamin.
See how you translated this man's name in Numbers 1:10.
See how you translated this man's name in Numbers 1:10.
See how you translated this man's name in Numbers 1:11.
This refers to the armies of the tribes under the division of Dan: Dan, Asher, and Naphtali.
See how you translated this man's name in Numbers 1:12.
See how you translated this man's name in Numbers 1:13.
See how you translated this man's name in Numbers 1:15.
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This is the name of a man.
"that Yahweh described to us"
"we will treat you well"
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The phrase "watch out" means to guide and to take care of. Alternate translation: "You can guide us and show us how to live in the desert"
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"They" refers to the people of Israel.
This refers to Mount Sinai. The full meaning of this statement can be made explicit. Alternate translation: "Mount Sinai, the mountain of Yahweh"
The group of Levites carrying the ark of the covenant went before the people of Israel as the traveled. Alternate translation: "Men carried the ark of the covenant of Yahweh before them as they traveled"
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Here the ark is spoken of as if were a person traveling. The ark was really being carried by men. Alternate translation: "Whenever the people carrying the ark set out"
Here the phrase "rise up" is a request for Yahweh to act, in this case Moses is asking him to scatter their enemies.
Here Moses speaks about Yahweh causing their enemies to flee from the people of Israel as if they were fleeing from Yahweh himself. Alternate translation: "Make those who hate you run away from your ark and your people"
Here the ark is spoken of as if were a person traveling. The ark was really being carried by men. Alternate translation: "Whenever the people carrying the ark stopped"
This refers to people. The full meaning of this statement can be made explicit. Alternate translation: "many tens of thousands of people"
1 Now the people complained about their troubles as Yahweh listened. Yahweh heard the people and became angry. Fire from Yahweh burned among them and consumed some of the camp on its edges. 2 Then people called out to Moses, so Moses prayed to Yahweh, and the fire stopped. 3 That place was named Taberah, because Yahweh's fire burned among them.
4 Some foreign people began to camp with Israel's descendants. They wanted better food to eat. Then the people of Israel began to weep and say, "Who will give us meat to eat? 5 We remember the fish that we ate freely in Egypt, the cucumbers, the melons, the leeks, the onions, and the garlic. 6 Now our appetite is gone, because all we can see is this manna." 7 Manna was like coriander seed. It looked like resin. 8 The people walked around and gathered it. They ground it in mills, beat it in mortars, boiled it in pots, and made it into cakes. It tasted like a delicacy baked with olive oil. 9 When the dew fell on the camp in the night, the manna also fell. 10 Moses heard the people weeping in their families, and every man was at the entrance to his tent. Yahweh was very angry, and in Moses' eyes their complaining was wrong. 11 Moses said to Yahweh, "Why have you treated your servant so badly? Why are you not pleased with me? You make me carry the load of all these people. 12 Did I conceive all these people? Have I given them birth so that you should say to me, 'Carry them closely to your chest as a father carries a baby?' Should I carry them to the land that you swore to their ancestors to give them? 13 Where can I find meat to give to all this people? They are weeping in front of me and are saying, 'Give us meat to eat.' 14 I cannot bear all these people alone. They are too much for me. 15 Since you are treating me this way, kill me now—if I find favor in your eyes—do not let me see my misery."
16 Yahweh said to Moses, "Bring to me seventy of Israel's elders. Be sure that they are elders and officers of the people. Bring them to the tent of meeting to stand there with you. 17 I will come down and talk with you there. I will take some of the Spirit that is on you and put it on them. They will bear the burden of the people with you. You will not have to bear it alone. 18 Say to the people, 'Consecrate yourselves, for tomorrow you will indeed eat meat, for you have wept and Yahweh has heard. You said, "Who will give us meat to eat? It was good for us in Egypt." Therefore Yahweh will give you meat, and you will eat it. 19 You will not eat meat for only one day, two days, five days, ten days, or twenty days, 20 but you will eat meat for a whole month until it comes out of your nostrils. It will disgust you because you have rejected Yahweh, who is among you. You have wept before him. You said, "Why did we leave Egypt?"'" 21 Then Moses said, "The people I am with are 600,000 footmen, and you have said, 'I will give them meat to eat for a whole month.' 22 Should we kill flocks and herds to satisfy them? Should we catch all the fish in the sea to satisfy them?" 23 Yahweh said to Moses, "Is my hand short? Now you will see whether or not my word is true."
24 Moses went out and told the people Yahweh's words. He gathered seventy of the people's elders and positioned them around the tent. 25 Yahweh came down in the cloud and spoke to Moses. Yahweh took some of the Spirit that was on Moses and put it on the seventy elders. When the Spirit rested on them, they prophesied, but only on that occasion and not again.
26 Two men remained in the camp, named Eldad and Medad. The Spirit also rested on them. Their names were written on the list, but they had not gone out to the tent. Nevertheless, they prophesied in the camp. 27 A young man in the camp ran and told Moses, "Eldad and Medad are prophesying in the camp." 28 Joshua son of Nun, Moses' assistant, one of his chosen men, said to Moses, "My master Moses, stop them." 29 Moses said to him, "Are you jealous for my sake? I wish that all of Yahweh's people were prophets and that he would put his Spirit on them all!" 30 Then Moses and the elders of Israel went back to the camp.
31 Then a wind came from Yahweh and brought quail from the sea. They fell near the camp, about a day's journey on one side and a day's journey on the other side. The quail surrounded the camp about two cubits above the ground. 32 The people were busy gathering quail all that day, all the night, and all the next day. No one gathered less than ten homers of quail. They shared the quail all through the camp. 33 While the meat was still between their teeth, while they were chewing it, the anger of Yahweh was kindled at them. He attacked the people with a very great disease. 34 That place was named Kibroth Hattaavah, because there they buried the people who had craved meat. 35 From Kibroth Hattaavah the people traveled to Hazeroth, where they stayed.
Moses complained about having too much responsibility. Therefore, God gave seventy men the spirit of prophecy to help Moses. The people complained about food, even though Yahweh was miraculously providing them with their food. The people complained because they did not have meat or fish to eat. God sent them quail. He punished some of the people, but it does not say why God did this. (See: spirit and prophet)
"Yahweh sent fire that burned"
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This can be stated in the active form. Alternate translation: "They named that place"
The Israelites ask this question in order to complain and to express their desire for something other than manna to eat. This can be expressed as a statement. Alternate translation: "We wish that we had meat to eat."
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"we do not want to eat" or "we cannot eat"
Coriander is also known as cilantro. This seed serves as a spice when dried.
This is a sticky substance with a pale yellow color.
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he eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: "in Moses' opinion" or "in Moses' judgement"
Moses complains to Yahweh using several rhetorical questions.
Moses used these questions to complain about the way God was treating him. They can be expressed as statements. Moses speaks of himself in the third person. Alternate translation: "You should not treat me, your servant, so badly. You should not be angry with me!" or "I, your servant, have done nothing wrong for you to treat me so badly!"
Moses complains and speaks of leading the people and providing for them as if he were carrying a heavy load. Alternate translation: "You make me responsible for all these people, but it's too hard for me"
Moses used this question to remind God that Moses was not their father. Alternate translation: "I am not the father of all these people."
Moses wants God to remember that God told him to take care of the Israelites even though Moses was not their father. Alternate translation: "I have not given them birth, so you have no right to say to me, 'Carry ... baby'!"
To take care of the Israelites is spoken of as if it were to carry a helpless newborn baby.
This rhetorical question can be translated as a statement. Alternate translation: "You should not expect me to carry them ... to give them!" or "I am not able to carry them ... to give them!"
Moses used this question to complain that it was impossible for him to give meat to all the people. Alternate translation: "I cannot possibly find enough meat to give to all these people."
Moses speaks of leading and providing for the people as if he were carrying them. Alternate translation: "I cannot provide for all these people alone"
This is an idiom. Alternate translation: "This responsibility is too difficult for me"
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The "Spirit" here represents the power that God's Spirit had given to Moses so that Moses could do what God told him to do. Alternate translation: "some of the power that the Spirit has given you"
God speaks of the responsibility of leading and providing for the people as if it were a burden that Moses and the leaders would carry. Alternate translation: "They will help you care for the people"
God speaks of the responsibility of leading and providing for the people as if it were a burden that Moses and the leaders would carry. Alternate translation: "You will not care for them alone"
Yahweh continues speaking to Moses.
The Israelites had asked this question in order to complain and to express their desire for something other than manna to eat. It can be expressed as a statement. Alternate translation: "We wish that we had meat to eat."
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Possible meanings are 1) God speaks of vomiting as if the food would come out through their nostrils. Alternate translation: "until you are sick and vomit" or 2) they would eat so much meat that it would be as if it would come out of their nostrils. Alternate translation: "until it feels like it would have to come out of your nostrils"
The people had used this question to express regret and to complain. Alternate translation: "We never should have left Egypt."
"six hundred thousand footmen"
Moses uses these questions to express his doubt that there could be enough meat to feed all of the people. Alternate translation: "We would have to kill entire flocks and herds and catch all the fish in the sea to satisfy them!"
These two words mean basically the same thing. Together they emphasize a great number of animals.
The word "all" is an exaggeration to show how impossible it was to provide food for all the people of Israel.
"to satisfy their hunger"
Here the word "hand" represents God's power. God uses this question to rebuke Moses for thinking that God did not have the power to provide enough meat for the people. Alternate translation: "Do you think that I am not powerful enough to do this?" or "You should know I am more than strong enough to do this."
"what Yahweh had said"
The "Spirit" here represents the power that God's Spirit had given to Moses. See how you translated a similar phrase in [Numbers 11:17]
Giving power to the elders is spoken of as putting the Spirit on them. See how you translated a similar phrase in [Numbers 11:17]
Having power from the Spirit is spoken of as if the Spirit rested on them. Alternate translation: "When they had power from the Spirit"
The Spirit giving them power is spoken of as if the Spirit rested on them. Alternate translation: "The Spirit also gave them power"
This can be written in active form. Alternate translation: "Moses had written their names on the list"
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"tell them to stop prophesying"
Moses uses this question to rebuke Joshua. It can be translated as a statement, if necessary. Alternate translation: "You should not be jealous for my sake."
What Joshua might have been jealous about can be stated clearly if needed. Alternate translation: "Are you concerned that they might be taking away something that belongs to me?" or "Are you concerned that people will not respect my authority?"
Moses speaks of God's Spirit giving people power as if God were to put his Spirit on them. Alternate translation: "that God's Spirit would give them all power"
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a small bird
"in each direction for as far as a person could walk in one day"
A cubit is a unit of measurement equal to about 46 centimeters. Alternate translation: "about 92 centimeters" or "about 1 meter"
"Everyone gathered at least ten homers of quail"
A homer is a unit of volume equal to about 220 liters. Alternate translation: "2,200 liters"
These two phrases mean basically the same thing. Together they emphasize that God punished them immediately, even while they were eating the meat. Alternate translation: "While they were still eating the meat"
This metaphor speaks of Yahweh's anger as if it were a fire that Yahweh was kindling. Alternate translation: "Yahweh became very angry with them"
This can be stated in active form. Alternate translation: "They named that place Kibroth Hattaavah"
This is the name of a place in the desert.
1 Then Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married. 2 They said, "Has Yahweh spoken only with Moses? Has he not spoken also with us?" Now Yahweh heard what they said. 3 Now the man Moses was very humble, humbler than anyone else on earth.
4 Right away Yahweh spoke to Moses, Aaron, and Miriam: "Come out, you three, to the tent of meeting." So the three of them went out. 5 Then Yahweh came down in a pillar of cloud. He stood at the entrance to the tent and called Aaron and Miriam. They both came forward. 6 Yahweh said, "Now listen to my words.
When a prophet of mine is with you,
I will reveal myself to him in visions
and speak to him in dreams.
7 My servant Moses is not like that.
He is faithful in all my house.
8 I speak to Moses directly, not with visions or riddles.
He sees my form.
So why are you unafraid
to speak against my servant, against Moses?"
9 Yahweh's anger burned against them, and then he left them. 10 The cloud rose from over the tent, and Miriam was suddenly leprous—she was as white as snow. When Aaron turned toward Miriam, he saw that she had leprosy.
11 Aaron said to Moses, "Oh, my master, please do not hold this sin against us. We have spoken foolishly, and we have sinned. 12 Please do not let her be like a dead newborn whose flesh is half consumed when it emerges from its mother's womb." 13 So Moses called out to Yahweh. He said, "Please heal her, God, please." 14 Yahweh said to Moses, "If her father had spit in her face, she would be disgraced for seven days. Shut her outside the camp for seven days. After that bring her in again." 15 So Miriam was shut outside the camp for seven days. The people did not journey until she had returned to the camp.
16 After that, the people journeyed from Hazeroth and camped in the wilderness of Paran.
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetry in 12:6-8.
God used the idiom "mouth to mouth" meaning "speaking directly with both people present." This indicated that Moses was more than just a prophet and greater than other prophets. (See: and prophet)
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Miriam and Aaron use these questions to complain that Moses had so much authority and they did not. This can be expressed as a statement. Alternate translation: "Yahweh has not spoken only with Moses. He has also spoken with us."
The word "Now" hear draws attention to the important point that follows.
"Now" is used here to mark a pause in the story. The narrator tells background information about Moses's character.
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The shape of the cloud is spoken of as if it were a pillar. Alternate translation: "a cloud shaped like a pillar" or "a tall cloud"
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"I do not speak to Moses like that"
Here "my house" represents the nation of Israel. Being faithful in God's house represents being faithful in leading Israel. Alternate translation: "Moses leads my people faithfully" or "Moses is the one whom I trust to lead my people Israel"
Yahweh asks this question to rebuke Miriam and Aaron. It can be translated as a statement. Alternate translation: "You should be afraid to speak against my servant, against Moses."
The phrase "against Moses" clarifies that he is the "servant" of whom Yahweh speaks. Alternate translation: "against my servant, Moses"
Yahweh's anger is spoken of as if it were a fire. Alternate translation: "Yahweh became very angry with them"
Leprosy turned Miriam's skin white. Alternate translation: "became very white"
To hold people's sin against them is to say that they are guilty for their sin. Here it represents punishing them for their sin.
Miriam's leprosy would cause her body to decay until she died. The flesh being decayed is spoken of as if it were eaten. Alternate translation: "Please do not let her be like a dead newborn baby whose flesh is half decayed"
Here "please" is repeated for emphasis.
This describes a situation that could have happened but did not. Spitting in someone's face was a terrible insult.
Being sent out of the camp and not being allowed to go back in is spoken of as if there were a door that was closed behind her. Alternate translation: "Miriam was sent outside the camp" or "Miriam was kept outside the camp"
This can be stated in active form. Alternate translation: "Moses shut Miriam outside the camp" or "Moses sent Miriam outside the camp"
This is the name of a place in the desert. See how you translated it in Numbers 11:35.
1 Then Yahweh spoke to Moses. He said, 2 "Send some men to examine the land of Canaan, which I have given to the people of Israel. Send a man from every tribe of their ancestors. Each man must be a leader among them." 3 Moses sent them from the wilderness of Paran, so that they might obey Yahweh's command. All of them were leaders among the people of Israel. 4 These were their names: from the tribe of Reuben, Shammua son of Zakkur;
5 from the tribe of Simeon, Shaphat son of Hori;
6 from the tribe of Judah, Caleb son of Jephunneh;
7 from the tribe of Issachar, Igal son of Joseph;
8 from the tribe of Ephraim, Hoshea son of Nun;
9 from the tribe of Benjamin, Palti son of Raphu;
10 from the tribe of Zebulun, Gaddiel son of Sodi;
11 from the tribe of Joseph (that is to say, from the tribe Manasseh), Gaddi son of Susi;
12 from the tribe of Dan, Ammiel son of Gemalli;
13 from the tribe of Asher, Sethur son of Michael;
14 from the tribe of Naphtali, Nahbi son of Vophsi;
15 from the tribe of Gad, Geuel son of Maki.
16 These were the names of the men whom Moses sent to examine the land. Moses called Hoshea son of Nun by the name of Joshua.
17 Moses sent them to examine the land of Canaan. He said to them, "Approach from the Negev and go up into the hill country. 18 Examine the land to see what it is like. Observe the people who live there, whether they are strong or weak, and whether they are few or many. 19 See what the land is like where they live. Is it good or bad? What cities are there? Are they like camps, or are they fortified cities? 20 See what the land is like, whether it is good for growing crops or not, and whether there are trees there or not. Be brave and bring back samples of the land's produce." Now the time was the season for the first ripe grapes.
21 So the men went up and examined the land from the wilderness of Zin to Rehob, near Lebo Hamath. 22 They went up from the Negev and arrived at Hebron. Ahiman, Sheshai, and Talmai, the descendants of Anak, were there. Now Hebron had been built seven years before Zoan in Egypt. 23 When they reached the Valley of Eshkol, they cut down a branch with a cluster of grapes. They carried it on a staff between two of their group. They also brought pomegranates and figs. 24 That place was named the Valley of Eshkol, because of the grape cluster that the people of Israel cut down there.
25 After forty days, they returned from examining the land. 26 They came back to Moses, Aaron, and all the community of the people of Israel in the wilderness of Paran, at Kadesh. They brought back word to them and to all the community, and showed them the produce from the land. 27 They told Moses, "We reached the land to which you sent us. It certainly flows with milk and honey. Here is some produce from it. 28 However, the people who make their homes there are strong. The cities are fortified and very large. We also saw descendants of Anak there. 29 The Amalekites live in the Negev. The Hittites, Jebusites, and Amorites have their homes in the hill country. The Canaanites live by the sea and along the Jordan River."
30 Then Caleb silenced the people who were before Moses and said, "Let us go up and take possession of the land, for we are certainly able to conquer it." 31 But the other men who had gone with him said, "We are not able to attack the people because they are stronger than we are." 32 So they spread around a discouraging report to the people of Israel about the land that they had examined. They said, "The land that we looked at is a land that eats up its inhabitants. All the people whom we saw there are people of great height. 33 There we saw the Nephilim, descendants of Anak, people who came from giants. In our own sight we were like grasshoppers in comparison with them, and this is what we were in their sight, too."
Leaders from each of the tribes went to spy on the Promised Land in Canaan. Yahweh was not concerned with how many people were there, because he could defeat them. It appears that he is testing the faith of the people. The people were supposed to be excited to enter this wonderful land, instead they were afraid. (See: promisedland and test and faith)
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God had decided that the land of Canaan would belong to the people of Israel, but they had not yet moved into it. Alternate translation: "which I have decided to give" or "which I will soon give"
"Each man whom you send must be a leader among his tribe"
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These are men's names.
These are men's names.
A man's name.
A man's name.
A man's name.
These are men's names.
These are men's names.
These are men's names.
The relationship between between Joseph and Manasseh can be stated clearly. Alternate translation: "from the tribe of Joseph's son Manasseh"
These are men's names.
These are men's names.
These are men's names.
These are men's names.
See how you translated these men's names in Numbers 13:8.
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Moses asks these questions to explain the kind of information that the men were to report back to him. These can be expressed as a statement. Alternate translation: "See if the land is good or bad, what kind of cities are there, and whether those cities are only camps, or whether they have defensive walls around them."
Fortified cities had strong walls around them to protect them from enemy armies. Camps did not have these walls.
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These are names of places.
The word "Zin" here is the Hebrew name of the wilderness.
This is the name of a place.
This can be stated in active form. Alternate translation: "the Canaanites had built Hebron 7 years before the Egyptians built Zoan"
These are names of clans that were named after their ancestors.
This is the name of a man.
This is the name of a place.
"between two men of their group"
This can be stated in active form. Alternate translation: "They named that place"
"After 40 days"
Here "word" refers to a report. Alternate translation: "They brought back their report" or "They reported what they had seen"
"Milk and honey certainly flow there." They spoke of the land being good for animals and plants as if the milk and honey from those animals and plants were flowing through the land. Alternate translation: "It is certainly excellent for raising livestock and growing crops" or "It is certainly very fertile land"
Since milk comes from cows and goats, it represents livestock and the food produced from the livestock. Alternate translation: "food from livestock"
Since honey is produced from flowers, it represents crops and the food produced from the crops. Alternate translation: "food from crops"
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Here "they" refers to all of the men who examined the land except for Caleb and Joshua.
Here "they" refers to all of the men who examined the land including Caleb and Joshua.
The men speak of the land, or the people of the land, being very dangerous as if the land ate up people. Alternate translation: "a very dangerous land" or "a land where the people will kill us"
These seem to have been giants, very tall, large people.
This is the name of a man.
Here sight represents evaluation and judgement. Alternate translation: "In our own opinion ... in their opinion" or "In our own judgement ... in their judgement"
The men speak of grasshoppers to show how very small they thought themselves to be compared to the people of the land. Alternate translation: "we are as small as grasshoppers in comparison with them"
1 That night all the community wept loudly. 2 All the people of Israel criticized Moses and Aaron. The whole community said to them, "We wish we had died in the land of Egypt, or here in this wilderness! 3 Why did Yahweh bring us to this land to die by the sword? Our wives and our little ones will become victims. Is it not better for us to return to Egypt?"
4 They said to one another, "Let us choose another leader, and let us return to Egypt." 5 Then Moses and Aaron lay facedown before all the assembly of the community of the people of Israel. 6 Joshua son of Nun and Caleb son of Jephunneh, who were some of those sent to examine the land, tore their clothes. 7 They spoke to all the community of the people of Israel. They said, "The land that we passed through and examined is a very good land. 8 If Yahweh is pleased with us, then he will take us into this land and give it to us. The land flows with milk and honey. 9 But do not rebel against Yahweh, and do not fear the people in the land, for they are bread to us. Their protection will be removed from them, because Yahweh is with us. Do not fear them." 10 Then all the congregation said to stone them with stones. But the glory of Yahweh appeared at the tent of meeting to all the people of Israel.
11 Yahweh said to Moses, "How long must this people despise me? How long must they fail to trust me, despite all the signs of my power that I have done among them? 12 I will attack them with plague, disinherit them, and make from your own clan a nation that will be greater and mightier than they are."
13 Moses said to Yahweh, "If you do this, then the Egyptians will hear about it, because you rescued this people from them by your power. 14 They will tell it to this land's inhabitants. They have heard that you, Yahweh, are present with this people, because you are seen face to face. Your cloud stands over our people. You go before them in a pillar of cloud by day and in a pillar of fire by night. 15 Now if you kill this people as one man, then the nations that have heard this report about you will say, 16 'Because Yahweh could not take this people into the land that he swore to give them, he has killed them in the wilderness.' 17 Now, I beg you, may the power of my Lord be great. For you have said, 18 'Yahweh is slow to anger and abounding in steadfast love. He forgives iniquity and transgression. He will by no means clear the guilty when he brings the punishment of the ancestors' sin on their descendants, to the third and fourth generation.' 19 Pardon, I plead with you, this people's iniquity because of the greatness of your covenant faithfulness, just as you have always forgiven this people from the time they were in Egypt until now."
20 Yahweh said, "I have pardoned them in keeping with your request, 21 but truly, as I live, and as all the earth will be filled with my glory, 22 all those people who saw my glory and the signs of power that I did in Egypt and in the wilderness—they have still tested me these ten times and have not listened to my voice. 23 So I say that they will certainly not see the land about which I made an oath to their ancestors. Not one of them who despised me will see it, 24 except for my servant Caleb, because he has a different spirit and follows me wholeheartedly. I will bring him into the land where he had gone, and his descendants will take possession of it. 25 (Now the Amalekites and Canaanites lived in the valley.) Tomorrow turn and go to the wilderness by the way of the Sea of Reeds."
26 Yahweh spoke to Moses and to Aaron. He said, 27 "How long must I tolerate this evil community that criticizes me? I have heard the complaining of the people of Israel against me. 28 Say to them, 'As I live—this is Yahweh's declaration—as you have spoken in my hearing, I will do this to you: 29 Your dead bodies will fall in this wilderness, all you who complained against me, you who were counted in the census, the whole number of the people from twenty years old and upward. 30 You will certainly not go into the land that I promised to make your home, except Caleb son of Jephunneh and Joshua son of Nun. 31 But your little ones who you said would be victims, I will take them into the land. They will experience the land that you have rejected! 32 As for you, your dead bodies will fall in this wilderness. 33 Your children will be shepherds in the wilderness for forty years. They must bear the punishment for your acts of rebellion until the end of your corpses in the wilderness. 34 According to the number of the days during which you examined the land, forty days, you will bear the punishment for your sins for forty years, one year for every day, and you will know my opposition. 35 I, Yahweh, have spoken. I will certainly do this to all this evil community that is gathered together against me. They will be completely cut off in this wilderness, and here they will die.'"
36 So the men Moses sent to spy out the land, who returned and made the entire community grumble against Moses by spreading a bad report about the land— 37 these men who had brought out a bad report about the land were struck down, and they died of a plague before Yahweh. 38 Of those men who had gone to spy out the land, only Joshua son of Nun and Caleb son of Jephunneh remained alive.
39 When Moses reported these words to all the people of Israel, they mourned very deeply. 40 They rose up early in the morning and went to the top of the mountain and said, "Look, we are here, and we will go to the place that Yahweh has promised, for we have sinned." 41 But Moses said, "Why are you now violating Yahweh's command? You will not succeed. 42 Do not go, because Yahweh is not with you to prevent you from being defeated by your enemies. 43 The Amalekites and Canaanites are there, and you will die by the sword because you turned back from following Yahweh. So he will not be with you." 44 But they arrogantly went up into the hill country; however, neither Moses nor the ark of the covenant of Yahweh left the camp. 45 Then the Amalekites came down, and also the Canaanites who lived on those hills. They attacked the Israelites and beat them down all the way to Hormah.
The author uses several rhetorical questions in this chapter. These questions indicate that people did not have faith in Yahweh. Yahweh also uses rhetorical questions to show the people's lack of faith. (See: and faith)
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The people use this question in order to complain and accuse Yahweh of treating them unfairly. It can be translated as a statement. Alternate translation: "Yahweh should not have brought us to this land only to die by the sword."
Here "the sword" represents either being killed by the sword or being killed in battle. Alternate translation: "to die when people attack us with swords" or "to die in battle" or
The people use this question to encourage people to agree with them that it would be better to return to Egypt. It can be translated as a statement. Alternate translation: "It would be better for us to return to Egypt than to try to conquer Canaan."
This refers to the people of Israel.
"lay down with their faces touching the ground." Moses and Aaron did this to show that they were humbling themselves before God. They feared that God might punish the people for rebelling against him. Alternate translation: "lay facedown in humility to God" or "lay facedown to pray to God"
These are names of men.
This can be stated in active form. Alternate translation: "who were some of those whom Moses sent"
Tearing one's clothes was a gesture indicating the person is very troubled and is mourning.
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They spoke of the land being good for animals and plants as if the milk and honey from those animals and plants flowed through it. See how you translated this in [Numbers 13:27]
Joshua and Caleb continue speaking to the people of Israel.
Joshua and Caleb speak of destroying their enemies as easily as if they were eating bread. Alternate translation: "We will destroy them as easily as we can eat food"
This can be stated in active form. Alternate translation: "Yahweh will remove their protection from them"
The abstract noun "protection" can be stated as "protect." Alternate translation: "Anyone that might protect them"
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Yahweh uses these questions to show that he was angry and had lost patience with the people. They can be translated as statements. Alternate translation: "This people has despised me for too long. They have failed to trust me for too long, despite all the signs ... them."
"reject them from being my people." This may imply that he would destroy them, and some versions translate it that way.
Here "your" is singular and refers to Moses.
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Possible meanings are 1) Moses speaks of God showing himself to his people as if God had allowed them to actually see his face. Alternate translation: "they have seen you" or 2) Moses speaks of the intimate relationship between him and God as if Moses could see God's face when God spoke to him. This can be stated in active form. Alternate translation: "you speak directly to me"
Killing them all at the same time is spoken of as killing them as one person. Alternate translation: "all at one time"
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Some ancient manuscripts and modern translations read, "Yahweh."
The abstract noun "love" can be stated with the verb "love." Alternate translation: "always showing that he loves his people"
"he will certainly not clear guilty people." Clearing away people's sin is a metaphor for refusing to punish them. God would not clear away the sin of guilty people. Alternate translation: "He will always punish the guilty"
Punishing people is spoken of as if punishment were an object that could be brought and put on people. Alternate translation: "when he punishes the guilty people's descendants for the guilty people's sins"
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This can be stated in active form. Alternate translation: "my glory will fill all the earth"
"they have continued to test me"
Here the number 10 represents too many times. Alternate translation: "too many times"
Here "listened" represents obedience, and God's voice represents what he said. Alternate translation: "have not obeyed what I have said"
Yahweh continues speaking to Moses.
Here "spirit" represents his attitude. Caleb's attitude was different from the attitude of those who despised God. Alternate translation: "because he has a different attitude" or "because he is different"
Following God is a metaphor for obeying God. Alternate translation: "and obeys me wholeheartedly"
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Yahweh asks this question because he has lost patience with the people. It can be translated as a statement. Alternate translation: "I have tolerated this evil community who has criticized me long enough."
The word "complaining," an abstract noun, can be expressed as a verb. Alternate translation: "I have heard the people of Israel complain"
"as I have heard you say"
Their dead bodies falling represents them dying. Alternate translation: "You will die"
This can be stated in active form. Alternate translation: "you whom Moses counted in the census"
"twenty years old and older"
This double negative emphasizes that Caleb and Joshua are the only ones who will go into the land. Alternate translation: "The only ones of you who will go into the land ... home are Caleb ... Joshua ... Nun"
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Their dead bodies falling represents them dying. Alternate translation: "you will die"
Some modern versions choose to translate, "Your children will wander in the wilderness." This is because in ancient times, shepherds usually wandered from place to place so their flocks and herds could find pasture.
"They must have me punish them for your acts" or "They must suffer because of what you have done"
A corpse is a dead body. The end of their corpses represents the last of the them dying. Alternate translation: "until the last one of you dies" or "until all of you die"
This is a statement of obligation, not a prediction. Some modern translations read, "you must bear ... you must know" or "you will have to bear ... you will have to know."
"have me punish you for your sins" or "suffer because of your sins"
The abstract noun "opposition" can be translated using the verb "oppose." Alternate translation: "what it is like when I oppose you"
This probably means that they will no longer exist. Alternate translation: "they will come to an end" or "they will all be destroyed"
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The phrase "plague before Yahweh" shows that Yahweh struck them down. This can be stated in active form. Alternate translation: "Yahweh struck down these men who had brought out a bad report about the land, and they died"
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They use these words to emphasize that they have changed their minds and now want to do what they should have done the day before. Your language may have a different way of showing this.
Moses asks this question to rebuke the people of Israel. This rhetorical question can be translated as a statement. Alternate translation: "You should not be violating Yahweh's command again."
Helping them is spoken of as being with them. Alternate translation: "Yahweh will not help you"
This can be stated in active form. Alternate translation: "to prevent your enemies from defeating you" or "to give you victory over your enemies"
Here "the sword" refers to battle. Alternate translation: "you will die in battle" or "they will kill you when you fight against them"
Obeying Yahweh is spoken of as following him, and stopping doing that is spoken of as turning away from him. Alternate translation: "you stopped obeying Yahweh" or "you have decided not to obey Yahweh"
Helping them is spoken of as being with them. Alternate translation: "he will not help you"
"they dared to go up into the hill country even though God did not approve"
Much of the land of Israel is elevated. When the Israelites crossed the Jordan River valley to attack the Canaanites, there were hills that they had to climb in order to go farther into the land of Canaan.
This metaphor speaks of the Amalekites defeating the Israelites as if the Israelites were a small object that the Amalekites had crushed by beating it. Alternate translation: "defeated them" or "crushed them"
1 Then Yahweh spoke to Moses. He said, 2 "Speak to the people of Israel and say to them, 'When you go into the land where you will live, which Yahweh will give to you, 3 you are to prepare an offering by fire to Yahweh, either a burnt offering or a sacrifice to fulfill a vow or a freewill offering, or an offering at your feasts, to produce a pleasing aroma for Yahweh from the herd or the flock. 4 You must offer to Yahweh a burnt offering as well as a grain offering of a tenth of an ephah of fine flour mixed with one-fourth of a hin of oil. 5 You must also offer with the burnt offering, or for the sacrifice, one-fourth of a hin of wine for the drink offering for each lamb. 6 If you are offering a ram, you must prepare as a grain offering two-tenths of an ephah of fine flour mixed with a third of a hin of oil. 7 For the drink offering, you must offer a third of a hin of wine. It will produce a sweet aroma for Yahweh. 8 When you prepare a bull as a burnt offering or as a sacrifice to fulfill a vow, or as a fellowship offering to Yahweh, 9 then you must offer with the bull a grain offering of three-tenths of an ephah of fine flour mixed with half a hin of oil. 10 You must offer as the drink offering half a hin of wine, as an offering made by fire, to produce a sweet aroma for Yahweh.
11 It must be done this way for each bull, for each ram, and for each of the male lambs or young goats. 12 Every sacrifice that you prepare and offer must be done as described here. 13 All who are native-born must do these things in this way, when anyone brings an offering made by fire, to produce an aroma that is pleasing to Yahweh. 14 If a sojourner is staying with you, or whoever may live among you throughout your people's generations, he must make an offering made by fire, to produce a sweet aroma for Yahweh. He must act as you act. 15 There must be the same law for the community and for the foreigner who stays with you, a permanent law throughout your people's generations. As you are, so also must be the sojourner staying with you. He must act as you act before Yahweh. 16 The same law and decree must apply to you and to the foreigner who is staying with you.'"
17 Again Yahweh spoke to Moses. He said, 18 "Speak to the people of Israel and say to them, 'When you come into the land where I will take you, 19 when you eat the food produced in the land, you must lift up a contribution to Yahweh. 20 From the first of your dough you must offer a loaf to lift it up as a contribution, a contribution from the threshing floor. You must lift it up in this way. 21 You must give to me a lifted contribution throughout your people's generations from the first of your dough.
22 You will sometimes sin without intending to do so, when you do not obey all these commands that I have spoken to Moses— 23 everything that I have commanded you through Moses from the day that I began to give you commands and onward throughout your people's generations. 24 In the case of unintentional sin without the community's knowledge, then all the community must offer one young bull as a burnt offering to produce a sweet aroma for Yahweh. Along with this must be made a grain offering and drink offering, as commanded by the decree, and one male goat as a sin offering. 25 The priest must make atonement for all the community of the people of Israel. They will be forgiven because the sin was an error. They have brought their sacrifice, an offering made by fire to me. They have brought their sin offering before me for their error. 26 Then all the community of the people of Israel will be forgiven, and also the foreigners who are staying with them, because all the people committed the sin unintentionally.
27 If a person sins unintentionally, then he must offer a female goat a year old as a sin offering. 28 The priest must make atonement before Yahweh for the person who goes astray and sins unintentionally. That person will be forgiven when atonement has been made. 29 You must have the same law for the one who does anything unintentionally, the same law for the one who is native born among the people of Israel and for the foreigners who are staying among them. 30 But the person who does anything with a high hand, whether he is native born or a foreigner, blasphemes me. That person must be cut off from among his people. 31 Because he has despised my word and has broken my commandment, that person must be cut off completely. His iniquity will be on him.'"
32 While the people of Israel were in the wilderness, they found a man gathering wood on the Sabbath day. 33 Those who found him brought him to Moses, Aaron, and all the community. 34 They kept him in custody because it had not been declared what should be done with him. 35 Then Yahweh said to Moses, "The man must surely be put to death. All the community must stone him with stones outside the camp." 36 So all the community brought him outside the camp and stoned him to death as Yahweh had commanded Moses.
37 Again Yahweh spoke to Moses. He said, 38 "Speak to the descendants of Israel and command them to make for themselves tassels to hang from the borders of their garments, to hang them from each border by a blue cord. They must do this throughout their people's generations. 39 It will be a special reminder to you, when you may look at it, of all my commandments, to carry them out so that you do not look to your own heart and your own eyes and prostitute yourselves to them. 40 Do this so that you may call to mind and obey all my commandments, and so that you may be holy, reserved for me, your God. 41 I am Yahweh your God, who brought you out of the land of Egypt, to become your God. I am Yahweh your God."
As the people travel through the wilderness, Yahweh is purifying them. He is doing this so that they are able to enter into the Promised Land. (See: purify and promisedland)
The imagery of prostitution is commonly used in Scripture to indicate that Yahweh alone is to be worshiped. The people are compared to the prostitute because a husband is to only have a sexual relationship with his wife. Both the prostitute and the worship of other gods are violations of this exclusive relationship. Many cultures will struggle with this imagery because of a desire to use euphemisms.
Numbers 15:1-32 tells what God told Moses to tell the people of Israel.
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"to produce from the herd or flock a smell that pleases Yahweh." The Lord's pleasure with the aroma represents his pleasure with the person who burns the offering. Alternate translation: "to please Yahweh by burning a sacrifice from the herd or the flock"
This refers to the offerings spoken of in Numbers 15:3.
An ephah is a unit of volume equal to about 22 liters. Alternate translation: "about 2 liters" or "two liters"
A hin is a unit of volume equal to about 3.7 liters. Alternate translation: "about 1 liter" or "one liter"
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An ephah is a unit of volume equal to about 22 liters. Alternate translation: "4 liters" or "four and a half liters"
A hin is a unit of volume equal to about 3.7 liters. Alternate translation: "one liter"
"It will produce a smell that pleases Yahweh." The Lord's pleasure with the aroma represents his pleasure with the person who burns the offering. Alternate translation: "You will please Yahweh by offering it"
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You may convert this to a modern measure. Alternate translation: "six and one half liters"
You may convert this to a modern measure Alternate translation: "two liters"
This can be stated in active form. Alternate translation: "that you burn on the altar"
"to produce a smell that pleases Yahweh." The Lord being pleased with the sincere worshiper who offers the sacrifice is spoken of as if God were pleased with the aroma of the sacrifice. Alternate translation: "to please Yahweh by offering it"
This can be stated in active form. Alternate translation: "You must do it"
This can be stated in active form. Alternate translation: "you must do as I have described"
This can be stated in active form. Alternate translation: "that they burn on the altar"
"to produce a smell that pleases Yahweh." Yahweh being pleased with the sincere worshiper who offers the sacrifice is spoken of as if Yahweh were pleased with the aroma of the sacrifice. Alternate translation: "to please Yahweh by offering it"
This can be stated in active form. Alternate translation: "he must burn an offering on the altar"
"to produce a smell that pleases Yahweh." The Lord being pleased with the sincere worshiper who offers the sacrifice is spoken of as if God were pleased with the aroma of the sacrifice. Alternate translation: "to please Yahweh by offering it"
Possible meanings are 1) "You and the sojourner staying with you are alike before Yahweh" or 2) "The same law applies to both you and the sojourner"
"He must act as you act in Yahweh's presence." Because it says that they must act as the Israelites in Yahweh's presence, it is implied that they must obey all of Yahweh's commands. Alternate translation: "he must act as you act and obey all of Yahweh's commands"
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This can be stated in active form. Alternate translation: "the food that the land produces" or "the food that you produce in the land"
Possible meanings are that this refers to 1) the first grain that they would gather during the harvest or 2) the dough that they would make from the first of their grain.
Calling it a loaf implies that they would cooked the dough first.
This idiom "lift it up" refers to offering it as a gift. Alternate translation: "to offer it as a gift"
The offering is spoken of as being from the threshing floor because this is where they would separate the grain from the other parts of the plant.
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The word "you" here refers to Israelite people.
God continues telling Moses what he must tell the people.
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"to produce a smell that pleases Yahweh." The Lord being pleased with the sincere worshipers who offer the sacrifice is spoken of as if God were pleased with the aroma of the sacrifice. Alternate translation: "to please Yahweh by burning it"
This can be stated in active form. Alternate translation: "you must make a grain offering and drink offering"
This can be stated in active form. Alternate translation: "as the decree commands" or "as I commanded when I made the decree"
This can be stated in active form. Alternate translation: "I will forgive them"
This can be stated in active form. Alternate translation: "that they made by fire" or "that they burned on the altar"
This can be stated in active form. Alternate translation: "I will forgive all the community of the people of Israel"
"a 1-year-old female goat"
This can be stated in active form. Alternate translation: "I will forgive that person when the priest has made atonement"
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This is an idiom. Alternate translation: "defiantly" or "knowing it is a sin and not caring"
The metaphor "cut off" has at least three possible meanings. They can be expressed in active form: 1) "his people must send him away" or 2) "I will no longer consider him to be one of the people of Israel" or 3) "his people must kill him."
Not obeying a commandment is spoken of as breaking it. Alternate translation: "has disobeyed my commandment" or "has not obeyed what I commanded"
Here "iniquity" represents either 1) punishment for sin or 2) guilt of sin. Sin being on him is a metaphor for either 1) being punished or 2) being guilty. Alternate translation: 1) "I will punish him because of his sin" or 2) "I will consider him guilty"
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This can be stated in active form. Alternate translation: "Yahweh had not declared what they should do with him"
This can be stated in active form. Alternate translation: "You must surely put the man to death" or "The man must surely die"
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"the people of Israel"
"to obey them"
"Look to" here is a metaphor for think about. The heart represents what a person wants, and the eyes represent what a person sees and wants. Alternate translation: "so that you do not think about whatever you want"
Being unfaithful to God by choosing to do whatever they want is spoken of as if they were women who were unfaithful to their husband by choosing to have sinful relationships with other men. It can be stated clearly that this was a shameful thing to do. Alternate translation: "be shamefully unfaithful to me" or "do those things instead of obeying me"
God continues telling Moses what to tell the people of Israel. The word "you" refers to the people.
This is an idiom. Alternate translation: "remember"
This clause is repeated for emphasis.
1 Now Korah son of Izhar son of Kohath son of Levi, along with Dathan and Abiram sons of Eliab, and On son of Peleth, descendants of Reuben, gathered some men. 2 They rose up against Moses, along with other men from the people of Israel, 250 leaders of the community who were men of reputation in the community. 3 They assembled themselves together to confront Moses and Aaron. They said to them, "You have gone too far! All the community is set apart, every one of them, and Yahweh is among them. Why do you lift up yourselves above the rest of Yahweh's community?"
4 When Moses heard that, he lay facedown. 5 He spoke to Korah and all his companions, "In the morning Yahweh will make known who belongs to him and who is set apart to him. He will bring that person near to him. The one he chooses he will bring near to himself. 6 Do this, Korah and all your group. Take censers 7 tomorrow and put fire and incense in them before Yahweh. The one whom Yahweh chooses, that man will be set apart to Yahweh. You have gone too far, you descendants of Levi." 8 Again, Moses said to Korah, "Now listen, you descendants of Levi: 9 is it a small thing for you that the God of Israel has separated you from the community of Israel, to bring you near to himself, to do work in Yahweh's tabernacle, and to stand before the community to serve them? 10 He has brought you near, and all your kinfolk, the descendants of Levi, with you, yet you are seeking the priesthood also! 11 Therefore you and all your company have gathered together against Yahweh. Who is Aaron that you grumble against him?"
12 Then Moses called for Dathan and Abiram, the sons of Eliab, but they said, "We will not come up. 13 Is it a small thing that you have brought us up out of a land flowing with milk and honey, to kill us in the wilderness? Now you want to make yourself ruler over us! 14 In addition, you have not brought us into a land flowing with milk and honey, or given us the fields and vineyards as an inheritance. Now do you want to blind us with empty promises? We will not come to you."
15 Moses was very angry and said to Yahweh, "Do not respect their offering. I have not taken one donkey from them, and I have not harmed any of them." 16 Then Moses said to Korah, "Tomorrow you and all your companions must go before Yahweh—you and they, and Aaron. 17 Each of you must take his censer and put incense in it. Then each man must bring before Yahweh his censer, 250 censers. You and Aaron, also, must each bring your censer." 18 So every man took his censer, put fire in it, laid incense in it, and stood at the entrance to the tent of meeting with Moses and Aaron. 19 Korah assembled all the community against Moses and Aaron at the entrance to the tent of meeting, and Yahweh's glory appeared to all the community.
20 Then Yahweh spoke to Moses and to Aaron: 21 "Separate yourselves from among this community that I may consume them immediately." 22 Moses and Aaron lay facedown and said, "God, the God of the spirits of all humanity, if one man sins, must you be angry with all the community?" 23 Yahweh replied to Moses. He said, 24 "Speak to the community. Say, 'Get away from the tents of Korah, Dathan, and Abiram.'"
25 Then Moses rose up and went to Dathan and Abiram; the elders of Israel followed him. 26 He spoke to the community and said, "Now leave the tents of these wicked men and touch nothing of theirs, or you will be consumed by all their sins." 27 So the community on every side of the tents of Korah, Dathan, and Abiram left them. Dathan and Abiram came out and stood at the entrance to their tents, with their wives, sons, and their little ones. 28 Then Moses said, "By this you will know that Yahweh has sent me to do all these works, for I have not done them of my own accord. 29 If these men die a natural death such as normally happens, then Yahweh has not sent me. 30 But if Yahweh creates something new, and the earth opens its mouth and swallows them, with everything that they possess, and they go down alive into Sheol, then you must understand that these men have despised Yahweh."
31 As soon as Moses finished speaking all these words, the ground opened under those men. 32 The earth opened its mouth and swallowed them, their families, and all the people who belonged to Korah, as well as all their possessions. 33 So they and all that they possessed went down alive into Sheol. The earth closed over them, and they perished from among the community. 34 All Israel around them fled from their cries. They exclaimed, "The earth may swallow us up also!" 35 Then fire flashed out from Yahweh and devoured the 250 men who had offered incense.
36 Again Yahweh spoke to Moses and said, 37 "Speak to Eleazar son of Aaron the priest and let him take up the censers out of the flames, for the censers are set apart to me. Then let him scatter the burning coals at a distance. 38 Take the censers of those who lost their lives because of their sin. Let them be made into hammered plates as a covering over the altar. Those men did offer them before me, so they are set apart to me. They will be a sign of my presence to the people of Israel."
39 Eleazar the priest took the bronze censers that had been used by the men who were burned up, and they were hammered out into a covering for the altar, 40 to be a reminder to the people of Israel, so that no outsider who was not descended from Aaron should come up to burn incense before Yahweh, so they might not become like Korah and his group—just as Yahweh had commanded through Moses.
41 But the next morning all the community of the people of Israel complained against Moses and Aaron. They said, "You have killed Yahweh's people." 42 Then it happened, when the community had assembled against Moses and Aaron, that they looked toward the tent of meeting and, behold, the cloud was covering it. Yahweh's glory appeared, 43 and Moses and Aaron came to the front of the tent of meeting. 44 Then Yahweh spoke to Moses. He said, 45 "Go away from in front of this community so that I may consume them immediately." Then Moses and Aaron lay down with their faces to the ground. 46 Moses said to Aaron, "Take the censer, put fire in it from off the altar, put incense in it, carry it quickly to the community, and make atonement for them, because anger is coming from Yahweh. The plague has begun." 47 So Aaron did as Moses directed. He ran into the middle of the community. The plague had quickly started to spread among the people, so he put in the incense and made atonement for the people. 48 Aaron stood between the dead and the living; in this way the plague was stopped. 49 Those who died by the plague were 14,700 in number, besides those who had died in the matter of Korah. 50 Aaron returned to Moses at the entrance to the tent of meeting, and the plague ended.
A certain Levite and a few men from the tribe of Reuben claimed that they were just as good as Moses and Aaron, and they also could do the work of sacrificing animals at the sacred tent. So Moses told them to come to the sacred tent and burn incense to Yahweh. God then made the earth open and swallow up these leaders and their families. He also sent fire to destroy 250 other men who had joined with those leaders. These actions showed that only the Levites, those whom Yahweh appointed, could be priests. Also, it taught the people that to rebel against Yahweh's anointed was to rebel against Yahweh. (See: appoint and priest and anoint)
See how you translated this man's name in Numbers 3:17.
Rebelling or criticizing someone in authority is spoken of as if they were standing up to fight. Alternate translation: "rebelled against Moses"
"famous members of the community" or "important men in the community"
This represents doing more than one should. Alternate translation: "You have done more than you should" or "You assume to have more authority than you should"
The men ask this question to rebuke Moses and Aaron. It can be translated as a statement. Alternate translation: "You are wrong to lift up yourselves above the rest of Yahweh's community."
Considering someone to be important is spoken of as lifting it up. Alternate translation: "consider yourselves more important than the rest"
This indicates that Moses was humbling himself before God. He was afraid that God would punish the people for rebelling against God and his chosen leaders.
This can be stated in active form. Alternate translation: "whom Yahweh has set apart for himself"
Moses continues speaking to Korah and the men who were with Korah.
containers in which to burn incense
This is an idiom. Alternate translation: "in Yahweh's presence"
This can be stated in active form. Alternate translation: "Yahweh will set apart that man for himself"
This represents doing more than one should. Alternate translation: "You have done more than you should" or "You assume to have more authority than you should"
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Moses uses this question to rebuke Korah and the men with him. It can be translated as a statement. Alternate translation: "You behave as though it it is a small thing for you ... to serve them!" or "You should not consider it a small thing ... to serve them!"
"not enough for you" or "unimportant to you"
Wanting to have the priesthood is spoken of as if they were looking for it. Alternate translation: "you want to have the priesthood too" or "you want to be priests also"
Moses uses this question to show them that when they complain about what Aaron does, they are really complaining against Yahweh, because Aaron was doing what Yahweh told him to do. Alternate translation: "You are not really complaining about Aaron, but about Yahweh, whom Aaron obeys!"
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Dathan and Abiram use this question to rebuke Moses. It can be translated as a statement. Alternate translation: "You behave as though it was a small thing for you to bring us ... and kill us in the wilderness."
"not enough" or "unimportant"
They spoke of the land being good for animals and plants as if the milk and honey from those animals and plants were flowing through the land. See how you translated this in [Numbers 14:8]
The people exaggerate because they will hold Moses responsible if any of them die. Alternate translation: "to have us die"
They spoke of what God would give them to be theirs forever as if it were an inheritance.
The people used this question to accuse Moses. It can be translated as a statement. Alternate translation: "Now you want to blind us with empty promises."
Deceiving people is spoken of as making them blind. Alternate translation: "to deceive us"
They speak of promises that are not kept as if they are empty containers. Alternate translation: "with promises that you do not keep" or "by promising to do things that you do not do"
One donkey here represents anything that a person my take from someone else. Alternate translation: "I have not taken anything from them, not even one donkey"
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a container in which to burn incense
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Destroying them is spoken of as if God were to eat them. Alternate translation: "that I may destroy them" or "and I will destroy them"
This shows that Moses and Aaron were humbling themselves before God.
Here "spirits" represents the ability to live. Alternate translation: "the God who gives life to all humanity"
Moses and Aaron use this question to plead with God for the people. It can be translated as a statement. Alternate translation: "please do not be angry with all the community because one man sins"
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Being destroyed is spoken of as if they would be eaten. Alternate translation: "you will be destroyed"
Being destroyed because of their sins is spoken of as if the sins would destroy them. Alternate translation: "you will be destroyed because of all their sins"
This can be stated in active form. Alternate translation: "all their sins will destroy you" or "Yahweh will destroy you because of all their sins"
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Here "this" refers to what Moses will say next.
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Moses speaks as if the earth were alive and the opening in the ground into which these people would fall were a large mouth that would eat them. Alternate translation: "and they fall into it and are buried underneath the ground"
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Moses speaks of the earth as if it were alive, and the hole that the people fell into as if it were the earth's mouth. Alternate translation: "The earth opened up like a large mouth, and they fell into it and were buried in it" or "There was a giant hole in the ground, and they fell into it and were buried in it"
A similar phrase occurs in Numbers 16:30. See how you translated it there.
"They" refers to "All Israel."
The people speak of the earth as if it were alive. Alternate translation: "The earth might open up and we too will fall into it" or "If the earth opens up again, we too will fall into it and be buried"
Being destroyed by fire is spoken of as if they were eaten by the fire. Alternate translation: "fire flashed out from Yahweh and destroyed the 250 men"
"two hundred and fifty men"
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This refers to the flames that burned the 250 men.
Losing their lives represents dying. Alternate translation: "those who died"
Here "them" refers to the censers. This can be stated in active form. Alternate translation: "Let Eleazar make them"
Here "they" and "They" refer to the censers.
This can be stated in active form. Alternate translation: "that the men whom the fire had burned up had used"
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This phrase is used here to mark an important event in the story. If your language has a way for doing this, you could consider using it here.
"had assembled to complain against Moses and Aaron"
"suddenly, the cloud." Here "behold" shows that the people were surprised by what they saw.
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God speaks of destroying them as if he would eat them. Alternate translation: "so that I may destroy them" or "and I will destroy them"
This indicates that Moses and Aaron are humbling themselves before God.
Anger coming from God represents God showing his anger. Alternate translation: "Yahweh is showing us his anger" or "Yahweh is very angry and is acting according to his anger"
Putting the incense in the censer here represents burning it. Alternate translation: "he burned the incense"
This can be stated in active form. Alternate translation: "the plague stopped spreading"
"fourteen thousand seven hundred in number"
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1 Yahweh spoke to Moses. He said, 2 "Speak to the people of Israel and get staffs from them, one for each ancestral tribe, twelve staffs. Write each man's name on his staff. 3 You must write Aaron's name on Levi's staff. There must be one staff for each leader from his ancestors' tribe. 4 You must place the staffs in the tent of meeting in front of the covenant decrees, where I meet with you. 5 It will happen that the staff of the man whom I choose will bud. I will cause the complaints from the people of Israel to stop, which they are speaking against you." 6 So Moses spoke to the people of Israel. All the tribal leaders gave him staffs, one staff from each leader, selected from each of the ancestral tribes, twelve staffs in all. Aaron's staff was among them. 7 Then Moses deposited the staffs before Yahweh in the tent of the covenant decrees.
8 The next day Moses went into the tent of the covenant decrees and, behold, Aaron's staff for the tribe of Levi had budded. It grew buds and produced blossoms and ripe almonds! 9 Moses brought out all the staffs from before Yahweh to all the people of Israel, and each man took his staff. 10 Yahweh said to Moses, "Put Aaron's staff in front of the covenant decrees. Keep it as a sign of guilt against the people who rebelled so that you may end complaints against me, or they will die." 11 Moses did just as Yahweh had commanded him.
12 The people of Israel spoke to Moses and said, "We will die here. We will all perish! 13 Everyone who comes up, who approaches Yahweh's tabernacle, will die. Must we all perish?"
God told Moses that each tribe should bring one wooden staff and leave it overnight at the temple. The next day Aaron's staff representing the tribe of Levi bloomed and produced ripe almond nuts. This showed that the tribe of Levi was still the tribe chosen to be Yahweh's priests. (See: elect and priest)
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"12"
Yahweh continues speaking to Moses.
The name Levi here refers to the tribe of Levi.
Here "his" refers to "each leader."
The phrase "the covenant decrees" refers to the box that held the tablets that the covenant decrees were written on. Alternate translation: "the ark of the covenant" or "the box that holds the covenant decrees"
"buds will start to grow on the staff of the man whom I choose"
Here "complaints" is an abstract noun that can be expressed as a verb. Alternate translation: "make the people of Israel stop complaining against you"
This can be stated in active form. Alternate translation: "whom Moses selected from each of the ancestor's tribes"
The phrase "the covenant decrees" refers to the box that held the tablets that the covenant decrees were written on. Alternate translation: "the tent of the covenant box" or "the tent that the covenant decrees are in"
The word "behold" here shows that something especially important has happened. You might have a similar word in your language.
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The phrase "the covenant decrees" refers to the box that held the tablets that the covenant decrees were written on. Alternate translation: "the ark of the covenant" or "the box that holds the covenant decrees"
The word "complaints" is an abstract noun that can be expressed as a verb. Alternate translation: "so that you may stop them from complaining against me"
This is what would happen if the people were to continue complaining. God wanted to prevent this. Alternate translation: "so that they will not die"
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These two phrases mean basically the same thing and are combined for emphasis.
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1 Yahweh said to Aaron, "You, your sons, and your ancestor's clan will be responsible for all sins committed against the sanctuary. But only you and your sons with you will be responsible for all sins committed by anyone in the priesthood. 2 As for your fellow members of the tribe of Levi, your ancestors' tribe, you must bring them with you so they may join you and help you when you and your sons serve in front of the tent of the covenant decrees. 3 They must perform your duties and the duties of the whole tent. However, they must not come near to anything in the holy place or connected with the altar, or they and also you will die. 4 They must join you and perform the duties connected with the tent of meeting, for all the work connected with the tent. A foreigner must not come near you. 5 You must perform the duties for the holy place and for the altar so that my anger does not come on the people of Israel again. 6 Look, I myself have chosen your fellow members of the Levites from among the descendants of Israel. They are a gift to you, given to me to do the work connected to the tent of meeting. 7 But only you and your sons may exercise the priesthood regarding everything connected with the altar and everything inside the curtain. You yourselves must fulfill those responsibilities. I am giving you the priesthood as a gift. Any foreigner who approaches must be put to death."
8 Then Yahweh said to Aaron, "Look, I have given you the duty of handling the contributions lifted up to me, and all the holy offerings that the people of Israel give to me. I have given these offerings to you as a consecrated portion and to your sons as your assigned portion for all time. 9 This will belong to you from the most holy things that is kept from the fire. From every offering of theirs—every grain offering, every sin offering, and every guilt offering—they are set apart to you and to your sons. 10 These offerings are very holy; every male must eat it, for they are holy to you. 11 These are the contributions that will belong to you, set apart out of all their gifts of the wave offerings of the people of Israel. I have given them to you, your sons, and your daughters, as your portion forever. Everyone who is ceremonially clean in your family may eat any of these offerings. 12 All the best of the oil, all the best of the new wine and grain, the firstfruits that the people give to me—all these things I have given to you. 13 The first ripe produce of all that is in their land, which they bring to me, will be yours. Everyone who is clean in your family may eat these things. 14 Every devoted thing in Israel will be yours. 15 Every first issue of the womb, all the firstborn that the people offer to Yahweh, both of man and animal, will be yours. Nevertheless, the people must certainly redeem every firstborn son, and they must redeem the firstborn male of unclean animals. 16 Those that are to be redeemed by the people must be redeemed after becoming one month old. Then the people may redeem them for the price of five shekels of silver, by the standard weight of the sanctuary shekel, which equals twenty gerahs. 17 But the firstborn of a cow, or the firstborn of a sheep, or the firstborn of a goat—you must not redeem these animals; they are set apart to me. You must sprinkle their blood on the altar and burn their fat as an offering made by fire, an aroma pleasing to Yahweh. 18 Their meat will be yours. Like the breast and the right thigh that are lifted as an offering, their meat will be yours. 19 All the holy contributions that the people of Israel present to Yahweh, I have given to you, and to your sons and to your daughters with you, as a continual share. It is an everlasting covenant of salt, a binding covenant forever, before Yahweh for both you and your descendants with you." 20 Yahweh said to Aaron, "You will have no inheritance in the people's land, nor will you have any share of property among the people. I am your share and inheritance among the people of Israel.
21 To the descendants of Levi, look, I have given all the tithes in Israel as their inheritance in return for the service that they provide in working at the tent of meeting. 22 From now on the people of Israel must not come near the tent of meeting, or they will be responsible for this sin and die. 23 The Levites must do the work connected to the tent of meeting. They will be responsible for any iniquity regarding it. This will be a permanent law throughout your people's generations. Among the people of Israel they must have no inheritance. 24 For the tithes of the people of Israel, which they offer as a contribution to Yahweh—it is these that I have given to the Levites as their inheritance. That is why I said to them, 'They must have no inheritance among the people of Israel.'"
25 Yahweh spoke to Moses and said, 26 "You must speak to the Levites and say to them, 'When you receive from the people of Israel the tenth that I have given to you from them for your inheritance, you will present a contribution from it to Yahweh, a tenth of the tithe. 27 Your contribution must be considered by you as if it were a tenth of the grain from the threshing floor or of the production from the winepress. 28 So you also must make a contribution to Yahweh from all the tithes that you receive from the people of Israel. From them you must give his contribution to Aaron the priest. 29 Out of all the gifts you receive, you must make every contribution to Yahweh. You must do this from all the best and the holiest things that have been given to you.' 30 Therefore you must say to them, 'When you present the best of it, then it must be credited to the Levites as the product from the threshing floor and the winepress. 31 You may eat the rest of your gifts in any place, you and your families, because it is your pay in return for your work in the tent of meeting. 32 You will not bear any sin by eating and drinking it, if you have presented to Yahweh the best of what you have received. But you must not profane the holy offerings of the people of Israel, or you will die.'"
The tribes of Israel were required to bring a tithe to the Levites in order to free them to serve Yahweh as priests. There is a detailed description of what belonged to Yahweh in this chapter. (See: priest)
This can be stated in active form. Alternate translation: "all sins that anyone commits against the sanctuary"
This can be stated in active form. Alternate translation: "all sins that anyone in the priesthood commits"
"any priest"
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Yahweh continues speaking to Aaron.
"They" refers to members of the tribe of Levi; the word "you" is singular and refers to Aaron.
"do the work I have commanded you to do and all the work connected with the whole tent." See how you translated similar words in Numbers 1:53.
Here "they" refers to any member of the tribe of Levi who comes "near to anything in the sanctuary;" the word "you" is plural and refers to both Aaron and the rest of the Levites who are serving in approved roles.
"They" refers to members of the tribe of Levi; the word "you" is singular and refers to Aaron.
"do all the work"
Here "you" is plural and refers to both Aaron and the rest of the Levites.
Here "you" is plural and refers to both Aaron and the rest of the Levites.
"do all the work connected to the holy place" or "take care of everything connected to the holy place" or "keeping watch over the holy place" See how you translated similar words in Numbers 1:53.
Possible meanings are 1) this represents God being extremely angry with his people. Alternate translation: "so that I do not become very angry with the people of Israel again" or 2) this represents God punishing them because of his anger. Alternate translation: "so that I do not punish the people of Israel again"
Yahweh continues speaking to Aaron.
Yahweh appointing the Levites to help Aaron is spoken of as if they were a gift that Yahweh were giving to Aaron. Alternate translation: "They are like a gift to you"
Here "given" to God represents being set apart to serve God. This can be stated in active form. Alternate translation: "which I have set apart for myself" or "and I have set them apart for myself"
Here "you" and "your" are singular and refer to Aaron. Other occurrences of "you" and "your" are plural and refer to Aaron and his sons.
"do the work of priests"
Being inside the curtain represents being inside the room behind the curtain. Alternate translation: "everything in the room behind the curtain"
This can be stated in active form. Alternate translation: "Any foreigner who approaches must die" or "You must put to death any foreigner who approaches"
What they should not approach can be stated clearly. Alternate translation: "who approaches the sacred things"
Here "lifted up to me" represents giving or offering something to God. This can be stated in active form. Alternate translation: "the offerings that people give to me"
God speaks as if he had already done this because it is a decision that he had already made. Alternate translation: "I give these offerings to you"
A share is a portion of something that someone receives. Alternate translation: "as the portion that you will continually receive"
This can be stated in active form. Alternate translation: "that you do not completely burn on the altar"
God continues speaking to Aaron.
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God continues speaking to Aaron.
This refers to the first of the best oil, wine, and grain that they harvest.
Being acceptable to God is spoken of as if they were clean. Alternate translation: "Everyone in your family who is acceptable to me"
God continues speaking to Aaron.
The word "firstborn" means the same thing and explains the phrase "first issue of the womb."
This can be stated in active form. Alternate translation: "The people must buy them back when they become one month old"
Most likely this refers only to firstborn humans that must be redeemed and not to firstborn unclean animals.
If it is necessary to use modern weight units, here are two ways of doing it. Alternate translation: "five pieces of silver ... each of which equals ten grams" or "fifty grams of silver, using the standard weights that are used in the sanctuary"
A shekel is a unit of weight. What was weighed can be stated clearly. Alternate translation: "five shekels of silver"
There were shekels of different weights. This is the one that people had to use in the sanctuary of the sacred tent. It weighed twenty gerahs, which was about 11 grams.
God continues speaking to Aaron.
That he must kill the animals first can be stated clearly. Alternate translation: "You must kill them and sprinkle their blood"
This can be stated in active form. Alternate translation: "that you make by fire" or "that you burn with fire on the altar"
The Lord's pleasure with the aroma represents his pleasure with the person who burns the offering. Alternate translation: "and Yahweh will be pleased with you"
This can be stated in active form. Alternate translation: "the breast and the right thigh that you lift up as a gift to me"
God continues speaking to Aaron.
God speaks as if he had already done this because it is a decision that he had already made. Alternate translation: "I give to you"
A share is a portion of something that someone receives. Alternate translation: "as the portion that you will continually receive"
The two phrases refer to the same thing. Together they emphasize that the covenant will endure forever. Alternate translation: "an agreement forever"
"a covenant made with salt." Salt represented permanence and was used in offerings and covenant meals. Alternate translation: "a permanent covenant" or "an everlasting covenant"
God speaks of the land that the other people will possess as if they will inherit it. Alternate translation: "You will not possess any of the people's land" or "You will not receive any of the land that the Israelites will possess"
God speaks of the great honor that Aaron and his descendants will have by serving him as priests as if God were something that they will inherit. Alternate translation: "Instead, I am what you will have" or "Instead, I will allow you to serve me and I will provide for you through that service"
God continues speaking to Aaron.
The word "look" here adds emphasis to what follows. Alternate translation: "indeed, I have given"
God speaks of what Aaron and his descendants will receive as if they will inherit it. Alternate translation: "as their portion of what I give to all Israel"
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God continues speaking to Aaron.
God speaks of the land that the other people of Israel will possess as if they will inherit it. The Levites would not receive any of the land. Alternate translation: "they must not have any of the land that the other people of Israel receive"
God speaks of what Aaron and his descendants will receive as if they will inherit it. Alternate translation: "as their portion of what I give to all Israel"
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The people of Israel would offer Yahweh a tenth of their crops and animals, and Yahweh would give that to the Levites.
God speaks of what Aaron and his descendants will receive as if they will inherit it. Alternate translation: "as your portion of what I give to all Israel"
This can be stated in active form. Alternate translation: "You must consider your contribution"
God continues tell Moses what he must tell the Levites.
Here "his" refers to Yahweh. It was Yahweh's contribution in the sense that they had to give it to Yahweh. Alternate translation: "you must give Aaron the priest the contribution that you owe Yahweh"
This can be stated in active form. Alternate translation: "that the people of Israel give to you"
God continues speaking to Moses.
"the best of what you have received from the people of Israel"
The "gifts" are the offerings that the Israelites give to God and that the Levites receive from them.
The word "sin" here is a metonym for the guilt that comes from committing sin. Alternate translation: "You will not be guilty when you eat and drink it"
1 Yahweh spoke to Moses and Aaron. He said, 2 "This is a statute, a law which Yahweh is commanding you: Say to the people of Israel that they must bring to you a red heifer without flaw or blemish, and which has never carried a yoke. 3 Give the heifer to Eleazar the priest. He must bring it outside the camp, and someone must kill it in front of him. 4 Eleazar the priest must take some of its blood with his finger and sprinkle it seven times toward the front of the tent of meeting. 5 The heifer must be burned in his sight—its hide, its flesh, and its blood with its dung, must be burned. 6 The priest must take cedarwood, hyssop, and scarlet wool, and throw it all into the middle of the burning heifer. 7 Then he must wash his clothes and bathe in water. Then he may come into the camp, where he will remain unclean until the evening. 8 The one who has burned the heifer must wash his clothes in water and bathe in water. He will remain unclean until the evening. 9 A man who is clean must gather up the heifer's ashes and put them outside the camp in a clean place. These ashes must be kept for the community of the people of Israel. They will mix the ashes with water for purification from sin, since the ashes were from a sin offering. 10 The one who gathered the heifer's ashes must wash his clothes. He will remain unclean until the evening. This will be a permanent law for the people of Israel and the foreigners who stay with them.
11 Whoever touches the dead body of any man will be unclean for seven days. 12 Such a person must purify himself on the third day and on the seventh day. Then he will be clean. But if he does not purify himself the third day, then he will not be clean on the seventh day. 13 Whoever touches a dead person, the body of a man who has died, and does not purify himself—this person defiles Yahweh's tabernacle. That person must be cut off from Israel because the water for impurity was not sprinkled on him. He will remain unclean; his uncleanness will remain on him.
14 This is the law for when someone dies in a tent. Everyone who goes into the tent and everyone who is already in the tent will be unclean for seven days. 15 Every open container with no cover becomes unclean. 16 In the same way, anyone outside a tent who touches someone who has been killed with a sword, any other dead body, a human bone, or a grave—that person will be unclean for seven days. 17 Do this for the unclean person: Take some ashes from the burnt sin offering and mix them in a jar with fresh water. 18 Someone who is clean must then take hyssop, dip it in the water, and sprinkle it on the tent, on all the containers inside the tent, on the persons who were there, and on anyone who touched the bone, the one who was killed, the one who died, or the grave. 19 On the third day and on the seventh day, the clean person must sprinkle the unclean person. On the seventh day the unclean person must purify himself. He must wash his clothes and bathe in water. At evening he will become clean.
20 But anyone who remains unclean, who refuses to purify himself—that person will be cut off from the community, because he has defiled Yahweh's sanctuary. The water for impurity has not been sprinkled on him; he remains unclean. 21 This will be an ongoing law concerning these situations. The one who sprinkles the water for impurity must wash his clothes. The one who touches the water for impurity will become unclean until evening. 22 Whatever the unclean person touches will become unclean. The person who touches it will become unclean until evening."
This chapter talks about being clean. Some of these rituals were required to make a priest clean in order to set them apart to serve Yahweh. Other rituals were required because they prevented people from getting sick. (See: clean)
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These two words share similar meanings. Alternate translation: "a statute of the law" or "a legal statute"
Yahweh calls himself by name to emphasize how great he is. Alternate translation: "I, Yahweh, am commanding" or "I am commanding"
Here "you" is singular and refers to Moses.
These two words mean basically the same thing and emphasize that this animal is to have no imperfections.
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"in his view" or "so he could see it"
"The priest" refers to Eleazar.
"red wool"
Here "he" refers to Eleazar the priest.
Being unacceptable to God or unfit to do any sacred work is spoken of as not being clean.
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Being acceptable to God and fit to do sacred work is spoken of as being clean.
This can be stated in active form. Alternate translation: "You must keep these ashes"
Being acceptable to God is spoken of as being clean.
Being unacceptable to God or unfit to do any sacred work is spoken of as not being clean.
The ideas of "clean" and "purify" represent being acceptable to God. The ideas of "unclean," "defile," "impurity," and "uncleanness" represent not being acceptable to God.
"the dead body of any person"
The person would ask someone who is clean to purify him by sprinkling on him some water mixed with the cows ashes. Asking someone to purify him is spoken of as if he were to purify himself. Alternate translation: "ask someone to purify him"
This can be stated in a positive form. Alternate translation: "he will be clean on the seventh day only if he purifies himself the third day"
Here the phrase "be cut off" means to be disowned and sent away. See how you translated this in [Numbers 9:13]
This can be stated in active form. Alternate translation: "no one sprinkled the water for impurity on him"
"the water that is sprinkled on impure things to make them pure" or "the water for making things pure"
These two phrases mean basically the same thing and are combined for emphasis.
The idea of "unclean" represents not being acceptable to God or fit for use.
This can be stated in a positive form. Alternate translation: "Open containers will remain clean only if they have covers"
This can be stated in active form. Alternate translation: "someone whom someone else has killed with a sword"
The idea of "unclean" represents not being acceptable to God or fit for use. The ideas of "clean" and "purify" here represent being acceptable to God.
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The ideas of "clean" and "purify" represent being acceptable to God and making something acceptable to God. The ideas of "unclean," "defile," and "impurity," represent not being acceptable to God, making something unacceptable to God, and the state of being unacceptable to God.
Here the phrase "be cut off" means to be disowned and sent away. See how you translated this in [Numbers 9:13]
This can be stated in active form. Alternate translation: "No one has sprinkled the water for impurity on him"
"the water that is sprinkled on impure things to make them pure" or "the water for making things pure." See how you translated this in Numbers 19:13
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1 So the people of Israel, the whole community, went into the wilderness of Zin in the first month; they stayed at Kadesh. There Miriam died and was buried.
2 There was no water for the community, so they assembled together against Moses and Aaron. 3 The people complained against Moses. They said, "It would have been better if we had died when our fellow Israelites died in front of Yahweh! 4 Why have you brought Yahweh's community into this wilderness to die here, we and our animals? 5 Why did you make us come up out of Egypt to bring us to this horrible place? There is no place for seed, figs, vines, or pomegranates, and there is no water to drink." 6 So Moses and Aaron went away from in front of the assembly. They went to the entrance of the tent of meeting and lay facedown. There Yahweh's brilliant glory appeared to them. 7 Yahweh spoke to Moses and said, 8 "Take the staff and assemble the community, you, and Aaron your brother. Speak to the rock before their eyes, and command it to flow with water. You will produce water for them out of that rock, and you must give it to the community and their livestock to drink." 9 Moses took the staff from before Yahweh, as Yahweh had commanded him to do.
10 Then Moses and Aaron gathered the assembly together before the rock. Moses said to them, "Listen now, you rebels. Must we bring water out of this rock for you?" 11 Then Moses raised his hand and struck the rock twice with his staff, and much water came out. The community drank, and their livestock drank. 12 Then Yahweh said to Moses and Aaron, "Because you did not trust me or honor me as holy in the eyes of the people of Israel, you will not bring this assembly into the land I have given them." 13 This place was called the waters of Meribah because the people of Israel had quarreled with Yahweh there, and he showed himself to them as holy.
14 Moses sent messengers from Kadesh to the king of Edom: Your brother Israel says this: "You know all the hardship that has found us. 15 You know that our ancestors went down to Egypt and lived in Egypt a long time. The Egyptians treated us harshly and also our ancestors. 16 When we called out to Yahweh, he heard our voice and sent an angel and brought us out of Egypt. Look, we are in Kadesh, a city on the border of your land. 17 I am asking you to let us pass through your land. We will not pass through field or vineyard, nor will we drink the water in your wells. We will go along the king's highway. We will not turn aside to the right hand or to the left until we have passed your border."
18 But the king of Edom replied to him, "You may not pass through here. If you do, I will come with the sword to attack you."
19 Then the people of Israel said to him, "We will go along the highway. If we or our livestock drink your water, we will pay for it. Just let us walk through on foot, without doing anything else."
20 But the king of Edom replied, "You may not pass through." So the king of Edom came against Israel with a strong hand with many soldiers. 21 The king of Edom refused to allow Israel to cross over their border. Because of this, Israel turned away from the land of Edom.
22 So the people journeyed from Kadesh. The people of Israel, the whole community, came to Mount Hor. 23 Yahweh spoke to Moses and Aaron at Mount Hor, on Edom's border. He said, 24 "Aaron must be gathered to his people, for he will not enter the land that I have given to the people of Israel. This is because you both rebelled against my word at the waters of Meribah. 25 Take Aaron and Eleazar his son, and bring them up to Mount Hor. 26 Take Aaron's priestly garments off him and put them on Eleazar his son. Aaron must die and be gathered to his people there." 27 Moses did as Yahweh commanded. They went up Mount Hor in the sight of all the community. 28 Moses took Aaron's priestly garments off him and put them on Eleazar his son. Aaron died there on the top of the mountain. Then Moses and Eleazar came down. 29 When all the community saw that Aaron was dead, the entire house of Israel wept for Aaron for thirty days.
God told Moses to command water to come out of a rock for the people who were complaining that they had no water. Moses became angry with the people and hit the rock twice. God told him that he and Aaron would not be allowed to go into Canaan because he disobeyed by hitting the rock instead of just speaking to it. (See: sin)
It is possible that this statement should be taken as hyperbole, but it does not have to be taken this way. The translator should probably avoid treating this as hyperbole.
Sin is the name of a place in this chapter. It is not a place that is known for its sin. The name is not related to the meaning of the word "sin." (See: sin)
The word "Zin" here is the Hebrew name of the wilderness.
This is the first month of the Hebrew calendar. It marks when God rescued the Israelites from the Egyptians. The first month is during the last part of March and the first part of April on the Western calendar.
This can be stated in active form. Alternate translation: "they buried her"
Here "they" refers to the community.
"came as a mob"
This represents being in front of Yahweh's tent.
The people of Israel continue to complain to Moses and Aaron.
The people use this question in order to complain against Moses and Aaron. It can be translated as a statement. Alternate translation: "You should not have brought Yahweh's community into this wilderness to die here, we and our animals."
The people use this question in order to complain against Moses and Aaron. It can be translated as a statement. Alternate translation: "You should not have made us leave Egypt to bring us to this horrible place."
This indicates that Moses and Aaron are humbling themselves before God.
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Here the people are represented by their "eyes" to emphasize what they see. Alternate translation: "while they watch you"
This represents Yahweh's tent. Alternate translation: "from Yahweh's tent"
Moses asks this question out of frustration to rebuke the people for complaining. It can be translated as a statement. Alternate translation: "You complain that there is no water. Well, we will make water come out of this rock." or "You would not be happy even if we caused water to come out of this rock. But I will do it anyway."
Here "we" refers to Moses and Aaron and may include Yahweh, but does not include the people.
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How Moses showed that he did not trust and honor God can be stated clearly. Alternate translation: "Because you did not trust me or honor me as holy in the eyes of the people of Israel, but struck the rock instead of speaking to it as I told you"
Here the people are represented by their "eyes" to emphasize what they see. Alternate translation: "while the people of Israel were watching you"
This can be stated in active form. Alternate translation: "People called this place"
Moses uses this phrase to emphasize that the Israelites and the Edomites are related because their ancestors, Jacob and Esau, were brothers.
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"When we prayed to Yahweh begging him to help us"
Here "voice" represents their crying or what they said to him. Alternate translation: "he heard our cry" or "he heard what we asked for"
The word "look" here shows that they have stopped speaking about the past and are now speaking about their present situation.
The messengers continue speaking to the king of Edom.
Here "turn aside" represents leaving the road. Alternate translation: "We will not leave the road in any direction"
This is the main road that connects Damascus in the north to the Gulf of Aqabah in the south.
Here "you" is singular and refers to Moses, who represents the people of Israel. Alternate translation: "Your people may not pass ... to attack them"
Here the sword represents the king's army. Alternate translation: "I will send my army"
This phrase refers to the Israelite messengers.
This idiom means that they would simply travel through the area by walking. They would not come in chariots to attack the people of Edom.
Here the hand represents the king's powerful army. Alternate translation: "the king of Edom sent a strong army of many soldiers to attack Israel"
Here "their" refers to the Edomites.
The phrase "the whole community" emphasizes that every person who was a part of "the people of Israel" was present, without exception.
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This is a gentle way to say that Aaron must die. It means that it is time for Aaron to die and for his spirit to go to the place where his ancestors are. Alternate translation: "Aaron must die"
"refused to do what I said"
God continues speaking to Moses.
These two phrases mean basically the same thing. They mean that it is time for Aaron to die and for his spirit to go to the place where his ancestors are.
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"30 days"
1 When the Canaanite king of Arad, who lived in the Negev, heard that Israel was traveling by the road to Atharim, he fought against Israel and took some of them captive. 2 Israel vowed to Yahweh and said, "If you give us victory over these people, then we will completely destroy their cities." 3 Yahweh listened to Israel's voice and he gave them victory over the Canaanites. They completely destroyed them and their cities. That place was named Hormah.
4 They traveled from Mount Hor by the road to the Sea of Reeds to go around the land of Edom. The people became very discouraged on the way. 5 The people spoke against God and Moses: "Why have you brought us up out of Egypt to die in the wilderness? There is no bread, no water, and we hate this miserable food." 6 Then Yahweh sent poisonous snakes among the people. The snakes bit the people; many people of Israel died. 7 The people came to Moses and said, "We have sinned because we have spoken against Yahweh and you. Pray to Yahweh for him to take the snakes away from us." So Moses prayed for the people. 8 Yahweh said to Moses, "Make a snake and attach it to a pole. It will happen that everyone who is bitten will survive, if he looks at it." 9 So Moses made a bronze snake and attached it to a pole. When a snake bit any person, if he looked at the bronze snake, he survived.
10 Then the people of Israel traveled on and camped at Oboth. 11 They traveled from Oboth and camped at Iye Abarim in the wilderness that faces Moab toward the east. 12 From there they traveled on and camped in the Valley of Zered. 13 From there they traveled on and camped on the other side of the Arnon River, which is in the wilderness that extends from the border of the Amorites. The Arnon River forms the border of Moab, between Moab and the Amorites. 14 That is why it says in the scroll of the Wars of Yahweh,
"... Zahab [1] in Suphah, and the valleys of the Arnon,
15 the slope of the valleys that lead toward the town of Ar
and lie along the border of Moab."
16 From there they traveled to Beer, the well where Yahweh said to Moses, "Gather the people together for me to give them water."
17 Then Israel sang this song:
"Spring up, well!
Sing about it,
18 about the well that our leaders dug,
the well the nobles of the people dug,
with the scepter and their staffs."
Then from the wilderness they traveled to Mattanah. 19 From Mattanah they traveled to Nahaliel, and from Nahaliel to Bamoth, 20 and from Bamoth to a valley in the land of Moab. That is where the top of Mount Pisgah looks down on the wilderness.
21 Then Israel sent messengers to Sihon king of the Amorites saying, 22 "Let us pass through your land. We will not turn into any field or vineyard. We will not drink the water from your wells. We will travel by the king's highway until we have crossed your border."
23 But King Sihon would not allow Israel to pass through his border. Instead, Sihon gathered all his army together and went out into the wilderness against Israel. He came to Jahaz, where he fought against Israel. 24 Israel attacked the army of Sihon with the edge of the sword and took their land from the Arnon to the Jabbok river, as far as the land of the people of Ammon. Now the border of the people of Ammon was fortified. 25 Israel took all the Amorite cities and lived in all of them, including Heshbon and all of its villages. 26 Heshbon was the city of Sihon king of the Amorites, who had fought against the former king of Moab. Sihon had taken all his land from his territory to the Arnon River. 27 That is why those who speak in proverbs say,
"Come to Heshbon.
Let the city of Sihon be rebuilt and established again.
28 A fire blazed from Heshbon,
a flame from the city of Sihon
that devoured Ar of Moab,
and the owners of the high places of Arnon.
29 Woe to you, Moab!
You have perished, people of Chemosh.
He has made his sons to be fugitives
and his daughters to be prisoners
of Sihon king of the Amorites.
30 But we have conquered Sihon.
Heshbon is devastated all the way to Dibon.
We have defeated them all the way to Nophah,
which reaches to Medeba."
31 So Israel began to live in the Amorites' land. 32 Then Moses sent men to look at Jazer. They took its villages and drove out the Amorites who were there.
33 Then they turned and went up by the road of Bashan. Og king of Bashan went out against them, he and all his army, to fight them at Edrei. 34 Then Yahweh said to Moses, "Do not fear him, because I have given you victory over him, all his army, and his land. Do to him as you did to Sihon king of the Amorites, who lived at Heshbon." 35 So they killed him, his sons, and all his army, until none of his people were left alive. Then they took over his land.
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetry in 21:14-15, 17-18, 27-30.
The Israelites said, "Why have you brought us up out of Egypt to die in the wilderness? There is no bread, no water, and we hate this miserable food." After all Yahweh had done, they were very ungrateful. This showed their lack of faith and trust in Yahweh. (See: faith and trust)
Here "he fought" means that his army fought. Alternate translation: "his army fought against Israel"
This refers to the people of Israel. Alternate translation: "The people of Israel vowed" or "The Israelites made a vow"
Here "listen" means that Yahweh did as they asked. Alternate translation: "did what Israel asked"
Here "voice" is a metonym that refers to their request. Alternate translation: "what Israel asked"
"The people of Israel completely destroyed the Canaanite army and their cities"
This can be stated in active form. Alternate translation: "They named that place Hormah"
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The people used this question in order to rebuke Moses. This can be translated as a statement. Alternate translation: "You should not made us leave Egypt to die in the wilderness!"
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"we have said bad things about Yahweh and you"
The words "we" and "us" here refer to the people but not to Moses.
Since it is impossible for Moses to make a real snake, it is implied that he was to make a model of a snake. This implied information can be made clear. Alternate translation: "Make a model of a snake"
This can be stated in active form. Alternate translation: "everyone whom a snake bites"
"a snake out of bronze"
Here "he" refers to "any person" who was bitten by a snake.
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Here "faces" is an idiom that means "is across from" or "is next to." Alternate translation: "that is next to Moab"
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This means that the two peoples lived on different sides of the river, which was a boundary between them. The Moabite people lived south of the river and the Amorites lived on the north.
These are both names of places.
"the valleys that go downhill to the town of Ar and lie along the border of Moab"
This can be stated as two sentences. Alternate translation: "to Beer. There was a well there"
This can be stated as an indirect quote. Alternate translation: "where Yahweh told Moses to gather the people together for him to give them water"
Here "well" represents the water in the well. The Israelites are speaking to the water as if it were a person who could hear them, and they are asking for it to fill the well. Alternate translation: "Water, fill up the well"
These two phrases mean basically the same thing and emphasize the role of the leaders in digging the well.
A scepter was carried by those with authority, and the staff was carried by everyone. Neither of these are digging tools. These two items emphasize that they were not too proud to use any means available. Alternate translation: "using even their scepter and staffs"
These are the names of places.
This is the name of a mountain.
This is an idiom. It is a way of saying that the mountain is high, and speaks of the mountain as if it were a person who looks down to see the wilderness below him. Alternate translation: "rises above the wilderness"
Here "Israel" refers to the people of Israel, and especially to their leaders. Alternate translation: "Then the Israelites"
"We will not go into any of your fields or vineyards"
This is the main road that connects Damascus in the north to the Gulf of Aqabah in the south. See how you translated this in Numbers 20:17.
"to cross over his border" or "to cross over into his land"
This is the name of a place.
Here "he" refers to King Sihon who represents himself and his army. Alternate translation: "they fought against the Israelites"
Here "Israel" refers to the people of Israel. Alternate translation: "The Israelites attacked"
"with the sharp part of the sword." The "edge of the sword" is associated with death and complete destruction. Alternate translation: "and completely defeated them"
"conquered the land of the Amorites." Here the word "their" refers to the Amorites.
"was strongly defended." The Israelites did not attack the Ammonites.
Here "its" is possessive to show that a relationship existed between the city of Heshbon and these nearby villages. Alternate translation: "Heshbon and the nearby villages that it controlled"
Here "his" refers to the king of Moab.
These are two names that refer to the same city.
This can be stated in active form. Alternate translation: "Let someone rebuild and establish again the city of Sihon"
These two terms are very similar and emphasize that the city will be fully rebuilt. Alternate translation: "completely rebuilt"
These two phrases mean basically the same thing and emphasize that destruction will begin at Heshbon. The fire refers to a destroying army. Alternate translation: "King Sihon led a strong army from the city of Heshbon"
The army of Sihon is spoken of as if it was an animal that ate up the city of Ar. Alternate translation: "destroyed the town of Ar in the land of Moab"
These two phrases refer to the same people.
"Chemosh" was the name of the false god whom the Moabites worshiped. Alternate translation: "the people who worship Chemosh"
"He" and "his" refer to Chemosh.
Here "we" refers to the Israelites who defeated Sihon.
This can be stated in active form. Alternate translation: "We have devastated Heshbon"
These are all places in Sihon's kingdom. This means the Israelites destroyed Sihon's entire nation.
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"chased away"
"attacked them"
The Israelites had completely destroyed Sihon. Alternate translation: "Destroy him like you destroyed Sihon king of the Amorites"
"So the army of Israel killed Og"
This can be stated in active form. Alternate translation: "all of his people were dead"
"they took control of his land"
2 Balak son of Zippor saw all that Israel had done to the Amorites. 3 Moab was very afraid of the people because they were many, and Moab was in terror of the people of Israel. 4 The king of Moab said to the elders of Midian, "This multitude will eat up all that is around us as an ox eats up the grass in a field." Now Balak son of Zippor was king of Moab at that time. 5 He sent messengers to Balaam son of Beor, at Pethor which is by the Euphrates River, in the land of his nation and his people. He called him and said, "Look, a nation has come here from Egypt. They cover the face of the earth and they are right now next to me. 6 Please come now and curse this nation for me, because they are too strong for me. Perhaps then I can manage to attack them and drive them out of the land. I know that those you bless will be blessed, and that those you curse will be cursed."
7 So the elders of Moab and the elders of Midian left, taking payment for divination. They came to Balaam and spoke to him Balak's words. 8 Balaam said to them, "Stay here tonight. I will bring you what Yahweh says to me." So the leaders of Moab stayed with Balaam that night. 9 God came to Balaam and said, "Who are these men who came to you?" 10 Balaam answered God, "Balak son of Zippor, king of Moab, has sent them to me. He said, 11 'Look, the people who have come from Egypt cover the surface of my land. Now come and curse them for me. Perhaps I will manage to fight them and drive them out.'" 12 God replied to Balaam, "You must not go with those men. You must not curse the people of Israel because they have been blessed." 13 Balaam rose up in the morning and said to Balak's leaders, "Go back to your land because Yahweh refuses to allow me to go with you." 14 So the leaders of Moab left and went back to Balak. They said, "Balaam refused to come with us."
15 Balak sent again more leaders who were even more honored than the first group. 16 They came to Balaam and said to him, "Balak son of Zippor says this, 'Please let nothing stop you from coming to me, 17 because I will pay you extremely well and give you great honor, and I will do whatever you tell me to do. So please come and curse this people for me.'"
18 Balaam answered and said to Balak's servants, "Even if Balak would give me his palace full of silver and gold, I cannot go beyond the word of Yahweh, my God, and do less or more than what he tells me. 19 Now then, please wait here tonight too, so that I may learn anything further that Yahweh says to me." 20 God came to Balaam at night and said to him, "Since these men have come to summon you, get up and go with them. But only do what I tell you to do."
21 Balaam got up in the morning, saddled his donkey, and went with the leaders of Moab. 22 But because he went, God's anger was kindled. The angel of Yahweh placed himself in the road as someone hostile to Balaam, who was riding on his donkey. Balaam's two servants were also with him. 23 The donkey saw the angel of Yahweh standing in the road with his drawn sword in his hand. The donkey turned off the road and went into a field. Balaam struck the donkey to turn her back to the road. 24 Then the angel of Yahweh stood in a narrow part of the road between some vineyards, with a wall on his right side and another wall on his left side. 25 The donkey saw the angel of Yahweh again. She went against the wall and pinned Balaam's foot against it. Balaam struck her again. 26 The angel of Yahweh went further and stood in another narrow place where there was no way to turn to either side. 27 The donkey saw the angel of Yahweh, and she lay down under Balaam. Balaam's anger was kindled, and he struck the donkey with his staff. 28 Then Yahweh opened the donkey's mouth so she could talk. She said to Balaam, "What have I done to you that induced you to strike me these three times?" 29 Balaam replied to the donkey, "It was because you acted so stupidly with me. I wish there were a sword in my hand. If there were, by now I would have killed you." 30 The donkey said to Balaam, "Am I not your donkey on which you have ridden all your life long to this present day? Have I ever been in the habit of doing such things to you before?" Balaam said, "No."
31 Then Yahweh opened Balaam's eyes, and he saw the angel of Yahweh standing in the road with his drawn sword in his hand. Balaam bowed down and lay facedown. 32 The angel of Yahweh said to him, "Why have you struck your donkey these three times? Look, I have come as someone hostile to you because your actions before me have been wicked. 33 The donkey saw me and turned away from me these three times. If she had not turned away from me, I would certainly have killed you and spared her life." 34 Balaam said to the angel of Yahweh, "I have sinned. I did not know that you stood against me in the road. So now, if it is displeasing to you, I will turn back." 35 But the angel of Yahweh said to Balaam, "Go on ahead with the men. But you must only speak the words that I tell you." So Balaam went with the leaders of Balak.
36 When Balak heard that Balaam had come, he went out to meet him at a city in Moab at the Arnon, which is on the border. 37 Balak said to Balaam, "Did I not send men to you to summon you? Why did you not come to me? Am I not able to honor you?" 38 Then Balaam replied to Balak, "See, I have come to you. Do I now have any power to say anything? I can only say the words that God puts into my mouth." 39 Balaam went with Balak, and they arrived at Kiriath Huzoth. 40 Then Balak sacrificed oxen and sheep and gave some meat to Balaam and the leaders who were with him.
41 In the morning, Balak took Balaam up to the high place of Baal. From there Balaam could see only a part of the Israelites in their camp.
The chapter begins a section on Balaam. The king of Moab wanted the prophet Balaam to come and curse Israel. God told him not to go but he wanted to go; so God told him to say only what God wanted him to say. Yahweh was able to use Balaam, even though he was not a prophet of Yahweh. (See: prophet and curse)
The Israelites were camped on the east side of the Jordan River. Jericho was on the west side of the river.
Balak was king of Moab.
Zippor is the father of Balak.
These two phrases mean the same thing, and emphasize how afraid Moab was.
Here "Moab" refers to the people of Moab. Alternate translation: "All of the Moabites were very afraid"
"because there were many of them"
The Moabites and the Midianites were two different groups of people, but the Midianites were living in the land of Moab at that time.
The way the Israelites will destroy their enemies is spoken of as if they were an ox eating up the grass in a field.
This changes from the main story to background information about Balak.
"Balak sent messengers"
This is the name of Balaam's father.
This is the name of a city.
"of Balaam's nation and people"
"Balak called Balaam." Balak did not speak to Balaam directly, but did so through the messengers he sent.
This is an exaggeration to emphasize how many of them there were. Alternate translation: "They are extremely numerous"
This refers to the surface of the earth.
"chase them"
This can be stated in active form. Alternate translation: "I know you have the power to bless or to curse people"
The abstract noun "divination" can be stated as an action. Alternate translation: "money to pay Balaam to curse Israel"
You may prefer to say "They went to Balaam"
"told him the message from Balak"
This is the name of a man. See how you translated this in Numbers 22:2.
Balaam's report is spoken of as if it were something that he would carry to the messengers. Alternate translation: "I will tell you"
"God appeared to Balaam"
Yahweh uses a question to introduce a new topic of conversation. This rhetorical question can be translated as a statement. Alternate translation: "Tell me about these men who came to you."
These are the names of men. See how you translated these in Numbers 22:2.
Balaam restates the message that Balak sent to him. See how you translated these phrases in Numbers 22:5-6.
"chase them away"
This can be stated in active form. Alternate translation: "because I have blessed them"
This is the name of a man. See how you translated this in Numbers 22:2.
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This is the name of a man. See how you translated this in Numbers 22:2.
You may prefer to say "They went to Balaam"
The singular noun refers to the Israelites as a group. Alternate translation: "this group of people"
These were probably soldiers, not household servants.
This is the name of a man. See how you translated this in Numbers 22:2.
Balaam is describing something that would never happen. He is emphasizing that there is nothing that could make him disobey Yahweh.
This means Balaam cannot disobey Yahweh in any way.
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A saddle is a seat put on the back of an animal in order to ride it.
The increase in God's anger is spoken of as if it was a fire starting to burn. This can be stated in active form. Alternate translation: "God became very angry"
"as an enemy to Balaam" or "in order to stop Balaam"
A sword is drawn from its sheath in order to be ready to use. Alternate translation: "with his sword ready to attack"
The donkey did this to avoid the angel of Yahweh.
Sometimes animals are referred to as "her" or "she." Alternate translation: "to turn it back"
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This was an attempt to escape from the angel of Yahweh in the road.
Sometimes animals are referred to as "her" or "she." Alternate translation: "It went"
"pushed Balaam's foot against it" or "hurt Balaam's foot against it"
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The increase in Balaam's anger is spoken of as if it was a fire starting to burn. This can be stated in active form. See how you translated a similar phrase in [Numbers 22:22]
Opening the mouth is associated with the ability to speak. Alternate translation: "Then Yahweh gave the donkey the ability to speak like a human would speak"
"The donkey said to Balaam"
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This rhetorical question was used to convict Balaam that his judgment of the donkey was unfair. This can be translated as a statement. Alternate translation: "I am your donkey on which you have ridden all your life, right up to the present moment."
This rhetorical question was used to further convict Balaam that his judgment of the donkey was unfair. This can be translated as a statement. Alternate translation: "I have never been in the habit of doing such things to you!"
To "open one's eyes" is associated with being able to see. Alternate translation: "Then Yahweh gave Balaam the ability to see the angel of Yahweh"
A sword is drawn from its sheath in order to be ready to use. See how you translated this in [Numbers 22:23]
This indicates that Balaam is humbling himself before the angel.
This rhetorical question is used to accuse Balaam of doing wrong. This can be translated as a statement. Alternate translation: "You should not have struck your donkey these three times."
"as an enemy to you" or "to oppose you"
This statement indicates what could have happened but did not. The donkey's actions saved Balaam.
"So if you do not want me to continue going"
"with the leaders whom Balak had sent." See how you translated "Balak" in Numbers 22:2.
This is the name of a river. See how you translated it in Numbers 21:13.
This rhetorical question is used to rebuke Balaam for delaying to come. This can be translated as a statement. Alternate translation: "Surely I sent men to summon you."
This rhetorical question is used to rebuke Balaam for delaying to come. This can be translated as a statement. Alternate translation: "You should have come to me!"
This rhetorical question is used to rebuke Balaam for delaying to come. This can be translated as a statement. Alternate translation: "Surely you know that I am able to pay you money for coming to me."
Balaam uses this rhetorical question to tell Balak that he will not be able to do everything that Balak asks him to do. This can be translated as a statement. Alternate translation: "But I have no power to say anything I want"
The message is spoken of as if it is something that God put into his mouth. Alternate translation: "the message that God wants me to say"
This is the name of a town.
"some of the meat from the sacrifices"
These words could refer to 1) the same place as Bamoth in Numbers 21:19; the word Bamoth means "the high place." Or 2) another high place where people sacrificed to Baal.
1 Balaam said to Balak, "Build seven altars here for me and prepare seven bulls and seven rams." 2 So Balak did as Balaam requested. Then Balak and Balaam offered a bull and a ram on every altar. 3 Then Balaam said to Balak, "Stand at your burnt offering and I will go. Perhaps Yahweh will come to meet me. Whatever he shows me I will tell you." So he went away to a hilltop with no trees. 4 Then God met Balaam, and Balaam said to him, "I have built seven altars, and I have offered up a bull and a ram on each one." 5 Yahweh put a message in Balaam's mouth and said, "Return to Balak and speak to him." 6 So Balaam returned to Balak, who was standing by his burnt offering, and all the leaders of Moab were with him. 7 Then Balaam began to speak his proverb and said,
"Balak has brought me from Aram,
the king of Moab from the eastern mountains.
'Come, curse Jacob for me,' he said.
'Come, denounce Israel.'
8 How can I curse those whom God has not cursed?
How can I denounce those whom Yahweh does not denounce?
9 For from the top of the rocks I see him;
from the hills I look at him.
See, there is a people who live alone
and do not consider themselves as just an ordinary nation.
10 Who can count the dust of Jacob
or number even only one-fourth of Israel?
Let me die the death of a righteous person,
and let my life's end be like his!"
11 Balak said to Balaam, "What have you done to me? I brought you to curse my enemies, but look, you have blessed them." 12 Balaam answered and said, "Should I not be careful to say only what Yahweh puts in my mouth?"
13 So Balak said to him, "Please come with me to another place where you can see them. You will only see the nearest of them, not all of them. There you will curse them for me." 14 So he took Balaam into the field of Zophim, to the top of Mount Pisgah, and built seven more altars. He offered up a bull and a ram on each altar. 15 Then Balaam said to Balak, "Stand here by your burnt offering, while I meet with Yahweh over there." 16 So Yahweh met Balaam and put a message in his mouth. He said, "Return to Balak and give him my message." 17 Balaam returned to him, and look, he was standing by his burnt offering, and the leaders of Moab were with him. Then Balak said to him, "What has Yahweh said?"
18 Balaam began his prophecy. He said,
"Rise up, Balak, and hear.
Listen to me, you son of Zippor.
19 God is not a man, that he should lie,
or a human being, that he should change his mind.
Has he promised anything without doing it?
Has he said he would do something without carrying it out?
20 Look, I have been commanded to bless.
God has given a blessing, and I cannot reverse it.
21 He has not looked upon disaster in Jacob,
and he has not seen trouble in Israel.
Yahweh their God is with them,
and the shout of the king is among them.
22 God brought them out of Egypt
with strength like that of a wild ox.
23 There is no sorcery that works against Jacob,
and no divination harms Israel.
Now it must be said about Jacob and Israel,
'Look what God has done!'
24 Look, the people rise like a lioness,
as a lion emerges and attacks.
He does not lie down until he eats his victim
and drinks the blood of what he has killed."
25 Then Balak said to Balaam, "Do not curse them or bless them at all." 26 But Balaam answered and said to Balak, "Did I not tell you that I must say all that Yahweh tells me to say?" 27 So Balak replied to Balaam, "Come now, I will take you to another place. Perhaps it will please God for you to curse them there for me." 28 So Balak took Balaam to the top of Mount Peor, which looks down on the wilderness. 29 Balaam said to Balak, "Build me seven altars here and prepare seven bulls and seven rams." 30 So Balak did as Balaam had said; he offered up a bull and a ram on each altar.
The story of Balaam continues in this chapter.
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetry in 23:7-10, 18-24.
God does not allow others to curse his people. Balaam blessed Israel twice when he was supposed to curse them. This may be taken as humor or an ironic situation. (See: curse and peopleofgod)
This is the king of Moab. See how you translated this in Numbers 22:2.
"kill seven bulls and seven rams as a sacrifice"
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"Stay here with your burnt offering and I will go a distance away"
It has already been stated that he killed these animals as a burnt offering. Alternate translation: "I have killed a bull and a ram and burnt them as an offering"
Here Yahweh giving Balaam a message to speak is spoken of as if Yahweh placed it in his mouth. Alternate translation: "Yahweh told Balaam what he wanted him to say to Balak"
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This is probably a metonym for a prophecy. Alternate translation: "his prophecy"
These phrases mean the same thing.
To "denounce" here means to judge someone harshly, to consider Israel guilty of great evil.
These rhetorical questions emphasize Balaam's refusal to disobey God. They can be translated as statements. Alternate translation: "But I cannot curse those whom God has not cursed. I cannot denounce those whom Yahweh does not denounce!"
To "denounce" here means to judge someone harshly, to consider Israel guilty of great evil. See how you translated this word in Numbers 23:7.
These two phrases mean the same thing. Balaam viewed Israel from the top of a hill.
Here "him" is a metonym that refers to the people of Israel.
"there is a group of people"
This negative statement is used to stress that the opposite is true. Alternate translation: "they consider themselves to be a special nation"
Here "dust of Jacob" is a metaphor that speaks of the number of Israelites as if they were as numerous as the specks of dust. This rhetorical question can be translated as a statement. Alternate translation: "There are too many Israelites to count. No one could count even a fourth of them because there are so many."
It is understood that this will be a peaceful death. This can be stated. Alternate translation: "the peaceful death of a righteous person"
These are metonymies that refer to the people of Israel as a single person.
This is the king of Moab. See how you translated this in Numbers 22:2.
Balak uses this question to scold Balaam. This rhetorical question can be translated as a statement. Alternate translation: "I cannot believe you did this to me!"
This emphasizes the shocking action that follows.
Balaam uses this rhetorical question to defend his actions. This can be translated as a statement. Alternate translation: "I must be very careful to say only what Yahweh tells me to say."
The message is spoken of as if it is something that God put into his mouth. See how you translated a similar phrase in [Numbers 22:38]
"There you will curse the Israelites for me"
Translators may add a footnote that says: "The word 'Zophim' means 'to watch' or 'to spy.'"
This is the name of a mountain. See how you translated this in Numbers 21:20.
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The message is spoken of as if it is something that God put into his mouth. See how you translated a similar phrase in [Numbers 22:38]
"Then Yahweh said"
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These two phrases mean the same thing and are repeated to emphasize how important it was for Balak to pay attention.
See how you translated these names in Numbers 22:2.
Both of these questions mean the same thing and emphasize that God does what he says he will. These rhetorical questions can be translated as statements. Alternate translation: "He has never promised a thing without fulfilling what he promised. He has always done exactly what he said he would do."
This can be stated in active form. Alternate translation: "God has commanded me to bless the Israelites"
These two phrases mean the same thing. Possible meanings are 1) God has given Israel only good things or 2) there is no sin in Israel that would cause him to judge them.
"they shout with joy because Yahweh is their king"
This simile says that Yahweh's great strength is equal to an ox.
This can be stated in active form. "people must say"
It is implied that what God did for them was good. Alternate translation: "Look at the good things God has done for them!"
This verse is a long metaphor that speaks of Israel defeating her enemies as if Israel was a lion devouring its prey.
This is the king of Moab. See how you translated this in Numbers 22:2.
Balaam uses this rhetorical question to remind Balak that Balaam refused to disobey God even before he came to Balak. It can be translated as a statement. Alternate translation: "I told you before that I must say all that Yahweh tells me to say."
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It is understood that this wilderness was where Israel was camped. Alternate translation: "which looks down on the wilderness where Israel was"
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1 When Balaam saw that it pleased Yahweh to bless Israel, he did not go, as at the other times, to use sorcery. Instead, he looked toward the wilderness. 2 Balaam raised his eyes and saw that Israel was camped, each in their own tribe, and the Spirit of God came on him. 3 He received this prophecy and said,
"This is the declaration of Balaam son of Beor,
the declaration of the man whose eyes are wide open,
4 the declaration of the one who hears the words of God,
who sees a vision from the Almighty,
who bows down with his eyes open.
5 How delightful are your tents, Jacob,
the place where you live, Israel!
6 Like valleys they spread out,
like gardens by the riverside,
like aloes planted by Yahweh,
like cedars beside the waters.
7 Water will flow from their buckets,
and their seed will have abundant water.
Their king will be greater than Agag,
and their kingdom will be honored.
8 God will bring him out of Egypt.
He will have strength like a wild ox.
He will eat up the nations who fight against him.
He will break their bones to pieces.
He will shoot them with his arrows.
9 He crouches down like a lion,
like a lioness. Who dares disturb him?
May everyone who blesses him be blessed;
may everyone who curses him be cursed."
10 Balak's anger was kindled against Balaam and he struck his hands together in anger. Balak said to Balaam, "I called you to curse my enemies, but look, you have blessed them three times. 11 So flee home now. I said I would greatly reward you, but Yahweh has kept you from getting any reward."
12 Then Balaam replied to Balak, "I said to the messengers that you sent to me, 13 'Even if Balak gave me his palace full of silver and gold, I could not go beyond Yahweh's word and anything bad or good, or anything at all that I might want to do. I can say only what Yahweh tells me to say.' Did I not say this to them? 14 So now, look, I will go back to my people. But first let me advise you about what this people will do to your people in the days ahead."
15 Balaam began this prophecy. He said,
"This is the declaration of Balaam son of Beor,
the declaration of the man whose eyes are wide open.
16 This is the declaration of someone who hears words from God,
who has knowledge from the Most High,
who sees visions from the Almighty,
who bows down with open eyes.
17 I see him, but he is not here now.
I look at him, but he is not near.
A star will come out of Jacob,
and a scepter will rise out of Israel.
He will shatter Moab's leaders
and destroy all the descendants of Seth.
18 Then Edom will become a possession of Israel,
and Seir will also become their possession,
enemies of Israel,
whom Israel will conquer with force.
19 Out of Jacob a king will come who will have dominion,
and he will destroy the survivors of their city."
20 Then Balaam looked at Amalek and began his prophecy. He said,
"Amalek was once the greatest of nations,
but his end will be eternal destruction."
21 Then Balaam looked toward the Kenites and began his prophecy. He said,
"The place where you live is strong,
and your nest is in the rocks.
22 Nevertheless you Kenites will be consumed by fire
when Assyria carries you away captive."
23 Then Balaam began his final prophecy. He said,
"Woe! Who will survive when God does this?
24 Ships will come from the coast of Cyprus [1] ;
they will attack Assyria and will conquer Eber,
but they, too, will end in destruction."
25 Then Balaam got up and left. He returned to his home, and Balak also went away.
The story of Balaam continues in this chapter.
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetry in 24:3-9, 15-24.
God does not allow others to curse his people. Balaam blesses Israel again and the king is angry and sends him home. This may be taken as humor or an ironic situation. (See: curse and peopleofgod)
"like he did the previous times"
Here "raised his eyes" is an idiom that means to look up. Alternate translation: "He looked up"
This mean's God's Spirit took control of him to prophesy.
This can be stated in active form. Alternate translation: "God gave him this prophecy"
Beor was Balaam's father. See how you translated this in Numbers 22:5.
This idiom means he sees and understands clearly.
Balaam continues to prophesy under the control of the Spirit of God.
Here Balaam refers to himself as "He."
This is an act of humility.
Here "eyes open" is an idiom that means Balaam has received the ability to know what God wants to say.
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Balaam continues to prophesy under the control of the Spirit of God.
Balaam speaks of the Israelies as if they were numerous enough to cover entire valleys.
Balaam speaks of the Israelies as if they were well-watered gardens that produce an abundant harvest.
Aloes are plants with a pleasant smell that grow well even in dry conditions. Balaam speaks of the Israelies as if they would thrive and be pleasant like aloe plants. This can be stated in active form. Alternate translation: "aloes which Yahweh has planted"
Cedar trees were the largest trees in Israel. Balaam speaks of the Israelies as if they grew as large as well-watered cedar trees.
Balaam continues to prophesy under the control of the Spirit of God.
Abundant water is associated with God's blessing on the crops of the land. Alternate translation: "God will bless Israel with plenty of water for their crops"
Well-watered seed refers to God's blessing on his people so that they will have abundant crops. Alternate translation: "they will have plenty of water for their seed to grow healthy crops"
These two phrases have similar meaning, emphasizing how much God will bless them compared to other nations.
will have more honor and will be more powerful
This can be stated in active form. Alternate translation: "other people will give honor to their kingdom"
Balaam continues to prophesy under the control of the Spirit of God.
"God will bring the Israelites"
This simile emphasizes that the Israelites have great strength. The ox was the strongest animal the Israelites owned.
Balaam speaks of the Israelites as if they are wild animals that eat their enemies. This means they will destroy their enemies.
Balaam finishes the prophecy under the control of the Spirit of God.
In this simile, Balaam compares the Israelites to both male and female lions. This means they are dangerous and always ready to attack.
Balaam uses a question to warn all the people to not provoke the Israelites. This can be translated as a statement. Alternate translation: "No one dares to disturb him!"
This can be stated in active form. Alternate translation: "May God bless those who bless the Israelites; may he curse those who curse the Israelites"
The increase in Balak's anger is spoken of as if it was a fire starting to burn. This can be stated in active form. Alternate translation: "Balak became very angry"
This was a sign of great frustration and anger.
Balak is very angry and wants Balaam to leave quickly, as if Balak were going to kill him.
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Balaam is describing something that would never happen. This statement emphasizes that there is nothing that would make Balaam disobey God.
Balaam uses a question to remind Balak about what he said earlier. This rhetorical question can be translated as a statement. "Alternate translation: I said this to them."
"the Israelites"
Beor was Balaam's father. See how you translated this in Numbers 22:5.
This idiom means he sees and understands clearly. See how you translated this in [Numbers 24:3]
The abstract term "knowledge" can be stated as an action. Alternate translation: "who knows things that God Most High has revealed to him"
This is a sign of submission to God.
Balaam continues the first of his four prophecies.
Both of these statements mean the same thing. Balaam is having a vision of a future event. The word "him" refers to a future leader of Israel.
Here "star" refers to an Israelite king that will rise in power.
Here "Jacob" refers to the descendants of Jacob. Alternate translation: "from among the descendants of Jacob"
This means the same thing as the first part of the sentence. Here "scepter" refers to a powerful king.
Here "Israel" refers to future Israelites. Alternate translation: "from among the Israelites in the future"
Possible meanings are 1) he will break the heads of the leaders of Moab or 2) he will destroy the leaders of Moab.
This also refers to the Moabites, who were descendants of Seth.
Balaam finishes the first of his four prophecies.
This can be stated in active form. Alternate translation: "The Israelites will occupy Edom"
Here "Seir" refers to the people who lived near Mount Seir. This can be stated in active form. Alternate translation: "Israel will also conquer the people of Seir"
Jacob was the ancestor of the Israelites. "Jacob" is a metonym that refers to the whole people group.
This refers to the city of Ar where Balak met Balaam.
Here "Amalek" is a metonym that refers to the people of Amalek. This continues Balaam's vision while turning to look in the direction of the Amalek nation, and then he prophecies about the Amalekites.
A singular pronoun is used because the Amalekites are spoken of as a single person.
This is the name of a people group who descended from Kain.
"The place were you live is well defended"
This is a metaphor that means that they live in a secure place. Alternate translation: "your location is as secure as a nest high in the rocks"
Here the destruction of the Kenites is spoken of as if they were burned up in a fire. This can be stated in active form. Alternate translation: "Nevertheless the Assyrians will destroy you Kenites like a fire, and take you away as captives"
This rhetorical question can be translated as a statement. Alternate translation: "No one will survive when God does this!"
This is the name of an island in the Mediterranean Sea.
The abstract noun "destruction" can be stated as an action. Alternate translation: "God will destroy them also"
This is the king of Moab. See how you translated this in Numbers 22:2.
1 Israel stayed in Shittim, and the men began to prostitute themselves with women of Moab, 2 for the Moabites had invited the people to the sacrifices to their gods. So the people ate and bowed down to Moabite gods. 3 The men of Israel joined in worshiping Baal of Peor, and Yahweh's anger was kindled against Israel. 4 Yahweh said to Moses, "Kill all the leaders of the people and hang them up before me to expose them in the daylight, so that my fierce anger may turn away from Israel." 5 So Moses said to the judges of Israel, "Each of you must kill his people who have joined in worshiping Baal of Peor."
6 Then one of the men of the sons of Israel came and brought among his family members a Midianite woman. This happened in the sight of Moses and all the community of the people of Israel, while they were weeping at the entrance to the tent of meeting. 7 When Phinehas son of Eleazar son of Aaron the priest, saw that, he rose up from among the community and took a spear in his hand. 8 He followed the man of Israel into the tent and thrust the spear through both of their bodies, both the man of Israel and the woman. So a plague that God had sent on the people of Israel stopped. 9 Those who died by the plague were twenty-four thousand in number.
10 Yahweh spoke to Moses and said, 11 "Phinehas son of Eleazar son of Aaron the priest, has turned my rage away from the people of Israel because he was passionate with my zeal among them. So I have not consumed the people of Israel in my jealousy. 12 Therefore say, 'Yahweh says, "Look, I am giving to Phinehas my covenant of peace. 13 For him and his descendants after him, it will be a covenant of an everlasting priesthood because he was zealous for me, his God. He has atoned for the people of Israel."'"
14 Now the name of the man of Israel who was killed with the Midianite woman was Zimri son of Salu, a leader of an ancestor's family among the Simeonites. 15 The name of the Midianite woman who was killed was Kozbi daughter of Zur, who was head of a tribe and ancestral household in Midian.
16 So Yahweh spoke to Moses and said, 17 "Treat the Midianites as enemies and attack them, 18 for they treated you like enemies with their deceitfulness. They led you into evil in the case of Peor and in the case of their sister Kozbi, the daughter of a leader in Midian, who was killed on the day of the plague in the matter of Peor."
The story of Balaam concludes in this chapter.
Balaam told the young women from Moab to act friendly to the Israelite men and invite them to feasts in honor of their god Baal. The men went to the feasts and worshiped Baal. God was angry and killed 24,000 Israelite men. Foreign women are often the source of problems in Israel. They caused the men to worship their false gods. (See: falsegod)
This is the name of a place in Moab.
This was an act of worship.
Peor was the name of a mountain. See how you translated this in Numbers 23:28.
The increase in Yahweh's anger is spoken of as if it was a fire starting to burn. This can be stated in active form. See how you translated a similar phrase in [Numbers 21:20]
It is implied that this refers to the leaders who were guilty of idolatry. The full meaning of this statement can be made clear. Alternate translation: "all the leaders of the people who are guilty of idolatry"
This means that the leaders of Israel will kill these people and leave their dead bodies out where all the people can see them.
"to the judges of Israel who were not guilty of idolatry"
Peor was the name of a mountain. See how you translated this in Numbers 23:28.
It is implied that he brought her among his camp to have sex with her. The full meaning of this statement can be made clear. Alternate translation: "brought a Midianite woman to the Israelite camp to sleep with her"
Here "in the sight of" is an idiom that means they heard about it, or found out about it.
This is the name of Aaron's son. See how you translated it in Numbers 3:2.
"Phinehas followed"
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Yahweh begins to speak to Moses.
God's rage is spoken of as if it were something that could be physically pushed aside in order to stop it. Alternate translation: "caused me to no longer be angry with the people of Israel"
God is spoken of as if he were a fierce animal that could have eaten up the people of Israel. Alternate translation: "I have not destroyed the people of Israel in my terrible anger"
This continues Yahweh's speech from verse 11.
This is the end of Yahweh's speech that begins in verse 11.
This is the end of Yahweh's speech from [Numbers 25:11]
The word "Now" is used here to mark a pause in the story, where the author tells background information about Zimri and Kozbi.
This can be stated in active form. Alternate translation: "whom Phinehas killed"
These are names of men.
This is the name of a man.
This is the name of a woman.
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The abstract noun "deceitfulness" can be stated as a verb. Alternate translation: "by deceiving you"
"They persuaded you to do this evil thing"
Both of these phrases mean that these things happened at Mount Peor.
Peor was the name of a mountain. See how you translated this in Numbers 23:28.
This can be stated in active form. Alternate translation: "whom Phinehas killed"
1 It came about after the plague that Yahweh spoke to Moses and Eleazar son of Aaron the priest. He said, 2 "Count all the community of the people of Israel, from twenty years old and up, by their ancestor's families, all who are able to go to war for Israel." 3 So Moses and Eleazar the priest spoke to them in the plains of Moab by the Jordan at Jericho and said, 4 "Count the people, from twenty years old and up, as Yahweh commanded Moses and the people of Israel, who came out of the land of Egypt."
5 Reuben was the firstborn of Israel. From his son Hanok came the clan of the Hanokites. From Pallu came the clan of the Palluites.
6 From Hezron came the clan of the Hezronites. From Karmi came the clan of the Karmites.
7 These were the clans of Reuben, who numbered 43,730 men. 8 Eliab was a son of Pallu. 9 Eliab's sons were Nemuel, Dathan, and Abiram. These were the same Dathan and Abiram who were in the company of Korah when they rebelled against Moses and Aaron and rebelled against Yahweh. 10 The earth opened its mouth and swallowed them up together with Korah when all his company died. At that time, fire devoured 250 men, who became a warning sign. 11 But Korah's line did not die out.
12 The clans of Simeon's descendants were these:
Through Nemuel, the clan of the Nemuelites,
through Jamin, the clan of the Jaminites,
through Jakin, the clan of the Jakinites,
13 through Zerah, the clan of the Zerahites,
through Shaul, the clan of the Shaulites.
14 These were the clans of Simeon's descendants, who numbered 22,200 men.
15 The clans of Gad's descendants were these:
Through Zephon, the clan of the Zephonites,
through Haggi, the clan of the Haggites,
through Shuni, the clan of the Shunites,
16 through Ozni, the clan of the Oznites,
through Eri, the clan of the Erites,
17 through Arod, the clan of the Arodites,
through Areli, the clan of the Arelites.
18 These were the clans of Gad's descendants, who numbered 40,500 men.
19 Judah's sons were Er and Onan, but these men died in the land of Canaan.
20 The clans of Judah's other descendants were these:
through Shelah, the clan of the Shelanites,
through Perez, the clan of the Perezites, and
through Zerah, the clan of the Zerahites.
21 The descendants of Perez were these:
Through Hezron, the clan of the Hezronites,
through Hamul, the clan of the Hamulites.
22 These were the clans of Judah's descendants, who numbered 76,500 men.
23 The clans of Issachar's descendants were these:
Through Tola, the clan of the Tolaites,
through Puah, the clan of the Puites,
24 through Jashub, the clan of the Jashubites,
through Shimron, the clan of the Shimronites.
25 These were the clans of Issachar, who numbered 64,300 men.
26 The clans of Zebulun's descendants were these:
Through Sered, the clan of the Seredites,
through Elon, the clan of the Elonites,
through Jahleel, the clan of the Jahleelites.
27 These were the clans of the Zebulunites, who numbered 60,500 men.
28 The clans of Joseph's descendants were Manasseh and Ephraim. 29 The descendants of Manasseh were these:
through Makir, the clan of the Makirites (Makir was Gilead's father),
through Gilead, the clan of the Gileadites.
30 Gilead's descendants were these:
Through Iezer, the clan of the Iezerites,
through Helek, the clan of the Helekites,
31 through Asriel, the clan of the Asrielites,
through Shechem, the clan of the Shechemites,
32 through Shemida, the clan of the Shemidaites,
through Hepher, the clan of the Hepherites.
33 Zelophehad son of Hepher had no sons, but only daughters.
The names of his daughters were Mahlah, Noah, Hoglah, Milkah, and Tirzah.
34 These were the clans of Manasseh, who numbered 52,700 men.
35 The clans of Ephraim's descendants were these:
Through Shuthelah, the clan of the Shuthelahites,
through Beker, the clan of the Bekerites,
through Tahan, the clan of the Tahanites.
36 The descendants of Shuthelah were, by Eran, the clan of the Eranites.
37 These were the clans of Ephraim's descendants, who numbered 32,500 men. These were Joseph's descendants, counted in each of their clans.
38 The clans of Benjamin's descendants were these:
Through Bela, the clan of the Belaites,
through Ashbel, the clan of the Ashbelites,
through Ahiram, the clan of the Ahiramites,
39 through Shephupham, the clan of the Shuphamites,
through Hupham, the clan of the Huphamites.
40 The descendants of Bela were Ard and Naaman. From Ard came the clan of the Ardites, and from Naaman came the clan of the Naamites.
41 These were the clans of Benjamin's descendants. They numbered 45,600 men.
42 The clans of Dan's descendants were, by Shuham, the clans of the Shuhamites. These were the clans of Dan's descendants. 43 All the clans of the Shuhamites numbered 64,400 men.
44 The clans of Asher's descendants were these:
Through Imnah, the clan of the Imnites,
through Ishvi, the clan of the Ishvites,
through Beriah, the clan of the Beriites.
45 The descendants of Beriah were these:
Through Heber, the clan of the Heberites,
through Malkiel, the clan of the Malkielites.
46 The name of Asher's daughter was Serah.
47 These were the clans of Asher's descendants, who numbered 53,400 men.
48 The clans of Naphtali's descendants were these:
Through Jahzeel, the clan of the Jahzeelites,
through Guni, the clan of the Gunites,
49 through Jezer, the clan of the Jezerites,
through Shillem, the clan of the Shillemites.
50 These were the clans of Naphtali's descendants, who numbered 45,400 men.
51 This was the complete count of men of Israel: 601,730.
52 Yahweh spoke to Moses and said, 53 "The land must be divided among these men as an inheritance according to the number of their names. 54 To the larger clans you must give more inheritance, and to the smaller clans you must give less inheritance. To every family you must give an inheritance according to the number of men who were counted. 55 However, the land must be divided by random lots. They must inherit the land according to the names of their ancestors' tribes. 56 Their inheritance must be divided among the larger and the smaller clans, distributed to them by random lot."
57 The Levite clans, counted clan by clan, were these:
Through Gershon, the clan of the Gershonites,
through Kohath, the clan of the Kohathites,
through Merari, the clan of the Merarites.
58 The clans of Levi were these:
the clan of the Libnites,
the clan of the Hebronites,
the clan of the Mahlites,
the clan of the Mushites,
and the clan of the Korahites.
Kohath was Amram's ancestor. 59 The name of Amram's wife was Jochebed, a descendant of Levi, who was born to Levites in Egypt. She bore to Amram their children, who were Aaron, Moses, and Miriam their sister. 60 To Aaron were born Nadab and Abihu, Eleazar and Ithamar. 61 Nadab and Abihu died when they offered before Yahweh unacceptable fire.
62 The males who were counted among them numbered twenty-three thousand, all males one month old and up. But they were not counted among Israel's descendants because no inheritance was given to them among the people of Israel.
63 These are the ones who were counted by Moses and Eleazar the priest. They counted the people of Israel in the plains of Moab by the Jordan at Jericho. 64 But among these there was no man who had been counted by Moses and Aaron the priest when the descendants of Israel were counted in the wilderness of Sinai. 65 For Yahweh had said that all of those people would certainly die in the wilderness. There was not a man left among them, except Caleb son of Jephunneh and Joshua son of Nun.
The ULB sets the lines in 26:12-17, 20-26, 29-32, 35, 38-39, 44-45, 48-49, 57-58 farther to the right on the page than the rest of the text because they are long lists.
The people are counted in preparation for entering into the Promised Land. (See: promisedland)
None of the adults who came out of Egypt with Moses were still alive except the two faithful spies, Joshua and Caleb. (See: faithful)
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They were only to count the men, not the women. The full meaning of this statement can be made clear. Alternate translation: "Count all the men of the community"
"20 years old and older"
"spoke to the Israelite leaders"
A plain is a large flat area of land.
"20 years old and older"
The leaders of Israel are counting the men, 20 years old and older, according to their tribes and families.
Here "Israel" refers to the man also known as Jacob.
The word "his" refers to Rueben.
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"forty-three thousand seven hundred and thirty men"
The leaders of Israel are counting the men, 20 years old and older, according to their tribes and families.
See how you translated this man's name in Numbers 16:1.
See how you translated these men's names in Numbers 16:1.
Here the earth is spoken of as if it were a person opening its mouth and eating something. Alternate translation: "Yahweh caused the earth to split open, and the men fell in the hole"
Here the fire is spoken of as if it were a large animal devouring something. Alternate translation: "Yahweh caused a fire that killed 250 men"
"two hundred and fifty men"
"all of Korah's family"
"end"
The leaders of Israel are counting the men, 20 years old and older, according to their tribes and families.
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"twenty-two thousand two hundred men"
The leaders of Israel are counting the men, 20 years old and older, according to their tribes and families.
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"forty thousand five hundred men"
The leaders of Israel are counting the men, 20 years old and older, according to their tribes and families.
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"seventy-six thousand five hundred men"
The leaders of Israel are counting the men, 20 years old and older, according to their tribes and families.
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"sixty-four thousand three hundred men"
The leaders of Israel are counting the men, 20 years old and older, according to their tribes and families.
"sixty thousand five hundred men"
The leaders of Israel are counting the men, 20 years old and older, according to their tribes and families.
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The leaders of Israel are counting the men, 20 years old and older, according to their tribes and families.
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The leaders of Israel are counting the men, 20 years old and older, according to their tribes and families.
"fifty-two thousand seven hundred men"
The leaders of Israel are counting the men, 20 years old and older, according to their tribes and families.
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"thirty-two thousand five hundred men"
The word "these" refers to all of the men descended from Joseph's sons, Ephraim and Manasseh. The full meaning of this statement can be made clear. Alternate translation: "These were Joseph's descendants, descended from his sons Manasseh and Ephraim, counted"
This can be stated in active form. Alternate translation: "they counted them in each of their clans"
The leaders of Israel are counting the men, 20 years old and older, according to their tribes and families.
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"forty-five thousand six hundred men"
The leaders of Israel are counting the men, 20 years old and older, according to their tribes and families.
"sixty-four thousand four hundred men"
The leaders of Israel are counting the men, 20 years old and older, according to their tribes and families.
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"fifty-three thousand four hundred men"
The leaders of Israel are counting the men, 20 years old and older, according to their tribes and families.
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"forty-five thousand four hundred men"
"the total number"
"six-hundred and one thousand, seven hundred and thirty"
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This can be stated in active form. Alternate translation: "You must divide the land"
This refers to all of the men that were counted in their clans, beginning in Numbers 26:5.
"by the number of people in each clan"
Yahweh continues speaking to Moses.
In this passage, the word "inheritance" refers to land inherited. The full meaning of this statement can be made clear. Alternate translation: "give more land as an inheritance"
This can be stated in active form. Alternate translation: "whom the leaders of Israel counted"
This can be stated in active form. Alternate translation: "you must divide the land"
"by casting lots"
This can be stated in active form. Alternate translation: "and you must distribute the land to them"
This is a list of the Levite clans. Moses counts the Levites separately from the other tribes because they did not receive any land.
This can be stated in active form. Alternate translation: "that the leaders also counted clan by clan"
See how you translated these men's names in Numbers 3:17.
See how you translated this man's name in Numbers 3:19.
See how you translated this man's name in Numbers 3:19.
"She and Amram had children"
See how you translated these men's names in Numbers 3:2.
Here the word "fire" is used to refer to "burning incense." See how you translated a similar phrase in [Numbers 3:4]
This can be stated in active form. Alternate translation: "whom the leaders counted"
"23,000"
"one month old and older"
This can be stated in active form. Alternate translation: "but the leaders did not count them"
This can be stated in active form. Here "inheritance" refers to land inherited. The full meaning of this statement can be made clear. Alternate translation: "because Yahweh said they would not receive any land as an inheritance"
This can be stated in active form. Alternate translation: "whom Moses and Eleazar the priest counted"
"there were no men"
This can be stated in active form. Alternate translation: "whom Moses and Aaron the priest had counted"
This can be stated in active form. Alternate translation: "when they counted the descendants of Israel"
The word "them" refers to all of the people who were counted in the wilderness of Sinai. "The only ones who were still alive were"
Jephunneh was Caleb's father. See how you translated this in Numbers 13:6.
Nun was Joshua's father. See how you translated this in Numbers 11:28.
1 Then to Moses came the daughters of Zelophehad son of Hepher son of Gilead son of Makir son of Manasseh, of the clans of Manasseh son of Joseph. These were the names of his daughters: Mahlah, Noah, Hoglah, Milkah, and Tirzah. 2 They stood before Moses, Eleazar the priest, the leaders, and before all the community at the entrance to the tent of meeting. They said, 3 "Our father died in the wilderness. He was not among the company that gathered themselves together to oppose Yahweh, in the company of Korah. He died for his own sin, and he had no sons. 4 Why should our father's name be taken away from among his clan members because he had no son? Give us a possession among our father's relatives." 5 So Moses brought their case before Yahweh.
6 Yahweh spoke to Moses and said, 7 "Zelophehad's daughters are speaking correctly. You must certainly give them a possession as an inheritance among their father's relatives, and you must ensure that their father's inheritance passes on to them. 8 You must speak to the people of Israel and say, 'If a man dies and has no son, then you must cause his inheritance to pass to his daughter. 9 If he has no daughter, then you must give his inheritance to his brothers. 10 If he has no brothers, then you must give his inheritance to his father's brothers. 11 If his father has no brothers, then you must give his inheritance to his nearest relative in his clan, and he must take it for his own. This will be a law established by decree for the people of Israel, as Yahweh has commanded me.'"
12 Yahweh said to Moses, "Go up this mountain of Abarim and see the land that I have given to the people of Israel. 13 After you have seen it, you, too, must be gathered to your people, like Aaron your brother. 14 This will happen because you two rebelled against my command in the wilderness of Zin during the strife of the congregation. There, when the water flowed from the rock, in your anger you failed to honor me as holy before the eyes of the whole community." These are the waters of Meribah Kadesh in the wilderness of Zin.
15 Then Moses spoke to Yahweh and said, 16 "May you, Yahweh, the God of the spirits of all humanity, appoint a man over the community, 17 a man who may go out and come in before them and lead them out and bring them in, so that your community is not like sheep that have no shepherd." 18 Yahweh said to Moses, "Take Joshua son of Nun, a man in whom my Spirit lives, and lay your hand on him. 19 Place him before Eleazar the priest and before all the community, and command him before their eyes to lead them. 20 You must put some of your authority on him, so that all the community of the people of Israel may obey him. 21 He will go before Eleazar the priest to seek my will for him by the decisions of the Urim. It will be at his command that the people will go out and come in, both he and all the people of Israel with him, the whole community." 22 So Moses did as Yahweh had commanded him. He took Joshua and placed him before Eleazar the priest and all the community. 23 Moses laid his hands on him and commanded him to lead, as Yahweh had commanded him to do.
A man named Zelophehad died without any sons. The five daughters of Zelophehad went to Moses and requested to receive the land that Zelophehad's sons would have received. Yahweh told Moses that it is right to give a man's inheritance to his daughter if he has no son.
God told Moses to appoint Joshua as the new leader. Joshua became Yahweh's anointed leader. (See: appoint and anoint)
"Then the daughters of Zelophehad son of Hepher son of Gilead son of Machir son of Manasseh, of the clans of Manasseh son of Joseph came to Moses." This tells us the genealogy of Zelophehad.
See how you translated these men's names in Numbers 26:33.
See how you translated these men's names in Numbers 26:29.
"The daughters of Zelophehad stood"
The words "the company of Korah" further identify the words "the company that gathered themselves together to oppose Yahweh."
"made a plan"
"because of his own sin"
At that time, only sons received land as an inheritance. The daughters use this question to suggest that they should receive the inheritance and continue the family clan. This can be written as a statement. Alternate translation: "You should not remove our father's name from the clan members just because he did not have a son."
This means that they are asking to inherit land near where their father's relatives are inheriting land. The meaning of this can be made clear. Alternate translation: "Give us land where our father's relatives live"
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Yahweh is speaking of land. This meaning can be made clear. See how you translated this in Numbers 27:7.
Alternate translation: "land"
This means that they will be inherit land where their father's relatives are inheriting land. The full meaning of this statement can be made clear. Alternate translation: "where their father's relatives live"
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This continues God's law about who will receive land if a man does not have any sons.
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This can be stated in active form. Alternate translation: "be a law that all the people of Israel must obey"
Here "me" refers to Moses.
"this mountain in the Abarim range" Abarim was a range or line of mountains in Moab.
Here Yahweh speaks about the land that his is giving the Israel as if he has already given it to them. He speaks this way to emphasize that his committed to give it to them. Alternate translation: "that I will give to the people of Israel"
This is a euphemism that means Moses will die and his spirit will go to the place where his ancestors are. Alternate translation: "you must die"
You can make clear the understood information that Aaron died. Alternate translation: "and you must die like your older brother Aaron died"
This refers to Moses and Aaron.
See how you translated this phrase in Numbers 13:21.
"when the people of Israel were rebelling against me"
This refers to an event when Yahweh made water miraculously flow out of a rock. God told Moses to speak to the rock. Instead, Moses hit the rock because he was angry with the people.
"you did not treat me as holy"
Here the people of the people are represented by their "eyes" to emphasize what they saw. Alternate translation: "in front of the whole community"
See how you translated this phrase in Numbers 20:13.
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Possible meaning are 1) here "spirits" refers to all people." Alternate translation: "the God over all of humanity" or 2) the reference to "spirits" refers to God having given life and breath to all people. Alternate translation: "the God who gives breath to all people" or "the God who give life to all humanity"
To be "over" a group of people means to have authority to lead them. Alternate translation: "a man to lead the community"
This is an idiom that means a person who will lead all the people and also lead the army into battle.
This is a simile that means without a leader the people will wander and be helpless.
Yahweh's Spirit is in Joshua, meaning that Joshua obeys Yahweh and follows his commands.
This is a sign of dedicating someone to God's service. Alternate translation: "lay your hand on him to appoint him"
Here the people are represented by their "eyes" to emphasize what they see. Alternate translation: "in front of all of them command Joshua to lead the people of Israel"
Yahweh continues speaking to Moses about Joshua.
Here Yahweh speaks of Moses giving some of his authority to Joshua as if it were an article of clothing that he could put on him. Alternate translation: "You should give him some of your authority" or "Let him decide what the people should do"
This was a sacred stone that the High Priest wore on his chest plate. He used it to determine God's will.
This means that Joshua will have authority to command the movements of the community of Israel. "Going out" and "coming in" are two opposite commands used to emphasize that he will have full command over their movements. Alternate translation: "He will command the community's movements"
Both of these phrases mean the same thing, and they are used together for emphasis. Alternate translation: "both he and the entire nation of Israel"
"told him to stand in front of"
Here "him" refers to Joshua.
The laying on of hands was a way of setting a person apart to do a special task for God.
You can make clear the understood information to lead the people. Alternate translation: "to lead the people" or "to be the leader of the Israelites"
Here "him" refers to Moses.
1 Yahweh spoke to Moses and said, 2 "Command the people of Israel and say to them, 'You must offer sacrifices to me at the appointed times, the food of my offerings made by fire to produce a sweet aroma for me.' 3 You must also say to them, 'This is the offering made by fire that you must offer to Yahweh—male lambs a year old without blemish, two each day, as a regular burnt offering. 4 One lamb you must offer in the morning, and the other lamb you must offer in the evening. 5 You must offer a tenth of an ephah of fine flour as a grain offering, mixed with one-fourth of a hin of beaten oil. 6 This is the regular burnt offering that was commanded at Mount Sinai to produce a sweet aroma, an offering made by fire to Yahweh. 7 The drink offering with it must be one-fourth of a hin for one of the lambs. You must pour out in the holy place a drink offering of strong drink to Yahweh. 8 The other lamb you must offer in the evening along with another grain offering like the one offered in the morning. You must also offer another drink offering with it, an offering made by fire, to produce a sweet aroma for Yahweh.
9 On the Sabbath day you must offer two male lambs, each a year old without blemish, and two-tenths of an ephah of fine flour as a grain offering, mixed with oil, and the drink offering with it. 10 This is to be the burnt offering for every Sabbath, in addition to the regular burnt offering and the drink offering with it.
11 At the beginning of each month, you must offer a burnt offering to Yahweh. You must offer two young bulls, one ram, and seven male lambs a year old without blemish. 12 You must also offer three-tenths of an ephah of fine flour as a grain offering mixed with oil for each bull, and two-tenths of fine flour as a grain offering mixed with oil for the one ram. 13 You must also offer a tenth of an ephah of fine flour mixed with oil as a grain offering for each lamb. This is to be the burnt offering, to produce a sweet aroma, an offering made by fire to Yahweh. 14 The people's drink offerings must be half a hin of wine for a bull, a third of a hin for a ram, and one-fourth of a hin for a lamb. This is to be the burnt offering for every month throughout the months of the year. 15 One male goat as a sin offering to Yahweh must be offered. This will be in addition to the regular burnt offering and the drink offering with it.
16 During the first month, on the fourteenth day of the month, comes Yahweh's Passover. 17 On the fifteenth day of this month a feast is to be held. For seven days, bread without yeast must be eaten. 18 On the first day, there must be a holy assembly to honor Yahweh. You must not do regular work on that day. 19 However, you must offer a sacrifice made by fire, a burnt offering to Yahweh. You must offer two young bulls, one ram, and seven male lambs a year old, without blemish. 20 Along with the bull, you must offer a grain offering of three-tenths of an ephah of fine flour mixed with oil, and along with the ram, two-tenths. 21 With each of the seven lambs, you must offer a tenth of an ephah of fine flour mixed with oil, 22 and one male goat as a sin offering to make atonement for yourselves. 23 You must offer these in addition to the regular burnt offering required each morning. 24 As described here, you must offer these sacrifices daily, for the seven days of the Passover, the food of the offering made by fire, a sweet aroma for Yahweh. It must be offered in addition to the regular burnt offering and the drink offering with it. 25 On the seventh day you must have a holy assembly to honor Yahweh, and you must not do regular work on that day.
26 Also on the day of the firstfruits, when you offer a new grain offering to Yahweh in your Festival of Weeks, you must have a holy assembly to honor Yahweh, and you must not do regular work on that day. 27 You must offer a burnt offering to produce a sweet aroma for Yahweh. You must offer two young bulls, one ram, and seven male lambs a year old. 28 Offer also grain offering to go with them: Fine flour mixed with oil, three-tenths of an ephah of fine flour mixed with oil for each bull and two-tenths for the one ram. 29 Offer a tenth of an ephah of fine flour mixed with oil for each of the seven lambs, 30 and one male goat to make atonement for yourselves. 31 When you offer those animals without blemish, along with their drink offerings, this must be in addition to the regular burnt offering and the grain offering with it.
God commanded the Israelites to make special offerings for Sabbaths, new months, Passover and firstfruits. On each of these occasions, specific sacrifices were required. (See: sabbath and passover and firstfruit)
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"at the times that I haven chosen"
This can be stated in active form. Alternate translation: "the food offerings that you will burn on the altar produce"
"a smell I enjoy"
Yahweh continues telling Moses what the people must do.
This can be stated in active form. "the burnt offering" or "the offering you have burned by fire on the altar"
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This can be stated in active form. "which you have mixed with"
"A tenth" means one part out of ten equal parts. This can be written in modern measurements. Alternate translation: "2 liters" or "a tenth of an ephah
"One-fourth" means one part out of four equal parts. This can be written in modern measurements. Alternate translation: "a liter" or "one-fourth of a hin
"pressed oil" or "pure olive oil." This refers to oil that has been pressed out of olives.
This can be stated in active form. Alternate translation: "that Yahweh commanded at Mount Sinai"
This can be stated in active form. Alternate translation: "that you burned on the altar"
"One-fourth" means one part out of four equal parts. This can be written in modern measurements. Alternate translation: "a liter" or "one-fourth of a hin
This sentence describes the drink offering that is to accompany the lamb. The full meaning of this statement can be made clear. Alternate translation: "It must be a drink offering of strong drink and you must pour it out in the holy place to Yahweh"
This can be stated in active form. Alternate translation: "like the one you offered"
Yahweh continues telling Moses what the people must do.
"Two-tenths" means two parts out of ten equal parts. This can be written in modern measurements. Alternate translation: "four and a half liters" or "two tenths of an ephah
This can be stated in active form. Alternate translation: "which you have mixed with oil"
Many offerings had a drink offering that was required to be offered with them. The full meaning of the can be made clear. Alternate translation: "the drink offering that accompanies it"
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Yahweh continues telling Moses what the people must do.
"Three-tenths" means three parts out of ten equal parts. This can be written in modern measurements. Alternate translation: "six liters" or "three-tenths of an ephah
This can be stated in active form. Alternate translation: "which you have mixed with oil"
The words "of an ephah" are understood and may stated clearly. "Two-tenths" means two parts out of ten equal parts. This can be written in modern measurements. Alternate translation: "four and a half liters of fine flour" or "two-tenths of an ephah
"A tenth" means one part out of ten equal parts. This can be written in modern measurements. Alternate translation: "2 liters" or "a tenth of an ephah
This can be stated in active form. Alternate translation: "that you burned on the altar"
"Half" means one part out of two equal parts. This can be written in modern measurements. Alternate translation: "two liters" or "half a hin
"One third of a hin." "A third" means one part out of three equal parts. This can be written in modern measurements. Alternate translation: "1.2 liters" or "One and one-fifth liters" or "half a hin
"One-fourth" means one part out of four equal parts. This can be written in modern measurements. Alternate translation: "a liter" or "one-fourth of a hin
This can be stated in active form. Alternate translation: "You must offer one male goat to Yahweh as a sin offering"
Yahweh continues telling Moses what the people must do.
"During the first month, on day 14 of the month." This refers to the first month of the Hebrew calendar.
"you must celebrate Yahweh's Passover"
"On day 15 day of this month." This refers to the first month of the Hebrew calendar.
This can be stated in active form. "you must have a feast"
This can be stated in active form. "you must eat bread without yeast"
This refers to the first day of the feast. This can be stated clearly. Alternate translation: "On day 1 of the feast"
"you must gather together to worship and honor Yahweh." The phrase "a holy assembly" means the people gather together to worship Yahweh. Worshiping Yahweh is a holy event.
Yahweh continues telling Moses what the people must do.
The idea of "burnt" can be stated in active form. Alternate translation: "you must burn an offering on the altar"
"Three-tenths" means three parts out of ten equal parts. This can be written in modern measurements. Alternate translation: "six liters" or "three-tenths of an ephah
This can be stated in active form. Alternate translation: "which you have mixed with oil"
The words "of an ephah of fine flour" are understood from the previous phrase. They can be repeated. "Two-tenths" means two parts out of ten equal parts. This can be written in modern measurements. Alternate translation: "four and a half liters of fine flour" or "two-tenths of an ephah of fine flour
"A tenth" means one part out of ten equal parts. This can be written in modern measurements. Alternate translation: "2 liters" or "a tenth of an ephah
The phrase "make atonement" can be expressed with the verb "atone." Alternate translation: "to atone"
This can be stated in active form. Alternate translation: "which Yahweh requires each morning"
This can be stated in active form. Alternate translation: "As I, Yahweh, have described here"
This can be stated in active form. Alternate translation: "you must burn the food offering on the altar"
"as a sweet aroma for Yahweh"
This can be stated in active form. Alternate translation: "You must offer it"
"gather together to worship and honor Yahweh." The phrase "a holy assembly" means the people gather together to worship Yahweh. Worshiping Yahweh is a holy event.
Yahweh continues telling Moses what the people must do.
"the day of the firstfruits, that is the day." This refers to the day during the Festival of Weeks when they offer the grain offering to Yahweh.
"gather together to worship and honor Yahweh." The phrase "a holy assembly" means the people gather together to worship Yahweh. Worshiping Yahweh is a holy event.
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This can be stated in active form. Alternate translation: "which you have mixed with oil"
"Three tenths" means three parts out of ten equal parts. This can be written in modern measurements. Alternate translation: "six liters" or "three-tenths of an ephah
"Three tenths" means three parts out of ten equal parts. This can be written in modern measurements. Alternate translation: "six liters" or "three-tenths of an ephah
The words "of an ephah of fine flour" are understood from the previous phrase and can be repeated. "Two-tenths" means two parts out of ten equal parts. This can be written in modern measurements. Alternate translation: "four and a half liters of fine flour" or "two-tenths of an ephah of fine flour
Yahweh continues telling Moses what the people must do.
"A tenth" means one part out of ten equal parts. This can be written in modern measurements. Alternate translation: "2 liters" or "a tenth of an ephah
This can be stated in active form. Alternate translation: "fine flour which you mix with oil"
The word "atonement" can be expressed with the verb "atone." Alternate translation: "to atone"
This refers to the drink offerings that are required to accompany each of the animals when they are sacrificed. Alternate translation: "the drink offerings that are offered with them" or "the drink offerings that accompany them"
1 In the seventh month, on the first day of the month, you must have a holy assembly to honor Yahweh. You must not do regular work on that day. It will be a day when you blow trumpets. 2 You must offer a burnt offering to produce a sweet aroma for Yahweh. You must offer one young bull, one ram, and seven male lambs a year old, each without blemish. 3 You must offer with them their grain offering, fine flour mixed with oil, three-tenths of an ephah for the bull, two-tenths for the ram, 4 and one-tenth for each lamb of the seven lambs. 5 You must offer one male goat as a sin offering to make atonement for yourselves. 6 Make these offerings in the seventh month in addition to all of the offerings you will make on the first of each month: the special burnt offering and the grain offering to go with it. These must be in addition to the regular burnt offering, its grain offering, and its drink offerings. As you make these offerings, you will obey what has been decreed to produce a sweet aroma, an offering made by fire to Yahweh.
7 On the tenth day of the seventh month you must have a holy assembly to honor Yahweh. You must humble yourselves and do no work. 8 You must offer a burnt offering to produce a sweet aroma for Yahweh. You must offer one young bull, one ram, and seven male lambs a year old. They must each be without blemish. 9 You must offer with them a grain offering, fine flour mixed with oil, three-tenths of an ephah for the bull, two-tenths for the one ram, 10 and a tenth of an ephah for each of the seven lambs. 11 You must offer one male goat as a sin offering. This will be in addition to the sin offering of atonement, the regular burnt offering, its grain offering, and their drink offerings.
12 On the fifteenth day of the seventh month you must have a holy assembly to honor Yahweh. You must not do regular work on that day, and you must celebrate the festival for him seven days. 13 You must offer a burnt offering, a sacrifice made by fire to produce a sweet aroma for Yahweh. You must offer thirteen young bulls, two rams, and fourteen male lambs a year old. Each must be without blemish. 14 You must offer with them a grain offering, fine flour mixed with oil, three-tenths of an ephah for every bull of the thirteen bulls, two-tenths for each ram of the two rams, 15 and a tenth of an ephah for each of the fourteen lambs. 16 You must offer one male goat as a sin offering in addition to the regular burnt offering, its grain offering, and the drink offering with it.
17 On the second day of the assembly, you must offer twelve young bulls, two rams, and fourteen male lambs a year old, each without blemish. 18 You must make with them a grain offering and the drink offerings for the bulls, for the rams, and for the lambs, making as many offerings as were commanded. 19 You must offer one male goat as a sin offering in addition to the regular burnt offering, its grain offering, and their drink offerings.
20 On the third day of the assembly, you must offer eleven bulls, two rams, and fourteen male lambs a year old, each without blemish. 21 You must make with them a grain offering and the drink offerings for the bulls, for the rams, and for the lambs, making as many offerings as were commanded. 22 You must offer one male goat as a sin offering in addition to the regular burnt offering, its grain offering, and their drink offerings.
23 On the fourth day of the assembly, you must offer ten bulls, two rams, and fourteen male lambs a year old, each without blemish. 24 You must make with them a grain offering and the drink offerings for the bulls, for the rams, and for the lambs, making as many offerings as were commanded. 25 You must offer one male goat as a sin offering in addition to the regular burnt offering, its grain offering, and their drink offerings.
26 On the fifth day of the assembly, you must offer nine bulls, two rams, and fourteen male lambs a year old, each without blemish. 27 You must make with them a grain offering and the drink offerings for the bulls, for the rams, and for the lambs, making as many offerings as were commanded. 28 You must offer one male goat as a sin offering in addition to the regular burnt offering, its grain offering, and their drink offerings.
29 On the sixth day of the assembly, you must offer eight bulls, two rams, and fourteen male lambs a year old, each without blemish. 30 You must make with them a grain offering and the drink offerings for the bulls, for the rams, and for the lambs, making as many offerings as were commanded. 31 You must offer one male goat as a sin offering in addition to the regular burnt offering, its grain offering, and their drink offerings.
32 On the seventh day of the assembly, you must offer seven bulls, two rams, and fourteen male lambs a year old, each without blemish. 33 You must make with them a grain offering and the drink offerings for the bulls, for the rams, and for the lambs, making as many offerings as were commanded. 34 You must offer one male goat as a sin offering in addition to the regular burnt offering, its grain offering, and their drink offerings.
35 On the eighth day you must have another solemn assembly. You must not do regular work on that day. 36 You must make a burnt offering, an offering made by fire to produce a sweet aroma for Yahweh. You must offer one bull, one ram, and seven male lambs a year old, each without blemish. 37 You must offer their grain offering and their drink offerings for the bull, for the ram, and for the lambs, making as many offerings as were commanded. 38 You must offer one male goat as a sin offering in addition to the regular burnt offering, its grain offering, and their drink offerings.
39 These are what you must offer to Yahweh at your fixed festivals. These must be in addition to your vows and freewill offerings. You must offer these as your burnt offerings, grain offerings, drink offerings, and fellowship offerings.'" 40 Moses told the people of Israel everything that Yahweh had commanded him to say.
This chapter continues the material from the previous chapter about offerings on specific days.
Yahweh continues telling Moses what the people must do.
This refers to the seventh month of the Hebrew calendar. Alternate translation: "On day 1 of month 7"
"gather together to worship and honor Yahweh." The phrase "a holy assembly" means the people gather together to worship Yahweh. Worshiping Yahweh is a holy event.
The word "you" refers to the people of Israel who here represent the priests. The priests blew the trumpet to begin a worship service or to gather the community together. Alternate translation: "It will be a day when the priests blow trumpets"
Yahweh continues telling Moses what the people must do.
This refers to the grain offerings that are required to accompany each of the animals when they are sacrificed. Alternate translation: "the grain offerings that are offered with them" or "the grain offerings that accompany them"
This can be stated in active form. Alternate translation: "which you have mixed with oil"
The phrase "of fine flour mixed with oil" is understood from the previous phrase and can be repeated. "Three-tenths" means three parts out of ten equal parts. This can be written in modern measurements. Alternate translation: "six liters of fine flour mixed with oil" or "three-tenths of an ephah
The phrase "of an ephah of fine flour mixed with oil" is understood from earlier in the sentence. "Two tenths" means two parts out of ten equal parts. This can be written in modern measurements. Alternate translation: "four and a half liters of fine flour mixed with oil" or "two-tenths of an ephah
The phrase "of an ephah of fine flour mixed with oil" is understood from earlier in the sentence. "One-tenth" means one part out of ten equal parts. This can be written in modern measurements. Alternate translation: "2 liters of fine flour mixed with oil" or "a tenth of an ephah
The word "atonement" can be expressed with the verb "atone." Alternate translation: "to atone"
"in month 7 ... day 1 of each month." The word "month" refers to a month of the Hebrew calendar.
"of each month—the special burnt offering ... with it." This is the offering that is made on the first day of each month.
This refers to the offerings the priests were to give every day. The grain offering and drink offering were to be offered with the regular burnt offering. Alternate translation: "the regular burnt offering, with the grain offering and drink offerings that accompany it"
This can be stated in active form. Alternate translation: "you will obey Yahweh's decree" or "you will obey what Yahweh had decreed"
This can be stated in active form. Alternate translation: "an offering you burnt on the altar to Yahweh"
Yahweh continues telling Moses what the people must do.
"day 10 of month 7" The word "month" refers to those in the Hebrew calendar.
"gather together to worship and honor Yahweh." The phrase "a holy assembly" means the people gather together to worship Yahweh. Worshiping Yahweh is a holy event.
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This can be stated in active form. Alternate translation: "fine flour which you have mixed with oil"
"Three-tenths" means three parts out of ten equal parts. This can be written in modern measurements. Alternate translation: "six liters" or "three-tenths of an ephah
The words "of an ephah" are understood from earlier in the verse. They can be repeated here. "Two-tenths" means two parts out of ten equal parts. This can be written in modern measurements. Alternate translation: "four and a half liters" or "two-tenths of an ephah
"A tenth" means one part out of ten equal parts. This can be written in modern measurements. Alternate translation: "2 liters" or "a tenth of an ephah
The word "atonement" can be expressed with the verb "atone." Alternate translation: "that atones for you"
The grain offering was to be offered with the burnt offering. The drink offerings were to be offered with both the sin offering and the burnt offering. Alternate translation: "along with the grain offering and the drink offerings that accompany them"
Yahweh continues telling Moses what the people must do.
"day 15 of month 7." The word "month" refer to those in the Hebrew calendar.
"gather together to worship and honor Yahweh." The phrase "a holy assembly" means the people gather together to worship Yahweh. Worshiping Yahweh is a holy event.
"you must celebrate the festival for Yahweh"
This can be stated in active form. "you must burn it on the altar"
"13 young bulls, 2 rams, and 14 male lambs"
This can be stated in active form. Alternate translation: "fine flour which you have mixed with oil"
The phrase "of fine flour mixed with oil" is understood from earlier in the sentence and can be repeated. "Three-tenths" means three parts out of ten equal parts. This can be written in modern measurements. Alternate translation: "six liters of fine flour mixed with oil" or "three-tenths of an ephah
"13 bulls"
The phrase "of an ephah of fine flour" is understood from earlier in the sentence. "Two-tenths" means two parts out of ten equal parts. This can be written in modern measurements. Alternate translation: "four and a half liters of fine flour" or "two-tenths of an ephah
"14 lambs"
The phrase "of fine flour" is understood from earlier in the sentence. "A tenth" means one part out of ten equal parts. This can be written in modern measurements. Alternate translation: "2 liters of fine flour" or "a tenth of an ephah
The grain offering and drink offering accompany the regular burnt offering.
"On day 2 of the festival." Here the word "assembly" refers to the Festival of Weeks.
"12 young bulls, 2 rams, and 14 male lambs"
This can be stated in active form. Alternate translation: "as Yahweh commanded"
The grain offering was to be offered with the burnt offering. Drink offerings were to be offered with both the sin offering and the burnt offering. Alternate translation: "along with the grain offering and the drink offerings that accompany them"
"day 3 of the festival." Here the word "assembly" refers to the Festival of Weeks.
"11 bulls, 2 rams, and 14 male lambs"
This can be stated in active form. Alternate translation: "as Yahweh commanded"
The grain offering was to be offered with the burnt offering. The drink offerings were to be offered with both the sin offering and the burnt offering. Alternate translation: "along with the grain offering and the drink offerings that accompany them"
Yahweh continues telling Moses what the people must do during the festival in the seventh month.
"day 4 of the festival." Here the word "assembly" refers to the Festival of Weeks.
"14 male lambs"
This can be stated in active form. Alternate translation: "as Yahweh commanded"
The grain offering was to be offered with the burnt offering. The drink offerings were to be offered with both the sin offering and the burnt offering. Alternate translation: "along with the grain offering and the drink offerings that accompany them"
"day 5 of the festival." Here the word "assembly" refers to the Festival of Weeks.
"14 male lambs"
This can be stated in active form. Alternate translation: "as Yahweh commanded"
The grain offering was to be offered with the burnt offering. The drink offerings were to be offered with both the sin offering and the burnt offering. Alternate translation: "along with the grain offering and the drink offerings that accompany them"
"day 6 of the festival." Here the word "assembly" refers to the Festival of Weeks.
"14 male lambs"
This can be stated in active form. Alternate translation: "as Yahweh commanded"
The grain offering was to be offered with the burnt offering. The drink offerings were to be offered with both the sin offering and the burnt offering. Alternate translation: "along with the grain offering and the drink offerings that accompany them"
"day 7 of the festival." Here the word "assembly" refers to the Festival of Weeks.
"14 male lambs"
This can be stated in active form. Alternate translation: "as Yahweh commanded"
The grain offering was to be offered with the burnt offering. The drink offerings were to be offered with both the sin offering and the burnt offering. Alternate translation: "along with the grain offering and the drink offerings that accompany them"
Yahweh tells Moses what the people must do after the seven-day festival in the seventh month.
This "eighth" is the ordinal number for eight.
"gather together again to worship Yahweh." This is another assembly similar to the one on the first day of the festival.
This can be stated in active form. Alternate translation: "you must burn it on the altar"
These offerings were to be offered with the bull, the ram, and the lambs. Alternate translation: "the grain offerings and the drink offerings"
This can be stated in active form. Alternate translation: "as Yahweh commanded"
The grain offering was to be offered with the burnt offering. The drink offerings were to be offered with both the sin offering and the burnt offering. Alternate translation: "along with the grain offering and the drink offerings that accompany them"
"These offerings are what you must offer"
"planned festivals." These are festivals that occurred at regularly scheduled times. The word "fixed" means "set" or "predetermined."
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1 Moses spoke to the leaders of the tribes of the people of Israel. He said, "This is what Yahweh has commanded. 2 When a man makes a vow to Yahweh, or swears an oath to bind himself with a binding promise, he must not break his word. He must keep his promise to do everything that comes out of his mouth. 3 When a young woman living in her father's house makes a vow to Yahweh and binds herself with a promise, while within the house of her father, 4 if her father hears the vow and the promise by which she has bound herself, and if he says nothing to reverse her, then all her vows will remain in force, and every pledge by which she has bound herself will stand. 5 But if her father overrules her when he hears about it, none of her vows or the pledges by which she obligated herself will stand; Yahweh will forgive her because her father has forbidden her. 6 If she marries a husband after she makes a vow or her lips uttered a rash promise by which she has bound herself, 7 and her husband hears about it but says nothing to her, then her vows will stand, and the pledges by which she bound herself will stand. 8 But if her husband stops her on the day that he hears about it, then he cancels the vow that she has made, the rash talk of her lips with which she has bound herself, and Yahweh will forgive her. 9 But any vow of a widow or a divorced woman will stand against her. 10 If a woman made a vow in her husband's house or bound herself by a promise with an oath, 11 and her husband hears of it but he says nothing to her and he does not oppose her, then all her vows will stand, and every pledge by which she bound herself will stand. 12 But if her husband cancels them on the day that he heard about them, then whatever came out of her lips about her vows or promises will not stand. Her husband has canceled them, and Yahweh will forgive her. 13 Any vow and any binding oath to afflict her, her husband may make it stand or her husband may cancel it. 14 But if her husband says nothing to her from day to day, then he confirms all her vows and binding promises that she has made, and they will stand, because he has said nothing to her on the day that he heard of them. 15 If her husband cancels his wife's vow after he has heard about them, then he will be responsible for her guilt." 16 These are the statutes that Yahweh commanded Moses to announce—statutes for what is between a man and his wife and between a father and his daughter when she is in her youth in her father's family.
Because a vow is a type of promise, men must do what they have vowed to do. A father or a husband has one day in which to cancel a woman's vow. Otherwise, she must do what she vowed she would do. (See: vow and promise)
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The words "a man" refer to any man, not one particular man. It refers only to men and does not include women. Alternate translation: "any man"
Here Moses speaks of a person promising to do something as if his promise were a physical object that he ties to himself. Alternate translation: "committing to fulfill a promise" or "promising to do something"
These two sentences have similar meanings and are combined to emphasize that he must fulfill his promises. Here "word" is a metonym that refers to what he said.
The phrase "his word" refers to a man's oaths and vows. Here Moses speaks of not fulfilling these as if they were physical objects that the man could break. Alternate translation: "he must fulfill his promises"
Here the word "mouth" is a metonym for the things that the man says. Alternate translation: "to do everything that he says he will do"
Here Moses speaks of a woman promising to do something as if her promise were a physical object that she ties to herself. Alternate translation: "commits herself to fulfilling a promise" or "promises to do something"
These two phrases have very similar meanings. They emphasize what she has promised to do. Alternate translation: "the vow"
Here Moses speaks of how a woman has committed herself to fulfilling a promise as if her promise were a physical object that she had bound to her body. Alternate translation: "that she has committed herself to fulfill"
"he does not cancel what she has said"
This is an idiom. It means that her vows will remain in effect and that she will be required to fulfill them. Alternate translation: "she will be obligated to fulfill"
These two phrases have very similar meanings. They emphasize what she has promised to do. Alternate translation: "her vows"
This is an idiom. It means that her vows will remain in effect and she will be required to fulfill them. See how you translated this phrase in [Numbers 30:4]
This refers to Yahweh forgiving her for not fulfilling her vows. The full meaning of this statement can be made clear. Alternate translation: "Yahweh will forgive her for not fulfilling her vows"
something done without thinking
Here Moses speaks of how a woman has committed herself to fulfilling a promise as if her promise were a physical object that she had bound to her body. Alternate translation: "which she has committed herself to fulfill"
You may need to specify that he says nothing to her about her vow. Alternate translation: "says nothing to her about her vow" or "does not tell her to have Yahweh release her from the vow"
Here Moses speaks of how a woman has committed herself to fulfilling a promise as if her promise were a physical object that she had bound to her body. Alternate translation: "that she has committed herself to fulfill" See how this is translated in [Numbers 30:4]
This is an idiom. It means that her vows will remain in effect and that she will be required to fulfill them. Alternate translation: "she will be obligated to fulfill" See how this is translated in [Numbers 30:4]
"the vow that she has made ... that is, the rash talk of her lips." These two phrases refer to the same thing. The second phrase describes the vow that the woman made.
The phrase "the rash talk" refers to the rash promise that she made. Here "her lips" means the woman herself. She is referred to as "her lips" because lips are related to what she says. Alternate translation: "the rash things she has said" or "her rash promise"
Here Moses speaks of how a woman has committed herself to fulfilling a promise as if her promise were a physical object that she had bound to her body. Alternate translation: "that she has committed herself to fulfill" See how this is translated in [Numbers 30:4]
Here Moses speaks about Yahweh forgiving the woman for not fulfilling her vow as if he were releasing her from something that bound her. The full meaning of this statement can be made clear. See how you translated this in [Numbers 30:5]
Moses continues telling the leaders of the tribes what Yahweh has commanded.
This can be stated in active form. Alternate translation: "a woman whom a man has divorced"
This is an idiom. It means that her vows will remain in effect and she will be required to fulfill them. See how you translated a similar phrase in [Numbers 30:4]
This refers to a married woman. You can make the meaning of this statement clear. Alternate translation: "If a married woman makes a vow"
This is an idiom. The phrase "will stand" means that her vows will remain in effect and she will be required to fulfill them. See how you translated a similar phrase in [Numbers 30:4]
Here what the woman said is referred to as something that came out of her lips. Alternate translation: "then whatever she said"
This is an idiom. It means that her vows will not remain in effect and she will be not required to fulfill them. See how you translated this phrase in [Numbers 30:4]
The full meaning of this statement can be made clear. See how you translated this in [Numbers 30:5]
an oath by which the woman says that unless she fulfills the oath, God or other poeple have the right to afflict her
Moses describes a woman's promises as if they were something that she is physically bound by. Alternate translation: "obligations" or "promises"
This is an idiom. It means that her vows will remain in effect and that she will be required to fulfill them. Alternate translation: "she will be obligated to fulfill" See how this is translated in [Numbers 30:4]
You can make clear the understood information. Alternate translation: "because he has said nothing to her about them"
This means that he will be guilty of her sin instead of her if she does not fulfill her vow. The full meaning of this statement can be made clear. Alternate translation: "if she does not fulfill her vow, she will not be guilty of her sin, and he will be guilty instead of her"
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1 Yahweh spoke to Moses and said, 2 "Take vengeance on the Midianites for what they did to the people of Israel. After doing that, you will die and be gathered to your people." 3 So Moses spoke to the people. He said, "Arm some of your men for war so they may go against Midian and carry out Yahweh's vengeance on it. 4 Every tribe throughout Israel must send a thousand soldiers to war." 5 So out of Israel's thousands of men, one thousand from each tribe were provided from the clans of Israel, twelve thousand men armed for war. 6 Then Moses sent them to battle, a thousand from every tribe, along with Phinehas son of Eleazar the priest, and with some articles from the holy place and the trumpets in his possession for sounding signals. 7 They fought against Midian, as Yahweh had commanded Moses. They killed every man. 8 They killed the kings of Midian with the rest of their dead: Evi, Rekem, Zur, Hur, and Reba, the five kings of Midian. They also killed Balaam son of Beor, with the sword. 9 The army of Israel took captive the women of Midian, their children, all their cattle, all their flocks, and all their goods. They took these as plunder. 10 They burned all their cities where they lived and all their camps. 11 They took all the plunder and prisoners, both people and animals. 12 They brought the prisoners, the booty, and the spoil to Moses, to Eleazar the priest, and to the community of the people of Israel. They brought these to the camp in the plains of Moab, by the Jordan near Jericho.
13 Moses, Eleazar the priest, and all the leaders of the community went to meet them outside the camp. 14 But Moses was angry with the officers of the army, the commanders of thousands and the captains of hundreds, who came from serving in the battle. 15 Moses said to them, "Have you let all the women live? 16 Look, these women caused the people of Israel, through Balaam's advice, to commit faithlessness against Yahweh in the matter of Peor, when the plague spread among Yahweh's community. 17 Now then, kill every male among the little ones, and kill every woman who has known a man by lying with him. 18 But keep alive for yourselves all the young girls who have not known a man by lying with him. 19 All of you who have killed anyone or touched anyone who was killed must stay outside the camp for seven days. On the third day and the seventh day you must purify yourselves and your captives. 20 You must purify every garment and everything made of animal hide and goats' hair, and everything made of wood."
21 Eleazar the priest said to the soldiers who had gone to war, "This is a decreed law that Yahweh has commanded Moses: 22 The gold, silver, bronze, iron, tin, and lead, 23 and everything that resists fire, you must put it through the fire, and it will become clean. You must then purify those things with the water of cleansing. Whatever cannot go through the fire you must cleanse with that water. 24 You must wash your clothes on the seventh day, and then you will become clean. Afterward you may come into Israel's camp."
25 Then Yahweh spoke to Moses and said, 26 "You and Eleazar the priest and the heads of the community's ancestral clans are to count all the plundered things that were captured, both men and animals. 27 Divide the plunder into two parts. Divide it between the soldiers who went out to battle and all the rest of the community. 28 Then levy a tax to be given to me from the soldiers who went out to battle. This tax must be one out of every five hundred, whether persons, cattle, donkeys, sheep, or goats. 29 Take this tax from their half and give it to Eleazar the priest for a contribution to Yahweh. 30 Also from the people of Israel's half, you must take one out of every fifty—from the persons, cattle, donkeys, and sheep—from all the animals. Give these to the Levites who perform the duties of my tabernacle." 31 So Moses and Eleazar the priest did as Yahweh had commanded Moses.
32 Now the booty that remained of the spoil that the men of war had plundered was 675,000 sheep, 33 seventy-two thousand cattle, 34 sixty-one thousand donkeys, 35 and thirty-two thousand women who had not known a man by lying with him. 36 The half that was kept for the soldiers numbered 337,000 sheep, 37 and the tax for Yahweh of the sheep was 675.
38 The cattle were thirty-six thousand, from which the tax for Yahweh was seventy-two.
39 The donkeys were 30,500 from which the tax for Yahweh was sixty-one.
40 The persons were sixteen thousand women, from which the tax for Yahweh was thirty-two.
41 Moses took the tax that was to be a contribution presented to Yahweh. He gave it to Eleazar the priest, as Yahweh commanded Moses.
42 As for the people of Israel's half that Moses had taken from the soldiers who had gone to war— 43 the community's half was 337,500 sheep, 44 thirty-six thousand oxen, 45 30,500 donkeys, 46 and sixteen thousand women. 47 From the people of Israel's half, Moses took one out of every fifty, both of people and animals. He gave them to the Levites who performed the duties of Yahweh's tabernacle, as Yahweh had commanded him to do.
48 Then the officers of the army, the commanders over thousands and the captains over hundreds, came to Moses. 49 They said to Moses, "Your servants have counted the soldiers who are under our command, and not one man is missing. 50 We have brought Yahweh's offering, what each man found, articles of gold, armlets and bracelets, signet rings, earrings, and necklaces, to make atonement for ourselves before Yahweh." 51 Moses and Eleazar the priest received from them the gold—all the articles of craftsmanship. 52 All the gold of the contribution that they gave to Yahweh—the offerings from the commanders of thousands and from the captains of hundreds—weighed 16,750 shekels. 53 Each soldier had taken plunder, each man for himself. 54 Moses and Eleazar the priest took the gold from the commanders of thousands and captains of hundreds. They took it into the tent of meeting as a reminder of the people of Israel for Yahweh.
Israel killed the Midianites, including Balaam, for tempting them to worship Baal. This battle was at Yahweh's command. Yahweh would bring justice. (See: justice)
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Yahweh was punishing the Midianites for convincing the people of Israel to worship idols.
These two phrases mean basically the same thing. This is a polite way to emphasize that it is time for Moses to die and for his spirit to go to the place where his ancestors are.
"Give weapons to some of your men"
"go fight a war against the Midianites and punish them for what they did to us"
"1,000"
"12,000"
"the thousands of Israel's men"
This can be stated in active form. Alternate translation: "every tribe sent 1,000 men to war"
All 12 tribes sent men, including the tribe of Levi. Each tribe sent 1,000 men into battle.
The phrase "in his possession" means that he was in charge of the trumpets. Alternate Translation: "the trumpets that he was in charge of"
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These are names of kings of Midian.
Beor was Balaam's father. See how you translated this in Numbers 22:5.
"They took the Midianites' possessions as their own"
"Israel's army burned all the Midianites' cities where the Midianites lived and all the Midianites' camps"
"The army of Israel took"
This refers to the material goods they recovered from killing the Midianite men.
a large area of flat land
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Possible meanings are 1) these numbers represent the exact amount of soldiers that these commanders and captains led. Alternate translation: "the commanders of 1,000 soldiers and the captains of 100 soldiers" or 2) the words translated as "thousands" and "hundreds" do not represent exact numbers, but are the names of larger and smaller military divisions. Alternate translation: "the commanders of large military divisions and the captains of smaller military divisions"
The law was explicit on who would be permitted to live. The army violated the law by allowing all the women and children to live. This was a rebuke to the army leaders.
This word is used here to draw the audience's attention to what is said next. Alternate translation: "Listen"
"has had sexual relations with a man"
Moses speaks to the commanders of the Israelite army about becoming clean before God.
You may need to make explicit the idea omitted by the ellipsis. Alternate translation: "you may keep alive and take as wives for yourselves"
"who have not had sexual relations with any man." This refers to girls who were virgins.
Moses is referring to anyone who fought in battle, not just the commanders.
They must become spiritually clean again before entering the camp.
This can be stated in active form. Alternate translation: "everything that someone has made of animal hide, goats' hair, or wood"
Eleazar teaches the soldiers the customs of becoming ceremonially clean before Yahweh after going to war.
metals that were used during that time period
"that will not burn"
"put it into the fire"
This refers to water that someone has mixed with ashes from a sin offering. See: Numbers 19:17-19.
These are the customs of becoming ceremonially clean before Yahweh.
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This can be stated in active form. Alternate translation: "count all of the possessions that the soldiers captured"
"the leaders of each clan in the community"
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Yahweh continues speaking to Moses. The word "me" refers to Yahweh.
This can be stated in active form. Alternate translation: "Collect a tax from the soldiers' plunder and give it to me"
"every 500"
"from the soldiers' half"
Yahweh speaks of himself in third person. Alternate translation: "for a contribution to me" )
Yahweh continues speaking to Moses.
"Also from the people of Israel's half of the plunder"
"do all the work connected to my tabernacle" or "take care of everything connected to my tabernacle" or "keeping watch over my tabernacle" See how you translated this in Numbers 1:53.
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This word is used here to mark a break in the main teaching. Here Moses begins listing the amount of plunder and how much went to the soldiers, to the people, and to Yahweh.
"six hundred and seventy-five thousand sheep"
"72,000 cattle"
"61,000 donkeys"
"32,000 women"
"women who had no had sexual relations with a man." This refers to women who are virgins.
Moses is listing the plunder that goes to the soldiers and the tax that goes to Yahweh.
This can be stated in active form. Alternate translation: "The soldiers' part of the sheep"
"three hundred and thirty-seven thousand sheep"
"the tax they were to give to Yahweh was 675 sheep"
"was six hundred and seventy-five"
36,000
72
Moses is listing the plunder that goes to the soldiers and the tax that goes to Yahweh.
"were thirty thousand five hundred"
61
16,000
32
This can be stated in active form. Alternate translation: "to be an contribution to Yahweh"
Moses is listing the plunder that goes to the people and the tax that goes to Yahweh.
"three hundred and thirty-seven thousand five hundred sheep"
36,000 oxen
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"16,000 women." It has been stated earlier that all the males and the married women captives were put to death
Moses is listing the plunder that goes to the people and the tax that goes to Yahweh. The tax on the people's portion was higher than the tax on the soldiers' portion.
"did all the work connected to Yahweh's tabernacle" or "took care of everything connected to Yahweh's tabernacle" or "kept watch over Yahweh's tabernacle" See how you translated similar words in Numbers 1:53.
Possible meanings are 1) these numbers represent the exact amount of soldiers that these commanders and captains led. Alternate translation: "the commanders over 1,000 soldiers and the captains over 100 soldiers" or 2) the words translated as "thousands" and "hundreds" do not represent exact numbers, but are the names of larger and smaller military divisions. Alternate translation: "the commanders over large military divisions and the captains over smaller military divisions" See how you translated a similar phrase in [Numbers 31:14]
The commanders refer to themselves as "your servants." This is a polite way to speak to someone with greater authority.
This can be stated in a positive statement. "we know for certain that every man is here"
The officers of the army continue speaking to Moses.
These are all types of jewelry that people wore.
"to thank God for saving our lives"
"all the articles of gold" or "all the golden jewelry"
"All the gold of the contribution that the commanders of thousands and the captains of hundreds gave to Yahweh weighed"
Possible meanings are 1) these numbers represent the exact amount of soldiers that these commanders and captains led. Alternate translation: "from the commanders of 1,000 soldiers and from the captains of 100 soldiers" or 2) the words translated as "thousands" and "hundreds" do not represent exact numbers, but are the names of larger and smaller military divisions. Alternate translation: "from the commanders of large military divisions and from the captains of smaller military divisions" See how you translated a similar phrase in [Numbers 31:14]
"sixteen thousand, seven hundred and fifty"
A shekel is 11 grams.
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The gold will remind the people that Yahweh gave them victory. It will also remind Yahweh that the people fulfilled his revenge on the Midianites.
1 Now the descendants of Reuben and of Gad had large numbers of livestock. When they saw the land of Jazer and Gilead, the land was a wonderful place for livestock. 2 So the descendants of Gad and Reuben came and spoke to Moses, to Eleazar the priest, and to the leaders of the community. They said, 3 "This is a list of places we have surveyed: Ataroth, Dibon, Jazer, Nimrah, Heshbon, Elealeh, Sebam, Nebo, and Beon. 4 These are the lands that Yahweh attacked before the community of Israel, and they are good places for livestock. We, your servants, have a lot of livestock." 5 They said, "If we have found favor in your eyes, let this land be given to us, your servants, as a possession. Do not make us cross over the Jordan."
6 Moses replied to the descendants of Gad and Reuben, "Should your brothers go to war while you settle down here? 7 Why discourage the hearts of the people of Israel from going over into the land that Yahweh has given them? 8 Your fathers did the same thing when I sent them from Kadesh Barnea to examine the land. 9 They went up to the Valley of Eshkol. They saw the land and then discouraged the hearts of the people of Israel so that they refused to enter the land that Yahweh had given them. 10 Yahweh's anger was kindled on that day. He took an oath and said, 11 'Surely none of the men who came up out of Egypt, from twenty years old and up, will see the land about which I swore to Abraham, to Isaac, and to Jacob, because they have not completely followed me, except for 12 Caleb son of Jephunneh the Kenizzite, and Joshua son of Nun. Only Caleb and Joshua have completely followed me.' 13 So Yahweh's anger was kindled against Israel. He made them wander around in the wilderness for forty years until all the generation who had done evil in his sight was destroyed. 14 Look, you have risen up in your fathers' place, like just more sinful men, to add to Yahweh's burning anger toward Israel. 15 If you turn away from following him, he will again leave Israel in the wilderness and you will have destroyed all this people."
16 So they came near Moses and said, "Allow us to build fences here for our livestock and cities for our families. 17 However, we ourselves will be ready and armed to go with Israel's army until we have led them into their place. But our families will live in the fortified cities because of the other people who still live in this land. 18 We will not return to our houses until every one of the people of Israel has obtained his inheritance. 19 We will not inherit the land with them on the other side of the Jordan, because our inheritance is here on the east side of the Jordan."
20 So Moses replied to them, "If you do what you say, if you arm yourselves to go before Yahweh to war, 21 then every one of your armed men must cross over the Jordan before Yahweh, until he has driven out his enemies from before him 22 and the land is subdued before him. Then afterward you may return. You will be guiltless toward Yahweh and toward Israel. This land will be your possession before Yahweh. 23 But if you do not do so, look, you will have sinned against Yahweh. Be sure that your sin will find you out. 24 Build cities for your families and pens for your sheep; then do what you have said." 25 The descendants of Gad and Reuben spoke to Moses and said, "Your servants will do as you, our master, commands. 26 Our little ones, our wives, our cattle, and all our livestock will stay there in the cities of Gilead. 27 However, we, your servants, every man who is armed for war, will cross over before Yahweh to battle, as our master says."
28 So Moses gave instructions concerning them to Eleazar the priest, to Joshua son of Nun, and to the leaders of the ancestor's clans in the tribes of the people of Israel. 29 Moses said to them, "If the descendants of Gad and Reuben cross over the Jordan with you, every man who is armed to battle before Yahweh, and if the land is subdued before you, then you will give them the land of Gilead as a possession. 30 But if they do not cross over with you armed, then they will acquire their possessions among you in the land of Canaan." 31 So the descendants of Gad and Reuben answered and said, "As Yahweh has said to us, your servants, this is what we will do. 32 We will cross over armed before Yahweh into the land of Canaan, but our possessed inheritance will remain with us on this side of the Jordan."
33 So to the descendants of Gad and Reuben, and also to the half tribe of Manasseh son of Joseph, Moses gave the kingdom of Sihon, king of the Amorites, and of Og, king of Bashan. He gave to them the land, and distributed to them all its cities with their borders, the cities of the land around them. 34 The descendants of Gad rebuilt Dibon, Ataroth, Aroer, 35 Atroth Shophan, Jazer, Jogbehah, 36 Beth Nimrah, and Beth Haran as fortified cities with pens for sheep. 37 The descendants of Reuben rebuilt Heshbon, Elealeh, Kiriathaim, 38 Nebo, Baal Meon—their names were later changed, and Sibmah. They gave other names to the cities that they rebuilt. 39 The descendants of Makir son of Manasseh went to Gilead and took it away from the Amorites who were in it. 40 Then Moses gave Gilead to the Makirites, the descendants of Manasseh, and his people settled there. 41 Jair, a descendant of Manasseh, went and captured its towns and called them Havvoth Jair. 42 Nobah went and captured Kenath and its villages, and he called it Nobah, after his own name.
Reuben and Gad were given the land conquered east of the Jordan River. This land had good pastures, and suited these tribes because they had many sheep, goats and cattle. They had not yet entered into the Promised Land, and it would have been sinful to not fight with the rest of Israel. So they promised to enter the land to fight with the other tribes, and then return to their own land. (See: sin and promisedland and promise)
This word is used here to mark a pause in the story. Here Moses tells background information about the tribes of Reuben and Gad.
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These are names of cities.
The people from Reuben and Gad continue speaking to Moses, Eleazar, and the other leaders.
Yahweh enabling the Israelites to conquer the people who lived in the land is spoken of as if Yahweh went before the Israelites and attacked the people. Alternate translation: "the lands where Yahweh enabled us to defeat the people living there"
The people of the tribes of Reuben and Gad refer to themselves in this way to show respect to a person of higher authority.
Here "found favor" is an idiom that means be approved of or that the leaders are pleased with them. Here "eyes" are a metonym for sight, and sight is a metaphor representing his evaluation. Alternate translation: "If we have found favor with you" or "If you are pleased with us"
This can be stated in active form. Alternate translation: "give this land to us"
They wanted the land on the east side of the Jordan River instead of crossing over to the west side and claiming land there. Alternate translation: "Do not make us cross over the Jordan to take possession of land on that side"
Moses asks this question to rebuke the people from the tribes of Gad and Reuben. Alternate translation: "It is wrong for you to settle down in this land while your brothers go to war."
Moses asks this question to correct the people from the tribes of Gad and Reuben. Alternate translation: "Do not discourage the hearts ... the land that Yahweh has given them." or "Your actions would discourage the hearts ... the land that Yahweh has given them."
Here the word "hearts" represents the people themselves and refers to the seat of their emotions. Alternate translation: "discourage the people of Israel from going" or "cause the people of Israel to not want to go"
Moses continues speaking to the people of Reuben and Gad.
This is the name of a place. See how you translated this in [Numbers 13:23]
This refers to seeing what was in the land. Alternate translation: "They saw the strong people and cities in the land"
Here the word "hearts" represents the people themselves and refers to the seat of their emotions. See how you translated this in [Numbers 32:7]
Yahweh becoming angry is spoken of as if his anger was a fire that begins to burn. This can be stated in active form. Alternate translation: "Yahweh became very angry"
"none of the people." This phrase refers to both men and women.
"20 years old or older"
Being devoted to Yahweh and obeying him are spoken of as if they were following Yahweh. Alternate translation: "completely obeyed me" or "been completely devoted to me"
These are names of men.
This is the name of a people group.
This is a positive statement of the words "because they have not completely followed me, except for Caleb son of Jephunneh the Kenizzite, and Joshua son of Nun," which begin in Numbers 32:11.
Yahweh becoming angry is spoken of as if his anger was a fire that begins to burn. This can be stated in active form. Alternate translation: "Yahweh became very angry with Israel"
"40 years"
This can be stated in active form. Alternate translation: "he destroyed all the generation ... sight" or "all the generation ... sight had died"
Being in someone's sight means to be in front of that person where he can see. Alternate translation: "who had done evil before Yahweh" or "who had done evil in Yahweh's presence"
The people of Reuben and Gad acting like their ancestors did is spoken of as if they were standing in the place where their ancestors did. Alternate translation: "you have begun to act just like your ancestors"
The people causing Yahweh to become angrier is spoken of as if his anger was a fire and the people are adding more fuel to that fire. Alternate translation: "to cause Yahweh to be even more angry with Israel"
"this entire people" or "all this generation of people"
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"will be ready with weapons" or "will be ready to fight a war"
"in the secured cities"
The leaders of Gad and Reuben continue speaking.
The land that the people were to receive as a permanent possession is spoken of as if it were an inheritance that they were to obtain. Alternate translation: "has taken possession of his portion of the land"
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"if you take your weapons"
This means Yahweh will go with them to battle and enable them to defeat their enemy and take their land. Alternate translation: "in the presence of Yahweh"
"until Yahweh has driven out his enemies from his presence." The pronouns here all refer to Yahweh. Yahweh enabling the Israelites to defeat their enemies is spoken of as if Yahweh were fighting their battles. Alternate translation: "until Yahweh has enabled your soldiers to defeat the enemy and force them away from his presence"
Here the word "land" refers to the people who live there. This can be stated in active form. Alternate translation: "in his presence the Israelites have subdued the people who live in the land"
It is implied that they will return to the east side of the Jordan. Alternate translation: "you may return to this land on the east side of the Jordan"
Possible meanings are 1) "You will have fulfilled your obligation to Yahweh and to Israel" or 2) "There will be nothing for which Yahweh or the people of Israel can blame you."
Moses speaks of sin as if it were a person who will condemn the guilty person. This means that the people cannot escape the punishment that their sin deserves. Alternate translation: "Know for sure that Yahweh will punish you for your sin"
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The people of Gad and Reuben refer to themselves as "your servants." This is a polite way of speaking to someone with greater authority.
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You can make it clear that they will cross over the Jordan. Alternate translation: "will cross over the Jordan River"
"every man prepared for war"
The men speak of Moses in the third person to show great respect. Alternate translation: "as you, our master, say" or "as you say, Master"
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"every man who is ready with his weapon"
Here the word "land" refers to the people who live there. This can be stated in active form. Alternate translation: "if Yahweh subdues before you the people living in the land" or "if they help you subdue the people living in the land"
"then the descendants of Gad and Reuben will receive land with you in Canaan"
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You can make it clear that they will cross the Jordan. Alternate translation: "We will cross over the Jordan ready to fight"
The land that the people were to receive as a permanent possession is spoken of as if it were an inheritance that they were to obtain. Alternate translation: "the portion of land that we will possess"
This idiom refers to ownership. Alternate translation: "will be ours"
These are names of kings who ruled two separate kingdoms.
These are names of cities.
These are names of cities.
These are names of cities.
These are names of cities.
These are names of cities.
This can be translated in active form. Alternate translation: "people later changed the names of these cities"
This is the name of a man. See how you translated this name in Numbers 26:29.
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This is the name of a man.
This is the name of a city.
This is the name of a man.
This is the name of a city.
1 These were the movements of the people of Israel after they left the land of Egypt by their armed groups under the leadership of Moses and Aaron. 2 Moses wrote down the places from where they left to where they went, as commanded by Yahweh. These were their movements, departure after departure. 3 They traveled from Rameses during the first month, leaving on the fifteenth day of the first month. On the morning after the Passover, the people of Israel left openly, in the sight of all the Egyptians. 4 This happened while the Egyptians were burying all their firstborn, those whom Yahweh had killed among them, for he also made judgments against their gods.
5 The people of Israel set out from Rameses and camped at Sukkoth. 6 They set out from Sukkoth and camped at Etham, on the edge of the wilderness. 7 They set out from Etham and turned back to Pi Hahiroth, which is opposite Baal Zephon, where they camped opposite Migdol. 8 Then they set out from opposite Pi Hahiroth and passed through the middle of the sea into the wilderness. They traveled three days' journey into the wilderness of Etham and camped at Marah. 9 They set out from Marah and arrived at Elim. At Elim were twelve springs of water and seventy palm trees. That is where they camped. 10 They set out from Elim and camped by the Sea of Reeds. 11 They set out from the Sea of Reeds and camped in the wilderness of Sin. 12 They set out from the wilderness of Sin and camped at Dophkah. 13 They set out from Dophkah and camped at Alush. 14 They set out from Alush and camped at Rephidim, where no water was found for the people to drink. 15 They set out from Rephidim and camped in the wilderness of Sinai. 16 They set out from the wilderness of Sinai and camped at Kibroth Hattaavah. 17 They set out from Kibroth Hattaavah and camped at Hazeroth. 18 They set out from Hazeroth and camped at Rithmah. 19 They set out from Rithmah and camped at Rimmon Perez. 20 They set out from Rimmon Perez and camped at Libnah. 21 They set out from Libnah and camped at Rissah. 22 They set out from Rissah and camped at Kehelathah. 23 They set out from Kehelathah and camped at Mount Shepher. 24 They set out from Mount Shepher and camped at Haradah. 25 They set out from Haradah and camped at Makheloth. 26 They set out from Makheloth and camped at Tahath. 27 They set out from Tahath and camped at Terah. 28 They set out from Terah and camped at Mithkah. 29 They set out from Mithkah and camped at Hashmonah. 30 They set out from Hashmonah and camped at Moseroth. 31 They set out from Moseroth and camped at Bene Jaakan. 32 They set out from Bene Jaakan and camped at Hor Haggidgad. 33 They set out from Hor Haggidgad and camped at Jotbathah. 34 They set out from Jotbathah and camped at Abronah. 35 They set out from Abronah and camped at Ezion Geber. 36 They set out from Ezion Geber and camped in the wilderness of Zin at Kadesh. 37 They set out from Kadesh and camped at Mount Hor, at the edge of the land of Edom.
38 Aaron the priest went up Mount Hor at Yahweh's command and died there in the fortieth year after the people of Israel had come out of the land of Egypt, in the fifth month, on the first day of the month. 39 Aaron was 123 years old when he died on Mount Hor.
40 The Canaanite, the king of Arad, who lived in the southern wilderness in the land of Canaan, heard of the coming of the people of Israel.
41 They set out from Mount Hor and camped at Zalmonah. 42 They set out from Zalmonah and camped at Punon. 43 They set out from Punon and camped at Oboth. 44 They set out from Oboth and camped at Iye Abarim, on the border of Moab. 45 They set out from Iye Abarim and camped at Dibon Gad. 46 They set out from Dibon Gad and camped at Almon Diblathaim. 47 They set out from Almon Diblathaim and camped in the mountains of Abarim, opposite Nebo. 48 They set out from the mountains of Abarim and camped in the plains of Moab by the Jordan at Jericho. 49 They camped by the Jordan, from Beth Jeshimoth to Abel Shittim in the plains of Moab.
50 Yahweh spoke to Moses in the plains of Moab by the Jordan at Jericho and said, 51 "Speak to the people of Israel and say to them, 'When you cross over the Jordan into the land of Canaan, 52 then you must drive out all the land's inhabitants before you. You must destroy all their carved figures. You must destroy all their cast metal images and demolish all their high places. 53 You must take possession of the land and settle in it, because I have given you the land to possess. 54 You must inherit the land by lot, according to each clan. To the larger clans you must give a larger share of land, and to the smaller clans you must give a smaller share of land. Wherever the lot falls to each clan, that land will belong to it. You will inherit the land according to your ancestors' tribes. 55 But if you do not drive out the land's inhabitants before you, then the people you allow to stay will become like objects in your eyes and thorns in your sides. They will make your lives difficult in the land where you settle. 56 Then it will happen that what I now intend to do to those people, I will do also to you.'"
This chapter is a summary of Israel's exodus from Egypt to the Promised Land, including their wandering through the desert. The phrase "they set out" means "they left."
"by their military divisions." This means that each tribe had their own men, who were armed, to protect them. See how you translated "armed groups" in Numbers 1:3.
This can be stated in active form. Alternate translation: "as Yahweh commanded"
"from one place to another place"
Moses lists the places the Israelites went after they left Egypt.
Here "first" is the ordinal number one and "fifteenth" is the ordinal number fifteen. This is the first month of the Hebrew calendar. The fifteenth day is near the beginning of April on Western calendars.
"the Israelites left in plain view of the Egyptians"
This refers to the firstborn sons. Alternate translation: "their firstborn sons"
Yahweh proving that he is more powerful than all of the false gods that the Egyptians worshiped is spoken of as if Yahweh judged or punished those false gods. Alternate translation: "he also proved that he is greater than their gods"
Moses lists the places the Israelites went after they left Egypt.
"departed from"
"on the border of the wilderness"
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Moses lists the places the Israelites went after they left Egypt.
This refers to when Yahweh divided the Red Sea so that the Israelites could escape from the Egyptian army.
"12 springs ... 70 palm trees"
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Moses lists the places the Israelites went after they left Egypt.
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This can be stated in active form. Alternate translation: "where the people could not find water to drink"
Moses lists the places the Israelites went after they left Egypt.
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Moses lists the places the Israelites went after they left Egypt.
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Moses lists the places the Israelites went after they left Egypt.
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Moses lists the places the Israelites went after they left Egypt.
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Moses lists the places the Israelites went after they left Egypt.
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Moses lists the places the Israelites went after they left Egypt.
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Here "fortieth" is the ordinal number for forty. Alternate translation: "40 years after"
This "fifth" is the ordinal number for five. This "first" is the ordinal number for one. This is the fifth month of the Hebrew calendar. The first day is near the middle of July on Western calendars.
"one hundred and twenty-three years old"
"The Canaanite king of Arad"
This was the name of a Canaanite city.
"heard that the people of Israel were coming"
Moses lists the places the Israelites went after they left Egypt.
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Moses lists the places the Israelites went after they left Egypt.
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Moses lists the places the Israelites went after they left Egypt.
a large area of flat land
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"destroy all of their high places"
Yahweh continues telling Moses what the people must do.
The Israelites claiming the land as their permanent possession is spoken of as if they were inheriting the land.
"Each clan will receive the land according to how the lot falls"
Yahweh continues telling Moses what the people must do.
Just like a small object in a person's eye or a small thorn that sticks into a person skin can cause great irritation, so even a small portion of the Canaanites, if left in the land, would cause great trouble for the Israelites.
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1 Yahweh spoke to Moses and said, 2 "Command the people of Israel and say to them, 'When you enter the land of Canaan, the land that will belong to you, the land of Canaan and its borders,
3 your southern border will extend from the wilderness of Zin along the border of Edom. The eastern end of the southern border will be on a line that ends at the southern end of the Salt Sea. 4 Your border will turn south from the hill of Akrabbim and pass along through the wilderness of Zin. From there, it will run south of Kadesh Barnea and continue to Hazar Addar and further to Azmon. 5 From there, the border will turn from Azmon toward the brook of Egypt and follow it to the sea.
6 The western border will be the coastline of the Great Sea. This will be your western border.
7 Your northern border will extend along a line that you must mark out from the Great Sea to Mount Hor, 8 then from Mount Hor to Lebo Hamath, then on to Zedad. 9 Then the border will continue to Ziphron and end at Hazar Enan. This will be your northern border.
10 Then you must mark out your eastern border from Hazar Enan south to Shepham. 11 Then the eastern border will go down from Shepham to Riblah, on the east side of Ain. The border will continue along the east side of the Sea of Kinnereth. 12 Then the border will continue south along the Jordan River to the Salt Sea and continue down the eastern border of the Salt Sea. This will be your land, following its borders all around.'"
13 Then Moses commanded the people of Israel and said, "This is the land that you will receive by lot as a possession, which Yahweh has commanded to give to the nine tribes and to the half tribe. 14 The tribe of the descendants of Reuben, following the assignment of property to their ancestor's tribe, and the tribe of the descendants of Gad, following the assignment of property to their ancestor's tribe, and the half tribe of Manasseh have all received their land. 15 The two tribes and the half tribe have received their possession beyond the Jordan at Jericho eastward, toward the sunrise."
16 Yahweh spoke to Moses and said, 17 "These are the names of the men who will divide the land for your inheritance: Eleazar the priest and Joshua son of Nun. 18 You must choose one leader from every tribe to divide the land as their possession. 19 These are the names of the men:
From the tribe of Judah, Caleb son of Jephunneh.
20 From the tribe of the descendants of Simeon, Shemuel son of Ammihud.
21 From the tribe of Benjamin, Elidad son of Kislon.
22 From of the tribe of the descendants of Dan a leader, Bukki son of Jogli.
23 From the descendants of Joseph, of the tribe of the descendants of Manasseh a leader, Hanniel son of Ephod.
24 From the tribe of the descendants of Ephraim a leader, Kemuel son of Shiphtan.
25 From the tribe of the descendants of Zebulun a leader, Elizaphan son of Parnak.
26 From the tribe of the descendants of Issachar a leader, Paltiel son of Azzan.
27 From the tribe of the descendants of Asher a leader, Ahihud son of Shelomi.
28 From the tribe of the descendants of Naphtali a leader, Pedahel son of Ammihud."
29 Yahweh commanded these men to divide the land of Canaan and to give it to each of the tribes of Israel as their possession.
The ULB sets the lines in 34:19-28 farther to the right on the page than the rest of the text because they are long lists.
Moses told them all of the land they would inherit and live in and said that they should divide it up by casting lots. (See: inherit)
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See how you translated this phrase in Numbers 33:12.
Yahweh continues telling Moses where the borders are for the land that he is giving to the Israelites.
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Yahweh continues telling Moses where the borders are for the land that he is giving to the Israelites.
Yahweh continues telling Moses where the borders are for the land that he is giving to the Israelites.
See how you translated this name in Numbers 20:22.
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Yahweh continues telling Moses where the borders are for the land that he is giving to the Israelites.
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This means the remaining tribes of Israel who will live on the west side of the Jordan River in the land of Canaan. The tribes of Reuben and Gad and the half tribe of Manasseh had already received their land on the east side of the Jordan River.
"according to how Yahweh assigned the property to their ancestor's tribe"
"The tribes of Reuben and Gad, and half of the tribe of Manasseh"
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Here "your" is plural and refers to the people of Israel. These men will cast lots to divide the land. Then they will distribute it to the tribes.
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This is the list of men who will help divide the land among the tribes.
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This continues the list of men who will help divide the land among the tribes.
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This continues the list of men who will help divide the land among the tribes.
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This concludes the list of men who will help divide the land among the tribes.
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1 Yahweh spoke to Moses on the plains of Moab by the Jordan at Jericho and said, 2 "Command the people of Israel to give some of their own shares of the inheritance that they possess to the Levites. They must give them cities to live in and pastureland surrounding those cities. 3 The Levites will have these cities to live in. The pastureland will be for their cattle, their flocks, and all their other animals. 4 The pasturelands around the cities that you will give to the Levites must extend from the city walls for one thousand cubits in every direction. 5 You must measure two thousand cubits from outside the city on the east side, and two thousand cubits to the south side, two thousand cubits to the west side, and two thousand cubits to the north side. This will be the pasturelands for their cities. The cities will be in the center. 6 Six of the cities that you will give to Levites must serve as cities of refuge. You must provide these as places to which a person who has killed someone can flee. Also provide forty-two other cities. 7 The cities that you give to the Levites will total forty-eight. You must give their pasturelands with them. 8 As for the cities which you will give from the possession of the children of Israel, from tribes with many you shall take many, and from tribes with few you shall take few. Every tribe according to its inheritance shall give some of his cities to the Levites."
9 Then Yahweh spoke to Moses and said, 10 "Speak to the people of Israel and say to them, 'When you cross over the Jordan into the land of Canaan, 11 then you must choose cities to serve as cities of refuge for you, a place to which a person who has killed someone unintentionally may flee. 12 These cities must be your refuge from the avenger, so that the killer will not die without first standing trial before the community. 13 You must choose six cities as cities of refuge. 14 You must provide three cities beyond the Jordan and three in the land of Canaan. They will be cities of refuge. 15 For the people of Israel, for the foreigner, and for the sojourner, these six cities will serve as a refuge to which anyone who kills someone unintentionally can flee.
16 But if an accused man has struck his victim with an instrument of iron, and if his victim dies, then the accused is indeed a murderer. He must certainly be put to death. 17 If an accused man has struck his victim with a stone in his hand that might kill the victim, and if his victim dies, then the accused is indeed a murderer. He must certainly be put to death. 18 If an accused man has struck his victim with a wooden weapon that might kill the victim, and if the victim dies, then the accused is indeed a murderer. He must certainly be put to death. 19 The avenger of blood must put the murderer to death. When he meets him, the avenger of blood must put him to death. 20 If he strikes another in hatred or throws something at him, while hiding to ambush him, so that the victim dies, 21 or if he strikes him down in hatred with his hand so that the victim dies, then the accused who struck him must surely be put to death. He is a murderer. The avenger of blood may put the murderer to death when he meets him.
22 But if an accused man suddenly hits a victim without premeditated hate or throws something that hits the victim without lying in wait 23 or if he throws a stone that could kill a victim without seeing the victim, then the accused was not the victim's enemy; he was not trying to hurt the victim. But this is what to do if the victim dies anyway. 24 In that case, the community must judge between the accused and the avenger of blood on the basis of these rules. 25 The community must rescue the killer from the power of the avenger of blood. The community must return the accused to the city of refuge to which he had originally fled. He must live there until the death of the current high priest, the one who was anointed with the holy oil. 26 But if the killer at any time goes beyond the border of the city of refuge to which he fled, 27 and if the avenger of blood finds him outside the border of his city of refuge, and if he kills the killer, the avenger of blood will not be guilty of murder. 28 This is because the accused man should have remained in his city of refuge until the death of the high priest. After the death of the high priest, the killer may return to the land where he has his own property.
29 These laws must be statutes for you through all your people's generations in all the places where you live. 30 Whoever kills any person, the murderer must be killed, as testified to by the words of witnesses. But one witness's word alone may not cause any person to be put to death. 31 Also, you must not accept ransom for the life of a murderer who is guilty of murder. He must certainly be put to death. 32 You must not accept ransom for the one who has fled to a city of refuge. You must not in this way allow him to reside on his own property until the high priest dies. 33 Do not pollute in this way the land where you live, because blood from murder pollutes the land. No atonement can be made for the land when blood has been shed on it, except by the blood of the one who shed it. 34 So you must not defile the land in which you live because I am living in it. I, Yahweh, live among the people of Israel.'"
This chapter continues the material from the previous chapter.
Yahweh told Moses to establish safe places for people who accidentally killed other people. This prevented revenge killings. Justice is an important concept in this chapter. (See: avenge and justice)
a large area of flat land
Yahweh did not give the Levites their own land, so they had to live in cities that belonged to other tribes.
an area of land where animals feed on grass
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"1,000 cubits." A cubit is about 46 centimeters. Alternate translation: "460 meters"
Yahweh continues telling Moses what the people must do.
"2,000 cubits." A cubit is about 46 centimeters. Alternate translation: "920 meters"
This refers to people who have killed someone, but it had not yet been determined whether they killed the person intentionally or accidentally.
"42"
"48"
Yahweh continues telling Moses what the people must do.
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accidentally or without wanting to or trying to
This refers to a close relative that seeks vengeance by killing the accused man.
The phrase "the killer" indicates that the community knows who killed the man who died. The question they are deciding is if the killer committed murder or if he killed by accident.
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Yahweh continues telling Moses what the people must do.
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Yahweh continues telling Moses what the people must do.
This can be stated in active form. Alternate translation: "You must certainly execute him"
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Here the word "blood" is a metonym for the murder. Alternate translation: "The one who avenges the murder" or "The relative seeking vengeance"
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This can be stated in active form. Alternate translation: "the relative must certainly execute the accused man" or "the accused man must die"
"without planning it out of hate ahead of time"
Someone intentionally seeking a way to harm another person is spoken of as if someone were hiding in order to ambush that other person. Alternate translation: "without intentionally having tried to harm the victim"
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Here the word "blood" is a metonym for the murder. See how you translated this phrase in [Numbers 35:19]
This means if the community judges that the death was an accident, then they must save the accused man from the relative who wants to kill him.
This can be stated in active form. Alternate translation: "the one you anointed with holy oil"
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Here the word "blood" is a metonym for the murder. See how you translated these words in [Numbers 35:19]
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Yahweh continues telling Moses what the people must do.
"and all of your descendants who will live after you"
This can be stated in active form. Alternate translation: "someone must execute the murderer"
This can be stated in active form. Alternate translation: "according to the testimony of witnesses" or "as witnesses testify to the murder"
The testimony of one witness is not enough to execute a person for murder. This can be stated in active form. Alternate translation: "But the word of only one witness is not enough for you to execute a person"
This can be stated in active form. Alternate translation: "You must execute him"
This implied that the man would have left the city of refuge and returned home. Alternate translation: "You must not ... allow him to leave the city of refuge and return home to live on his own property"
"by accepting a ransom"
Making the land unacceptable to Yahweh is spoken of as if it were physically polluting the land. Alternate translation: "Do not make the land where you live unacceptable to me in this way, because blood from murder makes the land unacceptable to me"
This means by disobeying the laws concerning a person who kills someone.
This double negative emphasizes that the blood of the one who sheds blood is the only thing that can make atonement for the land. Alternate translation: "The only atonement that can be made for the land when blood has been shed on it is the blood of the one who shed it"
This refers to when a person intentionally kills another person. This can be stated in active form. Alternate translation: "when someone has shed blood" or "when someone has intentionally killed another person"
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1 Then the leaders of the ancestors' families of the clan of Gilead son of Makir (who was Manasseh's son), who were from the clans of the descendants of Joseph, came and spoke before Moses and before the leaders who were the heads of the ancestor's families of the people of Israel. 2 They said, "Yahweh commanded you, our master, to give a share of land by lot to the people of Israel. You were commanded by Yahweh to give the possession of Zelophehad our brother to his daughters. 3 But if his daughters marry men in another tribe of the people of Israel, then their share of land will be removed from our ancestor's share. It will be added to the share of the tribes that they join. In that case, it will be removed from the assigned share of our inheritance. 4 In that case, when the year of Jubilee of the people of Israel comes, then their possession will be joined to the possession of the tribe that they have joined. In this way, their possession will be taken away from the possession of our ancestors' tribe."
5 So Moses gave a command to the people of Israel, at Yahweh's word. He said, "What the tribe of Joseph's descendants says is right. 6 This is what Yahweh commands concerning Zelophehad's daughters. He says, 'Let them be married to whom they think best, but they must marry only within the clan of the tribe of their father.' 7 No possession of the people of Israel must change from one tribe to another. Each one of the people of Israel must continue with the possession of his ancestor's tribe. 8 Every woman of the people of Israel who has a possession in her tribe must marry someone from the clans belonging to her father's tribe. This is so that everyone of the people of Israel may own an inheritance from his ancestors. 9 No share may change hands from one tribe to another. Everyone of the tribes of the people of Israel must keep his own inheritance."
10 So Zelophehad's daughters did as Yahweh had commanded Moses. 11 Mahlah, Tirzah, Hoglah, Milkah, and Noah, the daughters of Zelophehad, married descendants of Manasseh. 12 They married into the clans of the descendants of Manasseh son of Joseph. In this way, their inheritances remained in the tribe to which their father's clan belonged.
13 These are the commands and the decrees that Yahweh gave by Moses to the people of Israel in the plains of Moab by the Jordan at Jericho.
Women who inherited land from their father must marry men from their tribe so the inheritance does not leave the tribe. (See: inherit)
This is the name of a man. See how you translated this man's name in [Numbers 26:29]
This can be stated in active form. Alternate translation: "Yahweh commanded you"
This is the name of a man. See how you translated this man's name in [Numbers 26:33]
This can be stated in active form. Alternate translation: "will no longer belong to our ancestor's share"
This can be stated in active form. Alternate translation: "It will belong to"
This can be stated in active form. Alternate translation: "it will no longer be a part of our inheritance"
This refers to a celebration which happens once every fifty years. In this celebration, all land that someone sold or traded must return to the original owner.
This can be stated without the passive verb. Alternate translation: "their possession will belong"
This can be stated in active form. Alternate translation: "they will take our tribe's share of the land"
"according to what Yahweh said"
This can be stated in active form. Alternate translation: "Let them marry whom they want"
"but they may only marry someone from their father's tribal clan"
The word "possession" represents the portion of land that each tribe received as an inheritance. Alternate translation: "No portion of the land"
"who owns a share of land in her tribe"
The land that each clan possesses is spoken of as if it were an inheritance that they received.
Transferring ownership from one tribe to another is spoken of as if the property passed from one person's hands to another person's hands. Alternate translation: "No one may transfer the ownership of any share of land from one tribe to another"
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See how you translated these women's names in [Numbers 26:33]
The land that each of Zelophehad's daughters possessed is spoken of as if it were an inheritance that they received. Alternate translation: "the lands that they received as an inheritance"
a large area of flat land
1 These are the words that Moses spoke to all Israel beyond the Jordan in the wilderness, in the plain of the Jordan River valley over against Suph, between Paran, Tophel, Laban, Hazeroth, and Dizahab. 2 It is eleven days' journey from Horeb by the way of Mount Seir to Kadesh Barnea. 3 It happened in the fortieth year, in the eleventh month, on the first day of the month, that Moses spoke to the people of Israel, telling them all that Yahweh commanded him concerning them. 4 This was after Yahweh had attacked Sihon the king of the Amorites, who lived in Heshbon, and Og the king of Bashan, who lived in Ashtaroth at Edrei. 5 Beyond the Jordan, in the land of Moab, Moses began to announce these instructions, saying,
6 "Yahweh our God spoke to us at Horeb, saying, 'You have lived long enough in this hill country. 7 Turn and take your journey, and go to the hill country of the Amorites and to all the places near there in the plain of the Jordan River valley, in the hill country, in the lowlands, in the Negev, and by the seashore—the land of the Canaanites, and in Lebanon as far as the great river, the Euphrates. 8 Look, I have set the land before you; go in and possess the land that Yahweh swore to your fathers—to Abraham, to Isaac, and to Jacob—to give to them and to their descendants after them.'
9 I spoke to you at that time, saying, 'I am not able to carry you myself alone. 10 Yahweh your God has multiplied you, and, look, you are today as the multitude of the stars of heaven. 11 May Yahweh, the God of your fathers, make you a thousand times as many as you are, and bless you, as he has promised you! 12 But how can I myself alone carry your loads, your burdens, and your disputes? 13 Take wise men, understanding men, and men of good repute from each tribe, and I will make them heads over you.' 14 You answered me and said, 'The thing that you have spoken is good for us to do.' 15 So I took the heads of your tribes, wise men, and men of good repute, and made them heads over you, captains of thousands, captains of hundreds, captains of fifties, captains of tens, and officers, tribe by tribe. 16 I commanded your judges at that time, saying, 'Hear the disputes between your brothers, and judge righteously between a man and his brother, and the foreigner who is with him. 17 You will not show partiality to anyone in a dispute; you will hear the small and the great alike. You will not be afraid of the face of man, for the judgment is God's. The dispute that is too hard for you, you will bring to me, and I will hear it.' 18 I commanded you at that time all the things that you should do.
19 We journeyed away from Horeb and went through all that great and terrible wilderness that you saw, on our way to the hill country of the Amorites, as Yahweh our God had commanded us; and we came to Kadesh Barnea. 20 I said to you, 'You have come to the hill country of the Amorites, which Yahweh our God is giving to us. 21 Look, Yahweh your God has set the land before you; go up, take possession, as Yahweh, the God of your fathers, has spoken to you; do not be afraid, neither be discouraged.' 22 Every one of you came to me and said, 'Let us send men ahead of us, so that they may search out the land for us, and bring us word about the way by which we should attack, and about the cities to which we will come.' 23 The advice pleased me well; I took twelve men of you, one man for every tribe. 24 They turned and went up into the hill country, came to the Valley of Eshkol, and scouted it. 25 They took some of the produce of the land in their hands and brought it down to us. They also brought us word and said, 'It is a good land that Yahweh our God is giving to us.'
26 Yet you refused to attack, but rebelled against the commandment of Yahweh your God. 27 You complained in your tents and said, "It is because Yahweh hated us that he has brought us out of the land of Egypt, to give us into the hand of the Amorites to destroy us. 28 Where can we go now? Our brothers have made our heart to melt, saying, 'Those people are bigger and taller than we are; their cities are large and are fortified up to the heavens; moreover, we have seen the sons of the Anakim there.'" 29 Then I said to you, 'Do not be terrified, neither be afraid of them. 30 Yahweh your God, who goes before you, he will fight for you, like everything that he did for you in Egypt before your eyes, 31 and also in the wilderness, where you have seen how Yahweh your God carried you, as a man carries his son, everywhere you went until you came to this place.' 32 Yet in spite of this word you did not believe Yahweh your God, 33 who went before you on the way to find a place for you to make camp, in fire by night and in a cloud by day.
34 Yahweh heard the sound of your words and was angry; he swore and said, 35 'Surely not one of these men of this evil generation will see the good land that I swore to give to your ancestors, 36 except Caleb son of Jephunneh. He will see it and I will give him and his descendants the land that he has stepped on, because he wholly followed Yahweh.' 37 Also Yahweh was angry with me because of you, saying, 'You also will not go in there; 38 Joshua son of Nun, who stands before you, he will go in there; encourage him, for he will lead Israel to inherit it. 39 Moreover, your little children, the ones you said would be victims, who today have no knowledge of good or evil—they will go in there. To them I will give it, and they will possess it. 40 But as for you, turn and take your journey into the wilderness along the way to the Sea of Reeds.'
41 Then you answered and said to me, 'We have sinned against Yahweh; we will go up and fight, and we will follow all that Yahweh our God has commanded us to do.' Every man among you girded on his weapons of war, and you were ready to attack the hill country. 42 Yahweh said to me, 'Say to them, "Do not attack and do not fight, for I will not be with you, and you will be defeated by your enemies.' 43 I spoke to you in this way, but you did not listen. You rebelled against the commandment of Yahweh; you were arrogant and attacked the hill country. 44 But the Amorites, who lived in that hill country, came out against you and chased you like bees, and crushed you in Seir, as far as Hormah. 45 You returned and wept before Yahweh; but Yahweh did not listen to your voice, nor did he pay attention to you. 46 So you stayed in Kadesh many days, all the days that you stayed there.
This chapter forms a continuation with the last chapter of the book of Numbers.
The chapter explains that Israel's conquering of the Promised Land will be done by Yahweh. They are not to fear the people of Canaan but be obedient to Yahweh. Yahweh is bringing about his judgement upon the people of Canaan. (See: promisedland and judge)
While the Promised Land belongs to Israel, they do not possess the land. Possessing the land is an important theme. Posessing the land depended on Israel's faithfulness. (See: faithful)
This refers to the land across the Jordan River, to the east of Israel. Moses was east of the Jordan when he spoke to the Israelites. Alternate translation: "east of the Jordan"
These are the names of places.
"It takes eleven days to walk from Horeb ... to Kadesh Barnea"
This is a mountainous area south of the Dead Sea. The area is also called "Edom."
"11"
The ordinal numbers can be translated as cardinal numbers. Alternate translation: "They had lived in the wilderness for 40 years, 11 months, and 1 day, when Moses spoke"
40th
This is the eleventh month of the Hebrew calendar. The first day is near the middle of January on Western calendars.
11th
This is the name of God that he revealed to his people in the Old Testament. See the translationWord page about Yahweh concerning how to translate this.
"Yahweh had enabled the Israelites to defeat"
These are names of kings.
These are names of cities.
This refers to the land across the Jordan River, to the east of Israel. Moses was east of the Jordan when he said this. See how you translated these words in Deuteronomy 1:1. Alternate translation: "East of the Jordan River"
The word "us" refers to Moses and the other people of Israel.
This is an idiom. Alternate translation: "You do not need to stay near this mountain any longer"
Moses continues to remind the people of Israel what Yahweh said to them.
The word "turn" is an idiom for beginning action. Alternate translation: "Start again on your journey"
Yahweh is describing places in the land that he has promised to give to the Israelites.
This is an area in the hills near the place where the Amorites lived.
an area of land that is low and flat
"Pay attention to what I am about to say"
"I am now giving this land to you"
Yahweh is speaking as if he were another person. Alternate translation: "that I, Yahweh, swore"
The word "fathers" is a synecdoche for all ancestors. Alternate translation: "ancestors"
Moses continues to remind the people of Israel what Yahweh said to them.
Here "I" refers to Moses. The phrase "at that time" refers to when the Israelites were at Horeb, which is the same as Mount Sinai. Alternate translation: "When we were at Horeb, I spoke to you"
Here "to carry you" means "to lead you" or "to govern you." Alternate translation: "It is too much for me to lead you by myself"
This is an exaggeration that means God has greatly increased the number of Israelites. Alternate translation: "a great crowd of many people"
The phrase "a thousand" is a metaphor for "very many." Alternate translation: "very many times"
1000
Moses continues speaking to the people of Israel.
Moses uses a question to emphasize that he cannot solve all of their problems by himself. This rhetorical question can be translated as a statement. Alternate translation: "I cannot carry your loads, your burdens, and your disputes by myself."
Moses speaks as if the people's problems and complaints that he needed to take care of were heavy physical objects that he had been carrying. Alternate translation: "take care of your problems, your complaints"
"your arguments" or "your disagreements"
"men from each tribe whom the people of Israel respect"
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Moses continues to speak to the people of Israel.
"men whom your people respected." See how this is translated in Deuteronomy 1:13.
"of groups of 1,000 ... of groups of 100 ... of groups of 50 ... and groups of 10"
These are titles for different leaders in Israel's government.
"from each of your tribes"
"make right and fair decisions about the disputes Israelites have with each other"
Moses continues speaking to the judges, so the commands are plural.
"Do not show partiality"
These two extremes "small" and "great" represent all people. Alternate translation: "you will treat all people alike"
The word "face" is a metonym for the whole person. "You will not" is a command. "Do not be afraid of anyone"
This means the time when they were at Horeb, at Mount Sinai.
Moses continues reminding the people of Israel what the previous generation of Israelites did.
"large and dangerous desert that you crossed through"
Moses continues reminding the people of Israel what the previous generation of Israelites did.
Moses is speaking to the Israelites as if he were speaking to one man, so these forms should be singular, not plural.
"is now giving this land to you." See how this is translated in Deuteronomy 1:8.
Moses continues reminding the people of Israel what the previous generation of Israelites did.
"12 men"
Turning is an idiom for beginning to obey a command. Alternate translation: "They left that place and went"
This is a valley in the Hebron region, which is south of Jerusalem.
"looked for places they could attack"
Moses continues reminding the people of Israel what the previous generation of Israelites did.
"The 12 men took"
"picked some of the produce of the land"
The speaker speaks as if a "word" were a physical object that someone could bring. Alternate translation: "told us"
The direct quotation can be translated as an indirect quotation. Alternate translation: "said that the land that Yahweh our God was giving to us was good"
Moses continues reminding the people of Israel what the previous generation of Israelites did.
God commanded the Israelites to attack and destroy the Amorites, but the Israelites were afraid and refused to fight them.
Here "into the hand" means to give the Amorites power over them. Alternate translation: "into the power of the Amorites"
Here this question emphasizes how afraid they were. This rhetorical question can be translated as a statement. Alternate translation: "We have nowhere to go."
This means that they became afraid. Alternate translation: "made us very afraid"
This is an exaggeration that emphasizes how frightened the people were because the cities were so large and strong. Alternate translation: "have walls so high it is like they reach up to the heavens"
These are descendants of the Anak people who were very large and fierce.
Moses continues reminding the people of Israel what the previous generation of Israelites did.
"I said to your ancestors"
Here the people are represented by their "eyes" to emphasize what they saw. Alternate translation: "which you yourselves saw"
Moses speaks to the Israelites as if they were one man, so all instances of "you" and "your" are singular.
Here Yahweh's care for his people is compared to that of a father. Alternate translation: "Yahweh your God has taken care of you, like a father takes care of his son"
"until you came to this land that God promised to give you"
Moses continues reminding the people of Israel what the previous generation of Israelites did.
"put up your tents"
Moses continues to remind the people of Israel what Yahweh said to them.
"heard what you were saying"
God made a vow not to allow those who rebelled against him to enter the land he promised to give them.
"will enter"
This is the name of Caleb's father.
Yahweh speaks as if he were someone else. Alternate translation: "he has completely obeyed me"
Moses continues reminding the people of Israel what the previous generation of Israelites did.
This refers to when Moses disobeyed what Yahweh told him to do because Moses was angry with the people of Israel.
This is the name of Joshua's father.
Why Joshua stands before Moses can be stated clearly. Alternate translation: "who stands before you as your servant" or "who helps you"
Moses continues reminding the people of Israel what the previous generation of Israelites did.
"turn around and go back on the road you have come on"
Moses continues reminding the people of Israel what the previous generation of Israelites did.
"we have rebelled against Yahweh by disobeying him"
"we will obey"
Here the metonym "hill country" represents the people that live there. Alternate translation: "to attack the people who live in the hill country"
This can be stated in active form. Alternate translation: "your enemies will defeat you because I will not be with you"
Moses continues to speak to the people of Israel.
The metonym "hill country" stands for the people who live there. Alternate translation: "attacked the people who live in the hill country"
A "bee" is a small, flying insect that flies in large groups and stings people who threaten them. This means that so many Amorites attacked the Israelite soldiers that they had to leave the battle.
This is the name of a piece of land.
This is the name of a city.
"killed many of your soldiers"
Moses continues reminding the people of Israel what the previous generation of Israelites did.
"returned to Kadesh and wept"
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1 Then we turned and took our journey into the wilderness by the way to the Sea of Reeds, as Yahweh had spoken to me; we went around Mount Seir for many days. 2 Yahweh spoke to me, saying, 3 'You have gone around this mountain long enough; turn northward. 4 Command the people, saying, "You are to pass through the border of your brothers, the descendants of Esau, who live in Seir; they will be afraid of you. Therefore be careful 5 not to fight with them, for I will not give you any of their land, no, not even enough for the sole of a foot to step on; for I have given Mount Seir to Esau as a possession. 6 You will purchase food from them for money, so that you may eat; you will also buy water from them for money, so that you may drink. 7 For Yahweh your God has blessed you in all the work of your hand; he has known your walking through this great wilderness. For these forty years Yahweh your God has been with you, and you have lacked nothing."' 8 So we passed by our brothers, the descendants of Esau who live in Seir, away from the Arabah road, from Elath and from Ezion Geber. Then we turned and passed by the way of the wilderness of Moab. 9 Yahweh said to me, 'Do not trouble Moab, and do not fight with them in battle. For I will not give you his land for your own possession, because I have given Ar to the descendants of Lot, for their possession.' 10 (The Emites lived there previously, a people as great, as many, and as tall as the Anakim; 11 these also are considered to be the Rephaim, like the Anakim; but the Moabites call them the Emites. 12 The Horites also lived in Seir previously, but the descendants of Esau succeeded them. They destroyed them from before them and lived in their place, like Israel did to the land of his possession that Yahweh gave to them.) 13 "'Now rise up and go over the brook Zered.' So we went over the brook Zered. 14 Now the days from when we came from Kadesh Barnea until we crossed the brook Zered, were thirty-eight years. It was by that time that all that generation of the men fit for fighting were gone from the people, as Yahweh had sworn to them. 15 Moreover, the hand of Yahweh was against that generation in order to destroy them from the people until they were gone.
16 So it happened, when all the men fit for fighting were dead and gone from among the people, 17 that Yahweh spoke to me, saying, 18 'You are today to pass over Ar, the border of Moab. 19 When you come near opposite the people of Ammon, do not trouble them or fight them; for I will not give you any of the land of the people of Ammon as a possession; because I have given it to the descendants of Lot as a possession.'" 20 (That also is considered to be a land of the Rephaim. The Rephaim lived there previously—but the Ammonites call them Zamzummim— 21 a people as great, as many, and as tall as the Anakim. But Yahweh destroyed them before the Ammonites, and they succeeded them and lived in their place. 22 This Yahweh also did for the people of Esau, who live in Seir, when he destroyed the Horites from before them, and the descendants of Esau succeeded them and have lived in their place even until today. 23 As for the Avvites who lived in villages as far as Gaza, the Caphtorim, who came from Caphtor, destroyed them and settled in their place.) 24 "'Now rise up, go on your journey, and pass over the Valley of the Arnon; look, I have given into your hand Sihon the Amorite, king of Heshbon, and his land. Begin to possess it, and fight with him in battle. 25 Today I will begin to put the fear and terror of you on the peoples that are under the whole sky; they will hear a report about you and will tremble and be in anguish because of you.'
26 I sent messengers from the wilderness of Kedemoth to Sihon, king of Heshbon, with words of peace, saying, 27 'Let me pass through your land; I will go along the highway; I will turn neither to the right hand nor to the left. 28 You will sell me food for money, so that I may eat; give me water for money, so that I may drink; only let me pass through on my feet; 29 as the descendants of Esau who live in Seir, and as the Moabites who live in Ar, did for me; until I pass over the Jordan into the land that Yahweh our God is giving us.' 30 But Sihon, king of Heshbon, would not let us pass by him; for Yahweh your God had hardened his mind and made his heart obstinate, that he might defeat him by your might, which he has now done today. 31 Yahweh said to me, 'Look, I have begun to deliver up Sihon and his land before you; begin to possess it, in order that you may inherit his land.' 32 Then Sihon came out against us, he and all his people, to fight at Jahaz. 33 Yahweh our God gave him over to us and we defeated him and his sons and all his people. 34 We took all his cities at that time and completely destroyed every city—men and the women and the little ones; we left no survivor. 35 Only the livestock we took as booty for ourselves, along with the spoil of the cities that we had taken. 36 From Aroer, which is on the edge of the Valley of the Arnon, and from the city that is in the valley, all the way to Gilead, there was not a city too high for us. Yahweh our God gave them into our hands. 37 It was only to the land of the descendants of Ammon that you did not go, as well as all the side of the Jabbok River, and the cities of the hill country—wherever Yahweh our God had forbidden us to go.
Yahweh is faithful to the covenant he made with Abraham. He is also faithful to the promises he made with Esau and Lot. Because of this, Israel was given specific land it was able to conquer in Canaan. (See: covenantfaith, faithful and covenant and promise)
Moses continues reminding the people of Israel what the previous generation of Israelites did.
"Then we turned around and went"
Possible meanings are 1) the Israelites traveled around the mountain called Seir for a very long time or 2) the Israelites wandered in a region called Mount Seir for a very long time.
This is a mountainous area south of the Dead Sea. The area is also called "Edom." See how you translated this in [Deuteronomy 1:2]
Some languages translate this as "many nights."
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Yahweh continues speaking to Moses.
"of your relatives, the descendants of Esau"
Yahweh is reminding the Israelites that he has given this territory to the descendants of Esau.
Moses continues to instruct Israel in how they are to treat the descendants of Esau.
Yahweh is giving them permission or instruction, not a command, and he is telling them not to steal. "I permit you to purchase food from them" or "If you need food, you are to purchase it from them"
"from Esau's descendants"
If these words are not needed or make the translation unclear, you may omit them.
Moses speaks to the Israelites as if they were one man, so all instances of "you" and "your" are singular.
The "work of your hand" refers to all the work they had done. Alternate translation: "all of your work"
Here what happened to the people while they were walking is spoken of as their "walking."
"40 years"
This is a litotes for "you have had everything you needed."
Moses continues to speak to the people of Israel.
"by our relatives"
These are names of cities.
This is an idiom. Alternate translation: "we kept going"
This is the end of a part of Moses's speech reminding the Israelites of how Yahweh guided them in the wilderness.
The word "Moab" represents the people of Moab. Alternate translation: "Do not trouble the people of Moab"
This is the name of a city in Moab.
The people of Israel were related to the descendants of Moab. Moab was the son of Lot. Lot was the nephew of Abraham.
The writer begins to give background information about the people of the land. These words are not part of Moses's speech to the Israelites.
These words give background information about the Emite people, who had lived in the land before the Moabites. Your language may have a special way to mark background information.
This is the name of a people group that were considered giants.
These are descendants of the Anak people who were very large and fierce. See how you translated this in Deuteronomy 1:28.
This continues the background information about the different people groups that had lived in the land. .
This is the name of a people group that were considered giants.
This continues the background information about the different people groups that had lived in the land. .
This is the name of a people group.
"killed all of them so none of them were left living with them" or "removed them from their presence by killing all of them"
Moses continues reminding the Israelites of what had happened to them in the wilderness.
"'Then Yahweh said, "Now rise up ... Zered.' So." This can be translated as an indirect quote. Alternate translation: "Then Yahweh told us to rise up ... Zered. So"
begin to do something
This stream flows into the Dead Sea from the southeast and creates the border between Edom and Moab.
The word "now" marks a change from the story to background information about how long the people of Israel traveled and about God's anger towards that generation. If your language has a way of showing that what follows is background information, you should use it here.
"38 years"
This is a polite way of saying "had died."
Here "the hand of Yahweh" refers to Yahweh's power. Alternate translation: "Yahweh used his power against" or "Yahweh punished"
Moses continues reminding the people of Israel of what happened in the past.
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Moses speaks to the Israelites as if they were one man, so the word "you" is singular.
This is the name of a city in Moab. See how you translated it in [Deuteronomy 2:9]
Moses speaks to the Israelites as if they were one man, so the command and the word "you" are singular.
The people of Israel were related to the descendants of Ammon. Ammon was the son of Lot. Lot was the nephew of Abraham.
These verses begin to give background information about the people groups who lived in the land. If your language has a way of showing that what follows is background information, you should use it here.
This can be stated in active form. Alternate translation: "People also consider that"
This is the name of a people group. See how you translated this in [Deuteronomy 2:11]
This is the name of a people group. See how you translated this in [Deuteronomy 1:28]
"allowed the Ammonites to defeat them" or "allowed the Ammonites to kill them all"
"the Ammonites took over everything the Rephaim had owned and have lived where the Rephaim had lived"
This is the name of a people group. See how you translated this in [Deuteronomy 2:12]
"took over everything the Horites had owned and have lived where the Horites had lived"
The writer finishes describing how God enabled Esau to conquer the land Esau is now inhabiting.
These are names of people groups.
This is the name of a place. It may be another name for the island of Crete located in the Mediterranean Sea.
"destroyed the Avvim"
"lived where the Avvim had lived"
The writer has finished giving background information and is now again telling what Moses said to the Israelites.
Yahweh is telling Moses what the people should do. "Now get up" or "Now go."
"continue your journey"
This is the name of the valley of the Arnon River. It creates the border between Moab and the Amorites.
The metonym "into your hand" means "into your control or power." Alternate translation: "I have given you the power to defeat"
Moses speaks to the Israelites as if they were one man, so the word "your" and the commands "begin to possess" and "fight" are singular.
This is the name of a king. See how you translated this in Deuteronomy 1:4.
This is the name of a city. See how you translated this in Deuteronomy 1:4.
"fight against him and his army"
Moses speaks to the Israelites as if they were one man, so all instances of "you" are singular.
The words "fear" and "terror" mean basically the same thing and emphasize that the fear is intense. Alternate translation: "put a terrible fear"
This is an idiom. Alternate translation: "peoples in every land"
This is hendiadys and emphasizes that the people will "tremble in anguish."
Moses continues to speak to the people of Israel.
Here "I" refers to Moses.
This is the name of a place near the valley of Arnon.
These are the names of a man and a place. See how you translated them in Deuteronomy 1:4.
"with my offer of peace" or "with a message from me asking for peace"
This phrase emphasizes that they will always go in the same direction. It can be stated in positive form. "I will not change direction" or "I will always stay on the path"
This continues Moses's message to King Sihon.
Moses tells Sihon that the Israelites will not steal from the Amorites and requests that Sihon and his people sell food and water to the Israelites; he is not giving a command. Alternate translation: "I expect to have to pay for food so I can eat and to pay for water so I can drink"
Moses is referring to the people of Israel as if they were Moses himself. Alternate translation: "sell to me and my people ... we may eat ... give us ... we may drink"
"only let us walk through your land"
This is the name of a place. See how you translated this in [Deuteronomy 2:9]
Moses continues to remind the people of what happened in the past.
These are the names of a man and a place. See how you translated them in [Deuteronomy 1:4]
Moses speaks to the Israelites as if they were one man, so all instances of "your" are singular.
Both of these phrases mean the same thing and emphasize that Yahweh "caused him to become very stubborn."
refusing to change opinion or behavior
"to give Sihon and his land over to you"
"take possession of his land, so that you may inherit it"
Moses continues reminding the people of Israel about what happened in the past.
This is the name of a man. See how you translated this in [Deuteronomy 1:4]
This is the name of a city in Moab
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Moses continues reminding the people about what happened in the past.
"We captured all of King Sihon's cities"
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This is the name of a city on the north bank of the Arnon River.
"Arnon" is the name of a river. See how you translated this in Deuteronomy 2:24.
This negative statement is used to emphasize their success in battle. This can be stated in a positive form. Alternate translation: "we were able to defeat the people of every city even if the city had high walls around it"
Moses speaks to the Israelites as if they were one man, so "you" is singular.
This is the name of a river that created the border between Sihon's land and the land of the Ammonites.
1 Then we turned and went up the way to Bashan. Og, the king of Bashan, came and attacked us, he and all his people, to fight at Edrei. 2 Yahweh said to me, 'Do not fear him; for I have given you victory over him and have put all his people and his land under your control. You will do to him as you did to Sihon, king of the Amorites, who lived at Heshbon.' 3 So Yahweh our God also gave us victory over Og the king of Bashan, and all his people were put under our control. We struck them down until not one survivor remained for him. 4 We took all his cities at that time. There was not one of the sixty cities that we did not take from them—all the region of Argob, the kingdom of Og in Bashan. 5 These were all cities fortified with high walls, gates, and bars; this was besides very many unwalled villages. 6 We completely destroyed them, as we did to Sihon king of Heshbon, completely destroying every city—men and the women and the little ones. 7 But all the livestock and the spoil of the cities we took as booty for ourselves. 8 At that time we took the land out of the hand of the two kings of the Amorites, who were beyond the Jordan, from the Valley of the Arnon to Mount Hermon 9 (Mount Hermon is called Sirion by the Sidonians, and the Amorites call it Senir) 10 and all the cities of the plain, all Gilead, and all Bashan, all the way to Salekah and Edrei, cities of the kingdom of Og in Bashan." 11 (For of the remnant of the Rephaim, only Og king of Bashan had remained. Look! His bed was a bed of iron. Was it not in Rabbah, where the descendants of Ammon live? It was nine cubits long and four cubits wide, the way people measure.)
12 "This land that we took in possession at that time—from Aroer, that is by the Valley of the Arnon, and half the hill country of Gilead, and its cities—I gave to the Reubenites and to the Gadites. 13 The rest of Gilead and all Bashan, the kingdom of Og, I gave to the half tribe of Manasseh. (All the region of Argob in Bashan was called the land of Rephaim. 14 Jair, a descendant of Manasseh, took all the region of Argob to the border of the Geshurites and the Maakathites. He called the region, even Bashan, by his own name, Havvoth Jair, to this day.) 15 I gave Gilead to Makir. 16 To the Reubenites and to the Gadites I gave territory from Gilead to the Valley of the Arnon—the middle of the valley is the territory's border—and to the Jabbok River, which is the border with the descendants of Ammon. 17 Another of its borders is also the plain of the Jordan River valley, from Kinnereth to the Sea of the Arabah (that is, the Salt Sea) to the slopes of Mount Pisgah eastward.
18 I commanded you at that time, saying, 'Yahweh your God has given you this land to possess it; you, all the men of war, will pass over armed before your brothers, the people of Israel. 19 But your wives, your little ones, and your livestock (I know that you have much livestock), will stay in your cities that I have given you, 20 until Yahweh gives rest to your brothers, as he has to you, until they also possess the land that Yahweh your God is giving them beyond the Jordan; then will you return, every man of you, to your own property that I have given you.' 21 I commanded Joshua at that time, saying, 'Your eyes have seen all that Yahweh your God has done to these two kings; Yahweh will do the same to all the kingdoms where you go over. 22 You will not fear them, for Yahweh your God is the one who will fight for you.'
23 I earnestly appealed to Yahweh at that time, saying, 24 'O Lord Yahweh, you have begun to show your servant your greatness and your strong hand; for what god is there in heaven or in earth that can do the same works as you have done, and the same mighty acts? 25 Let me go over, I beg you, and see the good land that is beyond the Jordan, that good hill country, and also Lebanon.' 26 But Yahweh was angry with me because of you; he did not listen to me. Yahweh said to me, 'Let this be enough for you—speak no more to me about this matter: 27 go up to the top of Pisgah and lift up your eyes westward, northward, southward, and eastward; look with your eyes, for you will not go over the Jordan. 28 Instead, instruct Joshua and encourage and strengthen him, for he will go over before this people, and he will cause them to inherit the land that you will see.' 29 So we stayed in the valley opposite Beth Peor.
The victories recorded in this chapter occurred on the east side of the Jordan River. This was not part of the Promised Land, which was on the west side of the Jordan River. (See: promisedland)
Moses continues reminding the people of Israel of what happened in the past.
This is the name of a king. See how you translated it in [Deuteronomy 1:4]
This is the name of a city. See how you translated it in [Deuteronomy 1:4]
This is the name of a king. See how you translated it in [Deuteronomy 1:4]
This is the name of a city. See how you translated it in [Deuteronomy 1:4]
Yahweh is speaking to Moses as if Moses were the Israelites, so the command "do not fear" and all instances of "you" and "your" are plural.
Here the words "him" and "his" refer to Og.
Yahweh speaks of what he will do as if he had already done it.
The word "him" is a metonym for "his people." Alternate translation: "You will destroy Og and his people as you did Sihon"
This can be stated in active form. Alternate translation: "Yahweh put all of Og's people under our control"
"all of his people were dead." This emphasizes that the Israelites did not let anyone live.
This is a double negative that emphasizes that they took all of the 60 cities. Alternate translation: "We took every one of the sixty cities"
"60 cities"
This is the name of a region within Bashan.
Moses continues reminding the people of Israel of what happened in the past.
"These were all cities protected by"
"in addition to very many" or "not including very many"
This is the name of a king. See how you translated this in [Deuteronomy 1:4]
This is the name of a city. See how you translated this in [Deuteronomy 1:4]
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Moses continues to speak to the people of Israel.
Here the metonym "out of the hand of" means "from the control of." Alternate translation: "from the control of the two kings" or "from the two kings"
"Amorite people." See how you translated the name of this people group in Deuteronomy 1:4.
This refers to the land across the Jordan River, to the east of Israel. Moses was east of the Jordan when he said this. See how you translated this in Deuteronomy 1:1. Alternate translation: "east of the Jordan River"
See how you translated these words in Deuteronomy 2:24.
This is the name of a mountain at the northern border of Bashan.
These are all names of the same mountain which is at the northern border of Bashan.
See how you translated these in Deuteronomy 1:4.
This is high, flat land between the Arnon River and Mount Gilead.
This is the name of a city near Edrei.
Moses continues to speak to the people of Israel.
This is background information about King Og.
See how you translated this in Deuteronomy 2:11.
"Pay attention to the important thing I am going to tell you."
The writer uses a question to remind the people of Israel that they could go to Rabbah and see how large Og must have been. This rhetorical question can be translated as a statement. Possible meanings are 1) "It was in Rabbah, ... live." or 2) "It is in Rabbah ... live."
A cubit is 46 centimeters.
"according to the cubit most people use"
Moses continues reminding the people of what happened in the past.
See how you translated the name of this town in Deuteronomy 2:36.
See how you translated these words in Deuteronomy 2:24.
The writer begins to present background information about the land that the people of Israel captured. If your language has a way of showing that what follows is background information, you should use it here.
See how you translated these words in Deuteronomy 3:4.
See how you translated this word in Deuteronomy 2:11.
This continues the background information about the land the people of Israel captured (Deuteronomy 3:13).
This is the name of a man.
These are people groups who lived west of Bashan.
Translators may make a footnote that says: "The name 'Havvoth Jair' means 'tent villages of Jair' or 'realm of Jair.'"
Moses continues to speak to the people of Israel.
Here "I" refers to Moses.
Makir was the son of Manasseh. He had died before Moses gave this land. The name is a metonym for the descendants of the person. Alternate translation: "to the descendants of Makir"
This is the name of a river that created the border between Sihon's land and the land of the Ammonites. See how you translated this in [Deuteronomy 2:37]
Moses continues to speak to the people of Israel.
"The western border of the Reubenite and Gadite territory is"
the Sea of Kinnereth, also called "the Sea of Galilee" or "the Lake of Gennesaret"
This is the name of a mountain in the northern part of the Abarim mountain range.
Moses continues to speak to the people of Israel.
Moses reminds the tribe of Reuben, the tribe of Gad, and the half tribe of Manasseh that they must help the other Israelites conquer the rest of the land God promised them.
"will take your weapons and cross the Jordan River ahead of"
"your fellow Israelites"
Moses continues speaking to the tribes of Reuben and Gad and half of the tribe of Manasseh.
The writer speaks as if the ability to rest were a physical object that could be given as a gift. The word "rest" is also a metaphor for peaceful life in which there is no war. Alternate translation: "Yahweh allows your brothers to rest" or "Yahweh allows your brothers to stop fighting wars and live peacefully"
This refers to the land across the Jordan River, to the east of Israel. Moses was east of the Jordan when he said this. See how you translated these words in Deuteronomy 1:1. Alternate translation: "east of the Jordan River"
Moses is emphasizing that the other tribes must possess their land before Yahweh will permit these three tribes to possess their land. "only then are you to return."
Moses continues reminding the people of Israel about what happened in the past.
Here "eyes" refers to Joshua. Alternate translation: "You have seen"
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Moses continues reminding the people about what happened in the past.
Here "I" refers to Moses. This means he asked God in a very emotional way.
Here "your servant" is a polite way of speaking to someone with greater authority. Alternate translation: "to show me, your servant"
Here the metonym "hand" means control or power. Alternate translation: "your power"
Moses uses a question to emphasize that Yahweh is the only God with the power to do the works he has done. This rhetorical question can be translated as a statement. Alternate translation: "for there is no god ... acts."
These two extremes together mean "anywhere."
"west of the Jordan River." When Moses spoke these words to Yahweh, he was east of the Jordan River in Moab.
Moses continues telling the people of Israel what happened in the past.
This refers to when Moses disobeyed what Yahweh told him to do because Moses was angry with the people of Israel. See how you translated this in [Deuteronomy 1:37]
See how you translated this is in Deuteronomy 3:17.
The words "lift up your eyes" are an idiom that means look. Alternate translation: "look"
Yahweh continues speaking to Moses.
This is the name of a town in Moab near Mount Pisgah.
1 Now, Israel, listen to the laws and the decrees that I am about to teach you, to do them; so that you may live and go in and possess the land that Yahweh, the God of your fathers, is giving you. 2 You will not add to the words that I command you, neither will you diminish them, so that you may keep the commandments of Yahweh your God that I am about to command you. 3 Your eyes have seen what Yahweh did because of Baal Peor; for all the men who followed the Baal of Peor, Yahweh your God has destroyed them from among you. 4 But you who clung to Yahweh your God are alive today, every one of you. 5 Look, I have taught you laws and decrees, as Yahweh my God had commanded me, that you should do so in the midst of the land which you are going into in order to possess it. 6 Therefore keep them and do them; for this is your wisdom and your understanding in the sight of the peoples who will hear about all these statutes and say, 'Surely this great nation is a wise and understanding people.' 7 For what other great nation is there that has a god so near to them, as Yahweh our God is whenever we call upon him? 8 What other great nation is there that has laws and decrees so righteous as all this law that I am setting before you today?
9 Only pay attention and carefully guard yourself, so that you do not forget the things that your eyes have seen, so that they do not leave your heart for all the days of your life. Make them known to your children and your children's children. 10 On the day that you stood before Yahweh your God at Horeb, when Yahweh said to me, 'Assemble me the people, and I will make them hear my words, that they may learn to fear me all the days that they live on the earth, and that they may teach their children.' 11 You came near and stood at the foot of the mountain. The mountain burned with fire to the heart of heaven, with darkness, cloud, and thick darkness. 12 Yahweh spoke to you out of the middle of the fire; you heard the voice with its words, but you saw no form; you only heard a voice. 13 He declared to you his covenant that he commanded you to perform, the Ten Commandments. He wrote them on two tablets of stone. 14 Yahweh commanded me at that time to teach you statutes and rules, so that you might do them in the land that you are crossing over to take possession of it.
15 So watch yourselves carefully—for you saw no kind of form on the day that Yahweh spoke to you at Horeb out of the middle of the fire— 16 that you do not corrupt yourselves by making a carved image in the form of any figure, in the likeness of male or female, 17 the likeness of any animal on the earth, the likeness of any winged bird that flies in the heavens, 18 the likeness of anything that creeps on the ground, or the likeness of any fish that is in the water under the earth. 19 You must not lift your eyes up to the heavens and look at the sun, the moon, or the stars—all the host of the heavens—and be drawn away to worship them and adore them—those things of which Yahweh your God has given a share to all the peoples under all the heavens. 20 But Yahweh has taken you and brought you out of the iron furnace, out of Egypt, to be to him a people of his own inheritance, as you are today. 21 Yahweh was angry with me because of you; he swore that I would not go over the Jordan, and that I would not go into the good land that Yahweh your God is giving to you as an inheritance. 22 Rather, I must die in this land; I must not go over the Jordan. But you will go over and possess that good land. 23 Pay attention to yourselves, so that you do not forget the covenant of Yahweh your God, which he made with you, and make for yourselves a carved image in the form of anything that Yahweh your God has forbidden you to make. 24 For Yahweh your God is a devouring fire, a jealous God.
25 When you beget children and children's children, and when you will have been in the land for a long time, and if you corrupt yourselves and make a carved figure in the form of anything, and do what is evil in the sight of Yahweh your God, to provoke him to anger— 26 I call heaven and earth to witness against you today that you will soon utterly perish from off the land that you are going over the Jordan to possess; you will not prolong your days in it, but you will be completely destroyed. 27 Yahweh will scatter you among the peoples, and you will be left few in number among the nations, where Yahweh will lead you away. 28 There you will serve other gods, the work of men's hands, wood and stone, which neither see, hear, eat, nor smell. 29 But from there you will seek Yahweh your God, and you will find him, when you search after him with all your heart and with all your soul. 30 When you are in distress, and when all these things will have come on you, in those later days you will return to Yahweh your God and listen to his voice. 31 For Yahweh your God is a merciful God; he will not fail you nor destroy you, nor forget the covenant of your fathers that he swore to them.
32 Ask now about the days that are past, which were before your time, since the day that God created man on the earth, ask from one end of heaven to the other, whether there has been anything so great as this, or has anything like it ever been heard? 33 Did ever a people hear the voice of God speaking out of the midst of the fire, as you have heard, and live? 34 Or has God ever attempted to go and take for himself a nation from the midst of another nation, by trials, by signs, and by wonders, and by war, and by a mighty hand, and by an outstretched arm, and by great terrors, as everything that Yahweh your God did for you in Egypt before your eyes? 35 To you these things were shown, so that you might know that Yahweh is God, and that there is no one else besides him. 36 Out of heaven he made you to hear his voice, so that he might instruct you; on earth he made you see his great fire; you heard his words out of the midst of the fire. 37 Because he loved your fathers, he chose their descendants after them, and brought you out of Egypt with his presence, with his great power; 38 in order to drive out from before you nations greater and mightier than you, to bring you in, to give you their land as an inheritance, as today. 39 Know therefore today, and lay it on your heart, that Yahweh is God in heaven above and on the earth beneath; there is no one else. 40 You will keep his statutes and his commandments that I command you today, that it may go well with you and with your children after you, and that you may prolong your days in the land that Yahweh your God is giving you forever."
41 Then Moses selected three cities on the east side of the Jordan, 42 so that anyone might flee to one of them if he killed another person accidentally, without being his enemy previously. By fleeing to one of these cities, he might survive. 43 They were: Bezer in the wilderness, the plain country, for the Reubenites; Ramoth in Gilead, for the Gadites; and Golan in Bashan, for the Manassites.
44 This is the law that Moses placed before the people of Israel; 45 these are the covenant decrees, laws, and ordinances that he spoke to the people of Israel when they came out of Egypt, 46 when they were east of the Jordan, in the valley opposite Beth Peor, in the land of Sihon, king of the Amorites, who had lived at Heshbon, whom Moses and the people of Israel had defeated when they came out of Egypt. 47 They took his land as a possession, and the land of Og king of Bashan—these, the two kings of the Amorites, who were beyond the Jordan toward the east. 48 This territory went from Aroer, on the edge of the Valley of the Arnon, to Mount Siyon (or Mount Hermon), 49 and included all of the plain of the Jordan River valley, eastward beyond the Jordan, to the Sea of the Arabah, to the slopes of Mount Pisgah.
In order to possess the land, the people needed to obey the law of Moses. This will be the most important thing in the religious life of Israel. (See: lawofmoses)
Moses is not allowed to enter into the Promised Land. Since they are getting ready to possess the Promised Land, Moses gives them some last instructions before his death. (See: promisedland)
Moses uses several rhetorical questions in this chapter. The purpose of these questions is to convince his readers to obey his instructions.
Moses is telling the people of Israel what God wants them to do.
"and obey them"
Yahweh does not want his people to create new laws, or to ignore those he has already given them.
Moses continues speaking to the people of Israel.
Here "eyes" refers to the people of Israel. Alternate translation: "You saw"
The full meaning of this statement can be made clear. Alternate translation: "because of the sins you committed at Baal Peor"
See how you translated this in Deuteronomy 3:29.
Moses speaks to the people of Israel as though they were one person, so "your" and "you" are singular.
The writer speaks as if trusting in Yahweh and obeying him were like physically holding on to a person. Alternate translation: "you who were careful to obey Yahweh"
Moses continues speaking to the people of Israel.
"Pay attention"
"that you should obey them when you live in the land"
These two phrases mean basically the same thing and emphasize that they are to obey them. Alternate translation: "obey them carefully"
The abstract nouns "wisdom" and "understanding" can be translated as adjective phrases, and the abstract noun "sight" refers to how the peoples judge or decide on the value of something. Alternate translation: "this is what will show the peoples that you are wise and that you understand what is important"
The word "nation" is a metonym for the people of that nation. Alternate translation: "the people of this great nation are wise and understanding"
Moses continues to speak to the people of Israel.
This rhetorical question can be translated as a statement. Alternate translation: "For there is no other great nation ... him."
This rhetorical question can be translated as a statement. Alternate translation: "There is no other great nation ... today."
Moses continues to speak to the people of Israel.
Moses speaks to the Israelites as if they are one person, so all instances of "you," "your," and "yourself," as well as the commands "pay attention," "guard," and "make known" are singular.
"Pay careful attention and be sure to remember these things always"
These phrases means the same thing and emphasize that the people of Israel must remember what they have seen.
Here "eyes" are a synecdoche for the person. Alternate translation: "you have seen"
Moses speaks to the Israelites as if they are one person, so all instances of "you" and "your" are singular.
"Bring the people together and bring them to me"
Moses continues to remind the Israelites of their history.
This is an idiom. "The heart of" means "the middle of" or "the innermost part of," and "heaven" here refers to the sky. Alternate translation: "with a fire that went up to the sky"
Here "thick darkness" describes the cloud. Alternate translation: "with a thick, dark cloud"
Another possible meaning is "heavy cloud."
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Moses continues to speak to the people of Israel.
"Yahweh declared"
Here "you" refers to the Israelites who were at Mount Horeb.
"after you have crossed over the Jordan River and taken possession of the land"
Moses continues speaking to the people of Israel.
"do not do what is wrong"
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"crawls on the ground"
Moses speaks to the Israelites as if they were one man, so all instances of "you" and "your" and the words "lift," "look," and "be drawn" are singular.
This can be stated in active form. Alternate translation: "Do not ... and do not let anyone make you want to worship" or "Do not ... and do not allow yourself worship"
"all the army of the heavens." Here this refers to the lights we see in the sky, including the sun, moon, stars. They are called the host because there are so many of them, just as armies have many soldiers. Alternate translation: "all the multitude of things in the sky"
This is an idiom. Moses speaks of the stars as if they were small objects like food that Yahweh was dividing and giving out to the people groups. Alternate translation: "that Yahweh your God has put there to help all people groups"
Moses speaks of Egypt and the hard work the Israelites did there as if it were an oven in which iron is heated and the Israelites were the iron. Alternate translation: "brought you out of the land where people made you do hard work"
This is an idiom that can be translated "people who belong only to him."
Moses continues speaking to the people of Israel.
This refers to when Moses disobeyed what Yahweh told him to do because Moses was angry with the people of Israel. The full meaning of this statement can be made clear. See how you translated this in [Deuteronomy 1:37]
Moses speaks to the Israelites as if they were one man, so "you" and "your" are singular.
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"Pay careful attention"
Moses speaks to the Israelites as if they were one person, so the words "you" and "your" are singular.
Moses compares how Yahweh acts when he is angry to the way a fire destroys things. Alternate translation: "Yahweh your God will severely punish and destroy you like a fire does because he does not want you to worship other gods"
Moses speaks to the Israelites as if they were one person, so the word "your" is singular.
Moses continues to speak to the people of Israel.
The words "you" and "your" are singular here.
become the father of, or become the ancestor of
"if you do what is wrong." See how you translated these words in Deuteronomy 4:16.
This is an idiom. Alternate translation: "you make Yahweh your God angry by doing what he says is evil"
Possible meanings are 1) Moses is calling on all those who live in heaven and earth to be witnesses to what he says or 2) Moses is speaking to heaven and earth as if they are people, and he is calling them to be witnesses to what he says.
Long days are a metaphor for a long life. Alternate translation: "you will not be able to live a long time"
As indicated in 4:27, not every Israelite will be killed. Here "completely destroy" is a generalization and emphasizes that many of the Israelites will die. This can be stated in active form. Alternate translation: "but Yahweh will destroy many of you"
Moses continues speaking to the people of Israel.
Moses speaks as if the people were seeds that Yahweh would scatter around a field. Alternate translation: "Yahweh will send you to many different places and force you to live there"
"will send you" or "will cause your enemies to take you away"
Here "men's hands" refers the men themselves, and "the work ... wood and stone" to the idols that they have created. Alternate translation: "the wood and stone idols that men have made"
Moses continues to speak to the people of Israel. He speaks as though they were one man, so all instances of "you" and "your" are singular.
"But when you are in those other nations"
The word "you" here is plural.
"when you really try to find him" or "when you really try to know him"
Here "heart" and "soul" are metonyms for a person's inner being. These two phrases are used together to mean "completely" or "earnestly."
"have happened to"
"afterwards" or "then"
Here "listen" is an idiom that means to hear and obey. Also, "his voice" refers to Yahweh and emphasizes what he says. Alternate translation: "obey what he says"
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Moses continues to speak to the people of Israel as if they were one man, so all instances of "you" and the command "ask now" are singular.
Here the people of Israel are reminded of how Yahweh has spoken to them in an amazing way in the past. This rhetorical question can be translated as a statement. Alternate translation: "No other people besides you has heard God speak from the middle of the fire and lived."
Here God is represented by his voice. Alternate translation: "hear God's voice as he spoke"
Moses continues to speak to the people of Israel.
Here "a mighty hand" and "an outstretched arm" are metaphors for Yahweh's power. Alternate translation: "by showing his mighty power"
Here "eyes" refer to the whole person. Alternate translation: "in front of you"
Moses continues to speak to the people of Israel if they were one man, so all instances of "you" and "your" are singular.
This can be stated in active form. Alternate translation: "Yahweh showed you these things"
"he made sure you heard ... made sure you saw"
Moses speaks as if the people to whom he was speaking were the people he had spoken to at Mount Sinai many years earlier. The people at Mount Sinai were actually the fathers of the people to whom he was speaking these words. Alternate translation: "made your fathers ... your fathers heard"
Moses continues to speak to the people of Israel if they were one man, so all instances of "you" and "your" are singular.
This refers to Abraham, Isaac, Jacob, and Jacob's sons.
"with the great power that comes from his presence" or "with his great power"
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Moses continues to speak to the people of Israel if they were one man, so all instances of "you" and "your" are singular.
This is an idiom. Alternate translation: "remember it"
The two phrases "in heaven" and "on the earth" show two extremes and mean "everywhere." Alternate translation: "over everything"
Long days are a metaphor for a long life. See how you translated these words in [Deuteronomy 4:26]
Moses's speech, which began in Deuteronomy 1:6, has finished, and the writer continues the narrative that ended in Deuteronomy 1:5.
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These are names of cities.
This refers to the laws Moses will give in the following chapters.
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This is the name of a town in Moab near Mount Pisgah. See how you translated this in [Deuteronomy 3:29]
"King Sihon ... Amorite people ... town of Heshbon." See how you translated these names in Deuteronomy 1:4.
King Sihon's land
This refers to the land across the Jordan River, to the east of Israel. Moses was east of the Jordan when he said this. Alternate translation: "from the side of the Jordan River toward the east"
This is the name of a city. See how you translated this in Deuteronomy 2:36.
This is the name of a place. See how you translated this in Deuteronomy 2:24.
These are different names for the same mountain.
The word "Siyon" is another spelling of "Sirion" (Deuteronomy 3:9).
See how you translated this in Deuteronomy 3:8.
This refers to the land across the Jordan River, to the east of Israel. Moses was east of the Jordan when he said this. Alternate translation: "eastward from the side of the Jordan River"
See how you translated these names in Deuteronomy 3:17.
1 Moses called to all Israel and said to them, "Listen, Israel, to the statutes and the decrees that I will speak in your ears today, that you may learn them and keep them. 2 Yahweh our God made a covenant with us at Horeb. 3 Yahweh did not make this covenant with our ancestors, but with us, all of us alive here today. 4 Yahweh spoke with you face to face on the mount out of the middle of the fire 5 (I stood between Yahweh and you at that time, to reveal to you his word; for you were afraid because of the fire, and you did not go up the mountain). Yahweh said,
6 'I am Yahweh your God, who brought you out of the land of Egypt, out of the house of slavery.
7 You will have no other gods before me.
8 You will not make for yourself a carved figure nor any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water below. 9 You will not bow down to them or serve them, for I, Yahweh your God, am a jealous God. I punish the ancestors' wickedness by bringing punishment on the children, to the third and fourth generation of those who hate me, 10 and showing steadfast love to thousands, to those who love me and keep my commandments.
11 You will not take the name of Yahweh your God in vain, for Yahweh will not hold him guiltless that takes his name in vain.
12 Observe the Sabbath day to keep it holy, as Yahweh your God commanded you. 13 For six days you will labor and do all your work; 14 but the seventh day is a Sabbath to Yahweh your God. On it you will not do any work—not you, nor your son, nor your daughter, nor your male servant, nor your female servant, nor your ox, nor your donkey, nor any of your animals, nor any foreigner who is within your gates. This is so that your male servant and your female servant may rest as well as you. 15 You will call to mind that you were a servant in the land of Egypt, and Yahweh your God brought you out from there by a mighty hand and by an outstretched arm. Therefore Yahweh your God has commanded you to keep the Sabbath day.
16 Honor your father and your mother, as Yahweh your God has commanded you to do, that you may live a long time in the land that Yahweh your God gives you, and so that it may go well with you.
17 You will not murder.
18 You will not commit adultery.
19 You will not steal.
20 You will not give false witness against your neighbor.
21 You will not covet your neighbor's wife, you will not covet your neighbor's house, his field, or his male servant, or his female servant, his ox, or his donkey, or anything that belongs to your neighbor.'
22 These words Yahweh spoke in a loud voice to all your assembly on the mountain out of the middle of the fire, of the cloud, and of the thick darkness; he did not add any more words. He wrote them down on two tablets of stone and gave them to me. 23 It came about, when you heard the voice out of the middle of the darkness, while the mountain was burning, that you came near to me—all your elders and the heads of your tribes. 24 You said, 'Look, Yahweh our God has shown us his glory and his greatness, and we have heard his voice out of the middle of the fire; we have seen today that when God speaks with people, they can live. 25 But why should we die? For this great fire will consume us; if we hear the voice of Yahweh our God any longer, we will die. 26 For who besides us is there among all flesh who has heard the voice of the living God speak out of the middle of the fire and lived, as we have done? 27 As for you, you should go and listen to everything that Yahweh our God says; repeat to us everything that Yahweh our God says to you; we will listen to it and obey it.'
28 Yahweh heard your words when you spoke to me. He said to me, 'I have heard the words of this people, what they said to you. What they said was good. 29 Oh, that there were such a heart in them, that they would honor me and always keep all my commandments, that it might go well with them and with their children forever! 30 Go say to them, "Return to your tents." 31 But as for you, stand here by me, and I will tell you all the commandments, the statutes, and the decrees that you will teach them, so that they may keep them in the land that I will give them to possess.' 32 You will keep, therefore, what Yahweh your God has commanded you; you will not turn aside to the right hand or to the left. 33 You will walk in all the ways that Yahweh your God has commanded you, so that you may live, and so that it may go well with you, and that you may prolong your days in the land that you will possess.
Some translations set each of the commandments in the list of Ten Commandments in 5:7-21 farther to the right on the page than the rest of the text. The ULB uses a separate paragraph for each commandment.
This chapter repeats the material of Exodus 20. It is known as the Ten Commandments.
Moses uses metaphors and idioms to instruct the people to follow the law of Moses. This is because it is very important to follow these laws.
Moses continues to speak to the people of Israel.
Here "all" is a generalization. Moses wanted everyone in Israel to hear and obey his words, but his voice was probably not so loud that everyone actually heard him.
Here "ears" refers to the whole person. This metaphor emphasizes that the people know what Moses has said to them, so they cannot sin and then say they did not know they were sinning. Alternate translation: "that I will speak to you today"
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Possible meanings are 1) Yahweh did not only make a covenant with those who were at Horeb; the covenant was also with the later generations of Israelites or 2) Yahweh did not make this covenant with their distant ancestors, such as, Abraham, Isaac, and Jacob; instead, this covenant began with the Israelites at Horeb.
Moses continues speaking to the people of Israel.
Use your language's idiom for two people who are close to each other and looking at each other when they are speaking to each other.
"on the mountain"
Moses is referring to an event that happened about 40 years earlier.
Here the metonym "house of slavery" refers to Egypt where the people of Israel had been slaves. Alternate translation: "out of the place where you were slaves"
Moses continues reminding the people what Yahweh has commanded them. The phrases "you will" and "you will not" are commands. He speaks to the Israelites as if they were one person.
"You must not worship any other gods but me"
This can be made more explicit. Alternate translation: "that is in the earth beneath your feet, or that is in the water below the earth"
Moses continues to speak to the people of Israel as if they were one man, so all instances of "you" and "your" are singular.
"You will not worship the carved figures or do as they command"
"Never"
"I ... want you to worship only me"
The abstract noun "love" can be stated as the verb "love." Alternate translation: "faithfully loving thousands, those who love me"
Some translations read "to a thousand generations of those who love me." The word "thousands" is a metonym for a number too many to count. Alternate translation: "forever, to those who love me"
Moses continues to speak to the people of Israel as if they were one man, so all instances of "you" and "your" are singular.
"You will not use the name of Yahweh"
See how you translated this in Deuteronomy 5:9.
"carelessly" or "without proper respect" or "for wrong purposes"
This can be stated in a positive form. Alternate translation: "Yahweh will consider him guilty" or "Yahweh will punish him"
Moses continues to speak to the people of Israel as if they were one man, so all instances of "you" and "your" are singular.
"to dedicate it to God"
"do all your usual duties"
"day 7." Here "seventh" is the ordinal number for seven.
"On that day never do"
Here "gates" is a reference to the city itself. Alternate translation: "within your community" or "inside your city" or "living with you"
Moses continues to speak to the people of Israel as if they were one man, so all instances of "you" and "your" are singular.
This is an idiom. Alternate translation: "You must remember"
Here "a mighty hand" and "an outstretched arm" are metaphors for Yahweh's power. See how you translated these words in [Deuteronomy 4:34]
Moses continues to speak to the people of Israel as if they were one man, so all instances of "you" and "your" are singular.
Moses continues to speak to the people of Israel as if they were one man, so all instances of "you" and "your" are singular.
See how you translated this in Deuteronomy 5:9.
"You will not sleep with anyone other than your spouse"
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"You will not tell lies about someone"
Moses continues to speak to the people of Israel as if they were one man, so all instances of "you" and "your" are singular.
See how you translated this in Deuteronomy 5:9.
Moses continues to remind the people of Israel what Yahweh said.
Moses continues to remind the people of Israel what happened in the past.
The word "voice" is a metonym for the sound of the voice or for the person who was speaking. Alternate translation: "heard the sound of the voice" or "heard Yahweh speaking"
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Moses continues to remind the Israelites what the Israelites had said to Moses.
They were afraid that they would die if Yahweh spoke to them. This question can be translated as a statement. Alternate translation: "We are afraid that we will die."
This question can be translated as a statement. Alternate translation: "There are no other people besides us ... have done."
This represents all people or living things. Alternate translation: "all people" or "all living beings"
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Here "me" refers to Moses.
If your language has an idiom that expresses a strong desire for something, you might want to use it here. Alternate translation: "I would be very happy if there were"
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Yahweh continues speaking to Moses.
"you will teach the people of Israel"
Moses continues to speak to the people of Israel.
Moses is giving a command to the people of Israel.
This compares a person disobeying God to a person turning off of the correct path. Alternate translation: "you will not disobey him in any way" or "you will do everything he says"
Long days are a metaphor for a long life. See how you translated this in [Deuteronomy 4:40]
1 Now these are the commandments, statutes, and decrees that Yahweh your God has commanded me to teach you, so that you might keep them in the land that you are going over the Jordan to possess; 2 so that you might honor Yahweh your God, so as to keep all his statutes and commandments that I am commanding you—you, your sons, and your sons' sons, all the days of your lives, so that your days may be prolonged. 3 Therefore listen to them, Israel, and keep them, so that it may go well with you, so that you may greatly multiply, in a land flowing with milk and honey, as Yahweh, the God of your fathers, has promised you would do.
4 Listen, Israel: Yahweh our God, Yahweh is one. 5 You will love Yahweh your God with all your heart, with all your soul, and with all your might. 6 The words that I am commanding you today will be in your heart; 7 and you will diligently teach them to your children; you will talk about them when you sit in your house, when you walk on the road, when you lie down, and when you get up. 8 You will tie them as a sign upon your hand, and they will serve as frontlets between your eyes. 9 You will write them on the doorposts of your house and on your gates.
10 When Yahweh your God brings you into the land that he swore to your fathers, to Abraham, to Isaac, and to Jacob, that he would give you, with large and very good cities that you did not build, 11 and houses full of all kinds of good things that you did not make, cisterns that you did not dig, and vineyards and olive trees that you did not plant, you will eat and be satisfied— 12 then be careful so that you do not forget Yahweh, who brought you out of the land of Egypt, out of the house of bondage. 13 You will honor Yahweh your God; him you will worship, and you will swear by his name. 14 You will not go after other gods, the gods of the peoples who are all around you— 15 for Yahweh your God in the midst of you is a jealous God—if you do, the anger of Yahweh your God will be kindled against you and he will destroy you from the surface of the earth.
16 You will not test Yahweh your God as you tested him at Massah. 17 You will diligently keep the commandments of Yahweh your God, his solemn commands, and his statutes, that he has commanded you. 18 You will do what is right and good in the sight of Yahweh, that it may go well with you, and that you may go in and possess the good land that Yahweh swore to your fathers, 19 to drive out all your enemies from before you, as Yahweh has said.
20 When your son asks you in time to come, saying, 'What are the covenant decrees, the statutes, and the other decrees that Yahweh our God commanded you?' 21 then you will say to your son, 'We were Pharaoh's slaves in Egypt; Yahweh brought us out of Egypt with a mighty hand, 22 and he displayed signs and wonders, great and severe, on Egypt, on Pharaoh, and on all his house, before our eyes; 23 and he brought us out from there, so that he might bring us in, to give us the land that he swore to our fathers. 24 Yahweh commanded us to always keep all these statutes, to fear Yahweh our God for our good, so that he might keep us alive, as we are today. 25 If we keep all these commands before Yahweh our God, as he has commanded us, this will be our righteousness.'
Yahweh's continued blessing of the people of Israel is dependent upon the people's obedience to the law of Moses. (See: bless and lawofmoses)
There are many metaphors in this chapter. These metaphors describe the greatness of the Promised Land and the wholehearted worship that is completely dedicated to Yahweh. (See: and promisedland)
Moses continues the speech to the people of Israel he began in [Deuteronomy 5:1]
"might obey"
"going to the other side of the Jordan River"
"to obey"
Long days are a metaphor for a long life. This can be stated in active form. This can be translated similarly to "prolong your days" in [Deuteronomy 4:26]
Moses continues to tell the people of Israel Yahweh's words as if the Israelites are one person.
Here "listen" means to obey, and "them" refers to Yahweh's commandments. The full meaning of this statement can be made explicit. Alternate translation: "listen to Yahweh's commandments, statutes, and decrees"
"obey them"
This is an idiom. Alternate translation: "a land where plenty of milk and honey flow" or "a land that is excellent for cattle and farming"
Moses continues to tell the people of Israel Yahweh's words as if the Israelites are one person.
"Our God Yahweh is the one and only God"
Here "heart" and "soul" are metonyms for a person's inner being. These three phrases are used together to mean "completely" or "earnestly." See how you translated "with all your heart, with all your soul" in [Deuteronomy 4:29]
Moses continues to tell the people of Israel Yahweh's words as if the Israelites are one person.
Moses is speaking God's commandments to the people of Israel.
This is an idiom. Alternate translation: "you must always remember"
"I command you to diligently teach ... I command you to talk." The reader should understand these as commands.
Moses continues to tell the people of Israel Yahweh's words as if the Israelites are one person.
This is a metonym for "write these words on parchment, put the parchment in a pouch, and tie the pouch." This metonym in turn may be a metaphor for "obey these words so that it is as if they were physically there." Alternate translation: "tie these words"
"as something to make you remember my laws"
This is a metonym for "write these words on parchment, put the parchment in a pouch, and tie the pouch to your head so it sits." This metonym in turn may be a metaphor for "obey these words so that it is as if they were physically there." Alternate translation: "my words will serve as frontlets"
ornaments a person wears on the forehead
This is a command.
Moses continues to tell the people of Israel Yahweh's words as if the Israelites are one person.
All these cities will belong to the people of Israel when they conquer the people in Canaan.
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Here the metonym "house of bondage" refers to Egypt, the place where the people of Israel had been slaves. Alternate translation: "out of the place where you were slaves"
Moses continues to tell the people of Israel Yahweh's words as if the Israelites are one person.
"It is Yahweh your God and no one else whom you will honor; it is he alone whom you will worship, and it is by his name and only his name that you will swear." Your language may have another way of emphasizing that Yahweh is telling the Israelites not to worship or serve any other god.
To swear by the name of Yahweh means to make Yahweh the basis or the power on which the oath is made. The metonym "his name" refers to Yahweh himself. Alternate translation: "you will swear and ask Yahweh to confirm it" or "when you swear you will speak his name"
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"who lives among you"
Moses compares Yahweh's anger to someone starting a fire to destroy things. This can be stated in active form. To kindle anger is a metaphor for becoming very angry. Alternate translation: "Yahweh your God will kindle his anger" or "Yahweh your God will become very angry"
"destroy you so that there is nothing left of you anywhere on"
Moses continues to tell the people of Israel Yahweh's words as if the Israelites are one person.
Here "test" means to challenge Yahweh and force him to prove himself.
This is the name of a place in the desert. The translator may add a footnote that says: "The name 'Massah' means 'testing.'"
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Moses continues to tell the people of Israel Yahweh's words as if the Israelites are one person.
This idiom is a command and a blessing. If the Israelites obey Yahweh, they will receive blessings from Yahweh. Alternate translation: "Do what Yahweh says is right and good"
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Moses continues to tell the people of Israel Yahweh's words as if the Israelites are one person.
In this question the "covenant decrees" represent their meaning and purpose. Alternate translation: "What do the covenant decrees ... commanded mean to you" or "Why should you obey the covenant decrees ... commanded you"
This refers to the children of the adult people of Israel to whom Moses was speaking Yahweh's words.
Here "a mighty hand" refers to Yahweh's power. See how you translated this in [Deuteronomy 4:34]
Here the metonym "his house" refers to the people of Yahweh. Alternate translation: "on all of his people"
Here the word "eyes" refers to the whole person. Alternate translation: "where we could see them"
The full meaning of this statement can be made explicit. Alternate translation: "might bring us into Canaan"
Moses continues to tell the people of Israel Yahweh's words as if the Israelites are one person. He tells them what they should tell their children about Yahweh's commandments.
obey at all times and for a long time
"in the presence of Yahweh" or "where Yahweh can see us"
The word "this" refers to keeping Yahweh's commands. This is a metonym for Yahweh considering them righteous. Alternate translation: "he will consider us righteous"
1 When Yahweh your God brings you into the land that you go to possess, he will drive out many nations before you—the Hittites, the Girgashites, the Amorites, the Canaanites, the Perizzites, the Hivites, and the Jebusites—seven nations greater and mightier than you. 2 It is Yahweh your God who gives them over to you when you defeat them, and then you must completely destroy them. You will make no covenant with them, and show them no mercy. 3 Neither will you arrange any marriages with them. You will not give your daughters to their sons, and you will not take their daughters for your sons. 4 For they will turn away your sons from following me, so that they may worship other gods. So the anger of Yahweh will be kindled against you, and he will destroy you quickly. 5 This is how you will deal with them: You will break down their altars, dash their stone pillars in pieces, cut down their Asherah poles, and burn their cast idols.
6 For you are a nation that is set apart to Yahweh your God. He has chosen you to be a people for him to possess, more than all the other peoples that are on the face of the earth. 7 Yahweh did not set his love upon you or choose you because you were more in number than any people—for you were the fewest of all peoples— 8 but because he loves you, and he wished to keep the oath that he had sworn to your fathers. This is why Yahweh has brought you out with a mighty hand and redeemed you out of the house of bondage, from the hand of Pharaoh, king of Egypt. 9 Therefore know that Yahweh your God—he is God, the faithful God, who keeps covenants and faithfulness for a thousand generations with those who love him and keep his commandments, 10 but repays those who hate him to their face, to destroy them; he will not be lenient on whoever hates him; he will repay him to his face.
11 You will therefore keep the commandments, the statutes, and the decrees that I command you today, so that you will do them.
12 If you listen to these decrees, and keep and do them, it will happen that Yahweh your God will keep with you the covenant and the faithfulness that he swore to your fathers. 13 He will love you, bless you, and multiply you. He will bless the fruit of your womb, the fruit of your ground—your grain, your new wine, and your oil—the calves of your herds and the young of your flocks in the land that he swore to your fathers to give you. 14 You will be blessed more than all other peoples; there will not be a childless male or a barren female among you or among your livestock. 15 Yahweh will take away from you all sickness; none of the evil diseases of Egypt that you have known will he put on you, but he will put them on all those who hate you. 16 You will consume all the peoples whom Yahweh your God will give over to you, and your eye will not pity them. You will not worship their gods, for that will be a trap for you.
17 If you say in your heart, 'These nations are more numerous than I; how can I dispossess them?'— 18 do not be afraid of them; you will call to mind what Yahweh your God did to Pharaoh and to all Egypt; 19 the great sufferings that your eyes saw, the signs, the wonders, the mighty hand, and the outstretched arm by which Yahweh your God brought you out. Yahweh your God will do the same to all the peoples whom you fear. 20 Moreover, Yahweh your God will send the hornet among them, until those who are left and who hide themselves from you perish from your presence. 21 You will not be frightened at them, for Yahweh your God is among you, a great and fearsome God. 22 Yahweh your God will drive out those nations before you little by little. You will not defeat them all at once, or the wild animals would become very many around you. 23 But Yahweh your God will give you victory over them when you meet them in battle; he will greatly confuse them until they are destroyed. 24 He will put their kings under your power, and you will make their name perish from under heaven. No one will be able to stand before you, until you have destroyed them. 25 You will burn the carved figures of their gods—do not covet the silver or the gold that covers them and take it for yourself, because if you do, you will become trapped by it—for it is an abomination to Yahweh your God. 26 You will not bring any abomination into your house and start to worship it. You will utterly detest and abhor it, for it is set apart for destruction.
The people of Canaan were to be punished by Yahweh. Yahweh used Israel to punish these nations. If they were not completely destroyed, they would lead Israel into sin. Therefore, they were to be completely destroyed and be shown no mercy. (See: sin and mercy)
This chapter references parts of the covenant Yahweh made with Abraham. It also emphasizes Yahweh's faithfulness to this covenant. (See: covenant and faithful)
Moses continues to tell the people of Israel Yahweh's words as if the Israelites are one person.
Moses continues to tell the people of Israel Yahweh's words as if the Israelites are one person.
Moses speaks of victory as if it were a physical object one person could give to another. Alternate translation: "enables you to defeat them"
Here "them" refers to the seven nations from Deuteronomy 7:1.
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Moses continues to tell the people of Israel Yahweh's words as if the Israelites are one person.
"If you allow your children to marry the people from the other nations, the people from the other nations will"
Moses compares Yahweh's anger to someone starting a fire. This emphasizes Yahweh's power to destroy what makes him angry. This can be stated in active form. Alternate translation: "Yahweh will kindle his anger against you" or "Then Yahweh will become very angry with you"
The word "you" refers to all the Israelites and so is plural.
Moses is speaking to all the Israelites here, so these words are all plural.
Moses tells the people of Israel Yahweh's words as if the Israelites are one person.
Yahweh choosing the people of Israel to belong to him in a special way is spoken of as if Yahweh set them apart from all other nations.
This is an idiom. Alternate translation: "that live on the earth"
Moses continues to tell the people of Israel Yahweh's words. All instances of "you" and "your" are plural.
This is an idiom. Alternate translation: "did not love you more than he loved others"
Here "a mighty hand" refers to Yahweh's power. These words also appear in [Deuteronomy 4:34]
Moses speaks of Yahweh rescuing the people of Israel from being slaves as if Yahweh had paid money to a slave owner. Alternate translation: "rescued you from being slaves"
Here the metonym "house of bondage" refers to Egypt, the place where the people of Israel had been slaves. See how you translated these words in Deuteronomy 6:12. Alternate translation: "out of the place where you were slaves"
Here "hand" means "the control of." Alternate translation: "control of Pharaoh"
Moses continues to tell the people of Israel Yahweh's words as if the Israelites are one person.
"for 1,000 generations"
This idiom means "repays them quickly and openly so that they know God has punished them."
The words "not be lenient" are an understatement to emphasize that Yahweh will severely punish. Alternate translation: "Yahweh will severely punish everyone who hates him"
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Moses continues to tell the people of Israel Yahweh's words. He speaks as if the Israelites are one person in verse 12 and to all of them as a group in verse 13.
"increase the number of your people"
This is an idiom for "your children."
This is an idiom for "your crops."
"your cattle so they will become many, as will"
Moses continues to tell the people of Israel Yahweh's words as if the Israelites are one person.
This can be stated in active form. Alternate translation: "I will bless you more than I bless any other people"
Moses uses a negative statement to emphasize that they all will be able to have children. This may be stated in a positive form. Alternate translation: "All of you will be able to have children and your livestock will be able to reproduce"
The words "you" and "your" are plural here.
"make sure that you do not become ill" or "keep you completely healthy"
Moses speaks as if disease were a heavy object that Yahweh would put on top of people. Alternate translation: "he will not make you sick with any of the evil diseases ... but he will make your enemies sick with them"
Moses continues to tell the people of Israel Yahweh's words as if the Israelites are one person.
"I command you to completely destroy all the people groups"
This is a command. Moses speaks as if what the eye sees were the eye itself. Alternate translation: "do not allow what you see to cause you to pity them" or "do not pity them because you see that what you are doing is hurting them"
"never worship"
If the people worship other gods, they will be like an animal caught in a hunter's trap, and they will be unable to escape.
Moses continues to tell the people of Israel Yahweh's words as if the Israelites are one person.
The people should not be afraid even if they notice that the nations are stronger than they are. Alternate translation: "Even if you say in your heart"
This is an idiom. Alternate translation: "think"
Moses uses a question to emphasize that the people may feel afraid of the other nations. This question can be translated as a statement. Alternate translation: "I do not know how I will be able to dispossess them"
"take their land away from them"
The people should not be afraid even if they notice that the nations are stronger than they are. Alternate translation: "even then do not be afraid"
This is an idiom. Alternate translation: "you must remember"
Here "eyes" represent the whole person. Alternate translation: "that you saw"
Here "a mighty hand" and "an outstretched arm" are metaphors for Yahweh's power. See how you translated this in [Deuteronomy 4:34]
Moses continues to tell the people of Israel Yahweh's words as if the Israelites are one person.
"And also, Yahweh"
Possible meanings are 1) God will send actual flying insects that sting people and cause pain, or 2) God will cause the people to become terrified and want to run away.
This is an idiom. Alternate translation: "die so you do not see them anymore"
"Never"
"a great and awesome God" or "a great God who causes the people to fear"
"slowly"
Moses continues to tell the people of Israel Yahweh's words as if the Israelites are one person.
This is an idiom. Alternate translation: "enable you to defeat"
"victory over the armies from the other nations"
"he will make them so they cannot think clearly"
This can be stated in active form. Alternate translation: "until you have destroyed them"
The Israelites will completely destroy all the people from those nations, and in the future no one will remember them.
"stand against you" or "defend themselves against you"
Moses continues to tell the people of Israel Yahweh's words. In verse 25 he speaks to the group as a group, so the forms of "you" are plural, but in verse 26 he speaks as if the Israelites are one person, so the forms are singular.
This is a command.
These words add to the instruction to burn the idols.
Even taking the gold or silver on the idols could cause the people to start worshiping them. By doing this they would become like an animal caught by a trap. This can be stated in active form. Alternate translation: "it will become a trap to you"
These words tell why Yahweh wants the people to burn the idols. "do this because Yahweh your God hates it very much"
The words "detest" and "abhor" mean basically the same thing and emphasize the intensity of hatred. Alternate translation: "You will completely hate"
Yahweh cursing something and promising to destroy it is spoken of as if Yahweh were setting the object apart from everything else. This can be stated in active form. Alternate translation: "for Yahweh has set it apart for destruction"
1 You must keep all the commands that I am giving you today, so that you may live and multiply, and go in and possess the land that Yahweh swore to your fathers. 2 You will call to mind all the ways that Yahweh your God has led you these forty years in the wilderness, in order that he might humble you, that he might test you to know what was in your heart, as to whether you would keep his commandments or not. 3 He humbled you, and made you hunger, and fed you with manna, which you had not known and which your fathers had not known. He did that to make you know that it is not by bread alone that people live; rather, it is by everything that proceeds out of the mouth of Yahweh that people live. 4 Your clothing did not wear out and fall off you, and your feet did not swell up during those forty years. 5 You will think about in your heart, how, as a man disciplines his son, so Yahweh your God disciplines you. 6 You will keep the commandments of Yahweh your God, so that you might walk in his ways and honor him. 7 For Yahweh your God is bringing you into a good land, a land of brooks of water, of fountains and springs, flowing out into valleys and among hills; 8 a land of wheat and barley, of vines, fig trees, and pomegranates; a land of olive trees and honey. 9 It is a land in which you will not eat bread in poverty and in which you will not lack anything; a land whose stones are made of iron, and out of whose hills you may dig copper. 10 You will eat and be full, and you will bless Yahweh your God for the good land that he has given you.
11 Be careful that you do not forget Yahweh your God, by failing to keep his commandments and his rules and statutes that I am commanding you today. 12 Otherwise, when you eat and are full, and when you build good houses and live in them, your heart will be lifted up. 13 Be careful when your herds and flocks multiply and when your silver and gold increase, and all that you have is multiplied, 14 then your heart becomes lifted up and you forget Yahweh your God, who brought you out of the land of Egypt, out of the house of bondage. 15 Do not forget him who led you through the great and terrifying wilderness, with its fiery serpents and scorpions and thirsty ground where there was no water, who brought you water out of the rock of flint. 16 He fed you in the wilderness with manna that your ancestors had never known, so that he might humble you and test you, to do you good in the end, 17 but you may say in your heart, 'My power and the might of my hand acquired all this wealth.' 18 But you will call to mind Yahweh your God, for it is he who gives you the power to get wealth, that he may establish his covenant that he swore to your fathers, as it is today. 19 It will happen that, if you will forget Yahweh your God and walk after other gods, worship them, and reverence them, I testify against you today that you will surely perish. 20 Like the nations that Yahweh is making to perish before you, so will you perish, because you would not listen to the voice of Yahweh your God.
This chapter recalls the great things that Yahweh has done for Israel and is about to do for them. This is so they do not forget him and they will continue to worship him. They must remember that Yahweh is the source of their blessings. (See: bless)
Moses continues to speak to the Israelites as if they are one person.
All instances of "you" and "your" and the verbs are plural.
This is an idiom. Alternate translation: "You must remember"
"40 years"
"he might show you how weak and sinful you are"
"to reveal" or "to show"
The heart is a symbol of a person's character. Alternate translation: "what kind of people you are" or "how you would behave"
Moses continues to speak to the Israelites as if they are one person. He continues to remind them of what they should "call to mind"
"Yahweh showed you how weak and sinful you are." See how "he might humble you" is translated in Deuteronomy 8:2.
"gave you manna to eat"
Here "bread" represents all food. Alternate translation: "food is not the only thing people need so they can live"
Here "the mouth of Yahweh" is a metonym for the words that Yahweh says. Alternate translation: "people must obey the commands of Yahweh so they can live" or "people must do what Yahweh tells them to do so they can live"
Moses continues to speak to the Israelites as if they are one person.
This is the last item that they should "call to mind" (Deuteronomy 8:2).
"40 years"
This continues the list of commands that begins in Deuteronomy 8:1.
Here the metonym "heart" represents the thoughts and understanding of a person. Alternate translation: "You will understand"
This continues the list of commands that begins in Deuteronomy 8:1.
Moses continues to speak to the Israelites as if they are one person.
"a land with" or "a land that has"
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Moses continues to speak to the Israelites as if they are one person.
This means that they will eat and they will not be in poverty. They will have plenty to eat. The word "bread" is a synecdoche for food in general. This litotes can be translated positively. Alternate translation: "a land where there will be plenty of food for you"
This is a generalization: they will lack nothing important. Alternate translation: "and where you will have everything you need"
The stones are full of iron ore. Iron is a very hard metal useful for making swords and plows.
"mine copper." Copper is a soft metal useful for making household utensils.
"You will have enough food to eat until you are full"
"you will praise" or "you will give thanks to"
Moses continues to speak to the Israelites as if they are one person.
This verse describes the first two items of a list of five things that might make the Israelites forget about Yahweh (verse 11): "when you eat and are full" and "when you build good houses."
"when you have enough food to eat"
Here "heart" represents the inner person. To become prideful and no longer obey Yahweh is spoken of as if the person's heart is lifted up. Alternate translation: "you will become prideful and no longer obey Yahweh"
This verse describes the last three of the five things that might cause them to forget Yahweh. The first two are "you eat and are full" and "you build good houses and live in them" (Deuteronomy 8:12). The last three are "when your herds and flocks multiply," "when your silver and gold increase," and "all that you have is multiplied."
Moses continues to speak to the Israelites as if they are one person.
"your herds of cattle and flocks of sheep and goats"
increase greatly in number
This can be stated in active form. Alternate translation: "you have many more things" or "you have many more possessions"
This verse contains the first two of three items Moses warns the people to be careful of (Deuteronomy 8:11): that "your heart becomes lifted up" and "you forget Yahweh your God." It then lists the first of four characteristics of Yahweh that they need to remember, that Yahweh "brought you out of the land of Egypt."
Here "heart" represents the inner person. To become prideful and no longer obey Yahweh is spoken of as if the person's heart is lifted up. See how you translated a similar phrase in [Deuteronomy 8:12]
Moses begins to remind the Israelites of what they know about Yahweh.
This is a metaphor for the time they were slaves in Egypt. Alternate translation: "out from the place where you were slaves"
This verse gives the second and third items in the list of characteristics that Moses reminds the Israelites that they must remember about "Yahweh your God" (Deuteronomy 8:14) the first being that he "brought you out of Egypt" (Deuteronomy 8:14). the second that he led them "through the ... wilderness," and the third that he "brought ... water out of the rock."
Moses continues to speak to the Israelites as if they are one person.
Moses continues to remind the Israelites of what they know about Yahweh
"Yahweh, who led ... Yahweh, who brought"
"poisonous snakes"
This phrase describes the ground as being thirsty just like a person is thirsty when he needs water. Alternate translation: "dry ground"
This is the fourth item in the list of characteristics that Moses reminds the Israelites that they must remember about "Yahweh your God" (Deuteronomy 8:14) the first being that he "brought you out of Egypt" (Deuteronomy 8:14), the second that he led them "through the ... wilderness" (Deuteronomy 8:15), and the third that he "brought ... water out of the rock" (Deuteronomy 8:15).
Moses continues to remind the Israelites of what they know about Yahweh (Deuteronomy 8:14). "Yahweh fed"
"to help you" or "because it would be good for you"
This is the third item in the list of things that Yahweh warns the Israelites that they might do (Deuteronomy 8:11), the first being "your heart becomes lifted up" and the second being "you forget Yahweh your God" (Deuteronomy 8:14).
This is the third thing the people might do when their hearts "become lifted up" and they "forget Yahweh"
Here "hand" refers to a man's power or ability. Alternate translation: "I got this wealth because I am so strong and powerful" or "I have acquired all these things by my own power and ability"
Moses continues to speak to the Israelites as if they are one person.
This idiom is a command. Alternate translation: "But remember"
Possible meanings are 1) "in this way he establishes" or 2) "in this way he is faithful to establish."
"so he can"
cause to stand or to remain
"as he is doing now" or "as he is establishing his covenant now"
Walking is a metaphor for obeying. Alternate translation: "serve other gods"
These instances of "you" are plural.
"I warn you" or "I tell you in front of witnesses"
"you will certainly die"
All these instances of "you" and "your" are plural.
"in front of you"
Here "the voice of Yahweh" means what Yahweh tells his people to do. Alternate translation: "would not obey Yahweh's commandments"
1 Hear, Israel; you are about to cross over the Jordan today, to go in to dispossess nations greater and mightier than yourself, and cities that are great and fortified up to heaven, 2 a people great and tall, the sons of the Anakim, whom you know, and of whom you have heard people say, 'Who can stand before the sons of Anak?' 3 Know therefore today that Yahweh your God is he who goes over before you like a devouring fire; he will destroy them, and he will subdue them before you; so will you drive them out and make them to perish quickly, as Yahweh has said to you. 4 Do not say in your heart, after Yahweh your God has thrust them out from before you, 'It was because of my righteousness that Yahweh has brought me in to possess this land,' for it was because of the wickedness of these nations that Yahweh is driving them out from before you. 5 It is not because of your righteousness or the uprightness of your heart that you are going in to possess their land, but it is because of the wickedness of these nations that your God is driving them out from before you, and so that he may make come true the word that he swore to your ancestors, to Abraham, Isaac, and Jacob.
6 Know therefore, that Yahweh your God is not giving you this good land to possess because of your righteousness, for you are a stiff-necked people. 7 Remember and do not forget how you provoked Yahweh your God to anger in the wilderness; from the day that you left the land of Egypt until you came to this place, you have been rebellious against Yahweh. 8 Also at Horeb you provoked Yahweh to anger, and Yahweh was angry enough with you to destroy you. 9 When I went up the mountain to receive the tablets of stone, the tablets of the covenant that Yahweh made with you, I stayed on the mountain for forty days and forty nights; I neither ate bread nor drank water. 10 Yahweh gave to me the two tablets of stone written with his finger; on them was written everything just like all the words that Yahweh announced to you on the mountain out of the middle of the fire on the day of the assembly. 11 It happened at the end of those forty days and forty nights that Yahweh gave me the two tablets of stone, the tablets of the covenant. 12 Yahweh said to me, 'Arise, go down quickly from here, for your people, whom you brought out of Egypt, have corrupted themselves. They have quickly turned aside out of the path that I commanded them. They have made for themselves a cast figure.' 13 Furthermore, Yahweh spoke to me and said, 'I have seen this people; they are a stubborn people. 14 Let me alone, so that I may destroy them and blot out their name from under heaven, and I will make of you a nation mightier and greater than they.' 15 So I turned around and came down the mountain, and the mountain was burning. The two tablets of the covenant were in my hands. 16 I looked, and behold, you had sinned against Yahweh your God. You had molded for yourselves a calf. You had quickly turned aside out of the path that Yahweh had commanded you. 17 I took the two tablets and threw them out of my hands. I broke them before your eyes. 18 Again I lay facedown before Yahweh for forty days and forty nights; I neither ate bread nor drank water, because of all your sin that you had committed, in doing that which was evil in the sight of Yahweh, so as to provoke him to anger. 19 For I was afraid of the anger and hot displeasure with which Yahweh was angry enough against you to destroy you. But Yahweh listened to me that time also. 20 Yahweh was very angry with Aaron so as to destroy him; I prayed for Aaron also at the same time. 21 I took your sin, the calf that you had made, and burned it, beat it, and crushed it and ground it very small, until it was as fine as dust. I threw its dust into the stream that came down from the mountain.
22 At Taberah, at Massah, and at Kibroth Hattaavah, you provoked Yahweh to wrath. 23 When Yahweh sent you from Kadesh Barnea and said, 'Go up and take possession of the land that I have given you,' then you rebelled against the commandment of Yahweh your God, and you did not believe or listen to his voice. 24 You have been rebellious against Yahweh from the day that I knew you.
25 So I lay facedown before Yahweh those forty days and forty nights, because he had said that he would destroy you. 26 I prayed to Yahweh and said, 'O Lord Yahweh, do not destroy your people or your inheritance whom you have redeemed through your greatness, which you have brought out of Egypt with a mighty hand. 27 Call to mind your servants Abraham, Isaac, and Jacob; do not look at the stubbornness of this people, nor at their wickedness, nor at their sin, 28 so that the land from where you brought us should say, "Because Yahweh was not able to bring them into the land that he promised to them, and because he hated them, he has brought them out to kill them in the wilderness." 29 Yet they are your people and your inheritance, whom you brought out by your great strength and by the display of your power.'
This chapter assures the Israelites that it is Yahweh who will empower them to conquer the Promised Land. The Israelites will not be strong enough on their own to conquer these other nations. This victory will be Yahweh's. The people did not earn this victory, but it is Yahweh's punishment of these sinful nations. (See: promisedland and sin)
Yahweh is about to punish the Canaanites for their sin. He also reminds Israel of their sin. This serves as a warning to the people of Israel. If they sin again, Yahweh will punish them too.
Moses continues to speak to the Israelites as if they are one person.
The word "Israel" is a metonym for the people of Israel. Alternate translation: "Listen, people of Israel"
"to take the land from"
This is an exaggeration that emphasizes how frightened the people were because the cities were so large and strong. See how you translated similar words in [Deuteronomy 1:28]
Descendants of the Anak people who were very large and fierce. See how you translated similar words in [Deuteronomy 1:28]
This means that the sons of Anak were powerful and people were afraid of them. This rhetorical question can be translated as a statement. Alternate translation: "There is no one who can defend himself against the sons of Anak."
Moses continues to speak to the Israelites as if they are one person.
Moses is speaking of the days and weeks beginning on that day, not of the time since the sun had last set.
Yahweh is powerful and able to destroy the armies of the other nations.
"make them weak so you can control them"
Moses continues to speak to the Israelites as if they are one person.
Here "in your heart" means "in your thoughts." Alternate translation: "Do not think to yourselves"
"has driven the other peoples out"
Moses continues to speak to the Israelites as if they are one person.
This is an idiom. "because you always thought and desired the right things"
Here the metonym "the word" refers to what God has promised. Alternate translation: "so that he may fulfill the promise"
Abraham, Isaac, and Jacob are the "ancestors" of whom Moses is speaking.
Moses continues to speak to the Israelites as if they are one person.
Stubborn people are spoken of as if they have stiff or hard necks that prevent them from turning their heads. Alternate translation: "stubborn people" or "people who refuse to change"
Moses continues to speak to the Israelites as if they are one person.
Moses repeats the same command both positively and negatively to emphasize the importance of remembering. The command is plural. Alternate translation: "Be careful to remember"
Here "you" refers to the Israelites that are present with Moses and also the Israelites of the previous generation.
These instances of "you" are plural.
This refers to the Jordan River Valley.
These instances of "you" are plural.
Moses is reminding the people of Israel what happened in the past.
Here the second phrase clarifies that "the tablets of stone" are the ones on which God wrote the Ten Commandments.
"40 days and 40 nights"
This can be stated in active form. Alternate translation: "Yahweh wrote on them the same words he had said to you"
It was as if Yahweh were a person standing in the middle of a fire and speaking with a loud voice.
The abstract noun "assembly" can be expressed as the verb "gather together." Alternate translation: "on the day when you Israelites all came and met together in one place"
"40 days and 40 nights"
The second phrase clarifies that "the two tablets of stone" are the ones on which God wrote the Ten Commandments.
"your people ... are doing what is wrong." See how you translated these words in Deuteronomy 4:16.
Moses speaks as if obeying God's commands were walking along a path. Alternate translation: "They have already disobeyed my commands"
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"make their name disappear completely" or "kill them all so no one will ever remember them." See how you translated a similar phrase in Deuteronomy 7:24.
Moses continues reminding the people of Israel what happened in the past.
The word "behold" here shows that Moses was surprised by what he saw.
The Israelites of the earlier generation had asked Aaron to make a metal calf so they could worship it. The full meaning of this statement can be made explicit.
Moses speaks as if obeying God's commands were walking along a path. See how you translated these words in Deuteronomy 9:12. Alternate translation: "You had quickly disobeyed what Yahweh had commanded you"
Moses continues reminding the people of Israel about what happened in the past.
Here "your eyes" is a synecdoche for the people of Israel. Alternate translation: "I broke them right in front of you" or "I broke them where you could see them"
"lay with my face on the ground." This is a way of showing that Yahweh was great and Moses was not.
"40 days and 40 nights"
Moses continues reminding the people of Israel what happened in the past.
The words "anger and hot displeasure" are a metonym for what Yahweh would do because he was angry and displeased. Alternate translation: "Yahweh was angry at you—he was extremely displeased with you—he was angry enough to destroy you, and so I was afraid of what he would do"
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Moses continues reminding the people of Israel about what happened in the past.
Moses probably commanded other men to do the actual work. Alternate translation: "I had people take ... burn ... beat ... grind ... throw"
Here the gold calf itself referred to as their "sin." Alternate translation: "the calf, which you sinfully made"
Moses continues to remind the people of Israel about what happened in the past.
These are names of places that the people of Israel went through while they were in the wilderness.
They were on low land, and the land Yahweh had told them to take was in the hills, so they had to go uphill to get to it.
The word "commandment" is a metonym for Yahweh himself. Alternate translation: "rebelled against Yahweh; you did not obey the commandment"
Here "his voice" means what God had said. Alternate translation: "obey what he said"
"from the time I began to lead you." Some translations read "from the day that he knew you," the day that Yahweh first knew them.
Moses continues reminding the people of Israel about what happened in the past.
"lay with my face on the ground." See how you translated this in Deuteronomy 9:18.
"40 days and 40 nights"
Moses speaks as if Yahweh had rescued the Israelites by paying money to free them from slavery. Alternate translation: "you have rescued"
The word "greatness" is a metonym for Yahweh's great power. Alternate translation: "through your great power"
Here "a mighty hand" refers to Yahweh's power. See how you translated similar words in Deuteronomy 4:34. Alternate translation: "with your mighty power"
Moses continues praying to Yahweh so that he may not destroy the people of Israel.
This is an idiom. Alternate translation: "Remember"
The words "the land" are a metonym for the people of Egypt. Alternate translation: "so that the people of Egypt"
"can say"
These phrases mean basically the same thing and emphasize the greatness of Yahweh's power that he used to rescue his people.
1 At that time Yahweh said to me, 'Carve two tablets of stone like the first, and come up to me on the mountain, and make an ark of wood. 2 I will write on the tablets the words that were on the first tablets that you broke, and you will put them in the ark.' 3 So I made an ark of acacia wood, and I carved two tablets of stone like the first, and I went up the mountain, having the two tablets in my hand. 4 He wrote on the tablets, like the first writing, the Ten Commandments which Yahweh had spoken to you on the mountain out of the middle of the fire on the day of the assembly; then Yahweh gave them to me. 5 I turned and came down from the mountain, and put the tablets in the ark that I had made; there they are, as Yahweh commanded me." 6 (The people of Israel journeyed from Beeroth Bene Jaakan to Moserah. There Aaron died, and there he was buried; Eleazar, his son, served in the priest's office in his place. 7 From there they journeyed to Gudgodah, and from Gudgodah to Jotbathah, a land of streams of water. 8 At that time Yahweh chose the tribe of Levi to carry the ark of the covenant of Yahweh, to stand before Yahweh to serve him, and to bless people in his name, as today. 9 Therefore Levi has no portion nor inheritance of land with his brothers; Yahweh is his inheritance, as Yahweh your God spoke to him.) 10 "I stayed on the mountain as at the first time, forty days and forty nights. Yahweh listened to me that time also; Yahweh did not wish to destroy you. 11 Yahweh said to me, 'Arise, go before the people to lead them on their journey; they will go in and possess the land that I swore to their ancestors to give to them.'
12 Now, Israel, what does Yahweh your God require of you, except to fear Yahweh your God, to walk in all his ways, to love him, and to worship Yahweh your God with all your heart and with all your soul, 13 to keep the commandments of Yahweh, and his statutes, which I am commanding you today for your own good? 14 Behold, to Yahweh your God belongs heaven and the heaven of heavens, the earth, with all that is in them. 15 Only Yahweh took pleasure in your fathers so as to love them, and he chose you, their descendants, after them, more than any of the other peoples, as he does today. 16 Therefore circumcise the foreskin of your heart, and no longer stiffen your necks. 17 For Yahweh your God, he is God of gods and Lord of lords, the Great God, the Mighty One and the Fearsome One, who favors no one and takes no bribes. 18 He executes justice for the fatherless and widow, and he shows love for the foreigner by giving him food and clothing. 19 Therefore love the foreigner; for you were foreigners in the land of Egypt. 20 You will fear Yahweh your God; him will you worship. To him you must cling, and by his name will you swear. 21 He is your praise, and he is your God, who has done for you these great and fearsome things, which your eyes have seen. 22 Your fathers went down into Egypt as seventy persons; now Yahweh your God has made you as many as the stars of the heavens.
This chapter is a continuation of the previous chapter.
This chapter focuses on retelling the great things Yahweh has done. It is a continuation of the material from the previous chapter. It is possible that this is a type of sermon or homily, where Moses is giving the people instructions.
Moses continues to remind the people of Israel about what happened in the past.
"After I finished praying"
This refers to the first set of tablets that Moses had broken. Alternate translation: "the first two tablets"
This refers to Mount Sinai.
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Moses continues to remind the people of Israel about what happened in the past.
This refers to the first set of tablets that Moses had broken. Alternate translation: "the first tablets" or "the tablets I had before"
"went up Mount Sinai"
It was as if Yahweh were a person standing in the middle of a fire and speaking with a loud voice. See how you translated this in Deuteronomy 9:10.
The abstract noun "assembly" can be expressed as the verb "gather together." See how you translated this in Deuteronomy 9:10. Alternate translation: "on the day when you Israelites all came and met together in one place"
Moses continues to remind the people of Israel about what happened in the past.
Here "I" refers to Moses.
"came down from Mount Sinai"
"in the box" or "in the chest"
The writer continues the short account of where the Israelites had traveled.
These are names of different places the people of Israel went through while in the wilderness.
Translator may add a footnote: "The name 'Beeroth Bene Jaakan' means 'the wells that belonged to the sons of Jaakan' or 'the wells that belonged to the people of Jaakan.'"
This can be translated in active form. Alternate translation: "that is where they buried him" or "the Israelites buried him there"
This is the name of Aaron's son.
This continues the background information about where the people of Israel traveled.
These are names of different places the people of Israel went through while in the wilderness.
The writer begins to explain why the tribe of Levi has no inheritance in the land.
This is an idiom. "to offer the sacrifices that Yahweh requires"
Here "name" refers to authority. Alternate translation: "as representatives of Yahweh"
"as they are doing today"
The writer finishes explaining why the tribe of Levi has no inheritance in the land.
The tribe of Levi did not receive a portion of the promised land when they arrived there. The full meaning of this statement may be made explicit.
Yahweh speaks of the special relationship that Aaron and his descendants will have with him as if Yahweh were something that they will inherit. Alternate translation: "Yahweh is what they will have" or "Yahweh will allow them to serve him and he will provide for them through that service"
Moses speaks to the Israelites as if they were one man, so the word "your" here is singular.
"spoke to the tribe of Levi"
Moses resumes reminding the people of Israel about what happened in the past.
"first" is the ordinal number for one. Here it refers to the first time Moses went up Mount Sinai to receive the stone tablets from Yahweh. "as I did the first time"
"40 days and 40 nights"
Moses speaks to the Israelites as if they were one man, so the word "you" here is singular.
"take the land" or "take possession of the land"
This refers to Abraham, Isaac, and Jacob.
"that I would give to you, their descendants"
Moses speaks to the Israelites as if they are one person.
Here the metonym "Israel" refers to the people of Israel. Alternate translation: "Now, people of Israel"
Moses uses a question to teach the people of Israel. This rhetorical question can be translated as a statement. Alternate translation: "Yahweh your God requires you to do no more than this: to fear ... with all your soul."
Moses speaks as if obeying Yahweh were walking on a path. Alternate translation: "to obey all his commands"
Here "heart" and "soul" are metonyms for a person's inner being. These two phrases are used together to mean "completely" or "earnestly." See how you translated these two phrases in [Deuteronomy 4:29]
Moses uses a question to teach the people of Israel. This rhetorical question begins with the words "what does Yahweh your God require of you, except to fear ... with all your soul" in verse 12. It can be translated as a statement. "Yahweh your God requires you to do no more than this: to fear ... with all your soul, to keep the commandments ... for your own good."
Moses continues to speak to the Israelites as if they are one person.
"Pay attention, because what I am about to say is both true and important: to"
These words show two extremes, and are combined to mean that all things everywhere belong to Yahweh.
This refers to the highest places in the heavens. Everything in the heavens belong to God.
Here the word "you" refers to all the Israelites and is plural.
"Because of this"
The word "foreskin" refers to the fold of skin on a man's private parts that is removed during circumcision. Here Moses is referring to a spiritual circumcision. This means the people must remove the sin from their lives.
The phrase "stiffen your necks" is a metaphor that indicates that the people were stubborn, and God wanted them to stop being stubborn. Alternate translation: "stop being stubborn"
"the supreme God" or "the only true God"
"the supreme Lord" or "the greatest Lord"
"the one who causes people to fear"
Moses continues speaking to the people of Israel.
"Yahweh makes sure that people treat the fatherless justly"
These are children whose parents have both died and do not have relatives to care for them.
A true widow is a woman whose husband has died and has no children to care for her in her old age.
"Because of this"
Moses speaks to the Israelites as if they were one man, so all instances of "you" and "your" are singular.
"he is the one you must worship"
To have a good relationship with Yahweh and to completely rely on him is spoken of as if the person were clinging to Yahweh. Alternate translation: "You must rely on him" or "He is the one you must rely on"
To swear by the name of Yahweh means to make Yahweh the basis or the power on which the oath is made. Here "name" represents Yahweh himself. See how you translated a similar phrase in [Deuteronomy 6:13]
Here "eyes" refers to the whole person. Alternate translation: "which you yourselves have seen"
Possible meanings are 1) "He is the one you must praise" or 2) "It is because you worship him that other peoples will praise you"
Moses continues to speak to the people of Israel as if they are one man, so "you" and "your" are singular.
"traveled south to Egypt" or "went to Egypt"
"70 persons"
This emphasizes the large number of Israelites that were with Moses. Alternate translation: "more than you can count"
1 Therefore you will love Yahweh your God and always keep his instructions, his statutes, his decrees, and his commandments. 2 Notice that I am not speaking to your children, who have not known nor have they seen the punishment of Yahweh your God, his greatness, his mighty hand, or his outstretched arm, 3 the signs and deeds that he did in the midst of Egypt to Pharaoh, king of Egypt, and to all his land. 4 Neither did they see what he did to the army of Egypt, to their horses, or to their chariots, how he made the water of the Sea of Reeds overwhelm them as they pursued after you, and how Yahweh has destroyed them until today, 5 or what he did for you in the wilderness until you came to this place. 6 They had not seen what Yahweh had done to Dathan and Abiram, the sons of Eliab son of Reuben, how the earth opened its mouth and swallowed them up, their households, their tents, and every living thing that followed them, in the middle of all Israel. 7 But your eyes have seen all the great works of Yahweh that he did.
8 Therefore keep all the commandments that I am commanding you today, that you may be strong, and go in and possess the land where you are going over to possess it, 9 and that you may prolong your days in the land that Yahweh swore to your fathers to give to them and to their descendants, a land flowing with milk and honey. 10 For the land, where you go in to possess it, is not like the land of Egypt, from where you came, where you sowed your seed and watered it with your foot, like a garden of herbs; 11 but the land, where you go over to possess it, is a land of hills and valleys, and drinks water of the rain of the heavens, 12 a land that Yahweh your God cares for; the eyes of Yahweh your God are always upon it, from the beginning of the year to the end of the year.
13 It will happen, if you will listen diligently to my commandments that I command you today, to love Yahweh your God and to serve him with all your heart and with all your soul, 14 that I will give the rain of your land in its season, the former rain and the latter rain, that you may gather in your grain, your new wine, and your oil. 15 I will give grass in your fields for your cattle, and you will eat and be full. 16 Pay attention to yourselves so that your heart is not deceived, and you turn aside and worship other gods and bow down to them; 17 so that the anger of Yahweh is not kindled against you; and so that he does not shut up the heavens so that there will be no rain, and the land will not yield its fruit, and so that you perish quickly from off the good land that Yahweh is giving you.
18 Therefore lay up these words of mine in your heart and soul, bind them as a sign on your hand, and let them be as frontlets between your eyes. 19 You will teach them to your children and talk about them when you sit in your house, when you walk on the road, when you lie down, and when you get up. 20 You will write them on the doorposts of your house and on your city gates, 21 that your days and the days of your children may be multiplied in the land that Yahweh swore to your ancestors to give them for as long as the heavens are above the earth. 22 For if you diligently keep all these commandments that I am commanding you, so as to do them, to love Yahweh your God, to walk in all his ways, and to cling to him, 23 then Yahweh will drive out all these nations from before you, and you will dispossess nations larger and mightier than yourselves. 24 Every place where the sole of your foot will tread will be yours; from the wilderness to Lebanon, from the river, the Euphrates River, to the western sea will be your border. 25 No man will be able to stand before you. Yahweh your God will lay the fear of you and the terror of you upon all the land that you tread on, as he has said to you.
26 Look, I set before you today a blessing and a curse: 27 the blessing, if you obey the commandments of Yahweh your God that I command you today, 28 and the curse, if you do not obey the commandments of Yahweh your God, but turn aside from the way that I command you today, to go after other gods that you have not known. 29 It will happen, when Yahweh your God brings you into the land which you go to possess, that you will set the blessing on Mount Gerizim, and the curse on Mount Ebal. 30 Are they not beyond the Jordan, west of the western road, in the land of the Canaanites who live in the Arabah, over against Gilgal, beside the oaks of Moreh? 31 For you are to cross over the Jordan to go in to possess the land that Yahweh your God is giving you, and you will possess it and live in it. 32 You will keep all the statutes and the decrees that I set before you today.
This chapter begins with the word "therefore," which looks back to the instructions Moses gave in the previous two chapters.
The instruction that Moses gives and the retelling of the great things Yahweh has done for Israel are very important. This is because the generation entering into the Promised Land did not witness many of these events. (See: testimony)
This chapter is included in the covenant God made with Moses, even though it is not explicitly said.
Moses continues speaking to the people of Israel.
"always obey"
"who have not experienced"
Here "mighty hand" and "outstretched arm" are metaphors for Yahweh's power. See how you translated these words in [Deuteronomy 4:34]
"in Egypt"
Here "land" represents the people. Alternate translation: "to all his people"
Moses continues speaking to the adult Israelites who were old enough to see what God did in Egypt.
"Neither did your children see what Yahweh did"
"the Egyptian soldiers"
Here "you" means the Israelites who were alive about 40 years earlier.
This means the plain of the Jordan River Valley where Moses is speaking to them before they cross over into Canaan.
Moses continues to remind the adults to teach their children God's mighty deeds.
Moses is referring to an event in the past when Dathan and Abiram rebelled against Moses and Aaron. The full meaning of this statement can be made explicit.
These are names of men.
"descendant of Reuben"
Yahweh causing the land to split open so that the people fell in is spoken of as if the land had a mouth and the ability to swallow people.
This refers to their servants and animals.
This means all the people of Israel witnessed what happened to Dathan, Abiram, their families, and their possessions.
Here "eyes" represents the whole person. Alternate translation: "But you have seen"
Moses continues speaking to the people of Israel.
"take the land"
The phrase "are going over" is used because the people of Israel will have to cross the Jordan River to enter into Canaan.
Long days are a metaphor for a long life. See how you translated these words in [Deuteronomy 4:26]
This is an idiom. See how you translated this in [Deuteronomy 6:3]
Possible meanings are 1) "foot" is a metonym that represents the hard work of walking to carry water to the fields. Alternate translation: "worked hard to water it" or 2) they would use their feet to turn a water wheel that supplied water to the fields.
"vegetable garden" or "garden of vegetables"
The land receiving and absorbing a lot of rain is spoken of as if the land were drinking the water. Alternate translation: "the rain from the sky gives it plenty of water"
Here "eyes" represents attention and care. Alternate translation: "Yahweh your God is always watching over it"
Here the two extremes "beginning" and "end" are used together to mean the entire year. Alternate translation: "continuously throughout the entire year"
This means that what Yahweh promises will happen if the Israelites obey his commands.
Here "I" refers to Moses.
The idiom "with all your heart" means "completely" and "with ... soul" means "with all your being." These two phrases have similar meanings. See how you translated this in [Deuteronomy 4:29]
"I will cause it to rain on your land in the proper season"
Here "I" refers to Yahweh. This can be stated in the third person. Alternate translation: "Yahweh will give" or "He will give"
This refers to rain at the beginning of the sowing season and rain for maturing the crops for harvest. Alternate translation: "the autumn rain and spring rain" or "the rain in the right seasons"
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Moses continues speaking to the people of Israel.
"Be careful" or "Beware"
Here "heart" represents a person's desires or thoughts. This can be stated in active form. Alternate translation: "so that your desires do not deceive you" or "so that you do not deceive yourself"
Rejecting Yahweh and worshiping other gods is spoken of as if the person would physically turn and go in a different direction away from Yahweh. Alternate translation: "you start worshiping other gods"
God becoming angry is spoken of as if it were a fire that were starting. This can be stated in active form. Alternate translation: "so that Yahweh does not become angry with you"
God causing no rain to fall from the sky is spoken of as if he were closing the sky. Alternate translation: "so that he does not cause the rain to stop falling from the sky so that crops will not grow in the land"
A person always thinking about and considering what Moses commands is spoken of as if the heart and soul were a container and Moses's words were the content to fill the container. Alternate translation: "be very careful to remember these words that I am saying to you"
"these commands that I have given you"
Here "heart" and "soul" represent a person's mind or thoughts.
"tie these words." This is a metonym that represents a person writing the words on a parchment, putting the parchment in a pouch, and tying the pouch. This metonymy in turn may be a metaphor meaning the people must be careful to obey Moses's commands. See how you translated similar phrases in [Deuteronomy 6:8]
"as something to make you remember my laws"
"let my words be as as frontlets between your eyes." This is a metonym that represents a person writing Moses's words on parchement, putting the parchement in a pouch, and tying the pouch so it sits between his eyes. This metonymy in turn may be a metaphor that means the person must be careful to obey all of Moses's commands. See how you translated similar phrases in [Deuteronomy 6:8]
ornaments a person wears on the forehead
Using the different places "in your house" and "on the road," and the opposites "when you lie down" and "get up," represent anywhere, anytime. The people of Israel were to discuss God's commandments and teach them to their children anytime and anywhere.
Moses continues speaking to the people of Israel.
See how you translated these words in Deuteronomy 6:9.
This can be stated in active form. Alternate translation: "that Yahweh may cause you and your children to live a long time"
This refers to Abraham, Isaac, and Jacob.
This compares how long the people could stay in the land to how long the sky will exist above the earth. This is a way of saying "forever." Alternate translation: "to give them as a possession forever" or "to allow them to live there forever"
Moses continues speaking to the people of Israel.
"For if you are careful to do everything that I have commanded you"
How Yahweh wants a person to live and behave is spoken of as if they are Yahweh's ways or roads. A person obeying Yahweh is spoken of as if he were walking on Yahweh's ways or roads.
To have a good relationship with Yahweh and to completely rely on him is spoken of as if the person were clinging to Yahweh. Alternate translation: "to rely on him" or "to have a good relationship with him" Look at how similar words are translated in Deuteronomy 10:20.
Here "nations" represent the people groups already living in Canaan. Alternate translation: "all of these people groups from before you, and you will take the land from people groups"
Although Israel's army is smaller and weaker than the people groups living in Canaan, Yahweh will enable the people of Israel to defeat them.
Moses continues speaking to the people of Israel.
Here "the sole of your foot" represents the whole person. Alternate translation: "Every place you go"
"from the Euphrates River"
The phrase "stand before you" is an idiom. Alternate translation: "No one will be able to stop you" or "No one will be able to oppose you"
Yahweh causing the people to be very afraid is spoken of as if fear and terror were an object that he will place on the people. Alternate translation: "Yahweh your God will cause the people in every place you go to be very afraid of you"
The words "fear" and "terror" mean the same thing and emphasize the intensity of fear. Alternate translation: "a terrible fear of you"
Here "the land" is a metonym for all the people in the land. Alternate translation: "upon all the people in every place you go"
Here Moses summarizes the two options the people of Israel could choose. They could choose to obey and receive God's blessing or they could choose to disobey and receive God's punishment.
"Pay attention"
Allowing the people to choose whether they want God to bless them or curse them is spoken of as if a blessing and a curse were objects that Moses is setting in front of them. Alternate translation: "Today you must choose whether God will bless you or curse you"
The abstract noun "blessing" can be translated with a verb. Alternate translation: "God will bless you if you obey"
The commands of Yahweh that Moses is telling the people are spoken of as if they were God's way or road. To not obey God's commands is spoken of as if people physically were to turn in another direction away from Yahweh to follow other gods. Alternate translation: "but stop obeying what I command you today, in order to worship other gods"
This refers to the gods that other people groups worship. The Israelites know Yahweh because he has revealed himself to them and they have experienced his power.
Moses continues speaking to the people of Israel.
The blessing and the curse are spoken of as if they were objects that someone will set on the mountains. Alternate translation: "some of you must stand on top of Mount Gerazim and proclaim what will cause Yahweh to bless you, and the others must stand on top of Mount Ebal and proclaim what will cause Yahweh to curse you"
These are names of mountains on the west side of the Jordan River.
The Israelites are on the eastern side of the Jordan River. Moses uses a question to remind the people where these mountains are located. This question can be translated as a statement. Alternate translation: "As you know, they are beyond the Jordan ... Moreh."
"on the west side of the Jordan River"
"in the west"
"near Gilgal" This may not be the same place as the city near Jericho. Moses may be referring to a place that is near Shechem.
These are sacred trees near Gilgal.
Moses continues speaking to the people of Israel.
These are the statutes and decrees Moses will give in Deuteronomy 12-26.
This does not mean these are new. Moses is reviewing the same statutes and decrees that he gave 40 years earlier.
God's statutes and decrees, which Moses is telling the people, are spoken of as if they were objects that Moses is setting before the people. Alternate translation: "I am giving to you"
1 These are the statutes and the decrees that you will keep in the land that Yahweh, the God of your fathers, has given you to possess, all the days that you live on the earth. 2 You will surely destroy all the places where the nations that you will dispossess worshiped their gods, on the high mountains, on the hills, and under every green tree. 3 You must break down their altars, dash in pieces their stone pillars, and burn their Asherah poles. You must cut down the carved figures of their gods and destroy their name out of that place. 4 You will not worship Yahweh your God like that. 5 But to the place where Yahweh your God chooses out of all your tribes to establish his name, that will be the place where he lives, and it is there that you will go. 6 It is there that you will bring your burnt offerings, your sacrifices, your tithes, and the offerings presented by your hand, your offerings for vows, your freewill offerings, and the firstborn of your herds and flocks. 7 It is there that you will eat before Yahweh your God and rejoice about everything that you have put your hand to, you and your households, where Yahweh your God has blessed you. 8 You will not do all the things that we are doing here today; now everyone is doing whatever is right in his own eyes; 9 for you have not yet come to the rest, to the inheritance that Yahweh your God is giving you. 10 But when you go over the Jordan and live in the land that Yahweh your God is causing you to inherit, he will give you rest from all your enemies round about so that you live in safety. 11 Then to the place where Yahweh your God will choose to cause his name to live there—there you will bring everything I command you: your burnt offerings, your sacrifices, your tithes, and the offerings presented by your hand, and all your choice offerings for vows that you will vow to Yahweh. 12 You will rejoice before Yahweh your God—you, your sons, your daughters, your male servants, your female servants, and the Levites who are within your gate, because he has no portion or inheritance among you. 13 Pay attention to yourself that you do not offer your burnt offerings at every place that you see; 14 but it is at the place that Yahweh will choose among one of your tribes that you will offer your burnt offerings, and there you will do everything that I command you.
15 However, you may kill and eat animals within all your gates, as you desire, receiving the blessing of Yahweh your God for all that he has given you; the unclean and the clean persons both may eat of it, animals such as the gazelle and the deer. 16 But you will not eat the blood; you will pour it out on the earth like water. 17 You must not eat within your gates from the tithe of your grain, your new wine, your oil, or the firstborn of your herd or flock; and you must not eat any of the meat you sacrifice along with any of your vows that you make, nor that of your freewill offerings, nor that of the offering you present with your hand. 18 Instead, you will eat them before Yahweh your God in the place that Yahweh your God will choose—you, your son, your daughter, your male servant, your female servant, and the Levite who is within your gates; you will rejoice before Yahweh your God about everything to which you put your hand. 19 Pay attention to yourself so that you do not abandon the Levite as long as you live on your land.
20 When Yahweh your God enlarges your borders, as he has promised you, and you say, 'I will eat flesh,' because of your desire to eat meat, you may eat meat, as your soul desires. 21 If the place where Yahweh your God chooses to establish his name is too far from you, then you will kill some of your herd and your flock that Yahweh has given you, as I have commanded you; you may eat within your gates, as your soul desires. 22 Like the gazelle and the deer are eaten, so you will eat of it; the unclean and the clean persons may eat of it alike. 23 Only be sure that you do not consume the blood, for the blood is the life; you will not eat the life with the meat. 24 You will not eat it; you will pour it out on the earth like water. 25 You will not eat it, so that it may go well with you, and with your children after you, when you will do what is right in the eyes of Yahweh. 26 But the things that belong to Yahweh that you have and the offerings for your vows—you will take these and go to the place that Yahweh chooses. 27 There you will offer your burnt offerings, the meat and the blood, on the altar of Yahweh your God; the blood of your sacrifices will be poured out on the altar of Yahweh your God, and you will eat the flesh. 28 Observe and listen to all these words that I command you, that it may go well with you and with your children after you forever, when you do what is good and right in the eyes of Yahweh your God.
29 When Yahweh your God cuts off the nations from before you, when you go in to dispossess them, and you dispossess them, and live in their land, 30 pay attention to yourself that you are not trapped into following them, after they are destroyed from before you—trapped into investigating their gods, into asking, 'How do these nations worship their gods? I will do the same.' 31 You must not worship Yahweh your God in that way, for everything that is an abomination to Yahweh, things that he hates—they have done these with their gods; they even burn their sons and their daughters in fire for their gods.
32 Whatever I command you, observe it. Do not add to it or take away from it.
This chapter is a continuation of the covenant Yahweh made with Moses. The reasons for these food restrictions are not always known.
In the ancient Near East, when nations conquered other nations, they often added the gods of the conquered nation into their collection of gods they worshiped. It was rare to worship only one God. Israel was to be known for worshiping Yahweh and Yahweh alone. (See: falsegod)
Moses is still talking to the people of Israel.
"you must obey"
The phrase "live on the earth" is an idiom that means as long as a person lives. Alternate translation: "for as long as you live"
"You must destroy"
Here "nations" represents the people groups that live in Canaan. Alternate translation: "the people groups whose land you will take"
Moses is still talking to the people of Israel.
"you must pull apart the altars of those nations" or "you must destroy the altars of those nations"
"break into pieces" or "shatter"
Here "their name" represents "the memory of them." Alternate translation: "destroy them so completely that no one will remember them" or "destroy anything that represents these false gods"
This refers to each place where the nations worshiped their gods.
"You should not worship Yahweh your God like those nations worshiped their gods"
Here the phrase "his name" refers to God himself. Yahweh will choose one location where he will live and people will come to worship him there. Alternate translation: "to have his people build the place where they will worship him"
They will go to worship where God decides.
Here "hand" represents the whole person. Alternate translation: "the offerings that you present"
"your offerings to fulfill a vow, your voluntary offerings." These are types of offerings.
God requires that the people give him every firstborn male of their livestock.
This refers to the place that Yahweh will choose for the children of Israel to worship.
Here "put your hand to" represents the whole person and work that he has done. Alternate translation: "rejoice about all the work you have done"
"You will not do as we are doing here today." This means that they would worship in the promised land differently than the way they were worshiping at that moment.
The eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: "everyone is doing what he considers to be right" or "now everyone is doing what he judges to be right"
The abstract noun "the rest" can be stated as a verb. Alternate translation: "to the land where you will rest"
The land that God is giving to the people of Israel is spoken of as if it were a possession that a father leaves as an inheritance for his children. Alternate translation: "to the land that Yahweh your God is giving to you as a permanent possession"
This refers to the land of Canaan.
God giving the land of Canaan to the people of Israel is spoken of as if he were a father giving an inheritance to his children.
"he will give you peace from all your enemies around you"
Here "hand" represents the whole person. Alternate translation: "the offerings that you present"
"all your voluntary offerings to fulfill vows"
Moses continues speaking to the people of Israel.
"rejoice in the presence of Yahweh"
Here "gates" is a reference to the city itself. Alternate translation: "the Levites who live inside your city" or "the Levites living with you"
The fact that Yahweh would not give any of the land to the Levites is spoken of as if a father were not giving them an inheritance.
Here "he" refers to Levi. Levi represents all of his descendants. Alternate translation: "they have no portion"
Moses continues speaking to the people of Israel.
"Be careful"
"any place that pleases you" or "wherever you want"
The burnt offerings are to be made at the tabernacle. Yahweh himself would choose where the tabernacle would be located.
The people could only kill animals as sacrifices in the place that Yahweh would choose. They could kill animals for food anywhere they wanted. The full meaning of this statement can be made explicit.
Here "gates" represents the whole city. Alternate translation: "inside your city" or "at your homes"
A person who is not acceptable for God's purposes is spoken of as if the person were physically unclean.
A person who is acceptable for God's purposes is spoken of as if the person were physically clean.
These are wild animals with long thin legs that can run quickly. Alternate translation: "the antelope and the deer"
The blood represents life and God did not allow the people to eat the blood along with the meat. The full meaning of this statement can be made explicit.
Moses describes to the people all the special offerings and sacrifices that are to be made at the tabernacle.
Here "gates" represents the whole city. Alternate translation: "inside your city" or "at your homes"
Here "hand" represents the whole person. Alternate translation: "nor that of any offering which you bring to Yahweh"
Yahweh continues speaking to the people of Israel.
"you will eat your offerings"
"in the presence of Yahweh
Here "gate" represents the whole city. Alternate translation: "any Levite who lives inside your city"
Here "put your hand to" represents the whole person and work that he has done. Alternate translation: "rejoice about all the work you do"
"Be careful"
"that you take good care of the Levite"
"enlarges your territory" or "gives you even more land"
This is a quotation within a quotation. This direct quotation can be stated as an indirect quotation. Alternate translation: "and you decide that you want to eat meat"
Here "soul" refers to the whole person. Alternate translation: "as you want" or "as you crave"
Moses continues speaking to the people of Israel.
Here the phrase "his name" refers to God himself. Yahweh will choose one location where he will live and people will come to worship him there. See how you translated this in [Deuteronomy 12:5]
Here "gates" represents the whole city." Alternate translation: "inside your city" or "within your community"
Here "soul" refers to the whole person. Alternate translation: "as you desire"
This can be translated in active form. Alternate translation: "Just like you eat the gazelle and the deer"
These are wild animals with long thin legs that can run quickly. See how you translated these in Deuteronomy 12:15.
A person who is not acceptable for God's purposes is spoken of as if the person were physically unclean.
A person who is acceptable for God's purposes is spoken of as if the person were physically clean.
Here the way that blood sustains life is spoken of as if the blood were life itself. Alternate translation: "the blood sustains life" or "the blood causes animals and people to live"
The word "life" here represents the blood that sustains life. Alternate translation: "You will not eat what sustains life with the meat" or "you will not eat the blood, which sustains life, with the meat"
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The eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: "what is right in Yahweh's judgment" or "what Yahweh considers to be right"
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This can be stated in active form. Alternate translation: "the priest will pour out the blood of the sacrifice"
God's law specifies which parts of the animal are for the burnt offering, which parts are for the priest and which parts are for the offerer to eat. The full meaning of this statement can be made explicit. Alternate translation: "you will eat some of the meat"
Moses continues speaking to the people of Israel.
"Carefully listen to and obey everything that I am commanding you"
Here "children" means all of their descendants. Alternate translation: "that you and your descendants may prosper"
The words "good" and "right" have similar meanings and emphasize the importance of right behavior. Alternate translation: "when you do what is right"
The eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: "what is good and right in Yahweh's judgment" or "what Yahweh considers to be good and right"
Yahweh destroying the people groups in Canaan is spoken of as if he were cutting them off, as one would cut a piece of cloth or cut a branch from a tree.
Here "nations" represents the people living in Canaan.
"when you take everything from them"
"be careful"
A person learning about and worshiping other gods is spoken of as if they are caught in a hunter's trap. This can be stated in active form. Alternate translation: "that you do not act like them ... that you do try to learn about their gods, asking"
The Israelites worshiping idols as the people groups of Canaan worship idols is spoken of as if the Israelites were following behind the other people groups.
This can be stated in active form. Alternate translation: "after Yahweh destroys them before you"
This is a quotation within a quotation. A direct quotation can be stated as an indirect quotation. Alternate translation: "into asking about how those people groups worship their gods so that you can do the same."
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They are not to create more laws nor are they to ignore laws that God has given them.
1 If there arises among you a prophet or a dreamer of dreams, and if he gives you a sign or a wonder, 2 and if the sign or the wonder comes about, of which he spoke to you and said, 'Let us go after other gods, that you have not known, and let us worship them,' 3 do not listen to the words of that prophet, or to that dreamer of dreams; for Yahweh your God is testing you to know whether you love Yahweh your God with all your heart and with all your soul. 4 You will walk after Yahweh your God, honor him, keep his commandments, and obey his voice, and you will worship him and cling to him. 5 That prophet or that dreamer of dreams will be put to death, because he has spoken rebellion against Yahweh your God, who brought you out of the land of Egypt, and who redeemed you out of the house of bondage. That prophet wants to draw you out of the way in which Yahweh your God commanded you to walk. So completely remove the evil from among you.
6 Suppose that your brother, the son of your mother, or your son, or your daughter, or the wife of your bosom, or your friend who is to you like your own soul, secretly entices you and says, 'Let us go and worship other gods' which you have not known, neither you nor your ancestors— 7 any of the gods of the peoples that are round about you, near to you or far off from you, from the one end of the earth to the other end of the earth.' 8 You must not give in to him or listen to him, and you must not permit your eye to pity him, and you must not spare him or conceal him. 9 Instead, you will surely kill him; your hand will be the first on him to put him to death, and afterwards the hand of all the people. 10 You will stone him to death with stones, because he has tried to draw you away from Yahweh your God, who brought you out of the land of Egypt, out of the house of bondage. 11 All Israel will hear and fear, and will not continue to do this kind of wickedness among you.
12 If you hear anyone say about one of your cities, that Yahweh your God gives you to live in: 13 Some wicked fellows have gone out from among you and have drawn away the inhabitants of their city and said, 'Let us go and worship other gods that you have not known.' 14 Then you will examine the evidence, make search, and investigate it thoroughly. When you discover that it is true and certain that such an abominable thing has been done among you, then you will take action. 15 You will surely attack the inhabitants of that city with the edge of the sword, completely destroy it and all the people who are in it, along with its livestock, with the edge of the sword. 16 You will gather all the spoil from it into the middle of its street and will burn the city, as well as all its booty, as a burnt offering for Yahweh your God. The city will be a heap of ruins forever; it must never be built again. 17 None of those things set apart for destruction must stick in your hand. This must be the case, so that Yahweh will turn from the burning of his anger, show you mercy, have compassion on you, and make you increase in numbers, as he has sworn to your fathers. 18 He will do this because you are listening to the voice of Yahweh your God, to keep all his commandments that I am commanding you today, to do that which is right in the eyes of Yahweh your God.
The people were required to listen to Yahweh's prophets unless they were encouraging the people to worship other gods. The punishment for anyone leading the people to worship other gods was death. These instructions were to keep Israel's worship of Yahweh pure. (See: prophet and falsegod and purify)
Moses continues speaking to the people of Israel.
"If there appears among you" or "If someone among you claims to be"
This is someone who receives messages from God through dreams.
These two words have similar meanings and refer to various miracles.
"takes place" or "happens"
This can be translated as an indirect quotation. Alternate translation: "and he tells you to serve and worship other gods which you have not known,"
Worshiping other gods is spoken of as if they were going after or following other gods. Alternate translation: "Let us follow other gods"
The phrase "gods, that you have not known" refers to the gods that other people groups worship. The Israelites know Yahweh because he has revealed himself to them and they have experienced his power.
"do not listen to what that prophet say nor to what the dreamer of dreams says"
Here "heart" and "soul" are metonyms for a person's inner being. These two phrases are used together to mean "completely" or "earnestly." See how you translated this in [Deuteronomy 4:29]
Obeying and worshiping Yahweh is spoken of as if the people were walking after or following Yahweh. Alternate translation: "You will obey Yahweh"
Here "voice" represents what Yahweh says. Alternate translation: "obey what he says"
To have a good relationship with Yahweh and to completely rely on him is spoken of as if the person were clinging to Yahweh. Alternate translation: "rely on him"
This can be stated in active form. Alternate translation: "you must kill"
The abstract noun "rebellion" can be stated as a verb. Alternate translation: "he has tried to make you rebel"
Yahweh rescuing the people of Israel from being slaves in Egypt is spoken of as if Yahweh paid money to redeem his people out of slavery. Alternate translation: "who rescued you out of the place where you were slaves"
Here "house of bondage" represents Egypt where the people of Yahweh had been slaves. Alternate translation: "Egypt where you were slaves"
How God wants a person to live or behave is spoken of as if it were a way or road on which God wants his people to walk. A person trying to cause someone else to stop obeying God is spoken of as if the person were trying to get the other person to stop walking on God's way or road. Alternate translation: "make you disobey what Yahweh your God commanded"
Here "the evil" refers to the evil person or the evil behavior. This nominal adjective can be stated as an adjective. Alternate translation: "So you must remove from among the people of Israel the person who does this evil thing" or "So you must kill this evil person"
Moses continues speaking to the people of Israel.
A bosom is a person's chest. This is a idiom with the image of him holding her close to his chest; this means that he loves and cherishes her. Alternate translation: "wife you love" or "wife you dearly embrace"
chest, shoulders, and arms
Here "soul" represents the person's life. This means the person cares for his friend as much as he cares for his own life. Alternate translation: "your dearest friend" or "a friend you love as much as you love yourself"
The words "Let us go and worship other gods" are a direct quote. The words "which you have not known" describe the other gods, but they are not part of the quote. In some languages, it might be more natural to use an indirect quote. Alternate translation: "secretly entices you to go and worship other gods which you have not known"
"that are around you." These words describe the peoples.
Here the reference to the two extremes of the earth means "everywhere on earth." Alternate translation: "throughout the entire earth"
"Do not agree to what he wants"
Here "your eye" refers to the whole person. Alternate translation: "you msut not look at him with pity" or "you must not show him mercy"
"you must not show him mercy or hide from others what he has done"
This means that he was to throw the first stone at the guilty person. The word "hand" represents the whole person. Alternate translation: "you must be the first to strike him to kill him"
Here "hand" represents the whole person. Alternate translation: "the other people will join you"
"to turn you away from Yahweh." A person trying to cause someone else to stop obeying Yahweh is spoken of as if the person were trying to cause someone to physically turn around and leave Yahweh. Alternate translation: "he has tried to make you disobey Yahweh"
Here "house of bondage" represents Egypt where the people of Yahweh had been slaves. Alternate translation: "out from the place where you were slaves"
It is implied that when the people hear about the person who was executed, they will be afraid to act like he did.
Moses continues speaking to the people of Israel.
The phrase "from among you" means that these wicked men were Israelites who lived in their communities.
This can be translated as an indirect quotation. Alternate translation: "have persuaded those who live in their city to go and worship other gods that they have not known."
A person causing someone else to stop obeying Yahweh is spoken of as if the person has caused the other person to physically turn and leave Yahweh.
All of these phrases mean basically the same thing. Moses is emphasizing that they must carefully find out what truly happened at the city.
This can be stated in active form. Alternate translation: "that the people of the city have done such a terrible thing"
Here "edge" represents the whole sword. Alternate translation: "with your swords"
"all the plunder." This refers to the possessions and treasures that an army collects after winning a battle.
"pile of ruins"
This can be stated in active form. Alternate translation: "no one must ever rebuild the city"
Yahweh cursing something and promising to destroy it is spoken of as if Yahweh were setting the object apart from other things. This can be stated in active form. Alternate translation: "You must not keep any of the things God has commanded you to destroy"
This is a way of saying a person keeps something. Alternate translation: "must you keep"
Yahweh no longer being angry is spoken of as his anger were an object and Yahweh physically turns away from it. Alternate translation: "Yahweh will stop being angry"
Here "fathers" means ancestors or forefathers.
Here "voice" represents what Yahweh says. Alternate translation: "you are obeying what Yahweh says"
The eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: "that which is right in Yahweh's judgment" or "that which Yahweh your God considers to be right"
1 You are the people of Yahweh your God. Do not cut yourselves, nor shave any part of your face for the dead. 2 For you are a nation that is set apart to Yahweh your God, and Yahweh has chosen you to be a people for his own possession, more than all peoples that are on the surface of the earth.
3 You must not eat any abominable thing. 4 These are the animals that you may eat: the ox, the sheep, and the goat, 5 the deer, the gazelle, the roebuck, the wild goat, and ibex, and the antelope, and the mountain sheep. 6 You may eat any animals that parts the hoof, that is, that has the hoof divided in two, and that chews the cud. 7 Nevertheless, you must not eat some animals that chew the cud or that have the hoof divided in two: the camel, the rabbit, and the rock badger; because they chew the cud but do not part the hoof, they are unclean to you. 8 The pig is unclean to you as well because he parts the hoof but does not chew the cud; he is unclean to you. Do not eat pig meat, and do not touch their carcasses.
9 Of these things that are in water you may eat: whatever has fins and scales; 10 but whatever has no fins and scales you must not eat; they are unclean to you.
11 All clean birds you may eat. 12 But these are the birds that you must not eat: the eagle, the vulture, the osprey, 13 the red kite and black kite, any kind of falcon. 14 You must not eat any kind of raven, 15 and the ostrich, and the night hawk, the sea gull, any kind of hawk, 16 the little owl, the great owl, the white owl, 17 the pelican, the osprey, the cormorant. 18 You must not eat the stork, any kind of heron, the hoopoe, and the bat. 19 All winged, swarming things are unclean to you; they must not be eaten. 20 You may eat all clean flying things.
21 You must not eat of anything that dies of itself; you may give it to the foreigner who is within your gates, that he may eat it; or you may sell it to a foreigner. For you are a nation that is set apart to Yahweh your God. You must not boil a young goat in its mother's milk.
22 You must surely tithe all the yield of your seed, that which comes out from the field year after year. 23 You must eat before Yahweh your God, in the place where he will choose to make a dwelling for his name, the tithe of your grain, of your new wine, and of your oil, and the firstborn of your herd and your flock; that you may learn to always honor Yahweh your God. 24 If the journey is too long for you so that you are not able to carry it, because the place where Yahweh your God will choose to establish his name is too far from you, then, when Yahweh God blesses you, 25 you will convert the offering into money, tie up the money in your hand, and go to the place that Yahweh your God will choose. 26 There you will spend the money for whatever you desire: cattle, sheep, wine or strong drink, or for whatever you desire. Then you will eat there before Yahweh your God and rejoice, you and your household. 27 The Levite who is within your gates—do not abandon him, for he has no portion nor inheritance with you.
28 At the end of every three years you will present all the tithe of your produce in the same year, and you will store it up within your gates; 29 and the Levite, because he has no portion nor inheritance with you, and the foreigner, and the fatherless, and the widow who are within your gates, will come and eat and be satisfied. Do this so that Yahweh your God may bless you in all the work of your hand that you do.
This chapter is part of the law of Moses, which is part of the covenant Yahweh made with Moses. (See: lawofmoses)
There are animals which the law considered to be clean and unclean. The people were not allowed to eat the unclean animals. Scholars are uncertain about the reasons for the animals to be considered to be clean or unclean. The result of these food restrictions was a nation that was different than the nations surrounding it. (See: clean)
Moses continues speaking to the people of Israel.
All occurrences of "you" refer to the people of Israel. Moses was included as a part of the people. Alternate translation: "We are the people"
These were ways the people groups living in Canaan showed that they were grieving over people who had died. Moses is telling the people of Israel not to act like them. The full meaning of this statement can be made explicit.
"nor shave the front of your head"
All occurrences of "you" refer to the people of Israel. Moses was included as a part of the people. Alternate translation: "we are a nation ... has chosen us"
See how you translated these words in Deuteronomy 7:6.
Yahweh choosing the people of Israel to belong to him in a special way is spoken of as if Yahweh set them apart from all other nations. This can be stated in active form. Alternate translation: "Yahweh your God has set you apart from other nations"
This means basically the same thing as the first part of the sentence. They both mean that the people of Israel belong to Yahweh in a special way.
"a people for his treasured possession" or "his people"
"out of all the people groups in the world"
The people of Israel were not supposed to eat anything that God said was unfit for eating.
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These are all types of deer. If your language does not have a word for each animal it can be translated as "all kinds of deer."
This is wild animal with long thin legs that can run quickly. See how you translated this in Deuteronomy 12:15.
a type of deer
Both of these are types of antelope. If your language does not have a word for each animal it can be translated as "all kinds of antelope."
a type of antelope
"that have split hooves." This is a hoof that is split into two parts instead of being one whole.
This means the animal brings its food up from its stomach and chews it again.
This is a small animal with long ears that usually lives in holes in the ground.
This is a small animal that lives in rocky places.
Something Yahweh says is unfit for his people to eat is spoken of as if it were physically unclean.
Something Yahweh says is unfit for his people to eat is spoken of as if it were physically unclean.
Moses continues speaking to the people of Israel.
"You may eat these kinds of animals that live in the water"
the thin, flat part which the fish uses to move through the water
the small plates that cover the body of the fish
Something Yahweh says is unfit for his people to eat is spoken of as if it were physically unclean.
An animal that God says is fit for his people to eat is spoken of as if the animal were physically clean.
These are birds that are either awake at night or feed on small animals and dead animals.
These are birds that are either awake at night or feed on small animals and dead animals.
A bird that either is awake at night or feeds on small animals and dead animals.
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A bird that is either awake at night or feeds on small animals and dead animals.
These are types of birds that eat small animals and lizards.
animal with wings and furry body which is awake mainly at night and eats insects and rodents
This means all flying insects that move in large groups.
Animals that God says are unfit for his people to eat are spoken of as if the animals are physically unclean.
This can be stated in active form. Alternate translation: "you must not eat them"
Animals that God says are fit for his people to eat are spoken of as if the animals are physically clean.
Moses continues speaking to the people of Israel.
This means an animal that dies a natural death.
The word "gates" here is a metonym for the towns inside the gates. Alternate translation: "lives in your towns"
Yahweh choosing the people of Israel to belong to him in a special way is spoken of as if Yahweh set them apart from all other nations. This can be stated in active form. Alternate translation: "For Yahweh your God has set you apart from other nations"
This means they are to give one part out of every ten equal parts from their crops.
"every year"
"in the presence of Yahweh"
Here the phrase "his name" refers to God himself. Yahweh will choose one location where he will live and people will come to worship him there. Alternate translation: "have his people build the place where they will worship him"
Here "it" refers to the tithe of crops and livestock.
Here the phrase "his name" refers to God himself. Yahweh will choose one location where he will live and people will come to worship him there. See how you translated this in [Deuteronomy 12:5]
"you will sell your offering for money"
"put the money in a bag and take it with you"
"for whatever you want"
"in the presence of Yahweh"
"make sure to take care of him"
The tribe of Levi did not receive a portion of land as their inheritance. Their share of the inheritance was the honor of serving Yahweh as his priests. The full meaning of this statement can be made explicit.
God not giving land to the Levites is spoken of as if he were not giving them an inheritance.
Once every 3 years the Israelites were to store their tithes within their own towns so that it would be used to provide for the Levites, orphans, widows and foreigners.
Here "gates" represents the entire city or town. Alternate translation: "inside your city"
God not giving any land to the Levites is spoken of as if he were not giving them an inheritance.
These are children whose parents have both died and do not have relatives to care for them.
This is a woman whose husband has died and has no children to care for her in her old age.
Here "hand" represents the whole person. This refers to the work that someone does. Alternate translation: "in all the work you do"
1 At the end of every seven years, you must cancel debts. 2 This is the manner of the release: Every creditor will cancel that which he has lent to his neighbor; he will not demand it from his neighbor or his brother because Yahweh's cancellation of debts has been proclaimed. 3 From a foreigner you may demand it; but whatever of yours is with your brother your hand must release. 4 However, there should be no poor among you (for Yahweh will surely bless you in the land that he gives you as an inheritance to possess), 5 if only you diligently listen to the voice of Yahweh your God, to keep all these commandments that I am commanding you today. 6 For Yahweh your God will bless you, as he promised you; you will lend to many nations, but you will not borrow; you will rule over many nations, but they will not rule over you.
7 If there is a poor man among you, one of your brothers, within any of your gates in your land that Yahweh your God is giving you, you must not harden your heart nor shut your hand from your poor brother; 8 but you must surely open your hand to him and surely lend him sufficient for his need. 9 Be careful not to have a wicked thought in your heart, saying, 'The seventh year, the year of release, is near,' so that you will not be stingy in regard to your poor brother and give him nothing; he might cry out to Yahweh about you, and it would be sin for you. 10 You must surely give to him, and your heart must not be sorry when you give to him, because in return for this Yahweh your God will bless you in all your work and in all that you put your hand to. 11 For the poor will never cease to exist in the land; therefore I command you and say, 'You must surely open your hand to your brother, to your needy, and to your poor in your land.'
12 If your brother, a Hebrew man, or a Hebrew woman, is sold to you and serves you for six years, then in the seventh year you must let him go free from you. 13 When you let him go free from you, you must not let him go empty-handed. 14 You must liberally provide for him out of your flock, out of your threshing floor, and out of your winepress. As Yahweh your God has blessed you, you must give to him. 15 You must remember that you were a slave in the land of Egypt, and that Yahweh your God redeemed you; therefore I am commanding you today to do this. 16 It will happen that if he says to you, 'I will not go away from you,' because he loves you and your house, and because he is well off with you, 17 then you must take an awl and thrust it through his ear to a door, and he will be your servant for life. You must do the same with your female servant. 18 It must not seem difficult for you to let him go free from you, because he has served you for six years and given twice the value of a hired person. Yahweh your God will bless you in all that you do.
19 All the firstborn males in your herd and your flock you must set apart to Yahweh your God. You will do no work with the firstborn of your herd, nor shear the firstborn of your flock. 20 You must eat the firstborn before Yahweh your God year by year in the place that Yahweh will choose, you and your household. 21 If it has any blemish—for example, if it is lame or blind, or has any blemish whatever—you must not sacrifice it to Yahweh your God. 22 You will eat it within your gates; the unclean and the clean persons alike must eat it, as you would eat a gazelle or a deer. 23 Only you must not eat its blood; you must pour its blood out on the ground like water.
This chapter gives instructions about the necessity to regularly forgive debt among their fellow countryman. This prevented people from being trapped by their poverty.
As Yahweh's chosen nation, there must be justice in Israel. This chapter gives commands that encouraged justice by protecting the poor, servants and slaves. (See: elect and justice)
Moses continues speaking to the people of Israel.
"7 years"
"forgive every thing which people still owe you"
"This is how to cancel the debts"
a person who lends money to other people
The words "neighbor" and "brother" share similar meanings and emphasize the close relationship that they have with their fellow Israelites. Alternate translation: "his fellow Israelite"
This can be stated in active form. Alternate translation: "because Yahweh has required that you cancel debts"
This is an idiom. Alternate translation: "you must not demand it back" or "you must not require repayment"
The nominal adjective "poor" can be stated as an adjective. Alternate translation: "no poor people" or "no one who is poor"
This refers to the land of Canaan.
The land that Yahweh is giving to his people is spoken of as if it were an inheritance that Yahweh is giving them.
Here the metonym "voice of Yahweh" refers to what Yahweh himself says. Alternate translation: "if only you are careful to obey what Yahweh your God says"
The word "money" is understood. You can make the full meaning of this statement clear. Alternate translation: "you will lend money ... you will not borrow money"
Here "nations" represents the people. Alternate translation: "to the people of many nations ... over the people of many nations"
Here "rule over" means to be financially superior. This means basically the same thing as the previous part of the sentence.
Here "man" means a person in general. Alternate translation: "If there is a poor person"
"one of your fellow Israelites"
Here "gates" represents the entire city or town. Alternate translation: "within any of your towns"
Being stubborn is spoken of as if the person hardened their heart. Alternate translation: "you must not be stubborn"
A person who refuses to provide for a poor person is spoken of as if he were shutting his hand so that the poor person cannot get anything from him. Alternate translation: "nor refuse to help your fellow Israelite who is poor"
A person who helps a poor person is spoken of as if he were opening his hand to him. Alternate translation: "but you must surely help him"
Here "heart" represents a person's mind. Alternate translation: "not to think a wicked thought"
It is implied that because the year of release will happen soon, the person thinking this will be reluctant to help a poor person since it is likely that the poor person will not have to pay him back. The full meaning of this statement can be made clear.
The word "seventh" is the ordinal number for seven.
"the year to cancel debts"
Something that will happen soon is spoken of as if it were physically near. Alternate translation: "will happen soon"
"so that you are not stubborn and refuse to give anything to your fellow Israelite"
"shout to Yahweh for help"
"Yahweh will consider what you have done to be sinful"
Here "heart" represents the whole person. Alternate translation: "you should not regret it" or "you should be happy"
Here "put your hand to" represents the whole person and work that he has done. Alternate translation: "in all that you do"
"For there will always be poor people in the land"
The nominal adjective "the poor" can be stated as an adjective. Alternate translation: "For poor people"
This has a quotation within a quotation. A direct quotation can be stated as an indirect quotation. Alternate translation: "I command you to open your hand ... in your land"
A person who is willing to help someone else is spoken of as if his hand were open. Alternate translation: "help your fellow Israelite, those who are needy, and those who are poor"
The words "needy" and "poor" mean basically the same thing and emphasize that these are people who cannot help themselves. Alternate translation: "help your fellow Israelites who cannot help themselves"
Moses continues speaking to the people of Israel.
Here "brother" means an Israelite in general, whether a male or female. Alternate translation: "If a fellow Israelite" or "If a fellow Hebrew"
If a person could not repay their debts, they sometimes sold themselves into slavery to pay what they owed. This can be stated in active form. Alternate translation: "sell themselves to you"
"6 years"
"year 7." This "seventh" is the ordinal number for seven.
A person who has no possessions to provide for himself or his family is spoken of as if his hands were empty. Alternate translation: "you must not let him leave without having anything to provide for himself and his family"
"generously give to him"
Here "you" includes their ancestors that were slaves for many years. Alternate translation: "remember that your people were once slaves"
Yahweh rescuing the people of Israel from being slaves in Egypt is spoken of as if Yahweh paid money to redeem his people from slavery.
This has a quotation within a quotation. A direct quotation can be stated as an indirect quotation. Alternate translation: "if he says to you that he will not go away from you,"
Here "house" represents the person's family.
"then you will place his head near a wooden door frame in your house, and then put the point of the awl through his earlobe into the wood"
a sharp, pointed tool used to make a hole
"until the end of his life" or "until he dies"
This means that they are not resent it when they let someone go free. This can be stated in active form. Alternate translation: "Be pleased when you let him go free"
This means the owner only had to pay have the amount for this slave to work than he would for a person he hired to do a job.
This is a person who works for pay.
Moses continues speaking to the people of Israel.
to cut off wool or hair
"in the presence of Yahweh"
"each year" or "every year"
crippled or physically disabled
Here "gates" represents the city or town. Alternate translation: "within your community" or "inside your city"
A person who is not acceptable for God's purposes is spoken of as if the person were physically unclean.
A person who is acceptable for God's purposes is spoken of as if the person were physically clean.
These are wild animals with long thin legs that can run quickly. See how you translated these in Deuteronomy 12:15.
"you must not consume its blood." Yahweh did not allow Israelites to consume blood because the blood represented life (Deuteronomy 12:23).
1 Observe the month of Aviv, and keep the Passover to Yahweh your God, for in the month of Aviv Yahweh your God brought you out of Egypt by night. 2 You will sacrifice the Passover to Yahweh your God with some of the flock and the herd in the place where Yahweh will choose to make a dwelling for his name. 3 You will eat no leavened bread with it; seven days will you eat unleavened bread with it, the bread of affliction; for you came out of the land of Egypt in haste. Do this all the days of your life so that you may call to mind the day when you came out of the land of Egypt. 4 No yeast must be seen among you within all your borders during seven days; nor must any of the meat that you sacrifice in the evening on the first day remain until the morning. 5 You must not sacrifice the Passover within any of your city gates that Yahweh your God is giving you. 6 Instead, sacrifice at the place where Yahweh your God will choose to make a dwelling for his name. There you will perform the sacrifice of the Passover in the evening at the going down of the sun, at the time of year that you came out of Egypt. 7 You must roast it and eat it at the place that Yahweh your God will choose; in the morning you will turn and go to your tents. 8 For six days you will eat unleavened bread; on the seventh day there will be a solemn assembly for Yahweh your God; on that day you must do no work.
9 You will count seven weeks for yourselves; from the time you begin to put the sickle to the standing grain you must start counting seven weeks. 10 You must keep the Festival of Weeks for Yahweh your God with the tribute of a freewill offering from your hand that you will give, according as Yahweh your God has blessed you. 11 You will rejoice before Yahweh your God—you, your son, your daughter, your male servant, your female servant, the Levite who is within your city gates, and the foreigner, the fatherless, and the widow who are among you, at the place where Yahweh your God will choose to make a dwelling for his name. 12 You will call to mind that you were a slave in Egypt; you must observe and do these statutes.
13 You must keep the Festival of Shelters for seven days after you have gathered in the harvest from your threshing floor and from your winepress. 14 You will rejoice during your festival—you, your son, your daughter, your male servant, your female servant, the Levite, and the foreigner, and the fatherless and the widow who are within your gates. 15 For seven days you must observe the festival for Yahweh your God at the place that Yahweh will choose, because Yahweh your God will bless you in all your harvest and all the work of your hands, and you must be completely joyful. 16 Three times in a year all your males must appear before Yahweh your God at the place that he will choose: at the Festival of Unleavened Bread, at the Festival of Weeks, and at the Festival of Shelters. No one will appear before Yahweh empty-handed. 17 Rather, every man will bring a gift as he is able, that you might know the blessing that Yahweh your God has given to you.
18 You must make judges and officers within all your city gates that Yahweh your God is giving you; they will be taken from each of your tribes, and they must judge the people with righteous judgment. 19 You must not take justice away by force; you must not show partiality nor take a bribe, for a bribe blinds the eyes of the wise and perverts the words of the righteous. 20 You must follow after justice, after justice alone, so that you may live and inherit the land that Yahweh your God is giving you.
21 You must not set up for yourselves an Asherah, any sort of pole, beside the altar of Yahweh your God that you will make for yourself. 22 Neither must you set up for yourself any sacred stone pillar, which Yahweh your God hates.
This chapter retells the specific commands about how to celebrate the Passover. This recalled the Passover in Egypt, which was an important event in the formation of the nation of Israel. There are several other important festivals described in this chapter. (See: passover)
As Yahweh's chosen nation, there must be justice in Israel. Also, Yahweh must be the only God in Israel. He alone is to be worshiped. (See: elect and justice)
Moses continues speaking to the people of Israel.
This is the first month of the Hebrew calendar. It marks when God brought the people of Israel out of Egypt. It is during the last part of March and the first part April on Western calendars.
It is implied by "keep the Passover" that they would celebrate and eat the Passover meal. Alternate translation: "celebrate the Passover meal" or "eat the Passover meal"
Here "Passover" represents the animal that is sacrificed for the Passover celebration. Alternate translation: For the Passover you will offer a sacrifice"
Here the phrase "his name" refers to God himself. Yahweh will choose one location where he will live and people will come to worship him there. See how you translated this in Deuteronomy 14:23. Alternate translation: "have his people build the place where they will worship him"
Here "it" refers to the animal they will sacrifice and eat.
"7 days"
This was the name of the unleavened bread. The full meaning can be stated explicitly. Alternate translation: "this bread will remind you of how much you suffered while in Egypt"
The people had to leave Egypt so quickly that they did not have enough time to make bread with yeast in it. The full meaning of this statement can be made explicit. Alternate translation: "out of the land of Egypt in such hurry you did not have time to make bread with yeast in it"
"Do this as long as you live"
This is an idiom. Alternate translation: "remember"
This can be stated in active form. Alternate translation: "You must not have any yeast among you"
"inside all your territory" or "in all your land"
This "first" is the ordinal number for one.
Here "Passover" represents the animal that will be sacrificed. Alternate translation: "For the Passover you must not sacrifice the animal"
Here "gates" represents the cities or towns. Alternate translation: "within any of your towns"
Here the phrase "his name" refers to God himself. Yahweh will choose one location where he will live and people will come to worship him there. See how you translated this in [Deuteronomy 14:23]
"at sunset"
"You must cook it"
"6 days"
"seventh" is the ordinal number for seven.
"special gathering"
Moses continues speaking to the people of Israel.
"count 7 weeks"
The phrase "put the sickle to the standing grain" is a way of referring to the beginning of harvest time. Alternate translation: "from the time that you begin harvesting the grain"
a tool with a curved blade used for cutting grass, grain, and vines
Here "hand" represents the whole person. Alternate translation: "and you will give your free will offering"
"according to the harvest which Yahweh your God has given you" This means that the people will base how much they offer on how much they harvested that year.
These do not refer to a specific person. It means these types of people in general. Alternate translation: "your sons, your daughters, your male servants, your females servants, any Levite"
Here "gates" represents cities or towns. Alternate translation: "within your towns"
This refers to these types of people in general. Alternate translation: "all foreigners, orphans, and widows"
These are children whose parents have both died and do not have relatives to care for them.
This means a woman whose husband has died and has no children to care for her in her old age.
Here the phrase "his name" refers to God himself. Yahweh will choose one location where he will live and people will come to worship him there. See how you translated this in [Deuteronomy 14:23]
This is an idiom. Alternate translation: "remember"
Other names for this festival are "Feast of Tabernacles," "Festival of Booths," and "Feast of the Ingathering." During harvest time, farmers would set up temporary shelters in the field. This festival took place after the last harvest of the year.
"7 days"
Here the word "gates" represents cities or towns. Alternate translation: "within your towns"
"the Festival of Shelters"
Here "hands" represents the whole person. Alternate translation: "all the work you do"
Females were allowed, but Yahweh did not require that they come. The men could represent their whole families.
"must come and stand in the presence of Yahweh"
"They will not come before Yahweh without an offering" These two negative phrases together have a positive meaning. Alternate translation: "Every person who comes before Yahweh must bring an offering"
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Moses continues speaking to the people of Israel.
"You must appoint judges" or "You must choose judges"
Here "gates" represents a city or town. Alternate translation: "within all your towns"
This can be stated in active form. Alternate translation: "you will choose them"
"judge the people fairly"
Moses speaks of justice as if it were a physical object that a strong person can violently pull away from a weak person. This can be stated in positive form. Your language might have one word that means "use force to take away." Alternate translation: "You must not be unfair when you judge" or "You must make just decisions"
Here "You" refers to those who will be appointed as judges and officers.
Taking a bribe is spoken of as if the bribe were corrupting the people. Alternate translation: "for even a wise man who accepts a bribe will become blind, and even a righteous man who accepts a bribe will tell lies"
A wise person who accepts a bribe so that he does not speak against something evil is spoken of as if he becomes blind.
The nominal adjective "the wise" can be translated as an adjective. Alternate translation: "a wise person" or "wise people"
The nominal adjective "righteous" can be translated as an adjective. Alternate translation: "causes a righteous person to lie"
justice is spoken of as a person who is walking. A person who is doing what is fair and just is spoken of as if he was following close behindjustice. Alternate translation: "do only what is fair"
Receiving the land that God is giving to the people is spoken of as if the people are inheriting the land from God.
Here "You" refers to all the people of Israel.
The phrase "which Yahweh your God hates" is giving more information about the sacred stone pillar. Alternate translation: "any sacred stone pillar because Yahweh your God hates them"
This refers to pillars that are idols used to worship false gods.
1 You must not sacrifice to Yahweh your God an ox or a sheep in which is any blemish or anything bad, for that would be an abomination to Yahweh your God.
2 If there is found among you, within any of your city gates that Yahweh your God is giving you, any man or woman who does what is evil in the sight of Yahweh your God and transgresses his covenant, 3 anyone who has gone and worshiped other gods and bowed down to them, either the sun, the moon, or any of the host of heaven—nothing that I have commanded— 4 and if you are told about this, or if you have heard of it, then you must make a careful investigation. If it is true and certain that such an abomination has been done in Israel, this is what you should do. 5 You must bring that man or woman, who has done this evil thing, to your city gates, that very man or woman, and you must stone that person to death. 6 At the mouth of two witnesses, or three witnesses, will he who must die be put to death; but at the mouth of only one witness he must not be put to death. 7 The hand of the witnesses must be the first to put him to death, and afterward the hand of all the people; and you will remove the evil from among you.
8 If a matter arises that is too hard for you to judge—perhaps a question of one kind of bloodshed or another, of one kind of lawsuit or another, or of one kind of wound or another—matters of controversy within your city gates—then you must go up to the place that Yahweh your God chooses. 9 You must go to the priests, the descendants of Levi, and to the judge who will be serving at that time; you will seek their advice, and they will give you the verdict. 10 Then you must do according to what they order you to do, at the place Yahweh will choose. Be careful to do all that they teach you. 11 Follow the law they teach you, and do according to the decisions they give you. Do not turn aside from what they tell you, to the right hand or to the left. 12 Anyone who acts in arrogance, listening neither to the priest who is standing to serve before Yahweh your God nor to the judge—that man will die; you will completely remove the evil from Israel. 13 All the people must hear and fear, and act arrogantly no more.
14 When you have come to the land that Yahweh your God gives you, and when you take possession of it and begin to live in it, and then you say, 'I will set a king over myself, like all the nations that are round about me,' 15 then you must surely set as king over yourself someone whom Yahweh your God will choose. You must set as king over yourself someone from among your brothers. You must not put a foreigner, who is not your brother, over yourself. 16 But he must not multiply horses for himself, nor cause the people to return to Egypt so that he may multiply horses, for Yahweh had said to you, 'You will never return that way again.' 17 He must not take many wives for himself, so that his heart does not turn away. He must not accumulate large amounts of silver and gold.
18 When he sits on the throne of his kingdom, he must write for himself in a scroll a copy of this law, from the law that is before the priests, who are Levites. 19 The scroll must be with him, and he must read in it all the days of his life, so that he may learn to honor Yahweh his God, so as to keep all the words of this law and these statutes, to observe them. 20 He must do this so that his heart is not lifted up above his brothers, and so that he does not turn away from the commandments, to the right hand or to the left, so he may prolong his days in his kingdom, he and his descendants in the midst of Israel.
In the ancient Near East, it was common for a person to be punished by the testimony of a single person, especially if this was an important person. The rules in this chapter give protection to people, especially the poor by requiring multiple witnesses. This allowed justice to be done. (See: testimony and justice)
Israel was not to have a king because Yahweh was their king. Knowing the sinfulness of the people, Yahweh anticipated that one day Israel would have a king. Therefore, this passage gives commands about their king prophetically. They were not allowed to collect chariots because they were a sign of earthly power and the king was to trust in Yahweh.
Moses is still speaking to the people of Israel.
"that has a blemish" or "that has something wrong with it." The animal is to appear healthy without any deformity.
"that would be disgusting to Yahweh"
This may be stated in active form. Alternate translation: "If you find someone" or "If there is anyone"
Here "city gates" represents cities or towns. Alternate translation: "living in one of your cities"
The sight of Yahweh represents Yahweh's judgment or evaluation. Alternate translation: "something that Yahweh your God thinks is evil"
"disobeys his covenant"
"any of the army of heaven." Here this refers to the lights we see in the sky, including the sun, moon, stars. They are called the host because there are so many of them, just as armies have many soldiers. Alternate translation: "any of the multitude of things in the sky"
This can be stated in active form. Alternate translation: "if someone tells you about this disobedient act"
The abstract noun "investigation" can be stated as a verb. Alternate translation: "you must carefully investigate what happened"
This can be stated in active form. Alternate translation: "someone has done such a horrible thing in Israel"
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Here "the mouth" represents the testimony of a witness. This can be translated in active form. Alternate translation: "If two or three witnesses speak against the person, then you must execute him"
Here "the mouth" represents the testimony of a witness. This can be translated in active form. Alternate translation: "but if only one person speaks against him, then you must not execute him"
Here "hand" represents the entire group of witnesses. Alternate translation: "The witnesses themselves must be the first ones to throw stones. Then all the people will execute the person by throwing stones at him"
The nominal adjective "the evil" can be stated as an adjective. Alternate translation: "you must remove from among the Israelites this person who does this evil thing" or "you must execute this evil person"
Moses continues speaking to the people of Israel.
"If there is a matter" or "If there is a situation"
"murder or accidental killing"
"whether a lawsuit is just or unjust"
"whether harm was done intentionally or by accident"
The abstract noun "advice" can be stated as a verb. Alternate translation: "you will ask them to advise you"
The abstract noun "verdict" can be stated as a verb. Alternate translation: "they will decide on the matter"
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A person obeying what the priests and judge decide is spoken of as if the person were physically following behind the law. This can be stated in active form. Alternate translation: "You must obey what the judge and priests decide about the matter"
A person not doing exactly what the judge and priests say is spoken of as if he were turning off the correct path. This can be stated in positive form. Alternate translation: "Do not disobey anything they tell you" or "Do everything they say"
"arrogance—if he will not listen to the priest who is standing to serve before Yahweh your God and he will not listen to the judge—that"
The nominal adjective "the evil" can be translated as an adjective. Alternate translation: "you must remove from among the Israelites the person who does this evil thing" or "you must execute this evil Israelite"
It is implied that when the people hear about the person who was executed for acting arrogantly, they will be afraid and not act arrogantly themselves.
Moses continues speaking to the people of Israel.
The word "come to" can be translated as "gone to" or "entered."
This has a quotation within a quotation. A direct quotation can be stated as an indirect quotation. Alternate translation: "then you decide that you want a king just like the peoples of the nations that surround you have kings,"
Moses has the people speaking as if they were one person. It may be more natural to translate this with plural pronouns. Alternate translation: "We will set over ourselves ... round about us"
Giving someone the authority to rule as king in Israel is spoken of as if the people were setting the person in a place above them.
"all the surrounding nations"
Here "nations" represent the people who live in the nations.
"one of your fellow Israelites"
Both of these phrases mean the same thing. They both refer to a person who is not an Israelite. Yahweh is emphasizing that the people of Israel should not let a foreigner rule over them. Alternate translation: "a foreigner over yourself" or "a non-Israelite over yourself"
"he must not get large numbers of horses for himself" or "he must not keep acquiring more horses for himself'
This has a quotation within a quotation. A direct quotation can be stated as an indirect quotation. Alternate translation: "for Yahweh had said that you must never return to Egypt again."
Here "heart" refers to the whole person. An Israelite king who marries foreign wives and starts to worship their false gods is spoken of as if his heart were to turn away from Yahweh. Alternate translation: "so that they do not cause him to stop honoring Yahweh and start worshiping false gods"
Here "throne" represents the person's power and authority as king. To sit on the throne means to become king. Alternate translation: "When he becomes king"
Possible meanings are 1) "he must personally write in a scroll a copy of this law for himself" or 2) "he must appoint someone to write in a scroll a copy of this law for him"
"from the copy of the law that the Levitical priests keep"
These two phrases mean basically the same thing and emphasize that the king must obey all of God's law.
Here "his heart" refers to the whole person. A king becoming arrogant is spoken of as if his heart were lifted up. Alternate translation: "so that he does not become arrogant" or "so that he does not think he is better than his fellow Israelites"
A king disobeying God's commands is spoken of as if a person were to turn off the correct path. This can be stated in positive form. Alternate translation: "so that he does not disobey any of the commandments" or "so that he obeys all of the commandments"
Long days is a metaphor for a long life. See how you translated a similar phrase "prolong your days" in [Deuteronomy 4:26]
1 The priests, who are Levites, and all the tribe of Levi, will have no portion nor inheritance with Israel; they must eat the offerings of Yahweh made by fire as their inheritance. 2 They must have no inheritance among their brothers; Yahweh is their inheritance, as he said to them. 3 This is the share given to the priests, given to them from the people who offer a sacrifice, whether it be an oxen or a sheep: the shoulder, the two cheeks, and the inner parts. 4 The firstfruits of your grain, of your new wine, and of your oil, and the first of the fleece of your sheep, you must give him. 5 For Yahweh your God has chosen him out of all your tribes to stand to serve in the name of Yahweh, him and his sons forever.
6 If a Levite comes from any of your towns out of all Israel where he is living and desires with all his soul to come to the place Yahweh will choose, 7 then he must serve in the name of Yahweh his God as all his brothers the Levites do, who stand there before Yahweh. 8 They must have similar portions to eat, besides of what comes of the sale of his family's inheritance.
9 When you have come into the land that Yahweh your God is giving you, you must not learn to observe the abominations of those nations. 10 There must not be found among you anyone who sacrifices his son or his daughter in the fire, or anyone who uses divination or tells fortunes or interprets omens, or a sorcerer 11 or one who casts spells or a sorcerer or a spiritist or one who seeks the dead. 12 For whoever does these things is an abomination to Yahweh; it is because of these abominations that Yahweh your God is driving them out from before you. 13 You must be blameless before Yahweh your God. 14 For these nations that you will dispossess listen to those who practice sorcery and divination; but as for you, Yahweh your God has not allowed you to do so.
15 Yahweh your God will raise up for you a prophet from among you, one of your brothers, like me. You must listen to him. 16 This is what you asked from Yahweh your God at Horeb on the day of the assembly, saying, 'Let us not hear again the voice of Yahweh our God, nor see this great fire anymore, or we will die.' 17 Yahweh said to me, 'What they have said is good. 18 I will raise up a prophet for them from among their brothers, just like you. I will put my words in his mouth, and he will speak to them all that I command him. 19 It will happen that if anyone does not listen to the words of mine that he speaks in my name, I will require it of him.
20 But the prophet who speaks a word arrogantly in my name, a word that I have not commanded him to speak, or who speaks in the name of other gods, that very prophet must die.' 21 This is what you must say in your heart: 'How will we recognize a message that Yahweh has not spoken?' 22 You will recognize a message that Yahweh has spoken when a prophet speaks in the name of Yahweh. If that thing does not occur nor happen, then that is something that Yahweh has not spoken and the prophet has spoken it in arrogance, and you must not be afraid of him.
As Yahweh's chosen priests, the priest were to trust in Yahweh to provide for them. He provided for them through the rest of the Israelites. Yahweh was their inheritance. (See: elect, priest and trust and inherit)
This chapter is one of the first prophecies about the promised, coming Messiah. (See: prophet and promise and christ)
Moses continues telling the people what Yahweh wants them to do.
The Levites not receiving any land from Yahweh is spoken of as if they would not receive an inheritance. Alternate translation: "will not possess any of the people's land" or "will not receive any of the land that the Israelites will possess"
"no part" or "no share"
"among the other tribes of Israel" or "among the other Israelites"
Moses speaks of the great honor that Aaron and his descendants will have by serving Yahweh as priests as if Yahweh were something that they will inherit. See how you translated a similar phrase in [Deuteronomy 10:9]
This is the stomach and intestines.
"you must give to the priest"
Here "him" represents all the Levites.
Here "the name of Yahweh" stands for Yahweh himself and his authority. Alternate translation: "to be his special servants" or "to serve as a representative of Yahweh"
Here "him" represents all the Levites. Alternate translation: "the Levites and their descendants forever"
This is an idiom. Alternate translation: "strongly desires" or "really wants"
Here "name" represents Yahweh and his authority. Alternate translation: "then he must serve Yahweh his God as a priest"
"who serve in the sanctuary in the presence of Yahweh"
This is what the priest would inherit from his father.
Here "come" can be translated as "gone" or "entered."
God hates the religious activities of the people in the surrounding nations. He considers them to be terribly evil. Here "nations" represents the people. Alternate translation: "you must not do the terrible things that the people of the other nations do"
This can be stated in active form. Alternate translation: "There must not be anyone among you"
These are different ways of practicing magic. God has forbidden every kind of magic. If you do not have different words for all of these activities, it can be stated more generally. Alternate translation: "anyone who uses magic to try to find out what will happen in the future or to cast spells"
This is a description of people who practice different kinds of magic. God has forbidden every kind of magic. If you do not have a word for all of these types of people, you can treat this list as a doublet and translate more generally. Alternate translation: "anyone who uses magic to cast spells or to talk to the spirits of dead people"
Here "them" refers to the people already living in Canaan.
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Here "nations" stands for the people groups that live in Canaan. Alternate translation: "For these people groups"
"these nations whose land you will take"
Moses continues speaking to the people of Israel.
Yahweh appointing a person to be a prophet is spoken of as if Yahweh would raise or lift the person up.
"one of your fellow Israelites"
Here "you" refers to the Israelites at Mount Horeb about 40 years earlier.
"on the day you gathered together at Horeb"
This has a quotation within a quotation. A direct quotation can be stated as an indirect quotation. Alternate translation: "on the day of the assembly when you said that you did not want to hear the voice of Yahweh our God, nor see his great fire anymore, because you were afraid that you would die."
Here Yahweh is represented by his "voice" to emphasize what he says. Alternate translation: "Let us not hear Yahweh our God speak again"
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Yahweh appointing a person to be a prophet is spoken of as if Yahweh would raise or lift the person up.
"from among their fellow Israelites"
Yahweh telling the prophet what to say is spoken of as if Yahweh would put words in the prophet's mouth.
"speak to the people of Israel"
Here "my name" represents Yahweh and his authority. Alternate translation: "does not listen to him when he speaks my message"
"I will hold him responsible" or "I will punish him." Here "him" refers to the person who does not listen to the prophet.
Yahweh continues speaking.
"who dares to speak a message" or "who is arrogant enough to speak a message"
Here "my name" refers to Yahweh himself and his authority. Alternate translation: "for me" or "with my authority"
"a message"
Here "name" represents the gods themselves or their authority. This means the prophet claims that false gods told him to speak a certain message.
Here "heart" represents the thoughts of a person. Alternate translation: "You ask yourself" or "You must say to yourself"
"How will we know if the message that the prophet speaks is from Yahweh?" Here "we" refers to the people of Israel.
Yahweh continues speaking.
Here "name of Yahweh" refers to Yahweh himself and his authority. Alternate translation: "a prophet claims to speak for me" or "a prophet claims to speak with my authority"
"the prophet has spoken this message without my authority"
1 When Yahweh your God cuts off the nations, those whose land Yahweh your God is giving you, and when you come after them and live in their cities and houses, 2 you must select three cities for yourself in the middle of your land that Yahweh your God is giving you to possess. 3 You must build a road and divide the borders of your land into three parts, the land that Yahweh your God is causing you to inherit, so that everyone who kills another person may flee there.
4 This is the instruction concerning the one who kills another and flees from there in order to save his own life—the one who unintentionally kills his neighbor without hating him at the time of the accident. 5 For example, if a man goes into the forest with his neighbor to cut wood, and he chops with the ax to cut down a tree, and the ax head slips off of the handle and strikes his neighbor and kills him—then that man must flee to one of these cities and save his life. 6 Otherwise the avenger of blood might go after the one who took a life, and in the heat of his anger overtake him, if the distance is too great, strike him and kill him, even though that man did not deserve to die, since he had not hated his neighbor in the past. 7 Therefore I command you to select three cities for yourself. 8 If Yahweh your God enlarges your borders, as he has sworn to your ancestors to do, and gives you all the land that he promised to give to your ancestors; 9 if you keep all these commandments to do them, which I am commanding you today—commandments to love Yahweh your God and to always walk in his ways, then you must add three more cities for yourself, besides these three. 10 Do this so that innocent blood is not shed in the midst of the land that Yahweh your God is giving you for as an inheritance, so that no bloodguilt may be on you.
11 But if anyone hates his neighbor, lies in wait for him, rises up against him, and mortally wounds him so that he dies, and if he then flees into one of these cities— 12 then the elders of his city must send and bring him back from there, and turn him over to the hand of the avenger of blood, so that he may die. 13 Your eye must not pity him; instead, you must completely remove the bloodguilt from Israel so that it may go well with you.
14 You must not remove your neighbor's landmark that they set in place a long time ago, in your inheritance that you will inherit, in the land that Yahweh your God is giving you to possess.
15 One sole witness must not rise up against a man for any iniquity, or for any sin, in any matter that he sins; at the mouth of two witnesses, or at the mouth of three witnesses, must any matter be confirmed. 16 Suppose that an unrighteous witness rises up against any man to testify against him of wrongdoing. 17 Then both men, the ones between whom the controversy exists, must stand before Yahweh, before the priests and the judges who serve in those days. 18 The judges must make diligent inquiries; see, if the witness is a false witness and has testified falsely against his brother, 19 then must you do to him, as he had wished to do to his brother; and you will remove the evil from among you. 20 Then those who remain will hear and fear, and will from then on commit no longer any such evil among you. 21 Your eyes must not pity; life will pay for life, eye for eye, tooth for tooth, hand for hand, foot for foot.
Another way justice would be maintained in Israel was by avoiding revenge killings. This chapter describes the establishment of special cities to protect those fleeing from revenge killings. (See: justice and avenge)
In the ancient Near East, it was common for a person to be punished by the testimony of a single person, especially if this was an important person. The rules in this chapter give protection to people, especially the poor by requiring multiple witnesses. This allowed justice to be done. (See: testimony)
The chapter describes a famous law, often called the "law of retaliation." It is said, an "eye for eye, tooth for tooth, hand for hand, foot for foot." This does not mean a person who causes another person to lose their eye must have their own eye removed as punishment. This law is not about making all things equal. Instead, it is about limiting the punishment or the ability of a person to retaliate.
Moses is still speaking to the people of Israel.
Yahweh destroying the people who live in Canaan is spoken of as if he were cutting them off, as one would cut a piece of cloth or cut a branch from a tree.
This represents the people groups that live in Canaan.
"those nations who were living in the land that Yahweh your God is giving you"
"take the land from those nations" or "possess the land after those nations are gone"
"choose 3 cities"
They were to build roads so that it would be easy for people to travel to these cities.
It is implied that one of the cities they choose must be in each part of the land.
Yahweh giving the land to the people of Israel is spoken of as if the people are inheriting the land.
"These are the instructions" or "These are the directions"
The word "person" is understood. Alternate translation: "for a person who kills another person"
"and who escapes to one of these cities" or "who runs to one of these cities"
Here "neighbor" means any person in general. Alternate translation: "any person who kills another person by accident"
"but did not hate his neighbor before he killed him." This implies there was no cause for him to kill his neighbor purposely.
The author gives an example of how someone might accidentally kill his neighbor.
The iron part of the ax comes off the wooden handle.
This means the head of the ax hits and kills the neighbor.
It is implied that the family of the dead man may try to get revenge. The man who killed him can flee to one of these cities, and the people there will protect him.
Moses is still speaking to the people of Israel.
Here "blood" represents the person who was killed. An "avenger of blood" is a close relative of the person who was killed. This relative is responsible for punishing the murderer.
This is an idiom. Alternate translation: "the one who killed the other person"
Someone being very angry is spoken of as if anger were something that could become hot. Alternate translation: "and being very angry"
"And the blood avenger strikes and kills the one who had killed the other person"
"though that man did not deserve to die since he accidentally killed the other person and was not his enemy, and he had not planned to hurt the man"
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Moses is still speaking to the people of Israel.
"gives you more land to possess"
"like he promised your ancestors that he would do"
"if you obey all these commandments"
How God wants a person to live or behave is spoken of as if it were Yahweh's way or road. A person who obeys Yahweh is spoken of as if he were walking on Yahweh's way or road. Alternate translation: "to always obey him"
The full meaning of this statement can be made explicit. Alternate translation: "then you must choose three more cities for a person to escape to if he accidentally kills someone"
"in addition to the three cities you already established"
This can be stated in active form. Alternate translation: "Do this so that family members do not kill an innocent person"
Here "blood" represents a person's life. To shed blood means to kill a person. This can be stated in active form. Alternate translation: "no one kills an innocent person"
"in the land" or "in the territory"
The land that Yahweh is giving the people of Israel is spoken of as if it were an inheritance.
The people of Israel being guilty for a person dying because they did not build a city where he would be safe from the "blood avenger" is spoken of as if the guilt of his death is on them.
Here "blood" represents a life and "bloodguilt" refers to the guilt someone has for killing an innocent person.
This means that if a family member kills an innocent person, then all the people of Israel will be guilty for letting that happen.
Here "neighbor" means any person in general.
The full meaning of this statement can be made explicit. Alternate translation: "hides and waits in order to kill him" or "plans to kill him"
This is an idiom. Alternate translation: "attacks him"
"hurts him so that he dies" or "and kills him"
"must send someone to get him and bring him back from the city that he escaped to"
This is an idiom. Alternate translation: "give him over"
Here "the hand" represents the authority of someone. Alternate translation: "to the power of the responsible relative" or "to the responsible relative"
This is the relative of the person who was killed. This relative is responsible for punishing the murderer.
"the murderer may die" or "the responsible relative may execute the murderer"
Here "your eye" represents the whole person. Alternate translation: "Do not show him mercy" or "Do not feel sorry for him"
Here "bloodguilt" represents the guilt for murdering an innocent person. Alternate translation: "you must execute the murderer so that the people of Israel will not become guilty for the death of an innocent person"
Here "Israel" refers to the people of Israel.
Moses is still speaking to the people of Israel.
The full meaning of this statement can be made explicit. Alternate translation: "You must not take land away from your neighbor by moving the markers on the borders of his land"
"that your ancestors placed"
Moses means that when the people have lived in the land for a long time, they should not move the borders that their ancestors made when they first took the land.
Yahweh giving the land to the people of Israel is spoken of as if they were inheriting the land. Alternate translation: "in the land that Yahweh your God is giving to you to possess"
Moses is still speaking to the people of Israel.
"A single witness" or "Only one witness"
Here "rise up" means to stand up in court and speak against someone to a judge. Alternate translation: "must not speak to the judges about something bad that a man did"
"anytime that a man does something bad"
Here "mouth" represents what the witnesses say. It is implied that there must be at least two or three witnesses. Alternate translation: "at the testimony of at least two or three people" or "based on what at least two or three people say happened"
This can be stated in active form. Alternate translation: "will you confirm that the man is guilty"
"When" or "If"
"a witness who intends to harm someone else"
Here "rise up" means to stand up in court and speak against someone to a judge. Alternate translation: "tells the judge that a man sinned in order to get the man in trouble" or "tells the judge that a man sinned, so the judge will punish him"
Moses continues to speak to the people of Israel.
"the ones who disagree with one another"
This means the two persons must go to the sanctuary where Yahweh's presence dwells. At the sanctuary are priests and judges who have the authority to make legal decisions for Yahweh.
The phrase "stand before" is an idiom. It means to go to someone with authority and let him make a legal decision about a matter.
"The judges must work very hard to determine what happened"
"then you must punish the false witness in the same way as he wanted you to punish the other man"
The nominal adjective "the evil" can be stated as an adjective. Alternate translation: "you will remove the evil practice from among you"
"When you punish the false witness, the rest of the people"
The full meaning of this statement can be made explicit. Alternate translation: "will hear about the punishment and be afraid of getting punished"
"never again do something evil like that"
Here "eyes" refer to the whole person. Alternate translation: "You must not pity him" or "You must not show him mercy"
Here the phrases are shortened because the meaning is understood. The body parts are metonyms for the person whose parts they are. The people must punish a person in the same way that he harmed another person. Alternate translation: "eye will pay for for eye, tooth will pay for for tooth, hand will pay for for hand, foot will pay for for foot" or "you must destroy an eye of the person who destroys another person's eye, you must destroy a tooth of the person who destroys another person's tooth, you must destroy a hand of the person who destroys another person's hand, you must destroy a foot of the person who destroys another person's foot"
1 When you march out to battle against your enemies, and see horses, chariots, and a people more numerous than you, you must not be afraid of them; for Yahweh your God is with you, he who brought you up out of the land of Egypt. 2 When you are about to enter into battle, the priest must approach and speak to the people. 3 He must say to them, 'Listen, Israel, you are going to battle against your enemies. Do not let your hearts faint. Do not fear or tremble. Do not be afraid of them. 4 For Yahweh your God is the one who is going with you to fight for you against your enemies and to save you.' 5 The officers must speak to the people and say, 'What man is there who has built a new house and has not dedicated it? Let him go and return to his house, so that he does not die in battle and another man dedicates it. 6 Is there anyone who has planted a vineyard and has not enjoyed its fruit? Let him go home, so he will not die in battle and another man enjoy its fruit. 7 What man is there who is betrothed to a woman but has not yet married her? Let him go home so that he does not die in battle and another man marry her.' 8 The officers must speak further to the people and say, 'What man is there who is fearful or fainthearted? Let him go and return to his house, so that his brother's heart does not melt like his own heart.' 9 When the officers have finished speaking to the people, they must appoint commanders of armies over them.
10 When you march up to attack a city, make those people an offer of peace. 11 If they answer peaceably and open their gates to you, all the people who are found in it must become forced labor for you and must serve you. 12 But if it makes no offer of peace to you, and instead makes war against you, then you must besiege it, 13 and when Yahweh your God gives you victory and puts them under your control, you must strike every man in the town with the edge of the sword. 14 But the women, the little ones, the livestock, and everything that is in the city, and all its spoil, you will take as booty for yourself. You will consume the booty of your enemies, whom Yahweh your God has given to you. 15 You must act in this way toward all the cities that are very far from you, cities that are not of the cities of these following nations. 16 In the cities of these peoples that Yahweh your God is giving you as an inheritance, you must keep alive nothing that breathes. 17 You must completely destroy them: the Hittite, and the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite, as Yahweh your God has commanded you. 18 Do this so that they do not teach you to act in any of their abominable ways, as they have done for their gods. If you do, you will sin against Yahweh your God.
19 When you will besiege a city for a long time, as you wage war against it to capture it, you must not destroy its trees by wielding an ax against them. For you may eat from them, so you must not cut them down. For is the tree of the field a man whom you should besiege? 20 Only the trees that you know are not trees for food, you may destroy and cut down; you will build siege works against the city that makes war with you, until it falls.
Israel was not to worry about the power and strength of other nations. Instead, they were to trust in the power of Yahweh. He is the source of their military strength and protection. This is why a priest leads them into battle, rather than a military commander. (See: trust and priest)
Israel's conquering of the Promised Land was unique in history. It was a type of holy war and had special rules. This war was really Yahweh's punishment against the sin of the Canaanite people. If the people were not completely destroyed, they would cause Israel to sin. (See: promisedland and holy and sin)
This phrase is used several times to introduce a rhetorical question. The questions are intended to tell the readers that Yahweh only wants soldiers who are completely dedicated to fighting for him.
In ancient Israel, men were excused from fighting in battle for several different reasons. Some of these reasons are mentioned in this chapter. Apparently, needing to establish a new house, the need to harvest a field and cowardice were possible excuses.
Moses continues speaking to the people of Israel.
"When you go out to fight in a war against your enemies"
People considered an army with many horses and chariots to be very strong. The full meaning of this statement can be made explicit.
Yahweh brought the people from Egypt to Canaan. It was common to use the word "up" to refer to traveling from Egypt to Canaan. Alternate translation: "Yahweh who led you out from the land of Egypt"
Moses continues speaking to the people of Israel.
"speak to the soldiers of Israel"
These four expressions all mean the same thing and strongly emphasize that they are not to be afraid. If your language does not have four ways to express this concept, you may use less than four.
Here "hearts" represents people's courage. For a heart to faint is an idiom that means "Do not be afraid."
Yahweh defeating the enemies of the people of Israel is spoken of as if Yahweh were a warrior who would fight along with the people of Israel.
"to give you victory"
Moses says what the army officers must say to the people of Israel before a battle.
One of the officers' jobs was to decide who could leave the army. The full meaning of this statement can be made explicit.
"If any soldier here has built a new house and has not dedicated it, he should go back to his house"
The officer is describing a situation that could possibly happen to a soldier. If a man who did not dedicate his house died in battle, another man could dedicate the house. Alternate translation: "so that he will not die in battle, because if he dies, another man could dedicate it"
Moses continues describing situations that allow a man to leave the military.
"If any soldier here has a new vineyard, but has not yet harvested its grapes, he should go back to his house"
The officer is describing a situation that could possibly happen to a soldier. If a soldier died in battle, another man could take the fruit from his garden. Alternate translation: "so that he will not die in battle, because if he dies, another man could harvest its fruit instead of him"
"If any soldier here has promised to marry a woman, but has not yet married her, he should go back to his house"
The officer is describing a situation that could possibly happen to a soldier. If a man was engaged and died, another man could marry the woman, and the first man would not have any children. Alternate translation: "so that he will not die in battle, because if he dies, another man could marry her instead of him"
Moses continues describing situations that allow a man to leave the military.
"If any soldier here is afraid and not brave, he should go back to his house"
Both of these words mean basically the same thing. Alternate translation: "afraid to fight in battle"
This is an idiom. Alternate translation: "another Israelite does not become afraid like he is afraid"
Here "heart" represents a person's courage.
"the officers must appoint people to be commanders of the army and to lead the people of Israel"
Moses continues speaking to the people of Israel.
Here "city" represents the people. Alternate translation: "When you go to attack the people of a city"
"give the people in the city a chance to surrender"
Possible meanings are 1) they answer in a peaceful manner or 2) they accept the offer of peace.
Here "gates" refers to the city gates. The phrase "open their gates to you" represents the people surrendering and allowing the Israelites to enter their city. Alternate translation: "let you enter their city peacefully"
This can be stated in active form. Alternate translation: "all the people in the city"
"must become your slaves"
Here "it" refers to the city which represents the people. Alternate translation: "But if the people of the city do not surrender" or "But if the people of the city do not accept your offer of peace"
"kill every man in the town with your sword"
"the children"
"all the valuable things"
These are the valuable things which people who win a battle take from the people they attacked.
Here "cities" represents the people. Alternate translation: "all the people who live in cities"
Moses continues speaking to the people of Israel.
The cities in Canaan that Yahweh is giving to the people is spoken of as if the cities were the people's inheritance.
"you must not let any living thing stay alive." This can be stated in positive form. Alternate translation: "you must kill every living thing"
"You must completely destroy these people groups"
"Destroy these nations so that they"
"to act in abominable ways like the people in these nations have done with their gods"
"If you act like these people, you will sin against Yahweh your God"
Moses continues speaking to the people of Israel.
"fight in a war"
"by cutting down the trees with an ax"
This rhetorical question is to remind the people of what they should already know. This question can be translated as a statement. Alternate translation: "For fruit trees are not people, so they are not your enemy."
"you know are not trees that grow fruit to eat"
These are tools and structures, such as ladders and towers, that are needed to lay siege to a city.
This is an idiom. Alternate translation: "until the people of the city lose the war"
Here "it" refers to the city which represents the people of the city.
1 If someone is found killed in the land that Yahweh your God is giving you to possess, lying in the field, and it is not known who has attacked him; 2 then your elders and your judges must go out, and they must measure to the cities that are around him who has been killed. 3 Then the elders of the town nearest to the dead man's body must take a heifer from the herd, one that has never been put to work, and that has not borne the yoke. 4 Then they must lead the heifer down to a valley with running water, a valley that has been neither plowed nor sown, and there in the valley they must break the heifer's neck. 5 The priests, descendants of Levi, must come forward, for Yahweh your God has chosen them to serve him and give blessing in the name of Yahweh and to decide every case of dispute and assault by their word. 6 All the elders of the city that is the nearest to the killed man must wash their hands over the heifer whose neck was broken in the valley; 7 and they must answer to the case and say, 'Our hands have not shed this blood, neither have our eyes seen it. 8 Forgive, Yahweh, your people Israel, whom you have redeemed, and do not put guilt for innocent bloodshed in the midst of your people Israel.' Then the bloodshed will be forgiven them. 9 In this way you will completely remove the innocent blood from your midst, when you do what is right in the eyes of Yahweh.
10 When you go out to do battle against your enemies and Yahweh your God gives you victory and puts them under your control, and you take them away as captives, 11 if you see among the captives a beautiful woman, and you delight in her and wish to take her for yourself as a wife, 12 then you will bring her home to your house; she will shave her head and cut her nails. 13 Then she will take off the clothes she was wearing when she was taken captive and she will remain in your house and mourn for her father and her mother a full month. After that you may go to her and be her husband, and she will be your wife. 14 But if you take no delight in her, then you may let her go where she wishes. But you must not sell her at all for money, and you must not treat her like a slave, because you have humiliated her.
15 If a man has two wives and one is loved and the other is hated, and they have both borne him children—both the beloved wife and the hated wife—if the firstborn son is of her that is hated, 16 then on the day that the man causes his sons to inherit what he possesses, he may not make the son of the beloved wife the firstborn before the son of the hated wife, the son who is actually the firstborn. 17 Instead, he must acknowledge the firstborn, the son of the hated wife, by giving him a double portion of all that he possesses, for that son is the beginning of his strength. The right of the firstborn belongs to him.
18 If a man has a stubborn and rebellious son who will not obey the voice of his father or the voice of his mother, and who, even though they correct him, will not listen to them; 19 then his father and his mother must lay hold on him and bring him out to the elders of his city and to the gate of his city. 20 They must say to the elders of his city, 'This son of ours is stubborn and rebellious; he will not obey our voice; he is a glutton and a drunkard.' 21 Then all the men of his city must stone him to death with stones; and you will remove the evil from among you. All Israel will hear of it and fear.
22 If a man has committed a sin worthy of death and he is put to death, and you hang him on a tree, 23 then his body must not remain all night on the tree. You must surely bury him the same day; for whoever is hanged is cursed by God. You must not defile the land that Yahweh your God is giving you as an inheritance.
Older men were required to lead the people of Israel and help to administer justice. These men would function as judges, which would later become a more official position. (See: justice)
The rules and instructions in this chapter help to ensure peace in Israel. This is not a military peace. Instead, it is about establishing peace within Israel and among the people.
Moses continues to speak to the people of Israel.
This can be stated in active form. Alternate translation: "If someone finds a person whom someone else has killed"
The dead person is lying in the field.
This can be stated in active form. Alternate translation: "nobody knows who attacked him"
"they must measure the distance to the cities"
This can be stated in active form. Alternate translation: "him whom someone has killed" or "the dead body"
"has not worn a yoke"
This is an idiom for water that is moving. Alternate translation: "a stream"
This can be stated in active form. Alternate translation: "a valley where nobody has plowed the ground or planted seeds"
Moses continues speaking to the people of Israel.
"must come to the valley"
"because the priests are the ones whom Yahweh your God has chosen to serve him"
Moses speaks to the Israelites as if he were speaking to one man, so the word "your" is singular.
"bless the people of Israel"
Here the metonym "in the name of" refers to Yahweh and his authority. Alternate translation: "as one who says and does what Yahweh himself would say and do"
"Yahweh, and they will be the ones who settle all disagreements and cases of violence"
Moses continues speaking to the people of Israel.
This can be stated in active form. Alternate translation: "the heifer whose neck the priests broke"
"they must testify to Yahweh about this case"
Here "hands" are a synecdoche for the whole person and "shed this blood" is a metonym for killing an innocent person. Alternate translation: "We did not kill this innocent person"
Here "eyes" refers to the whole person. Alternate translation: "and we did not see anyone kill this person"
Moses continues to tell the elders what they should say when they wash their hands over the heifer. He speaks to them as if he were speaking to one man, so the words "you" and "your" are singular.
Yahweh rescuing the people of Israel from being slaves in Egypt is spoken of as if Yahweh paid money to redeem his people from slavery.
This is an idiom. Alternate translation: "do not treat your people Israel as if they are guilty of killing an innocent person"
This can be stated in active form. Alternate translation: "Then Yahweh will forgive his people Israel for the death of an innocent person"
"you will not be guilty any more of killing an innocent person"
The eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: "what is right in Yahweh's judgment" or "what Yahweh considers to be right"
Moses continues speaking to the people of Israel as if he were speaking to one man, so the words "you" and "your" are singular.
"you who are soldiers go out"
The word "delight in" here probably refers to tender feelings rather than sexual desire.
"want to marry her"
"she will shave the hair off of her head"
"cut her fingernails"
Moses continues speaking to the people of Israel as if he were speaking to one man, so the words "you" and "your" are singular.
She will do this after the man brings her to his house and when she shaves her head and cuts her fingernails and toenails as mentioned in [Deuteronomy 21:12]
This can be stated in active form. Alternate translation: "when you took her captive"
"an entire month" or "a whole month"
This is a polite way of referring to having sexual relations. Alternate translation: "After that you may have sexual relations with her" or "After that you may lie with her"
You may need to make explicit that the man sleeps with the woman. Alternate translation: "But if you sleep with her and then decide that you do not want her as your wife"
"let her go wherever she wants to go"
"because you shamed her by sleeping with her and then sending her away"
Moses continues speaking to the people of Israel.
This can be stated in active form. Alternate translation: Possible meanings are 1) "the man loves one of his wives and he hates the other wife" or 2) "the man loves one wife more than he loves the other wife"
This can be stated in active form. Alternate translation: "if the firstborn son belongs to the wife whom the man hates"
"when the man"
"the man gives his possessions to his sons as an inheritance"
"he may not treat the son of the beloved wife as if he were the firstborn instead of the son of the hated wife"
"twice as much"
This is an idiom. Alternate translation: "that son is the one who shows that the man can become the father of sons"
Moses continues speaking to the people of Israel.
Here "voice" is a metonym for what a person says. Alternate translation: "who will not obey what his father or mother say"
"they punish him for his wrongdoing" or "they train and instruct him"
"must force him to come out"
Moses continues speaking to the people of Israel as if they were one man, so all instances of "you" are singular.
"Our son"
Here "voice" is a metonym for what a person says or a synecdoche for the whole person. Alternate translation: "he will not do what we tell him to do" or "he will not obey us"
a person who eats and drinks too much
a person who drinks too much alcohol and gets drunk often
"throw stones at him until he dies"
The adjective "evil" can be translated as a noun phrase. Alternate translation: "you must remove from among the Israelites the person who does this evil thing" or "you must execute this evil person"
The word "Israel" is a metonym for the people of Israel. Alternate translation: "All the people of Israel"
The full meaning of this statement can be made explicit. Alternate translation: "will hear about what happened to the son and be afraid that the people will punish them also"
Moses continues speaking to the people of Israel as if he were speaking to one man, so the words "you" and "your" are singular.
"If a man has done something so bad that you need to punish him by killing him"
This can be stated in active form. Alternate translation: "you execute him" or "you kill him"
Possible meanings are 1) "after he has died you hang him on a tree" or 2) "you kill him by hanging him on a wooden post"
"bury him on the same day as when you execute him"
This can be stated in active form. Possible meanings are 1) "because God curses everyone whom people hang on trees" and 2) "for people hang on trees those whom God has cursed."
Leaving the body on the tree would defile the land.
1 You must not watch your fellow Israelite's ox or his sheep go astray and hide yourself from them; you must surely bring them back to him. 2 If your fellow Israelite is not near to you, or if you do not know him, then you must bring the animal home to your house, and it must be with you until he looks for it, and then you must restore it to him. 3 You must do the same with his donkey; you must do the same with his garment; you must do the same with every lost thing of your fellow Israelite's, anything that he has lost and you have found; you must not hide yourself. 4 You must not see your fellow Israelite's donkey or his ox fallen down in the road and hide yourself from them; you must surely help him to lift it up again.
5 A woman must not wear what pertains to a man, and neither must a man put on women's clothing; for whoever does these things is an abomination to Yahweh your God.
6 If a bird's nest happens to be in front of you on the road, in any tree or on the ground, with young ones or eggs in it, and the mother sitting on the young or on the eggs, you must not take the mother along with the young. 7 You must surely let the mother go, but the young you may take for yourself. Obey this command so that it may go well with you, and that you may prolong your days.
8 When you build a new house, then you must make a railing for your roof so that you do not bring blood on your house if anyone falls from there.
9 You must not plant your vineyard with two kinds of seed, so that the whole harvest is not confiscated by the holy place, the seed that you have sown and the yield of the vineyard. 10 You must not plow with an ox and a donkey together. 11 You must not wear fabric made of wool and linen together.
12 You must make yourself fringes on the four corners of the cloak with which you clothe yourself.
13 Suppose a man takes a wife, and he goes to her, and then hates her, 14 and then accuses her of shameful deeds and puts a bad reputation on her, and says, 'I took this woman, but when I came near to her, I found no proof of virginity in her.' 15 Then the father and mother of the girl must take proof of her virginity to the elders at the city gate. 16 The girl's father must say to the elders, 'I gave my daughter to this man as a wife, and he hates her. 17 See, he has accused her of shameful things and said, "I did not find in your daughter the proof of virginity." But here is the proof of my daughter's virginity.' Then they will spread the garment out before the elders of the city. 18 The elders of that city must take that man and punish him; 19 and they must force him to pay a fine of one hundred shekels of silver, and give them to the father of the girl, because the man has caused a bad reputation for a virgin of Israel. She must be his wife; he may not send her away during all his days. 20 But if this thing is true, that the proof of virginity was not found in the girl, 21 then they must bring out the girl to the door of her father's house, and the men of her city must stone her to death with stones, because she has committed a disgraceful action in Israel, to act as a prostitute in her father's house; and you will remove the evil from among you.
22 If a man is found lying with a woman who is married to another man, then they must both die, the man who was lying with the woman and the woman herself; and you will remove the evil from Israel.
23 If there is a girl who is a virgin, betrothed to a man, and another man finds her in the city and lies with her, 24 take both of them to the city gate, and stone them to death. You must stone the girl, because she did not cry out, even though she was in the city. You must stone the man, because he violated his neighbor's wife; and you will remove the evil from among you.
25 But if the man finds the betrothed girl in the field, and if he seizes her and lies with her, then only the man who lies with her must die. 26 But to the girl you must do nothing; there is no sin worthy of death in the girl. For this case is like when a man attacks his neighbor and kills him. 27 For he found her in the field; the betrothed girl cried out, but there was no one to save her.
28 If a man finds a girl who is a virgin but who is not betrothed, and if he seizes her and lies with her, and if they are discovered, 29 then the man who lay with her must give fifty shekels of silver to the girl's father, and she must become his wife, because he has violated her. He may not send her away during all his days.
30 A man must not take his father's wife as his own; he must not take away his father's marriage rights.
The instructions in this chapter help to maintain order in this chapter. The people are to have integrity. The people's sin will result in serious punishment. (See: sin)
If a woman was not a virgin, she was not considered to be worth marrying. The man who slept with her was responsible for providing for her since she will not be able to find a husband to provide for her.
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
"walk away from its owner"
This is an idiom. Alternate translation: "act as if you do not see them" or "go away without doing anything"
"If your fellow Israelite lives far away from you"
"or if you do not know who the owner of the animal is"
"you must keep the animal with you until its owner comes looking for it"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
"You must return his donkey in the same way"
"you must return his clothing in the same way"
This is an idiom. Alternate translation: "you must not act as if you do not see that he has lost something" or "you must not go away without doing anything"
"you must help your fellow Israelite lift the animal back up onto its feet"
Moses is still speaking to the people of Israel.
"men's clothing"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
a home that birds make for themselves out of sticks, grass, plants, and mud
"with baby birds or eggs in the nest"
"the mother bird is sitting on the baby birds"
Long days are a metaphor for a long life. See how you translated these words in [Deuteronomy 4:26]
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
a low fence around the edge of the roof so people will not fall off the roof
Blood is a symbol for death. Alternate translation: "so that it will not be the fault of your household if someone dies"
"if anyone falls from the roof because you did not make a railing"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
The words "holy place" is a metonym for the priests who work in the holy place. This can be stated in active form. Alternate translation: "so that the priests in Yahweh's holy place do not take away the whole harvest" or "so that you do not defile the whole harvest and the priests do not allow you to use it"
"the fruit that grows in the vineyard"
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soft, curly hair that grows on a sheep
thread made from the flax plant
Moses speaks to the Israelites as if they were one man, so the word "you" here is singular.
threads that are bound together and hang from the end of each corner of the cloak
a long garment that a person wears over his other clothes
Moses continues speaking to the people of Israel.
This is a polite way of referring to having sexual relations. Alternate translation: "he has sexual relations with her" or "he lies with her"
"then accuses her of having had sexual relations with someone else before she was married"
The abstract noun "reputation" can be translated as a verb phrase. Alternate translation: "makes other people think she is a bad person"
This is a polite way of referring to sexual relations. Alternate translation: "but when I had sexual relations with her"
The abstract noun "proof" can be translated as a verb phrase. Alternate translation: "she could not prove to me that she was a virgin"
Moses is still speaking to the people of Israel.
The abstract nouns "proof" and "virginity" can be translated with verbal phrases. Alternate translation: "must take something that proves that she has never had sexual relations"
Moses is still speaking to the people of Israel.
The full meaning of this statement can be made explicit. Alternate translation: "he has accused her of having slept with someone before he married her"
The abstract nouns "proof" and "virginity" can be translated as verb phrases. Alternate translation: "Your daughter could not prove that she has never had sexual relations"
The abstract nouns "proof" and "virginity" can be translated as verb phrases. Alternate translation: "But this proves that my daughter has never had sexual relations"
The full meaning of this statement can be made explicit. Alternate translation: "And then the mother and father will show the clothing with the bloodstain to the elders as proof that she was a virgin"
Moses continues speaking to the people of Israel.
"they must make him pay as a punishment"
"100 shekels"
"give the money to the father of the girl"
The abstract noun "reputation" can be translated as a verb phrase. Alternate translation: "has caused people to think that a virgin of Israel is a bad person"
"never allow him to divorce her"
This is an idiom. Alternate translation: "for his entire life"
Moses continues speaking to the people of Israel.
"But if it is true" or "But if what the man said is true"
This can be stated in active form. Alternate translation: "that the man did not find proof that the girl was a virgin"
The abstract nouns "proof" and "virginity" can be translated as verb phrases. Alternate translation: "something that proves that the girl has never had sexual relations"
"then the elders must bring out the girl"
"throw stones at her until she dies"
"because she has done a disgraceful thing in Israel"
"acting like a prostitute while living in her father's house"
The adjective "evil" can be translated as a noun phrase. Alternate translation: "you must remove from among the Israelites the person who does this evil thing" or "you must execute this evil person"
Moses speaks to the Israelites as if they were one man, so the word "you" is singular.
This can be stated in active form. Alternate translation: "If someone finds a man"
This is a euphemism. Alternate translation: "having sexual relations with"
"in this way you will remove"
Moses speaks to the Israelites as if they were one man, so the word "you" is singular.
"who is promised to marry a man"
This is a euphemism. Alternate translation: "has sexual relations with her"
These commands are addressed to Israel as a group and so are plural.
"then you must bring both the girl and the man who slept with her"
"because she did not call for help"
The Israelites at that time thought of a man and woman who had engaged each other for marriage as husband and wife. The full meaning of this statement can be made explicit. Alternate translation: "because he slept with a girl who belongs to a fellow Israelite"
The adjective "evil" can be translated as a noun phrase. Alternate translation: "you must remove from among the Israelites the person who does this evil thing" or "you must execute this evil person"
a girl whose parents have agreed to let her marry a certain man, but she has not married him yet
This is a euphemism. Alternate translation: "has sexual relations with her"
"then you must only kill the man who lay with her"
"you are not to punish her by killing her for what she did"
"Because this situation is like the situation when somebody attacks another person and kills him"
"Because the man found the girl working in the field"
"but whose parents have not promised another man that she will marry him"
This is a euphemism. Alternate translation: "has sexual relations with her"
This can be stated in active form. Alternate translation: "if somebody finds out what happened"
This is a euphemism. Alternate translation: "who had sexual relations with her"
A shekel weighs eleven grams. Alternate translation: "fifty pieces of silver" or "550 grams of silver"
This is an idiom. Alternate translation: "He must never divorce her during his entire life"
The full meaning of this statement can be made explicit. Alternate translation: "must not marry his father's former wife, even if she is not his mother"
1 No man whose genitals are crushed or cut off may enter the assembly of Yahweh.
2 No illegitimate child may belong to the assembly of Yahweh; as far as to the tenth generation of his descendants, none of them may belong to the assembly of Yahweh.
3 An Ammonite or a Moabite may not belong to the assembly of Yahweh; as far as to the tenth generation of his descendants, none of them may belong to the assembly of Yahweh. 4 This is because they did not meet you with bread and with water on the road when you had come out of Egypt, and because they hired against you Balaam son of Beor from Pethor in Aram Naharaim, to curse you. 5 But Yahweh your God would not listen to Balaam; instead, Yahweh your God turned the curse into a blessing for you, because Yahweh your God loved you. 6 You must never seek their peace or prosperity, during all your days.
7 You must not detest an Edomite, for he is your brother; you must not abhor an Egyptian, because you were a foreigner in his land. 8 The descendants of the third generation that are born to them may belong to the assembly of Yahweh.
9 When you march out as an army against your enemies, then you must keep yourselves from every evil thing. 10 If there is among you any man who is unclean because of a nighttime accident, then he must go out of the army's camp; he must not come back into the camp. 11 When evening comes, he must bathe himself in water; when the sun goes down, he will come back inside the camp. 12 You must have a place also outside the camp to which you will go; 13 and you will have something among your tools to dig with; when you squat down to relieve yourself, you must dig with it and then put back the earth and cover up what has come out from you. 14 For Yahweh your God walks in the midst of your camp to give you victory and to give your enemies into your hand. Therefore your camp must be holy, so that he may not see any unclean thing among you and turn away from you.
15 You must not give back to his master a slave who has escaped from his master. 16 Let him live with you, in whatever town he chooses. Do not oppress him.
17 There must be no cultic prostitute among any of the daughters of Israel, neither must there be a cultic prostitute among the sons of Israel. 18 You must not bring the wages of a prostitute or the wages of a dog into the house of Yahweh your God for any vow; for both these are abominations to Yahweh your God.
19 You must not lend on interest to your fellow Israelite—interest of money, interest of food, or the interest of anything that is lent on interest. 20 To a foreigner you may lend on interest; but to your fellow Israelite you must not lend on interest, so that Yahweh your God may bless you in all that you put your hand to, in the land which you are going in to possess.
21 When you make a vow to Yahweh your God, you must not be slow in fulfilling it, for Yahweh your God will surely require it of you; it would be sin for you not to fulfill it. 22 But if you will refrain from making a vow, it will be no sin for you. 23 That which has gone out from your lips you must observe and do; according as you have vowed to Yahweh your God, anything that you have freely promised with your mouth.
24 When you go into your neighbor's vineyard, you may eat as many grapes as you desire, but do not put any in your basket. 25 When you go into your neighbor's ripe grain, you may pluck the heads of grain with your hand, but do not put a sickle to your neighbor's ripe grain.
This was probably the corporate worship of Yahweh, when the people would come together to worship him.
"man whose private body parts someone has crushed or cut off." Moses is referring to a man's male organs.
This is an idiom. Alternate translation: "may be a full member of the Israelite community"
Possible meanings are 1) a child born to parents who committed incest or adultery or 2) a child born to a prostitute.
This "tenth" is the ordinal number for ten. Alternate translation: "even after ten generations of the illegitimate child's descendants"
"none of these descendants"
This is an idiom. Alternate translation: "may not be a full member of the Israelite community"
This "tenth"is the ordinal number for ten. Alternate translation: "even after ten generations of his descendants"
The full meaning of this statement can be made explicit. Alternate translation: "they did not welcome you by bringing you food and drink"
Moses speaks to the Israelites as if they were one man, so the word "you" here is singular.
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
This is an idiom. Alternate translation: "did not pay attention"
"had him bless you and not curse you"
Possible meanings are 1) "You should never make a peace treaty with the Ammonites and the Moabites" or 2) "You must not do anything to cause things to go well for those 2 people groups to enable them to prosper" .
This is an idiom. Alternate translation: "as long as you are a nation"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
"Do not hate an Edomite"
"because he is your relative"
"do not hate an Egyptian"
This "third" is the ordinal number for three. The full meaning of this statement can be made explicit. Alternate translation: "If an Edomite or an Egyptian comes to live in the Israelite community, his grandchildren may become full members of that community"
Moses speaks here to the Israelites as if they were one man, so the words "you" and "your" are singular.
"to fight against your enemies"
"keep yourselves away from all bad things"
This is a polite way of saying that he had an emission of semen. Alternate translation: "any man who is unclean because he had an emission of semen while he was asleep"
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Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
"you should have a tool that you can use to dig with"
This is a polite way of saying to defecate. Alternate translation: "when you squat down to defecate"
"you must dig a hole with the tool"
"cover up your excrement"
"so that Yahweh may not see any unclean thing among you"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
The full meaning of this statement can be made explicit. Alternate translation: "a slave from another country who escaped from his master and came to Israel"
"Let the slave live among your people"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
Possible meanings are that Moses 1) openly forbids women and men to perform sexual acts as part of temple service or 2) uses a euphemism to forbid women and men to perform sexual acts to receive money.
"A woman who earns money as a prostitute must not bring that money ... into the house"
a man who allows men to have sex with him for money
"into the temple"
"to fulfill a vow"
the wages of a female prostitute and of a male prostitute.
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
to lend to somebody and force that person to pay back more than was lent
"you must not charge interest when you lend somebody money, food, or anything else"
This is an idiom. Alternate translation: "all that you do"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
"you must not take a long time to fulfill the vow"
"because Yahweh your God will blame you and punish you if you do not fulfill your vow"
The full meaning of this statement can be made explicit. Alternate translation: "But, if you do not make a vow, you will not sin because you will not have a vow to fulfill"
This is an idiom. Alternate translation: "The words you have spoken"
"whatever you have vowed to Yahweh your God that you will do"
"anything that people have heard you promise to do because you wanted to do it"
"so that people heard you say it"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
"then you may enjoy eating grapes until you are full"
The full meaning of this statement can be made explicit. Alternate translation: "but you may not put any grapes in your bag to take them away with you"
"When you walk through your neighbor's field where there is grain growing"
"then you may eat the kernels of grain with your hand"
"but do not cut down your neighbor's ripe grain and take it with you"
a sharp tool that farmers use to harvest wheat
1 When a man takes a wife and marries her, if she finds no favor in his eyes because he has found something shameful about her, then he must write her a certificate of divorce, put it into her hand, and send her out of his house. 2 When she has gone out of his house, she may go and be another man's wife. 3 If the second husband hates her and writes her a certificate of divorce, puts it into her hand, and sends her out of his house; or if the second husband dies, the man who took her to be his wife— 4 then her former husband, the one who had first sent her away, may not take her again to be his wife, after she has become unclean; for that would be an abomination to Yahweh. You must not cause the land to become guilty, the land that Yahweh your God is giving you as an inheritance.
5 When a man takes a new wife, he will not go to war with the army, neither may he be commanded to go on any forced duty; he will be free to be at home for one year and will bring joy to his wife whom he has taken.
6 No man may take a mill or an upper millstone as a pledge, for that would be taking a person's life as a pledge.
7 If a man is found kidnapping any of his brothers from among the people of Israel, and treats him as a slave and sells him, that thief must die; and you will remove the evil from among you.
8 Be careful regarding any plague of leprosy, so that you carefully observe and follow every instruction given to you which the priests, the Levites, teach you; as I commanded them, so you will act. 9 Call to mind what Yahweh your God did to Miriam as you were coming out of Egypt.
10 When you make your neighbor any kind of loan, you must not go into his house to fetch his pledge. 11 You will stand outside, and the man to whom you have lent will bring the pledge outside to you. 12 If he is a poor man, you must not lie down with his pledge in your possession. 13 You must surely restore to him the pledge by the time the sun goes down, so that he may lie down in his cloak and bless you; it will be righteousness for you before Yahweh your God.
14 You must not oppress a hired servant who is poor and needy, whether he is of your fellow Israelites or of the foreigners who are in your land within your city gates. 15 Each day you must give him his wage; the sun must not go down on this unsettled matter, for he is poor and is counting on it. Do this so that he does not cry out against you to Yahweh, and so that it not be a sin that you have committed.
16 The parents must not be put to death for their children, neither must the children be put to death for their parents. Everyone must be put to death for his own sin.
17 You must not twist the justice that is due the foreigner or the fatherless, nor take the widow's cloak as a pledge. 18 Remember that you were a slave in Egypt, and that Yahweh your God rescued you from there. Therefore I instruct you to obey this command.
19 When you reap your harvest in your field, and if you have forgotten an omer of grain in the field, you must not go back to get it; it must be for the foreigner, for the fatherless, or for the widow, so that Yahweh your God may bless you in all the work of your hands. 20 When you beat the olives off your olive tree, you must not go over the branches again; it will be for the foreigner, for the fatherless, or for the widow. 21 When you gather the grapes of your vineyard, you must not glean it again. What is left over will be for the foreigner, for the fatherless, and for the widow. 22 You must call to mind that you were a slave in the land of Egypt; therefore I instruct you to obey this command.
This chapter continues the teaching about how to maintain justice in Israel. (See: justice)
A millstone was the way a person made a living. To take a person's millstone was to take take away the way they earned money and produced food.
Lending money to fellow Israelites was a way to help them out. It was not intended to be a way to make money off their brothers. This chapter gives limitations regarding the lending of money.
Moses continues speaking to the people of Israel.
The phrases "takes a wife" and "marries her" mean the same thing. Alternate translation: "When a man marries a woman"
Here the "eyes" represent the whole person. Alternate translation: "if he decides that he does not like her"
The word translated "shameful" here implies sexual immorality.
"he must give his wife an official paper saying that they are not married anymore"
"she may go and marry another man"
Moses continues speaking to the people of Israel about a woman who gets a divorce and marries another man. Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
"If the second husband decides that he hates the woman"
This is an official paper saying that the man and woman are not married anymore. See how you translated this in Deuteronomy 24:1.
"gives it to the woman"
The full meaning of this statement can be made explicit. Alternate translation: "after she has become unclean by the divorce and remarriage to another man"
The land is spoken of as if it could sin. Alternate translation: "You must not spread guilt around in the land"
Moses is still speaking to the people of Israel.
"When a man is newly married to a woman"
This can be stated in active form. Alternate translation: "and no one is to force him to live away from his home and do any kind of work"
"he will be free to live at home"
a tool for making flour by grinding grain in between two heavy discs of stone
the top disc of stone in a mill
The word "life" is a metonym for what a person needs to keep himself alive. Alternate translation: "because he would be taking from the man what the man needs to make food for his family"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
This is an idiom for "If a man kidnaps." It can be stated in active form. Alternate translation: "If you find a man kidnapping"
using physical force to take an innocent person away from his home and imprison him
"any of his fellow Israelites"
"then other Israelites should kill that thief as a punishment for what he did"
The adjective "evil" can be translated as a noun phrase. Alternate translation: "you must remove from among the Israelites the person who does this evil thing" or "you must execute this evil person"
Moses continues speaking to the people of Israel.
Moses speaks to the Israelites here as if they were one man, so the word "you" and the command "be careful" are singular.
"Pay attention if you suffer from leprosy" or "Pay attention if you have leprosy"
This can be stated in active form. Alternate translation: "all of the instructions that I have given you and that the priests, who are Levites, teach you to do"
Moses here speaks to the Israelites as a group, so these instances of the word "you" are plural.
"you must make sure that you do exactly what I have commanded them"
The word "them" refers to the priests, who are Levites.
Moses speaks to the Israelites here as if they were one man, so the word "your" and the command "call to mind" are singular.
Moses here speaks to the Israelites as a group, so the word "you" is plural.
This is an idiom. Alternate translation: "Remember"
"during the time when you were leaving Egypt"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
"When you loan something to your neighbor"
"to take his pledge"
This refers to what he has promised that he would give you if he did not pay back the loan.
"You should wait outside his house"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
"you must not keep his coat overnight" or "you must return his pledge before you lie down to sleep"
This refers to what he has promised that he would give you if he did not pay back the loan. See how you translated this in Deuteronomy 24:10.
"give him back what he has given you to show that he will pay back the loan"
The full meaning of this statement can be made explicit. Alternate translation: "so that he will have his coat to keep himself warm when he sleeps, and he will be grateful to you"
This is a coat or other clothing that keeps a person warm at night. This was probably the "pledge" Moses was speaking of in Deuteronomy 24:10-12.
"Yahweh your God will approve of the way you handled this matter"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
"You must not treat a hired servant poorly"
a person who gets paid daily for his work
These two words have similar meanings and emphasize that this is a person who cannot help himself.
Here "city gates" mean towns or cities. Alternate translation: "in one of your cities"
"You should give the man the money he earns every single day"
This is an idiom. The Israelites considered the new day as starting when the sun went down. Alternate translation: "you should pay the man on the same day he does the work"
The full meaning of this statement can be made explicit. Alternate translation: "because he is poor and depends on his wages to buy his food for the next day"
"he does not call out to Yahweh and ask him to punish you"
This can be stated in active form. Alternate translation: "You must not execute the parents because of something bad that one of their children did"
This can be stated in active form, Alternate translation: "and you must not execute the children because of something bad that their parents did"
This can be stated in active form. Alternate translation: "you should only execute a person because of something bad that he did himself"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
Moses speaks of justice as if it were a physical object that someone can twist. To twist justice is to do what is not just or right. Alternate translation: "You must not treat a foreigner or the fatherless unfairly"
This refers to children whose parents have both died and do not have relatives to care for them.
A lender would take something from the borrower to ensure that she would pay him back. He was not allowed to take her coat because she needed it to stay warm. This can be made explicit. Alternate translation: "and do not take a widow's cloak as a pledge because she needs it"
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Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
"When you cut down the grain in your field"
Some versions translate this as "a sheaf." Either translation refers to stalks of grain, enough to be easily carried, possibly tied in a bundle.
You can make clear the understood information. Alternate translation: "you must leave the sheaf so a foreigner, an orphan, or a widow can take it"
Here "hands" refers to the whole person. Alternate translation: "in all the work that you do"
You can make clear the understood information. Alternate translation: "When you shake the branches of your olive tree, causing the olives to fall to the ground so you can pick them up"
"do not pick every single olive from the tree"
You can make clear the understood information. Alternate translation: "the olives that stay on the branches are for foreigners, orphans, and widows to pick and take with them"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
"The grapes that you do not pick will be for the foreigner, the fatherless, and the widow to pick"
These refer to groups of people. Alternate translation: "for foreigners, for those who are fatherless, and for the widows"
This is an idiom. Alternate translation: "remember"
1 If there is a dispute between men and they go to court, and the judges judge them, then they will acquit the righteous and condemn the wicked. 2 If the guilty man deserves to be beaten, then the judge will make him lie down and be beaten in his presence with the ordered number of blows, according to his wickedness. 3 The judge may give him forty blows, but he may not exceed that number; for if he should exceed that number and beat him with many more blows, then your fellow Israelite would be humiliated before your eyes.
4 You must not muzzle the ox when he threshes the grain.
5 If brothers live together and one of them dies, not having any son, then the wife of the dead man must not be married off to someone else outside the family. Instead, her husband's brother must go to her and take her to himself as a wife, and do the duty of a husband's brother to her. 6 This is so that the firstborn that she bears will succeed in the name of that man's dead brother, so that his name will not perish from Israel. 7 But if the man does not wish to take his brother's wife for himself, then his brother's wife must go up to the gate to the elders and say, 'My husband's brother refuses to raise up for his brother a name in Israel; he will not perform the duty of a husband's brother to me.' 8 Then the elders of his city must call him and speak to him. But suppose that he insists and says, 'I do not wish to take her.' 9 Then his brother's wife must come up to him in the presence of the elders, take off his sandal from his foot, and spit in his face. She must answer him and say, 'This is what is done to the man who does not build up his brother's house.' 10 His name will be called in Israel, 'The house of him whose sandal has been taken off.'
11 If men fight with each other, and the wife of one comes to rescue her husband out of the hand of him who struck him, and if she stretches out her hand and takes him by the private parts, 12 then you must cut off her hand; your eye must have no pity.
13 You must not have in your bag different weights, a large and a small. 14 You must not have in your house different measures, a large and a small. 15 A perfect and just weight you must have; a perfect and just measure you must have, so that your days may be long in the land that Yahweh your God is giving you. 16 For all who do such things, all that act unrighteously, are an abomination to Yahweh your God.
17 Call to mind what Amalek did to you on the road as you came out of Egypt, 18 how he met you on the road and attacked those of you at the rear, all who were feeble in your rear, when you were faint and weary; he did not honor God. 19 Therefore, when Yahweh your God has given you rest from all your enemies round about, in the land that Yahweh your God is giving you to possess as an inheritance, you must not forget that you must blot out the remembrance of Amalek from under heaven.
This chapter continues to teach about justice in Israel. (See: justice)
In the ancient Near East, people weighed gold and silver on a scale and used it as money. God was commanding people to use accurate weights for weighing the gold and silver. He did not want them to rob people by using inaccurate weights.
Moses continues speaking to the people of Israel.
This can be stated in active form. Alternate translation: "If the judge orders them to beat the guilty man"
This can be stated in active form. Alternate translation: "he will watch them beat him"
"the number of times he has ordered because of the bad deed he did"
Moses continues speaking to the people of Israel.
"The judge may say that they should beat the guilty person 40 times"
"but the judge may not order them to beat him more than 40 times"
"because if the judge orders them to beat him many more than 40 times"
This may be stated in active form. Alternate translation: "then the judge would humiliate your fellow Israelite in front of all of the people of Israel"
Here the people are represented by their "eyes" to emphasize what they see. Alternate translation: "humiliated, and you would all see it"
"You must not put something over the mouth of an ox"
while he separates the grain from the chaff by walking on it or dragging heavy wood over it
Moses is still speaking to the people of Israel.
Possible meanings are: 1) "If brothers live on the same property" or 2) "If brothers live near each other."
This can be stated in active form. Alternate translation: "then the family of the dead man must not let the widow marry someone"
This is a polite way of talking about having sexual relations. Alternate translation: "shall have sexual relations with her" or "shall lie with her"
"do what the brother of a dead husband is supposed to do"
The word "name" is a metonym for the person's family line. Alternate translation: "will continue the family line of that man's dead brother"
The word "name" is a metonym for the person's family line. Alternate translation: "so that his family line will not disappear from Israel"
Moses continues speaking to the people of Israel.
The full meaning of this statement can be made explicit. Alternate translation: "must go up to the city gate where the elders judge cases"
Here "name" refers to the memory of someone through his descendants. Alternate translation: "refuses to give his brother a son"
"he will not do what a husband's brother is supposed to do and marry me"
"I do not wish to marry her"
Moses continues speaking to the people of Israel.
"must walk up close to him with the elders there watching"
Here "house" is a metonym for the family. Alternate translation: "who does not give his brother a son and continue his brother's family line"
"People in Israel will know his family as"
Here removing the sandal symbolizes that the brother would not receive any of the property of his dead brother. The full meaning of this statement can be made explicit. This can also be stated in active form. Alternate translation: "The house of him whose sandal his brother's widow took off his foot" or "The family of a man who did not marry the wife of his dead brother" or "The family whom everyone despises" or "The family who is shameful"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
Here "hand" refers to power or control. Alternate translation: "so the one who struck him will not strike him again" or "from the man who hit him"
Here "eye" means the whole person. Alternate translation: "you should not feel sorry for her" or "you must not show her mercy"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
The full meaning of this statement can be made explicit. You can also make clear the understood information. Alternate translation: "You must not have in your bag different weights, a large weight and a small weight" or "You must not cheat people by using a weight that is larger than you say it is when you buy things and by using a weight that is smaller than you say it is when you sell things"
Weights were stones used on a balance to determine how much something weighs
The full meaning of this statement can be made explicit. You can also make clear the understood information. Alternate translation: "You must not have in your house different measures, a large measure and a small measure" or "You must not cheat people by using a measure that is larger than you say it is when you buy things and by using a measure that is smaller than you say it is when you sell things"
A measure was a basket or other container for measuring how much there is of something.
Moses continues speaking to the people of Israel about using fair weights and measures when buying and selling. He speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
"A correct and fair"
See how you translated these words in Deuteronomy 25:13.
This is an idiom. Alternate translation: "you may live for a long time"
"because everyone who cheats people by using different sized weights and measures"
Moses speaks to the Israelites as if they were one man, so except where noted the words "you" and "your" here are singular.
This is an idiom, and "Amalek" is a metonym for the Amelikite people. Alternate translation: "Remember what the Amalekites did to you"
The word "you" here is plural.
"how they met you along the way"
"attacked those of your people who were in the back of the line"
"all the people who were weak in the back of the line"
These words have similar meanings and emphasize how tired the people were. Alternate translation: "tired and exhausted"
The full meaning of this statement can be made explicit. Alternate translation: "he was not afraid of God's punishment" or "he did not respect God"
"you must kill all of the Amalekites so that nobody will remember them anymore"
1 When you have come into the land that Yahweh your God is giving you as an inheritance, and when you possess it and live in it, 2 then you must take some of the first of all the produce of the land that you have brought in from the land that Yahweh your God is giving you. You must put it in a basket and go to the place where Yahweh your God will choose to make a dwelling for his name. 3 You must go to the priest who will be serving in those days and say to him, 'I acknowledge today to Yahweh your God that I have come to the land that Yahweh swore to our ancestors to give us.' 4 The priest must take the basket out of your hand and set it down before the altar of Yahweh your God. 5 You must say before Yahweh your God, 'My ancestor was a wandering Aramean. He went down into Egypt and stayed there, and his people were few in number. There he became a great, mighty, and populous nation. 6 The Egyptians treated us badly and afflicted us. They put hard labor on us. 7 We cried out to Yahweh, the God of our fathers, and he heard our voice and saw our affliction, our labor, and our oppression. 8 Yahweh brought us out of Egypt with a mighty hand, with an outstretched arm, with great fearsomeness, with signs, and with wonders; 9 and he has brought us to this place and has given us this land, a land that flows with milk and honey. 10 Now look, I have brought the first of the produce of the land that you, Yahweh, have given me.' You must set it down before Yahweh your God and worship before him; 11 and you must rejoice in all the good that Yahweh your God has done for you, for your house—you, and the Levite, and the foreigner who is among you.
12 When you have finished giving all the tithe of your harvest in the third year, that is, the year of tithing, then you must give it to the Levite, to the foreigner, to the fatherless, and to the widow, so that they may eat within your city gates and be filled. 13 You must say before Yahweh your God, 'I have completely removed from my house the things that belong to Yahweh, and have given them to the Levite, to the foreigner, to the fatherless, and to the widow, according to all your commandments that you have given me. I have not transgressed any of your commandments, neither have I forgotten them. 14 I have not eaten any of it in my mourning, nor have I put it somewhere else when I was unclean, nor have I given any of it in honor of the dead. I have listened to the voice of Yahweh my God; I have obeyed everything you have commanded me to do. 15 Look down from the holy place where you live, from heaven, and bless your people Israel, and the land that you have given us, as you had sworn to our fathers, a land flowing with milk and honey.'
16 Today Yahweh your God is commanding you to obey these statutes and decrees; you will therefore keep them and do them with all your heart and with all your soul. 17 You have declared today that Yahweh is your God, and that you will walk in his ways and keep his statutes, his commandments, and his decrees, and that you will listen to his voice. 18 Today Yahweh has declared that you are a people who are his own possession, as he had promised you, and that you are to keep all his commandments, 19 and he will set you high above all the other nations that he has made, and you will receive praise, fame, and honor. You will be a people that is set apart to Yahweh your God, just as he said."
This chapter recalls the great events of Israel's history when Yahweh brought them out of Egypt.
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
"some of the first fruits of the crops" or "some of the first crops of the harvest." This "first" is the ordinal number for one.
Here the phrase "his name" refers to God himself. Yahweh will choose one location where he will live and people will come to worship him there. See how you translated this in [Deuteronomy 14:23]
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
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Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
This is the beginning of the statement that the Israelite male should make when bringing his basket.
This refers to Jacob, who was the ancestor of all the Israelites. He lived for many years in Aram-Nahairam, a region located in Syria.
"lived the rest of his life there"
The word "he" is a metonym for "Jacob's descendants."
These words mean basically the same thing. They emphasize that Israel became a large and powerful nation. Alternate translation: "very great"
This continues what the Israelite must say when he brings his first crops to Yahweh.
These two phrases say basically the same thing. They emphasize that the Egyptians acted very harshly.
Here "us" refers to the people of Israel that were living in Egypt. The speaker includes himself as one of the people whether he lived in Egypt or not.
Here "voice" refers to the whole person and his cries or prayers. Alternate translation: "he heard our cries" or "he heard our prayers"
"that the Egyptians were afflicting us, that we were doing very hard work, and that the Egyptians were oppressing us"
This continues what the Israelite must say when he brings his first crops to Yahweh.
Here "us" refers to the people of Israel that were living in Egypt. The speaker includes himself as one of the people whether he lived in Egypt or not.
Here "a mighty hand" and "an outstretched arm" are metaphors for Yahweh's power. See how you translated these words in [Deuteronomy 4:34]
"with acts that terrified the people who saw them"
This is an idiom. See how you translated this in Deuteronomy 6:3. Alternate translation: "a land where plenty of milk and honey flow" or "a land that is excellent for cattle and farming"
Moses continues telling the Israelites what they must say when they bring theire first crops to Yahweh. He speaks to them as if they were one man, so the words "you" and "your" here are singular.
"first fruits of the harvest" or "first crops of the harvest"
"You must set the basket down."
"you must rejoice and be grateful for all the good things that Yahweh your God has done for you"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
This "third" is the ordinal number for three. Every three years the people of Israel gave a tenth of the harvest to the poor.
These are children whose parents have both died and do not have relatives to care for them.
This means a woman whose husband has died and has no children to care for her now that she is old.
Here "gates" means towns or cities. Alternate translation: "so that those within your towns may have enough food to eat"
These are the first words of another statement that the Israelite was supposed to say.
This means that he has obeyed all of God's commandments.
This continues what the Israelite must say to Yahweh when he gives his tithe to the poor.
"I have not eaten any of the tithe while I was mourning"
God does not allow an unclean person to touch the tithe he is giving to God. The full meaning of this statement can be made explicit. Alternate translation: "when I was unclean according to the Law" or "when the law says I cannot touch it"
Here "voice of Yahweh" is a metonym for what Yahweh says. Both statements share similar meanings. They emphasize that the person has obeyed all of God's commands.
These two phrases mean the same thing. Alternate translation: "from heaven, your holy dwelling place"
This is an idiom. See how you translated this in Deuteronomy 6:3. Alternate translation: "a land where plenty of milk and honey flow" or "a land that is excellent for cattle and farming"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
Here "heart" and "soul" are metonyms for a person's inner being. These two phrases are used together to mean "completely" or "earnestly." See how you translated this in [Deuteronomy 4:29]
The words "walk," "keep," and "listen" have similar meanings here. Here "voice" refers to what God has said. Alternate translation: "that you will completely obey everything Yahweh commands"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
"a people who belong to him"
This is an idiom. Alternate translation: "he will make you more important than" or "he will make you greater than"
Possible meanings are 1) "he will cause you to become greater than any other nation that he has established, and he will enable you to praise him and honor him" or 2) "he will have people praise you more than they praise every other nation that he has made; people will say that you are better than any other nation, and they will honor you."
Yahweh choosing the people of Israel to belong to him in a special way is spoken of as if Yahweh set them apart from all other nations. This can be stated in active form. Alternate translation: "Yahweh your God will set you apart from other nations"
1 Moses and the elders of Israel commanded the people and said, "Keep all the commandments that I command you today. 2 On the day when you will pass over the Jordan to the land that Yahweh your God is giving you, you must set up some large stones and plaster them with plaster. 3 You must write on them all the words of this law when you have passed over, so that you may go into the land that Yahweh your God is giving you, a land flowing with milk and honey, just as Yahweh, the God of your ancestors, promised you. 4 When you have passed over the Jordan, set up these stones that I am commanding you about today, on Mount Ebal, and plaster them with plaster. 5 There you must build an altar to Yahweh your God, an altar of stones; but you must raise no iron tool to work the stones. 6 You must build the altar of Yahweh your God of unworked stones; you must offer burnt offerings on it to Yahweh your God, 7 and you will sacrifice fellowship offerings and will eat there; you will rejoice before Yahweh your God. 8 You will write on the stones all the words of this law. Write them very plainly."
9 Moses and the priests, the Levites, spoke to all Israel and said, "Be silent and listen, Israel: Today you have become the people of Yahweh your God. 10 You must therefore obey the voice of Yahweh your God and obey his commandments and statutes that I am commanding you today."
11 Moses commanded the people the same day and said, 12 "These tribes must stand on Mount Gerizim to bless the people after you have passed over the Jordan: Simeon, Levi, Judah, Issachar, Joseph, and Benjamin. 13 These are the tribes that must stand on Mount Ebal to pronounce curses: Reuben, Gad, Asher, Zebulun, Dan, and Naphtali. 14 The Levites will answer and say to all the men of Israel in a loud voice:
15 'May the man be cursed who makes a a carved image or a cast metal figure, an abomination to Yahweh, the work of the hands of a craftsman, and who sets it up in secret.' Then all the people must answer and say, 'Amen.'
16 'May the man be cursed who dishonors his father or his mother.' Then all the people must say, 'Amen.'
17 'May the man be cursed who removes his neighbor's landmark.' Then all the people must say, 'Amen.'
18 'May the man be cursed who misleads the blind on the road.' Then all the people must say, 'Amen.'
19 'May the man be cursed who uses force to take away the justice due to a foreigner, fatherless, or widow.' Then all the people must say, 'Amen.'
20 'May the man be cursed who lies with his father's wife, because he has taken away his father's rights.' Then all the people must say, 'Amen.'
21 'May the man be cursed who lies with any animal.' Then all the people must say, 'Amen.'
22 'May the man be cursed who lies with his sister, the daughter of his father, or with the daughter of his mother.' Then all the people must say, 'Amen.'
23 'May the man be cursed who lies with his mother-in-law.' Then all the people must say, 'Amen.'
24 'May the man be cursed who kills his neighbor secretly.' Then all the people must say, 'Amen.'
25 'May the man be cursed who takes a bribe to kill an innocent person.' Then all the people must say, 'Amen.'
26 'May the man be cursed who does not confirm the words of this law, that he will obey them.' Then all the people must say, 'Amen.'
This phrase is repeated several times in this chapter. This parallelism serves as a warning to the Israelites when they will live in the Promised Land. This is part of the covenant Yahweh made with Moses. (See: promisedland and lawofmoses)
Moses speaks to the Israelites as if they were one man, so except where noted, the words "you" and "your" here are singular.
Moses is speaking to the Israelites as a group, so the word "you" is plural.
Here "I" refers to Moses. The elders are there in agreement with Moses, but he is the only one speaking.
Moses is speaking to the Israelites as a group, so the word "you" is plural.
Plaster is usually a mixture of lime, sand, and water that is spread on something. It dries to form a hard, smooth surface on which a person can write. Alternate translation: "spread plaster on them" or "make them so you can write on them"
This is an idiom. See how you translated this in [Deuteronomy 6:3]
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
Moses is addressing the Israelites as a group, so the instances of "you" and the command "set up" are plural.
"spread plaster on them" or "make them so you can write on them." See how you translated this in Deuteronomy 27:2.
This is a mountain near Shechem. See how you translated it in Deuteronomy 11:29.
This refers to the chisels that would make the stones smoother, in order that they might fit together better. The full meaning of this statement can be made explicit. Alternate translation: "you will not shape the altar stones with iron tools"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
stones in their natural shape that no one has shaped with metal tools
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This refers to the stones they were to set up on Mount Ebal and cover with plaster. See how you translated this in Deuteronomy 27:2 and Deuteronomy 27:4.
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
Here the metonym "voice of Yahweh" refers to what he says. Alternate translation: "obey what Yahweh your God says"
Moses is commanding. The Levites are there in agreement with Moses, but he is the only one speaking.
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Here the metonym "tribes" refers to the people from the tribes of Simeon, Levi, Judah, Issachar, Joseph, and Benjamin. Alternate translation: "The people from these tribes"
A small mountain north of Mount Ebal. See how you translated this in Deuteronomy 11:29.
This combines the tribes of Ephraim and Manasseh, who were descendants of Joseph.
See how you translated this in Deuteronomy 11:29.
"say in a loud voice how Yahweh will curse Israel"
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This is the statement the Levites must shout to all the people of Israel. It may be stated in active form. Alternate translation: "May Yahweh curse the person ... sets it up in secret"
This is an idiom. Alternate translation: "something a man has made"
a man who knows how to make things well
Moses continues telling the Levites and the people what they must say.
This may be stated in active form. Alternate translation: "May Yahweh curse the man"
The full meaning of the statement can be made explicit. Alternate translation: "who takes land away from his neighbor by moving the markers on the borders of his land"
Moses continues telling the Levites and the people what they must say.
This may be stated in active form. See how you translated this in [Deuteronomy 27:16]
Moses speaks of justice as if it were a physical object that a stronger person can violently pull away from a weaker person. Your language might have one word that means "use force to take away." See how you translated these words in [Deuteronomy 24:17]
These are children whose parents have both died and do not have relatives to care for them.
This means a woman whose husband has died and has no children to care for her in her old age.
Moses continues telling the Levites and the people what they must say.
This can be stated in active form. See how you translated this in [Deuteronomy 27:16]
Here "lies with" is a euphemism. Alternate translation: "who has sexual relations with his father's wife"
This does not refer to the man's mother, but another wife of his father.
When a man marries a woman, only he has the legal right to sleep with her. The full meaning of this statement may be made explicit. Alternate translation: "he has taken away his father's legal rights"
Here "lies with" is a euphemism. Alternate translation: "who has sexual relations with any anyimal"
Moses continues telling the Levites and the people what they must say.
This may be stated in active form. See how you translated this in [Deuteronomy 27:16]
Here "lies with" is a euphemism. Alternate translation: "who has sexual relations with his sister"
This means a man cannot have sexual relations with his sister, even if she has a different mother or father.
Here "lies with" is a euphemism. Alternate translation: "who has sexual relations with his mother-in-law"
Moses continues telling the Levites and the people what they must say.
This may be stated in active form. See how you translated this in [Deuteronomy 27:16]
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Moses continues telling the Levites and the people what they must say.
This may be stated in active form. See how you translated this in [Deuteronomy 27:16]
1 If you listen carefully to the voice of Yahweh your God so as to keep all his commandments that I am commanding you today, Yahweh your God will set you above all the other nations of the earth. 2 All these blessings will come on you and overtake you, if you listen to the voice of Yahweh your God. 3 Blessed will you be in the city and blessed will you be in the field. 4 Blessed will be the fruit of your womb, the fruit of your ground, and the fruit of your livestock, and the increase of your herds and the lambs of your flocks. 5 Blessed will be your basket and your kneading trough. 6 Blessed will you be when you come in, and blessed will you be when you go out.
7 Yahweh will cause your enemies who rise up against you to be struck down before you; they will come out against you one way but will flee before you seven ways. 8 Yahweh will command the blessing to come on you in your barns and in all that you put your hand to; he will bless you in the land that he is giving you. 9 Yahweh will establish you as a people that is set apart for himself, as he has sworn to you, if you keep the commandments of Yahweh your God, and walk in his ways. 10 All the peoples of the earth will see that you are called by the name of Yahweh, and they will be afraid of you. 11 Yahweh will make you very prosperous in the fruit of your womb, in the fruit of your livestock, and in the fruit of your ground in the land that he swore to your fathers to give you. 12 Yahweh will open to you his storehouse of the heavens to give the rain for your land at the right time, and to bless all the work of your hand; you will lend to many nations, but you will not borrow. 13 Yahweh will make you the head, and not the tail; you will be only above, and you will never be beneath, if you listen to the commandments of Yahweh your God that I am commanding you today, so as to observe and to do them, 14 and if you do not turn away from any of the words that I am commanding you today, to the right hand or to the left, so as to go after other gods to serve them.
15 But if you do not listen to the voice of Yahweh your God, so as to keep all his commandments and his statutes that I am commanding you today, then all these curses will come on you and overtake you. 16 Cursed will you be in the city, and cursed will you be in the field. 17 Cursed will be your basket and your kneading trough. 18 Cursed will be the fruit of your womb, the fruit of your ground, the calves of your herds, and the lambs of your flocks. 19 Cursed will you be when you come in, and cursed will you be when you go out.
20 Yahweh will send on you curses, confusion, and rebukes in all that you put your hand to, until you are destroyed, and until you perish quickly because of the evil of your deeds by which you will have abandoned me. 21 Yahweh will make the plague cling to you until he destroys you from off the land that you are going in to possess. 22 Yahweh will attack you with infectious diseases, with fever, with inflammation, with drought, with sword, with scorching winds, and with mildew. These will pursue you until you perish. 23 Your skies that are over your head will be bronze, and the earth that is under you will be iron. 24 Yahweh will make the rain of your land into powder and dust; from the heavens will it come down on you, until you are destroyed.
25 Yahweh will cause you to be struck down before your enemies; you will go out one way against them but will flee before them seven ways. You will be tossed to and fro among all the kingdoms of the earth. 26 Your dead body will be food to all the birds of the heavens and to the wild animals of the earth; there will be no one to frighten them away. 27 Yahweh will attack you with the boils of Egypt and with ulcers, scurvy, and itch, from which you cannot be healed. 28 Yahweh will attack you with madness, with blindness, and with mental confusion. 29 You will grope about at noonday like the blind grope in the darkness, and you will not prosper in your ways; you will be always oppressed and robbed, and there will be no one to save you. 30 You will betroth a woman, but another man will seize her and rape her. You will build a house but not live in it; you will plant a vineyard but not enjoy its fruit. 31 Your ox will be killed before your eyes, but you will not eat its meat; your donkey will be forcibly taken away from before you and will not be restored to you. Your sheep will be given to your enemies, and you will have no one to deliver you. 32 Your sons and your daughters will be given to other peoples; your eyes will look for them the entire day, but will fail with longing for them. There will be no strength in your hand. 33 The produce of your land and of all your labors—a nation that you do not know will eat it up; you will always be oppressed and crushed, 34 so that you will become insane by what you have to see happen. 35 Yahweh will attack you in the knees and legs with severe boils from which you cannot be cured, from the bottom of your feet to the top of your head.
36 Yahweh will take you and the king whom you will place over yourself to a nation that you have not known, neither you nor your ancestors; there you will worship other gods of wood and stone. 37 You will become a source of horror, a proverb, and a byword, among all the peoples where Yahweh will lead you away. 38 You will take much seed out into the field, but will gather little seed in, for the locusts will consume it. 39 You will plant vineyards and cultivate them, but you will neither drink any of the wine, nor even gather in the grapes, for worms will eat them. 40 You will have olive trees within all your territory, but you will not anoint yourself with the oil, for your olive trees will drop their fruit. 41 You will have sons and daughters, but they will not remain yours, for they will go into captivity. 42 All your trees and the produce of your ground—the locusts will take them over. 43 The foreigner who is among you will rise up above you higher and higher; you yourself will come down lower and lower. 44 He will lend to you, but you will not lend to him; he will be the head, and you will be the tail. 45 All these curses will come on you and will pursue and overtake you until you are destroyed. This will happen because you did not listen to the voice of Yahweh your God, so as to keep his commandments and his regulations that he commanded you. 46 These curses will be on you as signs and wonders, and on your descendants forever.
47 Because you did not worship Yahweh your God with joyfulness and gladness of heart when you were in prosperity, 48 therefore will you serve the enemies that Yahweh will send against you; you will serve them in hunger, in thirst, in nakedness, and in poverty. He will put a yoke of iron on your neck until he destroys you. 49 Yahweh will bring a nation against you from far away, from the ends of the earth, like an eagle flies to its victim, a nation whose language you do not understand; 50 a nation with a fierce face that does not respect the aged and does not show favor to the young. 51 They will eat the young of your livestock and the produce of your land until you are destroyed. They will leave for you no grain, new wine, or oil, no calves of your herds or the lambs of your flock, until they have caused you to perish. 52 They will besiege you in all your city gates, until your high and fortified walls come down everywhere in your land, walls in which you had trusted. They will besiege you within all your city gates throughout all the land that Yahweh your God had given you. 53 You will eat the fruit of your own body, the flesh of your sons and of your daughters, whom Yahweh your God gave you, in the siege and in the distress with which your enemies will oppress you. 54 The man who is timid and very delicate among you—he will be envious of his brother and his own dear wife, and of whatever children he has left. 55 So he will not give to any of them the flesh of his own children that he is going to eat, because he will have nothing left for himself in the siege and in the distress with which your enemy will oppress you within all your city gates. 56 The tender and delicate woman among you, who would not venture to put the bottom of her foot on the ground for delicateness and tenderness—she will be envious of her own dear husband, of her son, and of her daughter, 57 and of her own newborn that comes out from between her legs, and of the children whom she will bear. She will eat them in private for lack of anything else, during the siege and in the distress with which your enemy will oppress you within your city gates.
58 If you do not keep all the words of this law that are written in this book, so as to honor this glorious and fearful name, Yahweh your God, 59 then Yahweh will make your plagues terrible, and those of your descendants; they will be great plagues, of long duration, and severe diseases, of long duration. 60 He will bring on you again all the diseases of Egypt that you were afraid of; they will cling to you. 61 Also every sickness and plague that is not written in the book of this law, those also Yahweh will bring on you until you are destroyed. 62 You will be left few in number, although you were like the stars of the heavens in number, because you did not listen to the voice of Yahweh your God. 63 As Yahweh once rejoiced over you in doing you good, and in multiplying you, so he will rejoice over you in making you perish and in destroying you. You will be plucked off the land that you are going into to possess. 64 Yahweh will scatter you among all peoples from the one end of the earth to the other end of the earth; there you will worship other gods that you have not known, neither you nor your ancestors, gods of wood and stone. 65 Among these nations will you find no ease, and there will be no rest for the bottoms of your feet; Yahweh will give you there a trembling heart, failing eyes, and a soul that mourns. 66 Your life will hang in doubt before you; night and day you will be afraid and will have no assurance of your life. 67 In the morning you will say, 'I wish it were evening!' and in the evening you will say, 'I wish it were morning!' because of the fear in your hearts and the things your eyes will have to see. 68 Yahweh will bring you into Egypt again by ships, by the route about which I had said to you, 'You will not see Egypt again.' There you will offer yourselves for sale to your enemies as male slaves and female slaves, but no one will purchase you."
This chapter explains some of the blessings and warnings associated with Israel's obedience to the law of Moses. (See: bless and lawofmoses)
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
Here the metonym "voice of Yahweh" refers to what he says. Alternate translation: "to what Yahweh your God says"
"and obey"
Moses speaks of being important or being great as if it were being physically higher, as on a higher hill. Alternate translation: "make you more important than" or "make you greater than"
Moses describes the blessings as a person who would attack them by surprise or chase and catch them. Alternate translation: "Yahweh will bless you like this in ways that will completely surprise you, and it will be as if you cannot escape having him bless you"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
This can be stated in active form. Alternate translation: "Yahweh will bless you"
This merism means that Yahweh will bless them everywhere.
These idioms for "your children, and your crops, and all your animals" form a merism for everything the Israelites valued.
This doublet is three ways of saying that Yahweh will make the Israelites' animals many and strong. Alternate translation: "all of your animals, along with the calves of the cattle and the lambs of the flocks"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
This can be stated in active form. Alternate translation: "Yahweh will bless"
Israelites used a basket to carry grain. A "kneading trough" was a bowl they used to mix the grain and make bread. Alternate translation: "all the food you grow and all the food you eat"
This merism refers to all of life's activities everywhere they go.
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
This can be stated in active form. Alternate translation: "cause you to defeat the armies that attack you"
"but they will run away from you in seven directions"
This is an idiom. The actual number could be more or less than seven. Alternate translation: "in many different directions"
Moses describes Yahweh blessing the Israelites as if Yahweh were commanding a person to attack them by surprise. Alternate translation: "When Yahweh blesses you, you will be surprised by how much grain you have in your barns"
This is an idiom. Alternate translation: "in everything you do"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
Yahweh choosing the people of Israel to belong to him in a special way is spoken of as if Yahweh put them in a place different from the place all other nations live in. Alternate translation: "Yahweh will make you a holy people that belongs to him"
Here the metonym "called by the name of Yahweh" means belonging to him. This can be stated in active form. Alternate translation: "Yahweh has called you his own"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
This is an idiom. See how you translated these words in [Deuteronomy 28:4]
Moses speaks of the clouds from which the rain falls as if they were a building where he stores the rain. Alternate translation: "the clouds"
"when the crops need it"
The word "hand" is a synecdoche for the whole person. Alternate translation: "all the work that you do"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
This metaphor describes the nation of Israel as an animal and means the Israelites will always be the leaders over other nations and never the servants following behind them. The Israelites will be superior in power, money, and honor.
The Israelites will rule over others but never have others rule them.
Moses is speaking to all the Israelites, so the word "you" is plural.
Disobeying Yahweh and worshiping other gods is spoken of as if a person physically turned and went in a different direction from Yahweh's words. Alternate translation: "if you do not disobey what I am commanding you today by serving other gods"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
Here Moses starts describing the curses the people will receive if they disobey.
Here the metonym "voice of Yahweh" means what Yahweh says. Alternate translation: "what Yahweh your God is saying"
Moses describes the curses as a person who would attack them by surprise or chase and catch them. Alternate translation: "Yahweh will curse you like this in ways that will completely surprise you, and it will be as if you cannot escape having him curse you"
See how you translated this in Deuteronomy 28:2.
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
This can be stated in active form. Alternate translation: "Yahweh will curse you"
This merism means that Yahweh will bless them everywhere. See how you translated this in [Deuteronomy 28:3]
The Israelites used a basket to carry grain. A "kneading trough" was a bowl they used to mix the grain and make bread. See how you translated this in [Deuteronomy 28:5]
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
This can be stated in active form. Alternate translation: "Yahweh will curse"
This is an idiom for "your children, your crops." See how you translated this in [Deuteronomy 28:4]
"cattle ... sheep"
This merism refers to all of life's activities everywhere they go. See how you translated this in [Deuteronomy 28:6]
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
"disasters, fear, and frustration"
This is an idiom. Alternate translation: "in everything you do"
This can be stated in active form. Alternate translation: "until your enemies destroy you"
Here "me" refers to Yahweh.
"remain on you"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
"diseases and burning fevers that will make you weak." These all refer to diseases that cause people to grow weak and die.
"with lack of rain"
mold that grows on crops and causes them to rot
Moses speaks of the bad things that would happen to the Israelites as if they were people or animals who would chase after the Israelites. Alternate translation: "You will suffer from them"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
Moses speaks of the skies being like bronze because there will be no rain. Alternate translation: "skies ... will give no rain"
Moses speaks of the earth being like iron because no crops will grow. Alternate translation: "nothing will grow from the ground"
"instead of rain, Yahweh will send sandstorms"
This can be stated in active form. Alternate translation: "until it destroys you"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
This can be stated in active form. Alternate translation: "Yahweh will cause your enemies to strike you down"
See how you translated this in Deuteronomy 28:7.
This means the Israelites will be afraid and panic and run away from their enemies. See similar wording in [Deuteronomy 28:7]
This is an idiom. Alternate translation: "in many different directions"
This can be stated in active form. Alternate translation: "The peoples of the other nations will drive you from one nation to another"
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Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
"the same skin disease with which I cursed the Egyptians"
These are different types of skin diseases.
This can be stated in active form. Alternate translation: "from which no one will be able to heal you"
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"You will be like blind people who grope in darkness even at noonday." The Israelites will have a difficult life even when everyone else is enjoying life.
"stronger people will always oppress and rob you"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
This can be stated in active form. Alternate translation: "You will watch as someone kills your ox"
This can be stated in active form. Alternate translation: "someone will take your donkey by force and will not give it back"
This can be stated in active form. Alternate translation: "I will give your sheep to your enemies" or "I will allow your enemies to take your sheep"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
This can be stated in active form. Alternate translation: "I will give your sons and your daughters to other peoples" or "Your enemies will take your sons and daughters"
Here "your eyes" refers to the whole person. Alternate translation: "you will grow tired as you constantly watch for them and long to see them again"
Here the metonym "strength in your hand" refers to power. "Alternate translation: "You will be powerless to do anything about it"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
Here the metonym "a nation" means the people from a nation. Alternate translation: "people from a nation"
The words "oppressed" and "crushed" mean basically the same thing. This can be stated in active form. Alternate translation: "they will always oppress and crush you" or "they will oppress you continually"
"what you see will make you go crazy"
This can be stated in active form. Alternate translation: "that no one will be able to cure"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
Here the words "proverb" and "byword" mean basically the same thing. This can be translated as a new sentence. Alternate translation: "of horror. The people, in the places where Yahweh will send you, will make up proverbs and bywords about you" or "of horror. Yahweh will send you to peoples who will laugh at you and ridicule you"
a word or phrase that people use to shame others
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
"but will harvest very little food"
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Moses continues describing God's curses if the people disobey him. He speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
People would rub olive oil on themselves to make their skin healthy.
You may need to make explicit that the fruit drops before it is ripe. Alternate translation: "your olive trees will drop their fruit before the fruit is ripe" or "the olives will fall off your olive trees before they are ripe"
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Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
This does not mean a specific foreigner but refers to foreigners in general. Alternate translation: "The foreigners who are"
This idiom means foreigners will have more power, money, and honor than the Israelites.
This does not mean a specific foreigner
This means foreigners will have more power and authority than the Israelites. See how you translated a similar phrase in [Deuteronomy 28:13]
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
Moses describes the curses as a person who would attack them by surprise or chase and catch them. See how you translated something similar in [Deuteronomy 28:2]
Here the words "voice of Yahweh" are a metonym for what Yahweh said. Alternate translation: "to what Yahweh your God said"
The words "commandments" and "regulations" are a doublet for "all that Yahweh has commanded you to do."
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Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
Here "joyfulness" and "gladness of heart" mean the same thing. They emphasize that the people should have been very glad to worship Yahweh.
This is a metaphor for Yahweh allowing the enemy to treat the Israelites cruelly and make them slaves.
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
These two phrases mean the same thing and emphasize that the enemy will come from a nation that is very far away from Israel.
This is an idiom. Alternate translation: "from places that you know nothing about"
This means the enemy will come suddenly and the Israelites will not be able to stop them.
The word "nation" is a metonym for the people of that nation. Alternate translation: "a nation whose people have fierce expressions, who do not respect the aged and do not show favor"
This can be stated in active form. Alternate translation: "until they destroy you" or "until they leave you with nothing"
Moses continues describing the army that will attack the Israelites if they do not obey Yahweh. He speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
Here the phrase "city gates" represents a city. Alternate translation: "your cities"
Here "the flesh of your sons and of your daughters" explains the metaphor "the fruit of your own body." The people will be so hungry after the enemy army surrounds their city that they will eat their own children.
This speaks of children as if they were fruit that was produced by the bodies of their parents. Alternate translation: "your own children"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
"who is timid and very delicate among you—even he." Moses is saying that not only those one would expect to eat their children, but even the last person one would expect to eat his own children will eat his children.
Here "city gates" represents the cities themselves. Alternate translation: "all your cities"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
"The tender and delicate woman among you ... tenderness—even she." Moses is saying that not only those one would expect to eat their children, but even women of noble birth and normally very gentle, whom one would never expect to eat their children, will eat their children. The word "you" here is singular.
Moses is exaggerating. He is emphasizing that this noble woman is so rich and lives in such luxury that she would not allow herself to get dirty.
The abstract nouns "delicateness" and "tenderness" can be stated as adjectives. Alternate translation: "because she is so delicate and tender"
Here "city gates" represents the cities themselves. Alternate translation: "within your cities"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
This can be stated in active form. Alternate translation: "that I have written"
Here the metonym "name" refers to Yahweh himself. Alternate translation: "Yahweh your God who is glorious and awesome"
"Yahweh will send terrible plagues on you and your descendants" or "Yahweh will make sure that you and your descendants suffer from terrible plagues"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
This is an idiom. Alternate translation: "He will make sure that you again suffer from the diseases of Egypt"
This is an idiom. Alternate translation: "the diseases will not stop, and no one will be able to heal you of them"
Here "every" is a generalization that means "many." This can be stated in active form. Alternate translation: "even other sicknesses and plagues that I have not written"
This can be stated in active form. Alternate translation: "until he has destroyed you"
Moses is speaking to the Israelites as a group, so all instances of "you" are plural.
This means that in the past there were many Israelites.
Here the metonym "voice of Yahweh" refers to what Yahweh says. Alternate translation: "to what Yahweh says"
Moses is speaking to the Israelites as a group, so all instances of "you" are plural.
"Yahweh once enjoyed doing you good and causing you to become many"
"he will enjoy making you die"
Moses uses a metaphor to speak of the people as though they were fruit that Yahweh would take off a bush. This can be stated in active form. Alternate translation: "He will remove you from the land which you are entering to possess"
Moses speaks to the Israelites as if they were one man, so the word "you" is singular.
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
These two extremes together mean everywhere on earth. Alternate translation: "throughout the earth" or "all over the earth"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
Here the phrase "the bottoms of your feet" refer to the whole person. Alternate translation: "you will have to continually wander because you have no permanent home where you can rest"
This is an idiom. Alternate translation: "Yahweh will cause you to be afraid, without hope, and sad"
This is an idiom. Alternate translation: "You will not know whether you will live or die"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
This is an idiom. Alternate translation: "because of the fear you are feeling"
Here "eyes" refers to the whole person. Alternate translation: "the terrifying things I will force you to see"
Here "I" refers to Yahweh.
1 These are the words that Yahweh commanded Moses to tell the people of Israel in the land of Moab, words that were added to the covenant that he had made with them at Horeb.
2 Moses called to all Israel and said to them, "You have seen everything that Yahweh did before your eyes in the land of Egypt to Pharaoh, to all his servants, and to all his land— 3 the great sufferings that your eyes saw, the signs, and those great wonders. 4 But until today Yahweh has not given you a heart to know, eyes to see, or ears to hear. 5 I have led you for forty years in the wilderness; your clothes did not wear out on you, and your sandals did not wear out on your feet. 6 You did not eat any bread, and you did not drink any wine or other strong drink, so that you might know that I am Yahweh your God. 7 When you came to this place, Sihon, the king of Heshbon, and Og, the king of Bashan, came out against us to fight, and we struck them down. 8 We took their land and gave it as an inheritance to the Reubenites, to the Gadites, and to the half tribe of Manasseh. 9 Therefore keep the words of this covenant and do them, so that you may prosper in everything that you do.
10 You stand today, all of you, before Yahweh your God; your chiefs, your tribes, your elders, and your officers—all the men of Israel, 11 your little ones, your wives, and the foreigner who is among you in your camp, from him who cuts your wood to him who draws your water. 12 You are here in order to enter into the covenant of Yahweh your God and into the oath that Yahweh your God is making with you today, 13 so that he may make you today into a people for himself, and that he may be God for you, as he spoke to you, and as he swore to your ancestors, to Abraham, to Isaac, and to Jacob.
14 For it is not only with you that I am making this covenant and this oath— 15 with everyone standing here with us today before Yahweh our God—but also with those who are not here with us today.
16 You know how we lived in the land of Egypt, and how we came through the midst of the nations through which you passed. 17 You have seen their disgusting idols made of wood and stone, silver and gold, that were among them. 18 Make sure there is not among you any man, woman, clan, or tribe whose heart is turning away today from Yahweh our God, so as to go worship the gods of those nations. Make sure there is not among you any root that produces poison fruit and wormwood. 19 When that person hears the words of this curse, he will bless himself in his heart and say, 'I will have peace, though I walk in the stubbornness of my heart.' This would destroy the wet together with the dry. 20 Yahweh will not pardon him. Instead, the anger of Yahweh and his jealousy will smolder against that man, and all the curses that are written in this book will come on him, and Yahweh will blot out his name from under heaven. 21 Yahweh will set him apart for disaster out of all the tribes of Israel, in keeping with all the curses of the covenant that are written in this book of the law.
22 The generation to come, your children who will rise up after you, and the foreigner who comes from a distant land, will speak when they see the plagues on this land and the diseases with which Yahweh has made it sick— 23 and when they see that the whole land has become sulfur and burning salt, where nothing is sown or bears fruit, where no vegetation grows, like the overthrow of Sodom and Gomorrah, Admah and Zeboyim, that Yahweh destroyed in his anger and wrath— 24 they will say together with all the other nations, 'Why has Yahweh done this to this land? What does the heat of this great anger mean?' 25 Then people will say, 'It is because they abandoned the covenant of Yahweh, the God of their ancestors, that he made with them when he brought them out of the land of Egypt, 26 and because they went and served other gods and bowed down to them, gods that they had not known and that he had not given to them. 27 Therefore the anger of Yahweh has been kindled against this land, so as to bring on it all the curses that are written in this book. 28 Yahweh has uprooted them from their land in anger, in wrath, and in great fury, and has thrown them into another land, as today.' 29 The secret matters belong alone to Yahweh our God; but the things that are revealed belong forever to us and to our descendants, so that we may do all the words of this law.
This chapter is a retelling of the covenant Yahweh made with Moses, along with its blessings and cursing. (See: covenant and bless and curse)
This refers to words that Moses is about to speak.
This is on the east side of the Jordan where the Israelites were staying before they entered the land of Canaan. "while they were in the land of Moab"
These additional commands were given to make Yahweh's covenant apply better to the people once they were settled in their new land. These new commands did not belong to a different covenant, but rather were additions to the original covenant.
Yahweh expected them to remember what Yahweh had done and they had seen it. Here the "eyes" represent the whole person and emphasize what the person has seen. Alternate translation: "You have seen all that Yahweh did so that you would see and remember what he did"
Moses speaks to the Israelites as if they were one man, so the word "your" here is singular.
Here "eyes" emphasizes that Yahweh expected them to remember that they had seen it. Alternate translation: "you saw for yourselves that the people suffered terribly"
The words "signs" and "wonders" both refer to the plagues that Yahweh had sent upon Egypt. Alternate translation: "and all of the powerful things that Yahweh did"
The people do have hearts, eyes, and ears. This metonym says that Yahweh has not enabled them to understand from what they saw and heard who Yahweh is, and how and why they should obey him.
This is an idiom. Alternate translation: "enabled you to understand"
Yahweh is speaking to the people of Israel.
"40 years"
Moses speaks to the Israelites as if they were one man, so the word "your" here is singular.
These were alcoholic drinks made probably from fermented grains. They were not distilled liquors.
See how you translated these names in Deuteronomy 1:4.
Here "us" refers to Moses and the people of Israel.
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These two phrases mean the same thing and emphasize that the people were to obey Yahweh's commands. Alternate translation: "obey all the words of this covenant"
Moses continues speaking to the people of Israel.
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
There were many foreigners among the Israelites. Alternate translation: "the foreigners who are among you in your camp, from those who cut your wood to those who get your water"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
"to agree to the covenant and to swear that you will obey all that Yahweh your God commands"
"a people group that belongs to him alone"
Here "I" refers to Yahweh. "Yahweh is making"
Here "us" refers to Moses and the people of Israel.
"our future descendants, who are not here"
"we were slaves"
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Here "heart" refers to the whole person, and "turning away" means to stop obeying. Alternate translation: "who no longer obeys Yahweh our God"
Moses speaks of someone who secretly worships another God as if he were a root, and the evil deeds he does to serve that god, and which he encourages others to do, as a bitter plant that poisons people. Alternate translation: "any person who worships idols and causes others to disobey Yahweh"
The person described in verse 18.
This is an idiom. Alternate translation: "congratulate himself" or "encourage himself"
This is an idiom. Alternate translation: "even though I still refuse to obey Yahweh"
Here the words "wet" and "dry" are metaphors for the righteous people and the wicked people. This forms a merism for "everyone." Alternate translation: "This would cause Yahweh to destroy both the righteous people and the wicked people in the land"
These nominal adjectives can be translated as nouns. Because the land was usually dry and the people needed rain so their crops would grow, these words are metaphors for "living ... dead" or "good ... bad." Alternate translation: "wet things ... dry things" or "good people ... bad people"
Just as a fire can grow in intensity, so can God's anger and jealousy grow in intensity. Alternate translation: "Yahweh's jealous anger will grow like a fire"
Here the word "jealousy" describes "the anger of Yahweh." Alternate translation: Yahweh's jealous anger"
This can be stated in active form. Alternate translation: "that I have written"
Moses describes the curses as a person who would attack them by surprise. See how you translated these words in [Deuteronomy 28:15]
This means that God will completely destroy the person and his family. In the future people will not remember him. A similar phrase appears in Deuteronomy 7:24.
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The words "your children ... after you" tell who "the generation to come" is.
People put sulfur and salt on the soil to keep anything from growing. "when they see that Yahweh has burned the land with sulfur and salt"
This can be stated in active form. Alternate translation: "where no one can sow seed and the crops do not bear fruit"
The abstract noun "overthrow" can be translated as a clause. Alternate translation: "as when Yahweh completely destroyed Sodom and Gomorrah"
These are names of cities that Yahweh destroyed along with Sodom and Gomorrah.
This can be translated as an indirect quotation. Alternate translation: "they will ask with all the other nations why Yahweh has done this to the land, and what the heat of this great anger means."
"your descendants and the people of all the other nations will say"
The writer is communicating one idea through two words. Alternate translation: "What does this terrible anger mean?"
This is the answer to "Why has Yahweh done this to this land?" (Deuteronomy 29:24). "Yahweh has done this to the land because the Israelites did not follow the promises and the laws of his covenant"
"obeyed other gods and worshiped them"
Moses compares Yahweh being angry to someone starting a fire. This emphasizes God's power to destroy whatever makes him angry, and it can be stated in active form. Alternate translation: "Yahweh has became very angry with this land"
Here "land" is a metonym representing the people. Alternate translation: "the people of this land, so as to bring on them"
This can be stated in active form. Alternate translation: "that I have written"
Israel is compared to a bad plant that Yahweh has pulled up and thrown out of a garden. Alternate translation: "Yahweh has removed them from their land ... and has forced them to go"
The words "anger" and "wrath" and "fury" mean basically the same thing and emphasize the great intensity of Yahweh's anger. Alternate translation: "in extremely great anger" or "because he was extremely angry"
"Some things Yahweh our God has not revealed, and only he knows them"
This can be stated in active form. Alternate translation: "that he has revealed"
"we may do everything that this law commands us to do"
1 When all these things have come on you, the blessings and the curses that I have set before you, and when you call them to mind among all the other nations where Yahweh your God has banished you, 2 and when you return to Yahweh your God and obey his voice, following all that I am commanding you today—you and your children—with all your heart and with all your soul, 3 then Yahweh your God will reverse your captivity and have compassion on you; he will return and gather you from all the peoples where Yahweh your God has scattered you. 4 If any of your exiled people are in the farthest places under the heavens, from there Yahweh your God will gather you, and from there he will bring you. 5 Yahweh your God will bring you into the land that your forefathers possessed, and you will possess it again; he will do you good and will multiply you more than he did your forefathers. 6 Yahweh your God will circumcise your heart and the heart of your descendants, so you will love Yahweh your God with all your heart and with all your soul, so that you may live. 7 Yahweh your God will put all these curses on your enemies and on those who hate you, those who persecuted you. 8 You will return and obey the voice of Yahweh, and you will do all his commandments that I am commanding you today. 9 Yahweh your God will make you abundantly prosperous in all the work of your hand, in the fruit of your womb, in the fruit of your livestock, and in the fruit of your ground, for prosperity. For Yahweh will again delight in making you prosperous, as he rejoiced over your fathers. 10 He will do this if you will obey the voice of Yahweh your God, so as to keep his commandments and regulations that are written in this book of the law, if you turn to Yahweh your God with all your heart and all your soul.
11 For this commandment that I am commanding you today is not too hard for you, neither is it too far for you to reach. 12 It is not in heaven, so that you should have to say, 'Who will go up for us to heaven and bring it down to us and make us able to hear it, so that we may do it?' 13 Neither is it beyond the sea, so that you should have to say, 'Who will go over the sea for us and bring it to us and make us to hear it, so that we may do it?' 14 But the word is very near to you, in your mouth and your heart, so that you may do it.
15 See, today I have placed before you life and good, death and evil. 16 If you obey the decrees of Yahweh your God, in which I am commanding you today to love Yahweh your God, to walk in his ways, and to keep his commandments, his regulations, and his statutes, you will live and multiply, and Yahweh your God will bless you in the land that you are entering to possess. 17 But if your heart turns away, and you do not listen and are drawn away and bow down to other gods and worship them, 18 then I declare to you today that you will surely perish; you will not prolong your days in the land that you are passing over the Jordan to go into and possess. 19 I call heaven and earth to witness against you today that I have set before you life and death, the blessings and the curses; therefore choose life so that you may live, you and your descendants. 20 Do this so as to love Yahweh your God, to obey his voice, and to cling to him. For he is your life and the length of your days; do this so that you may live in the land that Yahweh swore to your ancestors, to Abraham, to Isaac, and to Jacob, to give them."
Moses begins to give final instructions to Israel before his death in anticipation of their entrance into the Promised Land. There were warnings and blessings associated with the people's obedience to the covenant Yahweh made with Moses. (See: promisedland and bless and covenant)
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
Here "these things" refer to the blessings and curses described in chapters 28-29. The phrase "have come on you" is an idiom that means to happen. Alternate translation: "When all these things happen to you"
This speaks of the blessings and curses that Moses told the people as if they were objects that he set in front of them. Alternate translation: "that I have just now told you about"
This is an idiom. Alternate translation: "remember them"
"while you are living in the other nations"
"has forced you to go"
Here "voice" is referring to what Yahweh says. Alternate translation: "obey what he says"
Here "heart" and "soul" are metonyms for a person's inner being. These two phrases are used together to mean "completely" or "earnestly." See how you translated these words in [Deuteronomy 4:29]
"free you from your captivity." The abstract noun "captivity" can be translated as a verbal clause. Alternate translation: "free you from those who had captured you"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
"Even those of your exiled people who are in the farthest places"
"under the sky" or "on the earth"
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Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
This is not a literal removal of flesh. It means God will remove their sin and enable them to love and obey him.
Here "heart" and "soul" are metonyms for a person's inner being. These two phrases are used together to mean "completely" or "earnestly." See how you translated this in [Deuteronomy 4:29]
Moses speaks of curses as though they were a load or a cover that someone could physically put on top of a person. Alternate translation: "will cause your enemies to suffer from these curses"
Here "voice" means what Yahweh says. Alternate translation: "obey what Yahweh says"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
Here "hand" refers to the whole person. Alternate translation: "in all the work you do"
These three phrases are idioms for "in children ... in calves ... in crops." See how you translated these words in [Deuteronomy 28:4]
This can be stated in active form. Alternate translation: "that I have written"
Here "heart" and "soul" are metonyms for a person's inner being. These two phrases are used together to mean "completely" or "earnestly." See how you translated this in [Deuteronomy 4:29]
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
Moses speaks of being able to understand what a commandment requires a person to do as if it were that person being able to reach a physical object. Alternate translation: "neither is it too difficult for you to understand what Yahweh requires you to do"
Here Moses uses a rhetorical question to emphasize that the people of Israel think that Yahweh's commands are too difficult for them to know. This question can be translated as a statement. Alternate translation: "Someone must travel to heaven to learn God's commands and then return to tell us what they are so we can obey them."
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
This rhetorical question continues the idea that the people of Israel think Yahweh's commands are too difficult to know. This question can be translated as a statement. Alternate translation: "Someone must travel across the sea to learn God's commands and then return and tell us what they are."
This means that the people already know God's commands and can tell them to others.
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
Putting something where another person can see it is a metaphor for telling someone about something. Alternate translation: "I have told you about"
You can make clear the implicit information. Alternate translation: "what is good and will cause you to live, and what is evil and will cause you to die"
increase greatly in number
Moses continues to speak to the Israelites as if they were one man, so the words "you" and "your" here are singular.
Here "heart" refers to the whole person. This can be stated in active form. Alternate translation: "if you stop being loyal to God ... and the people living in the land convince you to bow down and worship other gods"
Moses speaks to the Israelites as a group.
Long days are a metaphor for a long life. See how you translated these words in [Deuteronomy 4:26]
Moses speaks to the Israelites as if they were one man, so except where noted the words "you" and "your" here are singular.
Possible meanings are 1) Moses is calling on all those who live in heaven and earth to be witnesses to what he says, or 2) Moses is speaking to heaven and earth as if they are people, and he is calling them to be witnesses to what he says
"to be willing to say that you have done evil things"
Moses speaks to the Israelites as a group.
Here "voice" refers to what Yahweh says. Alternate translation: "obey what he says"
"to rely on him"
These phrases have the same meaning and are metonyms for Yahweh, emphasizing that he is the one who gives life and determines the length of people's lifetimes. Alternate translation: "Yahweh is the only one who can enable you to live a long life"
"the land that Yahweh swore that he would give to your ancestors, to Abraham, to Isaac, and to Jacob"
1 Moses went and spoke these words to all Israel. 2 He said to them, "I am now one hundred twenty years old; I can no more go out and come in; Yahweh has said to me, 'You will not go over this Jordan.' 3 Yahweh your God, he will go over before you; he will destroy these nations from before you, and you will dispossess them. Joshua, he will go over before you, as Yahweh has spoken. 4 Yahweh will do to them as he did to Sihon and to Og, the kings of the Amorites, and to their land, which he destroyed. 5 Yahweh will deliver them over to you, and you will do to them according to all that I commanded you. 6 Be strong and of good courage, fear not, and do not be afraid of them; for Yahweh your God, he it is who goes with you; he will not fail you nor abandon you." 7 Moses called to Joshua and said to him in the sight of all Israel, "Be strong and of good courage, for you will go with this people into the land that Yahweh has sworn to their ancestors to give them; you will cause them to inherit it. 8 Yahweh, he it is who goes before you; he will be with you; he will not fail you nor abandon you; do not be afraid, do not be discouraged."
9 Moses wrote this law and gave it out to the priests, the sons of Levi, who carried the ark of the covenant of Yahweh; he also gave copies of it to all the elders of Israel. 10 Moses commanded them and said, "At the end of every seven years, at the time fixed for the cancellation of debts, during the Festival of Shelters, 11 when all Israel has come to appear before Yahweh your God in the place that he will choose for his sanctuary, you will read this law before all Israel in their hearing. 12 Assemble the people, the men, the women, and the little ones, and your foreigner who is within your city gates, so that they may hear and learn, and so that they may honor Yahweh your God and keep all the words of this law. 13 Do this so that their children, who have not known, may hear and learn to honor Yahweh your God, as long as you live in the land that you are going over the Jordan to possess."
14 Yahweh said to Moses, "Look, the day is coming when you must die; call Joshua and present yourselves in the tent of meeting, so that I may give him a command." Moses and Joshua went and presented themselves in the tent of meeting. 15 Yahweh appeared in the tent in a pillar of cloud; the pillar of cloud stood over the door of the tent. 16 Yahweh said to Moses, "Look, you will lie down with your fathers; this people will rise up and act like a prostitute going after the strange gods that are among them in the land where they are going. They will abandon me and break my covenant that I have made with them. 17 Then, on that day, my anger will be kindled against them and I will abandon them. I will hide my face from them and they will be devoured. Many disasters and troubles will find them so that they will say on that day, 'Have these disasters not come upon us because our God is not in our midst?' 18 I will surely hide my face from them on that day because of all the evil that they will have done, because they will have turned to other gods. 19 Now therefore write this song for yourselves and teach it to the people of Israel. Put it in their mouths, so that this song may be a witness for me against the people of Israel. 20 For when I will have brought them into the land that I swore to give to their ancestors, a land flowing with milk and honey, and when they have eaten and become satisfied and prosperous, then they will turn to other gods and they will serve them and they will despise me and they will break my covenant. 21 When many evils and troubles come upon this people, this song will testify before them as a witness (for it will not be forgotten from the mouths of their descendants). For I know the plans that they are forming today, even before I have brought them into the land that I swore to them." 22 So Moses wrote this song the same day and taught it to the people of Israel. 23 Yahweh gave Joshua son of Nun a command and said, "Be strong and of good courage; for you will bring the people of Israel into the land that I swore to them, and I will be with you."
24 It happened that when Moses had finished writing the words of this law in a book, 25 that he commanded the Levites who carried the ark of the covenant of Yahweh, and he said, 26 "Take this book of the law and put it by the side of the ark of the covenant of Yahweh your God, so that it may be there as a witness against you. 27 For I know your rebellion and your stiff neck; look, while I am still alive with you even today, you have been rebellious against Yahweh; how much more after my death? 28 Assemble to me all the elders of your tribes, and your officers, so that I may speak these words in their ears and call heaven and earth to witness against them. 29 For I know that after my death you will utterly corrupt yourselves and turn aside out of the path that I have commanded you; disaster will come on you in the following days. This will happen because you will do what is evil in the sight of Yahweh, so as to provoke him to anger through the work of your hands."
30 Moses recited in the ears of all the assembly of Israel the words of this song until they were finished.
In the Ancient Near East, it was common for an important leader to give instructions for his people to follow after his death. In this chapter, Moses begins his final words to the people of Israel. These are words that he wants them to remember long after he is gone. This section also helped to make a smooth transition to Joshua's leadership.
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"120 years old"
Here the extremes "go out" and "come in" used together mean that Moses can no longer do what a healthy person can do. Alternate translation: "I am no longer able to go everywhere that you need to go, so I cannot be your leader any longer"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
"you will take their land"
"Joshua will lead you across the river, as Yahweh promised"
Moses continues speaking to the Israelites.
Here "Sihon" and "Og" refer to two Kings of the Amorites and their armies. See how you translated these names in [Deuteronomy 1:4]
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"Be strong and courageous"
"do not fear them at all"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
This can be treated as litotes and translated positively. Alternate translation: "he will always fulfill his promise to you and will always be with you"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
This means that all of the people of Israel were present. Alternate translation: "in the presence of all the Israelites"
"Be strong and courageous." See how you translated this in Deuteronomy 31:5.
"you will help them take the land"
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"gave it out to the Levites, who are the priests"
"7 years"
"for canceling debts"
Other names for this festival are "Feast of Tabernacles," "Festival of Booths," and "Feast of the Ingathering." During harvest, farmers would set up temporary shelters in the field. This festival took place after the last harvest of the year. See how you translated this in Deuteronomy 16:13.
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
"so that they can hear it"
Moses continues speaking to the priests and the elders.
Here "city gates" represents the cities themselves. Moses speaks to the Israelites as if they were one man, so the instances of "your" here are singular. Alternate translation: "your foreigners who live in your cities"
"carefully obey all the commands in this law"
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"Pay attention to what I am about to tell you. The"
This was a thick cloud of smoke in the shape of an upright column.
"Pay attention to what I am going to tell you. You"
This is a polite way to say "you will die." Alternate translation: "you will die and join your ancestors who have died before you"
Being a prostitute is a metaphor for worshiping gods other than Yahweh. Alternate translation: "will start to be unfaithful to me"
Yahweh continues speaking to Moses.
Yahweh compares his anger to someone starting a fire. This emphasizes God's power to destroy whatever makes him angry. This can be stated in active form. Alternate translation: "I will kindle my anger against them" or "I will become angry with them"
This is an idiom. Alternate translation: "I will not help them"
This can be stated in active form. Alternate translation: "I will devour them" or "I will allow their enemies to devour them"
This is a metaphor for "completely destroyed."
This describes the disasters and troubles as if they were human. Alternate translation: "They will experience many disasters and troubles"
This describes the disasters and troubles as if they were human. This rhetorical question can be translated as a statement. Alternate translation: "These disasters are destroying me ... midst."
"God is no longer protecting us" or "God has left us alone"
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Yahweh continues speaking to Moses about the Israelites.
This is an idiom. Alternate translation: "Make them memorize and sing it"
This is an idiom. Alternate translation: "a land where plenty of milk and honey flow" or "a land that is excellent for cattle and farming" See how you translated this in Deuteronomy 6:3.
Here evils and troubles are described as if they were human and could find people. Alternate translation: "When this people experiences many evils and troubles"
This speaks of the song as if it were a human witness testifying in court against Israel.
This can be stated in active form. Alternate translation: "their descendants will not forget to keep it in their mouths"
This can be stated positively. Alternate translation: "their descendants will remember to keep it in their mouths"
The idiom "forget it from the mouth" means to stop speaking about it. Alternate translation: "their descendants will not stop speaking about it to each other"
What people plan to do is spoken of as if it were a physical object. Alternate translation: "what they plan to do"
God's promise of the land was to give it to the people of Israel. This can be stated clearly. Alternate translation: "the land that I promised I would give to them"
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"Be strong and courageous." See how you translated this in Deuteronomy 31:5.
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Moses speaks to the Levites as if they were one man, so the word "you" is singular.
Moses continues speaking to the Levites about all the Israelite people.
Moses speaks to the Levites as if they were one man, so the word "your" is singular.
See how you translated "stubborn" in Deuteronomy 9:6.
This rhetorical question emphasizes how rebellious the people were. It can be translated as a statement. Alternate translation: "you will be even more rebellious after I die."
Here "in their ears" means the people themselves. Alternate translation: "so that I may speak the words of this song to them"
Possible meanings are 1) Moses is calling on all those who live in heaven and earth to be witnesses to what he says or 2) Moses is speaking to heaven and earth as if they are people, and he is calling them to be witnesses to what he says. A similar phrase appears in [Deuteronomy 30:19]
"you will do what is completely wrong." See how you translated these words in Deuteronomy 4:16.
"stop following the instructions I have given to you." See how you translated these words in Deuteronomy 9:12.
The sight of Yahweh represents Yahweh's judgment or evaluation. Alternate translation: "what is evil in Yahweh's judgment" or "what Yahweh considers to be evil"
Here "your hands" means the people themselves. Alternate translation: "because of what you have made"
Here "ears" refers to the whole person. Alternate translation: "Moses recited to all the people of Israel"
Possible meanings are 1) "sang" or 2) "spoke."
You can make clear the understood information. Alternate translation: "the words of the song that Yahweh taught him"
1 Give ear, you heavens, and let me speak.
Let the earth listen to the words of my mouth.
2 Let my teaching drop down like the rain,
let my speech distill like the dew,
like the gentle rain on the tender grass,
and like the showers on the plants.
3 For I will proclaim the name of Yahweh,
and ascribe greatness to our God.
4 The Rock, his work is perfect;
for all his paths are just.
He is the faithful God, without iniquity.
He is just and upright.
5 They have acted corruptly against him.
They are not his children. It is their disgrace.
They are a perverted and crooked generation.
6 Do you reward Yahweh in this way,
you foolish and unwise people?
Is he not your Father, the one who has created you?
He made you and established you.
7 Call to mind the days of ancient times,
think about the years of generations past.
Ask your father and he will show you,
your elders and they will tell you.
8 When the Most High gave the nations their inheritance—
when he divided all of mankind,
he set the boundaries of the peoples
according to the number of the children of Israel.
9 For Yahweh's portion is his people;
Jacob is his apportioned inheritance.
10 He found him in a desert land,
and in the barren and howling wilderness;
he shielded him and cared for him,
he guarded him as the apple of his eye.
11 As an eagle that guards her nest
and flutters over her young,
Yahweh spread out his wings and took them,
and carried them on his pinions.
12 Yahweh alone led him;
no foreign god was with him.
13 He made him ride on high places of the land,
and he fed him the fruits of the field;
he nourished him with honey from the rock,
and oil from the flinty crag.
14 He ate butter from the herd and drank milk from the flock,
with fat of lambs,
rams of Bashan and goats,
with the finest of the wheat—
and you drank foaming wine made from the blood of grapes.
15 But Jeshurun grew fat and kicked—
you grew fat, you were too fat, and you had eaten your fill—
he abandoned the God who made him,
and he rejected the Rock of his salvation.
16 They made Yahweh jealous by their strange gods;
with their abominations they angered him.
17 They sacrificed to demons, which are not God—
gods they had not known,
gods that recently appeared,
gods your fathers did not fear.
18 You have deserted the Rock, who became your father,
and you forgot the God who gave you birth.
19 Yahweh saw this and he rejected them,
because his sons and his daughters provoked him so.
20 "I will hide my face from them," he said,
"and I will see what their end will be;
for they are a perverse generation,
children in whom is no faithfulness.
21 They have made me jealous by what is not god
and angered me by their worthless things.
I will make them envious by those who are not a people;
by a foolish nation I will make them angry.
22 For a fire is kindled by my anger
and is burning to the lowest Sheol;
it is devouring the earth and its produce;
it is setting on fire the foundations of the mountains.
23 I will heap disasters on them;
I will shoot all my arrows at them;
24 They will be wasted by hunger and devoured by burning heat
and bitter destruction;
I will send on them the teeth of wild animals,
with the poison of things that crawl in the dust.
25 Outside the sword will bereave,
and in the bedrooms terror will do so.
It will destroy both young man and virgin,
the nursing baby, and the man of gray hairs.
26 I said that I would scatter them far away,
that I would make the memory of them to cease from among mankind.
27 Were it not that I feared the provocation of the enemy,
and that their enemies would judge mistakenly,
and that they would say, 'Our hand is exalted,'
I would have done all this.
28 For Israel is a nation devoid of counsel,
and there is no understanding in them.
29 Oh, that they were wise, that they understood this,
that they would consider their coming fate!
30 How could one chase a thousand,
and two put ten thousand to flight,
unless their Rock had sold them,
and Yahweh had given them up?
31 For our enemies' rock is not like our Rock,
just as even our enemies have concluded.
32 For their vine comes from the vine of Sodom,
and from the fields of Gomorrah;
their grapes are grapes of poison;
their clusters are bitter.
33 Their wine is the poison of serpents
and the cruel venom of asps.
34 Is not this plan secretly kept by me,
sealed up among my treasures?
35 Vengeance is mine to give, and recompense,
at the time when their foot slips;
for the day of disaster for them is near,
and the things that are to come on them will hurry to happen."
36 For Yahweh will give justice to his people,
and he will pity his servants.
He will see that their power is gone,
and no one remains, either slaves or free people.
37 Then he will say, "Where are their gods,
the rock in whom they took refuge,
38 the gods who ate the fat of their sacrifices
and drank the wine of their drink offerings?
Let them rise up and help you;
let them be your protection.
39 See now that I, even I, am God,
and that there is no god besides me;
I kill, and I make alive;
I wound, and I heal,
and there is no one who can save you from my might.
40 For I lift up my hand to heaven
and say, 'As I live forever, I will act.
41 When I sharpen my glittering sword,
and when my hand begins to bring justice,
I will render vengeance on my enemies,
and I will pay back those who hate me.
42 I will make my arrows drunk with blood,
and my sword will devour flesh
with the blood of the killed and the captives,
and from the heads of the leaders of the enemy.'"
43 Rejoice, you nations, with God's people,
for he will avenge the blood of his servants;
he will render vengeance on his enemies,
and he will make atonement for his land, for his people.
44 Moses came and recited all the words of this song in the ears of the people, he, and Joshua son of Nun. 45 Then Moses finished reciting all these words to all Israel. 46 He said to them, "Fix your mind on all the words that I have witnessed to you today, so that you may command your children to keep them, all the words of this law. 47 For this is no trivial matter for you, because it is your life, and through this thing you will prolong your days in the land that you are going over the Jordan to possess."
48 Yahweh spoke to Moses on that same day and said, 49 "Go up into this range of the mountains of Abarim, up Mount Nebo, which is in the land of Moab, opposite Jericho. You will look at the land of Canaan, which I am giving to the people of Israel as their possession. 50 You will die on the mountain that you go up, and you will be gathered to your people, as Aaron your fellow Israelite died on Mount Hor and was gathered to his people. 51 This will happen because you were unfaithful to me among the people of Israel at the waters of Meribah in Kadesh, in the wilderness of Zin; because you did not treat me with honor and respect among the people of Israel. 52 For you will see the land before you, but you will not go there, into the land that I am giving to the people of Israel."
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetic song in 32:1-43.
This chapter prophesies a time when Israel will be disobedient to Yahweh and he will have to punish them. This is meant to serve as a warning to the nation. (See: prophet)
Moses speaks a poetic song to the people of Israel.
Yahweh speaks to the heavens and earth as if they are there listening. Possible meanings are 1) Yahweh is speaking to the inhabitants of heaven and earth or 2) Yahweh is speaking to the heavens and earth as if they are persons.
This means Yahweh wants the people to eagerly accept his helpful teaching.
Use the word in your language for the process by which dew appears.
water that forms on leaves and grass on cool mornings
"new plants"
heavy rain
Moses speaks a poetic song to the people of Israel.
This is an idiom. "tell how good Yahweh is"
"make sure people know that our God is great"
This a proper name that Moses gives to Yahweh, who, like a rock, is strong and able to protect his people.
"everything he does"
Walking on a path is a metaphor for how a person lives his life. Alternate translation: "he does everything in a just way"
These two words mean basically the same thing and emphasize that Yahweh is fair and does what is right.
Moses speaks a poetic song to the people of Israel. Moses continues to use parallelism to emphasize what he is saying.
"opposed him by doing what is wrong." See how you translated these words in Deuteronomy 4:16.
The words "perverted" and "crooked" mean basically the same thing. Moses uses them to emphasize how wicked the generation is. Alternate translation: "a completely wicked generation"
Moses uses a question to scold the people. Alternate translation: "You should give Yahweh proper praise ... people."
The words "foolish" and "unwise" mean the same thing and emphasize how foolish the people are for disobeying Yahweh. Alternate translation: "you extremely foolish people"
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
Moses uses a question to scold the people. This rhetorical question can be translated as a statement. Alternate translation: "Yahweh is your Father and the one who created you."
Moses speaks a poetic song to the people of Israel.
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
This is an idiom. Alternate translation: "Remember"
Moses wants the people of Israel to focus on their history as a nation.
"days of long ago." Moses refers to the time period when the ancestors of the people of Israel were alive.
"he will make it clear to you" or "he will enable you to understand it"
This is an idiom. "put the nations in the places where they would live." Similar words, "giving to you as an inheritance," appear in [Deuteronomy 4:21]
God has arranged the nations according to the way they relate to Israel.
How this relates to "the boundaries of the people" is not clear. Some ancient and modern translations read, "the number of the angels of God" or "the number of the children of God." That is, God assigned an angel to each other nation, but he rules Israel directly.
Moses speaks a poetic song to the people of Israel. As he speaks to the Israelites, he talks about them as if they were someone else and as if they were one man.
These two phrases means basically the same thing and and can be combined. Alternate translation: "The descendants of Jacob are Yahweh's inheritance"
"He found Jacob ... shielded him and cared for him ... guarded him" You may need to translate this as if Moses were talking about the Israelites as many people. Alternate translation: "He found our ancestors ... shielded them and cared for them ... guarded them"
Here "howling" refers to the sound the wind makes as it blows through the empty land.
This is an idiom. The apple of an eye refers to the dark part inside the eyeball that allows a person to see. This is a very important and sensitive part of the body. This means that the people of Israel are very important to God and something he protects. Alternate translation: "he protected him as something very valuable and precious"
Moses speaks a poetic song to the people of Israel.
This means Yahweh watched over and protected the Israelites while they were in the desert.
the outer edges of a bird's wings
Moses again speaks of the Israelites as "Jacob"
Moses speaks a poetic song to the people of Israel.
This is an idiom. The word "him" refers to the people of Israel. Alternate translation: "Yahweh made them ride on high places of the land" or "Yahweh helped them take and occupy the land"
Moses continues to speak of the Israelites as "Jacob"
"he brought him to a land with plenty of crops he could eat"
The land had many wild bees, which produce honey, with hives inside rock holes. There were also many olive trees, which provide oil, and grow on rocks, hills, and mountains.
This is like a mother giving her breast to an infant. "allowed him to suck honey"
Moses speaks a poetic song to the people of Israel. He speaks to the Israelites as if they were one man, so the word "you" here is singular.
Moses continues to speak of the Israelites as "Jacob"
The people of Israel had many healthy herd animals.
Moses continues speaking his poetic song to the people of Israel.
Moses speaks of the Israelites as if they were an animal whose owner named it Jeshurun.
An animal growing fat is a metaphor for a person becoming wealthy and prosperous. Alternate translation: "was like an animal that grew fat ... you grew fat, you were too fat, and you had eaten until you were full"
Kicking is a metaphor for rebelling against God. Alternate translation: "and kicked his master" or "and rebelled"
This means Yahweh is strong like a rock and able to protect his people.
This a proper name that Moses gives to Yahweh, who, like a rock, is strong and able to protect his people. See how you translated this in Deuteronomy 32:4.
The Israelites made Yahweh jealous.
Moses continues to speak his song to the Israelites.
"The people of Israel sacrificed"
This means the Israelites recently learned about these gods.
Moses is speaking to the Israelites as many people, so the word "your" is plural.
Moses is speaking to the Israelites as if they were one man, so all instances of "you" and "your" are singular.
Here Yahweh is called the rock because he is strong and protective. Alternate translation: "You have left the protective care of Yahweh"
This a proper name that Moses gives to Yahweh, who, like a rock, is strong and able to protect his people. See how you translated this in Deuteronomy 32:4.
This compares Yahweh to a father and a mother. This means God caused them to live and to be a nation. Alternate translation: "who fathered you ... who gave life to you"
Moses speaks a poetic song to the people of Israel.
This refers to the people of Israel whom Yahweh gave life to and made into a nation.
This is an idiom. Alternate translation: "I will turn away from them" or "I will stop helping them"
"I will see what happens to them"
Moses speaks a poetic song to the people of Israel. He continues to quote Yahweh's words.
Here "me" refers to Yahweh.
"what are false gods"
You may need to make explicit what the "things" are. Alternate translation: "worthless idols"
"people who do not belong to one people group"
Translate "foolish" as in Deuteronomy 32:6.
Moses speaks a poetic song to the people of Israel. He continues to quote Yahweh's words.
Yahweh compares his anger to a fire. This emphasizes his power to destroy what makes him angry.
This can be stated in active form. Alternate translation: "I start a fire because I am angry, and it burns ... it is devouring ... it is setting" or "when I am angry, I destroy my enemies like a fire, and I destroy everything on earth and in ... I devour ... I set"
"even to the world of the dead"
Moses speaks a poetic song to the people of Israel. He continues to quote Yahweh's words.
Yahweh speaks of bad things that would happen to the Israelites as if they were something like dirt that he could pile up on top of the Israelites. Alternate translation: "I will make sure that many bad things happen to them"
Here Yahweh compares the bad things he will make sure happen to the Israelites to someone shooting arrows from a bow. Alternate translation: "I will do all I can do to kill them"
This can be stated in active form. The abstract noun "hunger" can be translated as the verb "be hungry." Alternate translation: "They will grow weak and die because they are hungry"
Possible meanings of "burning heat" are 1) the Israelites will suffer from fevers or 2) the weather will be unusually hot during a drought or famine. This can be stated in active form. Alternate translation: "They will ... hunger, and burning heat and terrible disasters will devour them" or "They will ... hunger, and they will die from burning heat and terrible disasters"
The teeth and the poison are synecdoches for the animals that use these things to kill. Alternate translation: "I will send wild animals to bite them, and things that crawl in the dust to bite and poison them"
Moses speaks a poetic song to the people of Israel. He continues to quote Yahweh's words.
Here "sword" represents the army of the enemy. Alternate translation: "When the Israelites are outside, the enemy army will kill them"
Yahweh speaks of being afraid as if it were a person who comes into a house and kills those who live in it. Alternate translation: "you will die because you are afraid"
These terms describing people of different ages are combined to mean that all kinds of people will die.
This can be translated as a direct quote. Alternate translation: "I said, 'I will ... away, and I will ... mankind.'"
"I would make all people forget about them"
Moses speaks a poetic song to the people of Israel. He continues to quote Yahweh's words.
"I was afraid of the provocation of the enemy"
This abstract noun can be translated as a verb. Alternate translation: "that the enemy would provoke me" or "that the enemy would cause me to be angry"
Yahweh speaks of his enemies as if they are one man. Alternate translation: "my enemy" or "my enemies"
"misunderstand"
Here "hand" represents the strength or power of a person. To be exalted is an idiom for defeating an enemy. Alternate translation: "We have defeated them because we are more powerful"
Moses speaks a poetic song to the people of Israel. He continues to quote Yahweh's words.
Moses states something that he wishes were true, but he knows that it is not true. The people of Israel were not wise and did not understand that their disobedience would cause Yahweh to bring disaster on them.
The abstract noun "fate" can be translated as a verb. Alternate translation: "what is going to happen to them"
Moses speaks a poetic song to the people of Israel. He continues to quote Yahweh's words and tell them more of what they would have understood if they were wise
Moses uses a question to scold the people for not being wise enough to understand why their enemies are defeating them. This question can be translated as a statement as in the UDB.
You can make clear the understood information. Alternate translation: "How could 1 enemy soldier chase 1,000 of your men, and 2 enemy soldiers cause 10,000 of your men to run away"
The word "Rock" refers to Yahweh who is strong and able to protect his people. Alternate translation: "unless Yahweh, their Rock, had handed them over"
"The Rock" here is a proper name that Moses gives to Yahweh, who, like a rock, is strong and able to protect his people. Translate "Rock" as in Deuteronomy 32:4.
"The Rock" here is a proper name that Moses gives to Yahweh, who, like a rock, is strong and able to protect his people. Translate "Rock" as in [Deuteronomy 32:4]
The enemies' idols and false gods are not powerful like Yahweh.
"Rock; not only do we say so, but our enemies say so also"
have made a judgment after looking at the facts
Moses speaks a poetic song to the people of Israel. He continues to quote Yahweh's words.
Moses compares enemies who worship false gods to the wicked people who lived in Sodom and Gomorrah and to grapevines that produce poisonous fruit. This means their enemies are wicked and will cause the Israelites to die if the Israelites start to act like the people who live around them.
The vine is a metaphor for the people group. "it is as if their vine were a branch of the vines that grew in the fields of Sodom and Gomorrah" or Alternate translation: "they do evil the same way the people who lived in Sodom and Gomorrah did"
"their clusters of grapes"
Moses speaks a poetic song to the people of Israel. He continues to quote Yahweh's words.
Moses continues comparing the enemies of the people of Israel to grapevines that produce poisonous fruit and wine. This means their enemies are wicked.
poisonous snakes
This question emphasizes that Yahweh's plans for the people of Israel are kept secret like a valuable treasure. The rhetorical question can be translated as a statement. It can also be stated in active form. Alternate translation: "I know what I have planned to do to the Israelite people and to their enemies, and I have locked up those plans as someone would lock up his valuable possessions."
Moses speaks a poetic song to the people of Israel. This is the end of Moses's quotation of Yahweh's words that begins in [Deuteronomy 32:20]
The words "vengeance" and "recompense" mean basically the same thing. Alternate translation: "I will have vengeance and punish Israel's enemies"
to punish or reward a person for what he has done
Something bad has happened to them. Alternate translation: "they are helpless"
"the time for me to destroy them"
Yahweh speaks of the bad things that will happen to his enemies as if the bad things were people running eagerly to punish them. Alternate translation: "I will punish them quickly"
Moses continues to speak a poetic song to the people of Israel.
The abstract noun "justice" can be translated as an adjective or as an adverb. Alternate translation: "For Yahweh will do what is just for his people" or "For Yahweh will act justly towards his people"
"he will feel that he needs to help his servants"
Moses speaks a poetic song to the people of Israel.
This is the end of the rhetorical question that begins with the words "Where are their gods" in Deuteronomy 32:37.
This is the end of the rhetorical question that begins with the words "Where are their gods" in [Deuteronomy 32:37]
Yahweh says this to mock the Israelites. He knows these gods cannot help them. Alternate translation: "These idols are not even able to get up and help or to protect you"
Moses speaks a poetic song to the people of Israel.
"I, I myself" or "I, I alone." Yahweh repeats "I" to emphasize that only he is God.
"I lift up my hand to heaven and swear" or "I have taken an oath." Lifting up the hand is a sign of making an oath.
"As certainly as I live forever" or "I swear by my life which is never-ending." This statement assures the people that what God says in Deuteronomy 32:41-Deuteronomy 32:42 will happen.
Moses speaks a poetic song to the people of Israel.
"When I sharpen my shining sword." This means God is preparing to judge and punish his enemies. Alternate translation: "When I am ready to judge my enemies"
Here "hand" represents the whole person. Alternate translation: "when I get ready to judge the wicked"
Moses speaks a poetic song to the people of Israel.
Yahweh speaks of arrows as if they were people to whom he could give alcohol and make them drunk, and of a sword as if it were a person who was so hungry that he would eat an animal before draining the blood out. These metaphors are metonyms for a soldier using arrows and a sword to kill many enemies. This in turn is a metaphor for Yahweh killing his enemies in war.
A possible meaning is "from the long-haired heads of the enemy."
This is the end of Moses's song.
Moses addresses the peoples of all the nations as if they were there listening.
Here "blood of his servants" represents the lives of his innocent servants who were killed. Alternate translation: "for he will take revenge on his enemies, who killed his servants"
Possible meanings are 1) "spoke" or 2) "sang."
Here "ears" represents the people themselves and emphasizes that Moses wanted to make sure they heard the song clearly. Alternate translation: "to the people so they would be sure to hear it"
Possible meanings are 1) "speaking" or 2) "singing."
"Moses said to the people of Israel"
This is an idiom. Alternate translation: "Pay attention to" or "Think about"
Possible meanings are 1) "I have testified to you," referring to what Yahweh has said he will do to the Israelites if they disobey, or 2) "I have commanded you," referring to what Yahweh was commanding them to do.
"your children and descendants"
"this law is"
This litotes can be stated positively. Alternate translation: "something very important"
The abstract noun "life" can be translated as the verb "live." You may need to make explicit the metonymy of obeying the law, which represents the law itself. Alternate translation: "because you will live if you obey it"
Long days are a metaphor for a long life. See how you translated these words in [Deuteronomy 4:26]
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This is the name of a mountain range in Moab.
"Abarim and climb up Mount Nebo"
This is the highest place in the Abarim Mountains.
"on the other side of the river from Jericho"
Yahweh finishes speaking to Moses.
This is a polite way of saying Moses's spirit would join the spirits of his relatives in the world of the dead. Alternate translation: "join your ancestors who died before you"
This is the name of a mountain on the border of Edom.
This is the name of the place in the desert where Moses disobeyed God.
This is the name of a wilderness on the southern border of Judah.
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1 This is the blessing with which Moses the man of God blessed the people of Israel before his death. 2 He said:
Yahweh came from Sinai
and rose from Seir upon them.
He shined out from Mount Paran,
and he came with ten thousands of holy ones.
In his right hand were flashes of lightning.
3 Indeed, he loves the peoples;
all his holy people are in your hand,
and they bowed down at your feet;
they received your words.
4 Moses commanded us a law,
an inheritance for the assembly of Jacob.
5 Then there was a king in Jeshurun,
when the heads of the people had gathered,
all the tribes of Israel together.
6 Let Reuben live and not die,
but may his men be few.
7 This is the blessing for Judah. Moses said:
Listen, Yahweh, to the voice of Judah,
and bring him to his people again.
Fight for him;
be a help against his enemies.
8 About Levi, Moses said:
Your Thummim and your Urim belong to your faithful one,
the one whom you tested at Massah,
with whom you struggled at the waters of Meribah,
9 who said about his father and mother, "I have not seen them."
Neither did he acknowledge his brothers,
nor did he take account of his own children.
For he guarded your word
and kept your covenant.
10 He teaches Jacob your decrees
and Israel your law.
He will put incense before you
and whole burnt offerings on your altar.
11 Bless, Yahweh, his possessions,
and accept the work of his hands.
Shatter the loins of those who rise up against him,
and those of the people who hate him, so that they do not rise up again.
12 About Benjamin, Moses said:
The one loved by Yahweh lives in security beside him;
Yahweh shields him all the day long,
and he lives between Yahweh's arms.
13 About Joseph, Moses said:
May his land be blessed by Yahweh
with the precious things of heaven, with the dew,
and with the deep that lies beneath.
14 May his land be blessed with the precious things of the harvest of the sun,
with the precious things of the produce of the months,
15 with the finest things of the ancient mountains,
and with the precious things of the everlasting hills.
16 May his land be blessed with the precious things of the earth and its abundance,
and with the good will of him who was in the bush.
Let the blessing come on the head of Joseph,
and on the top of the head of him who was prince over his brothers.
17 The firstborn of an ox, majestic is he,
and his horns are the horns of a wild ox.
With them he will push the peoples,
all of them, to the ends of the earth.
These are the ten thousands of Ephraim;
these are the thousands of Manasseh.
18 About Zebulun, Moses said:
Rejoice, Zebulun, in your going out,
and you, Issachar, in your tents.
19 They will call the peoples to the mountains.
There will they offer sacrifices of righteousness.
For they will suck the abundance of the seas,
and from the sand on the seashore.
20 About Gad, Moses said:
Blessed be he who enlarges Gad.
He will live there like a lioness,
and he will tear off an arm or a head.
21 He provided the best part for himself,
for there was the leader's portion of land reserved.
He came with the heads of the people.
He carried out the justice of Yahweh
and his decrees with Israel.
22 About Dan, Moses said:
Dan is a lion cub
that leaps out from Bashan.
23 About Naphtali, Moses said:
Naphtali, satisfied with favor,
and full of the blessing of Yahweh,
take possession of the land to the west and south.
24 About Asher, Moses said:
Blessed be Asher more than the other sons;
let him be acceptable to his brothers,
and let him dip his foot in olive oil.
25 May your city bars be iron and bronze;
as long as will be your days, so long will your security be.
26 There is no one like the God of Jeshurun,
who rides through the heavens to your help,
and in his majesty on the clouds.
27 The eternal God is a refuge,
and underneath are the everlasting arms.
He thrust out the enemy from before you,
and he said, "Destroy!"
28 Israel dwelt in safety.
Jacob's spring was secure
in a land of grain and new wine;
indeed, let his heavens drop dew on him.
29 Your blessings are many, Israel!
Who is like you, a people saved by Yahweh,
the shield of your help,
and the sword of your majesty?
Your enemies will come trembling to you;
you will trample down their high places.
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetic lines of Moses's blessings in 33:1-29.
Moses gives a series of prophecies or instructions for each of the tribes of Israel and Israel overall. (See: prophet)
Moses begins to bless the tribes of Israel. Moses speaks the blessing in the form of short poems.
Moses compares Yahweh to the rising sun. Alternate translation: "When Yahweh came from Sinai, he looked to them like the sun when it rises from Seir and shines out from Mount Paran"
"upon the people of Israel"
"10,000 angels"
Other possible meanings are 1) "In his right hand were flames of fire" or 2) "He gave them a law of fire" or 3) "He came from the south, down his mountain slopes."
These verses are difficult to understand. Moses continues to bless the tribes of Israel, which he began to do in [Deuteronomy 33:2]
"the people of Israel"
The pronouns "his" and "your" refer to Yahweh. Alternate translation: "all Yahweh's holy peole are in his hand ... his feet ... his words"
The hand is a metonym for power and protection. Alternate translation: "you protect all his holy people"
"a possession" or "a precious possession"
Verse 5 is difficult to understand. Moses continues to bless the tribes of Israel, which he began to do in [Deuteronomy 33:2]
"Yahweh became king"
This is another name for Israel. Translate it as in Deuteronomy 32:15.
This begins Moses's blessings to the individual tribes of Israel.
Other possible meanings are 1) "and may his men not be few" or 2) "even though his men are few."
Moses continues to bless the tribes of Israel, which he began to do in [Deuteronomy 33:2]
Here "voice of Judah" refers to the cries and prayers of the people of Judah. Alternate translation: "when the people of Judah pray to you"
The abstract noun "help" can be translated as a verb. Alternate translation: "help him to fight"
Moses continues to bless the tribes of Israel, which he began to do in [Deuteronomy 33:2]
These were sacred stones the high priest carried on his breastplate and used at times to determine God's will. Here "your" refers to Yahweh.
Moses refers to the tribe of Levi as if it were one man.
"the one who seeks to please you."
See how you translated this in Deuteronomy 6:16. Translator may add a footnote that says: "The name 'Massah' means 'testing.'"
See how you translated this in Deuteronomy 32:51. Translator may add a footnote that says: "The name 'Meribah' means 'argue' or 'quarrel.'"
Moses continues to bless the tribes of Israel, which he began to do in [Deuteronomy 33:2]
The word "who" refers to the Yahweh's "faithful one" of Deuteronomy 33:8. This is the tribe of Levi.
"your commands"
These words both mean to watch over and to protect. They are often metaphors for "obeyed," but here they should be translated literally because they refer to a time when the Levites literally killed people who were rebelling against Yahweh.
Moses continues to bless the tribes of Israel; the blessings are short poems. He continues to describe the tribe of Levi, which he began to do in [Deuteronomy 33:8]
Moses is speaking to Yahweh, so all these words are singular.
Moses continues to bless the tribes of Israel; the blessings are short poems. He continues describing the tribe of Levi, which he began to do in [Deuteronomy 33:8]
be pleased with
Here the word "hands" refers to the whole person. Alternate translation: "all the work that he does"
The loins were considered the center of strength, and are here represent strength. Alternate translation: "Take away the strength of" or "Utterly destroy"
This phrase is used twice as a metaphor. Alternate translation: "rise up to fight ... cause any more trouble"
This is an idiom. Alternate translation: "fight against"
Moses continues to bless the tribes of Israel; the blessings are short poems.
Here Moses is referring to the members of the tribe of Benjamin. This can be stated in active form. Alternate translation: "The ones whom Yahweh loves live"
The abstact noun "security" can be translated using a verb phrase. Alternate translation: "lives where no one can harm him"
Possible meanings are 1) Yahweh protects the tribe of Benjamin with his power or 2) Yahweh lives in the hill region of the tribe of Benjamin. In both translations, it means Yahweh takes care of them.
Moses continues to bless the tribes of Israel; the blessings are short poems.
This refers to the tribe of Ephraim and the tribe of Manasseh. Both tribes descended from Joseph.
The word "his" refers to Joseph which represents the tribes of Ephraim and Manasseh. This can be stated in active form. Alternate translation: "May Yahweh bless their land"
"with the precious dew from the sky" or "with the precious rain from the sky"
water that forms on leaves and grass on cool mornings. See how you translated this in Deuteronomy 32:2.
This refers to the water under the ground.
Moses continues to bless the tribes of Israel; the blessings are short poems. He continues to describe the tribe of Joseph, which he began to do in [Deuteronomy 33:13]
This can be stated in active form. See how you translated this in [Deuteronomy 33:13]
"with the best crops that the sun causes to grow"
"with the best crops that grow month to month"
Moses is probably referring to food crops. The full meaning of this statement can be made clear. Alternate translation: "the best fruits ... the precious fruits"
"the mountains that existed long ago"
"the hills that will exist forever"
Moses continues to bless the tribes of Israel; the blessings are short poems. He continues to describe the tribe of Joseph, which he began to do in [Deuteronomy 33:13]
This can be stated in active form. See how you translated this in [Deuteronomy 33:13]
The abstract noun "abundance" can be translated as a verb phrase. Alternate translation: "what it produces in large amounts"
The full meaning of this statement can be made clear. Alternate translation: "Yahweh, who spoke to Moses from the burning bush"
This metaphor is of a man putting his hand on the head of a son and asking God to bless the son. The man here is Yahweh. Alternate translation: "May Yahweh bless Joseph as a father blesses his son"
Here "head" and "top of the head" represent the whole person. Also, Joseph represents his descendants. Alternate translation: "be upon the descendants of Joseph"
Another possible meaning is "brow" or "forehead."
Moses continues to bless the tribes of Israel; the blessings are short poems. He continues to describe the tribe of Joseph, which he began to do in [Deuteronomy 33:13]
The ox is a metaphor for something large and strong. The word "firstborn" is a metaphor for honor. Alternate translation: "People will honor Joseph's descendants, who are many and powerful"
The horn is a metaphor for strength. Alternate translation: "he is as strong as"
Pushing with his horns is a metaphor for strength. Alternate translation: "He is so strong that he will push"
This means the tribe of Ephraim will be stronger than the tribe of Manasseh. Alternate translation: "the people of Ephraim, who number many times 10,000 ... the people of Manasseh, who number many times 1,000"
Moses continues to bless each tribe of Israel; the blessings are short poems. He speaks to the tribes of Zebulun and Issachar as if they were one man, so the word "your" and the command "rejoice" here are singular.
The people of Zebulun were located near the Mediterranean Sea. They traveled by sea and traded with other people. The people of Issachar preferred peaceful living and working the land and raising cattle. You can make clear the understood information.
"It is there that they will offer"
"acceptable sacrifices" or "proper sacrifices"
Possible meanings are 1) they will trade with people across the sea or 2) they were beginning to use sand in making pottery.
The Hebrew word translated "suck" here refers to how a baby nurses at its mother's breast. It means the people will gain wealth from the sea like a baby gets milk from its mother.
Moses continues to bless the tribes of Israel; the blessings are short poems.
This can stated in active form. Alternate translation: Possible meanings are 1) "May Yahweh bless Gad and give him much land to live in" or 2) "People should say that Yahweh is good because he has given Gad much land to live in"
This means the people of Gad are strong and secure, and they will defeat their enemies in war.
Moses continues to bless the tribes of Israel; the blessings are short poems. He continues to describe the tribe of Gad as one man, which he began to do in [Deuteronomy 33:20]
This means a larger piece of land that a leader normally took.
"They met with all the leaders of the Israelites"
"They obeyed all that Yahweh had commanded the Israelites"
Moses continues to bless the tribes of Israel; the blessings are short poems.
The people of Dan are strong like a lion cub, and they attack their enemies who live in Bashan. You can make clear the understood information.
Moses continues to bless the tribes of Israel; the blessings are short poems. He speaks of the descendants of Naphtali as if they were one man.
Yahweh being pleased with Naphtali is spoken of as if "favor" were food that Naphtali ate until he was no longer hungry. Alternate translation: "who has all the good things he desires because Yahweh is pleased with him"
Blessings are spoken of as if they were food that Naphtali ate until he could hold no more. Alternate translation: "whom Yahweh has blessed so that he has all he needs"
Moses speaks as if the tribe of Naphtali is one man, so these words are singular.
This refers to the land around Lake Galilee. The full meaning of this statement may be made explicit.
Moses continues to bless the tribes of Israel; the blessings are short poems.
Olive oil was used for food and for the skin of the face and arms. Feet were dirty, so to put the foot in olive oil was to ruin valuable oil. The full meaning of this statement can be made clear. Alternate translation: "have so much olive oil that he can afford to waste it"
Moses speaks to the tribe of Asher as if they are one man, so all instances of "your" are singular.
Cities had large bars across their gates to keep enemies out. The meaning of this statement can be made clear. Alternate translation: "May you be safe from attacks by your enemies"
This is another name for Israel. Translate it as in Deuteronomy 32:15.
This is an image of Yahweh riding on clouds through the sky like a king on his chariot riding through a battlefield. Alternate translation: "who rides through the heavens like a king rides through a battlefield ... on the clouds like a king on his chariot"
"to help you." Moses speaks to the Israelites as if they were one man, so the word "you" here is singular.
The abstract noun "refuge," which means a shelter or a place safe from danger, can be stated as a verb. Alternate translation: "The eternal God will protect his people"
The words "everlasting arms" are a metaphor for Yahweh's promise to protect his people forever. Alternate translation: "he will support and take care of his people forever"
Moses speaks of the future as if it were the past to emphasize that what he is saying will come true. Alternate translation: "He will thrust out ... he will say"
Moses speaks to the Israelites as if they were one man, so the word "you" and the command "destroy" here are singular.
If this direct quotation would not work well in your language, you may change it to an indirect quotation. Alternate translation: "he will tell you to destroy them!"
Possible meanings are 1) Moses speaks of the future as if it were the past to emphasize that what he is saying will come true, "Israel will dwell ... Jacob's spring will be secure" or 2) Moses is blessing Israel, "May Israel dwell ... and may Jacob's spring be secure."
Possible meanings are 1) Jacob's home or 2) Jacob's descendants.
The dew is spoken of as being so much that it is as if it were raining. Possible meanings are 1) Moses is blessing Israel, "may much dew cover the land like rain" or 2) Moses is telling what will happen in the future, "much dew will cover the land like rain."
water that forms on leaves and grass on cool mornings. See how you translated this in Deuteronomy 32:2.
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular.
This rhetorical question can be translated as a statement. It can also be stated in active form. Alternate translation: "There is no other people group like you, a people whom Yahweh has saved ... majesty."
This merism speaks of Yahweh defending the Israelites from their enemies and enabling them to attack their enemies.
The word "shield" is a metaphor for Yahweh protecting and defending the Israelites. The abstract noun "help" can be translated as a verb. Alternate translation: "the one who protects you and helps you"
The word "sword" is a metaphor for the power to kill with the sword in order to win battles. Alternate translation: "the one who enables you to win battles and so have majesty"
Possible meanings are 1) the Israelites will destroy the places where the other people worship false gods or 2) the Israelites will walk on the backs of their enemies when the Israelites defeat them.
1 Moses went up from the plains of Moab to Mount Nebo, to the top of Pisgah, which is opposite Jericho. There Yahweh showed him all the land of Gilead as far as Dan, 2 and all Naphtali, and the land of Ephraim and Manasseh, and all the land of Judah, to the western sea, 3 and the Negev, and the plain of the Valley of Jericho, the City of Palms, as far as Zoar. 4 Yahweh said to him, "This is the land that I swore to Abraham, to Isaac, and to Jacob, saying, 'I will give it to your descendants.' I have allowed you to look at it with your eyes, but you will not go over there." 5 So Moses the servant of Yahweh, died there in the land of Moab, as the word of Yahweh promised. 6 Yahweh buried him in the valley in the land of Moab opposite Beth Peor, but no one knows where his grave is to this day. 7 Moses was one hundred twenty years old when he died; his eye was not dim, nor his natural force abated. 8 The people of Israel mourned for Moses in the plains of Moab for thirty days, and then the days of mourning for Moses were finished.
9 Joshua son of Nun was full of the spirit of wisdom, for Moses had laid his hands on him. The people of Israel listened to him and did what Yahweh had commanded Moses. 10 There has not arisen a prophet since in Israel like Moses, whom Yahweh knew face to face. 11 There has never been any prophet like him in all the signs and wonders that Yahweh sent him to do in the land of Egypt, to Pharaoh, and to all his servants, and to all his land. 12 There has never been any prophet like him in all the mighty, fearsome deeds that Moses did in the sight of all Israel.
This chapter may have been written by Joshua, since it recorded Moses's death. This chapter officially ends the revelation of the law of Moses, and life in the Promised Land is about to begin again. (See: reveal and lawofmoses and promisedland)
This is the highest point of Mount Pisgah which is in the northern part of the Abarim mountain range. See how you translated this in Deuteronomy 32:49.
See how you translated this in Deuteronomy 3:17.
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This is another name for Jericho.
"see it for yourself"
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This was a town in Moab. See how you translated this in Deuteronomy 3:29.
This refers to the time that this was written or edited, not to the present time in the twenty-first century.
"30 days"
This means his eyes and body were still strong and healthy.
"30 days"
See how you translated this in Deuteronomy 1:38.
The writer speaks as if Joshua were a container and the spirit were a physical object that could be put into a container. Alternate translation: "Yahweh enabled Joshua ... to be very wise"
The full meaning of this statement can be made clear. Alternate translation: "Moses had laid his hands on him to set Joshua apart so Joshua would serve Yahweh"
This is an idiom. It means Yahweh and Moses had a very close relationship.
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"who did all the mighty"
1 Now it came about after the death of Moses the servant of Yahweh, that Yahweh spoke to Joshua the son of Nun, Moses' chief assistant, saying, 2 "Moses, my servant, is dead. Now therefore, arise, cross over this Jordan, you and all this people, into the land that I am giving to them—to the people of Israel. 3 I have given you every place where the sole of your foot will walk. I have given it to you, just as I promised to Moses. 4 From the wilderness and Lebanon, as far as the great river, the Euphrates, all the land of the Hittites, and to the Great Sea, where the sun goes down, will be your land. 5 No one will be able to stand before you all the days of your life. I will be with you as I was with Moses. I will not abandon you or leave you. 6 Be strong and courageous. You will cause this people to inherit the land that I swore to their ancestors I would give to them. 7 Be strong and very courageous. Be careful to obey all the law my servant Moses commanded you. Do not turn from it to the right or to the left, so that you may be successful wherever you go. 8 This book of the law must not leave your mouth. You must meditate on it day and night so that you can be careful to do all that is written in it. Then you will be prosperous and successful. 9 Have I not commanded you? Be strong and courageous! Do not be afraid. Do not be discouraged. Yahweh your God is with you wherever you go."
10 Then Joshua commanded the leaders of the people, 11 "Go through the camp and command the people, 'Prepare provisions for yourselves. In three days you will cross over this Jordan and go in and possess the land that Yahweh your God is giving you to possess.'"
12 To the Reubenites, the Gadites and the half tribe of Manasseh, Joshua said, 13 "Call to mind the word that Moses the servant of Yahweh, commanded you when he said, 'Yahweh your God is giving you rest, and he is giving you this land.' 14 Your wives, your little ones, and your livestock will stay in the land that Moses gave you beyond the Jordan. But your mighty warriors will go over with your brothers and help them 15 until Yahweh has given your brothers rest just as he has given it to you. Then they also will take possession of the land Yahweh your God gives them. Then you will return to your own land and possess it, the land that Moses the servant of Yahweh gave you beyond the Jordan, where the sun rises." 16 Then they answered Joshua, saying, "All that you have commanded us we will do, and wherever you send us we will go. 17 We will obey you just as we obeyed Moses. Only may Yahweh your God be with you, as he was with Moses. 18 Whoever rebels against your commands and disobeys the words you have commanded them will be put to death. Only be strong and courageous."
This chapter appears to be a natural continuation of the book of Deuteronomy.
Joshua is often told, "Be strong and courageous." This repeated encouragement is on purpose and may indicate Joshua will need help in the future.
This is the name of God that he revealed to his people in the Old Testament. See the translationWord page about Yahweh concerning how to translate this.
Joshua's father
To "cross over" means "go to the opposite bank of the river." Alternate translation: "travel from this side to the opposite side of the Jordan"
The word "you" here refers to Joshua.
God giving the land to the Israelites in the future is spoken of as if he gave it to them in the past. This emphasizes that he will certainly give it to them. Alternate translation: "I will give to you every place"
The word "you" refers to both Joshua and the nation of Israel.
This refers to all the places Joshua and the Israelites will travel when they cross the Jordan River. Alternate translation: "everywhere you go in this land"
Yahweh continues speaking to Joshua.
The word "your" refers to the tribes of Israel and not only Joshua.
In verse 5 the words "you" and "your" refer to Joshua.
The words "abandon" and "leave" mean basically the same thing. Yahweh combines them to emphasize that he will not do these things. Alternate translation: "I will certainly stay with you always"
Yahweh gives Joshua a series of commands.
Yahweh commands Joshua to overcome his fears with courage.
This can be stated as a positive command. Alternate translation: "Follow it exactly" or "Follow them exactly"
"achieve your goal" or "reach your goal"
Yahweh continues speaking to Joshua.
These two words mean basically the same thing and emphasize great prosperity.
This refers to Yahweh commanding Joshua. Alternate translation: "I have commanded you!"
Yahweh is commanding Joshua.
This refers to the people of Israel. Alternate translation: "the people of Israel"
Embedded quotes can be expressed as indirect quotes. Alternate translation: "Go through the camp and command the people to prepare provisions for themselves. In three days they will cross over this Jordan and go in and possess the land that Yahweh their God is giving them to possess."
Here Joshua was counting his present day as day one. Alternate translation: "Two days from now" or "On the day after tomorrow"
"cross over" refers to going to the opposite side of the river. Alternate translation: "travel to the other side of the Jordan River"
The tribes of Reuben, Gad and half of the tribe of Manasseh chose to settle east of the Jordan River.
These were the descendants of Reuben.
These were the decendants of Gad.
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Joshua continues speaking to the Reubenites, Gadites, and the half tribe of Manasseh.
"your little children"
This refers to the east side of the Jordan River. Later most of the Israelites would live west of the Jordan, so they called the east side "beyond the Jordan." But at this time they were all still on the east side. Alternate translation: "east of the Jordan River"
This refers to Israel defeating all their enemies residing in Canaan that they were to conquer.
This refers to living out their life on the land in peace.
This refers to the east side of the Jordan river.
These Isrelites were specifically the Reubenites, Gadites, and the half tribe of Manasseh that replied to Joshua.
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These two phrases mean basically the same thing and emphasize that any form of disobedience will be punished.
This can be stated in active form. Alternate translation: "we will put to death"
Israel and God considered both traits important for Joshua to pursue as their leader.
1 Then Joshua son of Nun secretly sent two men out from Shittim as spies. He said, "Go, look over the land, especially Jericho." They went away and came to the house of a prostitute whose name was Rahab, and they lodged there. 2 It was told to the king of Jericho, "Look, men of Israel have come here to spy on the land." 3 The king of Jericho sent word to Rahab and said, "Bring out the men who have come to you who entered your house, for they have come to spy on the whole land." 4 But the woman had taken the two men and hidden them. She replied, "Yes, the men came to me, but I did not know where they were from. 5 They left when it was dusk, when it was time for the city gate to shut. I do not know where they went. You will probably catch them if you hurry after them." 6 But she had taken them up to the roof and hidden them with the stalks of flax that she had laid out on the roof. 7 So the men pursued them on the road that leads to the fords of the Jordan. The gate was shut as soon as the pursuers went out.
8 The men had not yet lain down for the night, when she came up to them on the roof. 9 She said, "I know that Yahweh has given you the land and that the fear of you has come upon us. All those who live in the land will melt away before you. 10 We have heard how Yahweh dried up the water of the Sea of Reeds for you when you came out of Egypt. We also heard what you did to the two kings of the Amorites on the other side of the Jordan—Sihon and Og—whom you completely destroyed. 11 As soon as we had heard it, our hearts melted and there was no courage left in anyone—for Yahweh your God, he is God in heaven above and on the earth below. 12 Now then, please swear to me by Yahweh that, just as I have been kind to you, you will also deal kindly with my father's house. Give me a sure sign 13 that you will spare the lives of my father, mother, brothers, sisters and all their families, and that you will deliver our souls from death." 14 The men said to her, "Our life for yours, even to death! If you do not speak about our business, then, when Yahweh gives us this land we will be merciful and faithful to you."
15 So she let them down out through the window using a rope. The house in which she lived was built into the wall of the city. 16 She said to them, "Go in the hills and hide or the pursuers will find you. Hide there for three days until the pursuers have returned. Then go on your way." 17 The men said to her, "We will be be free from the oath you made us swear to if you do not do this. 18 When we come into the land, you must tie this scarlet rope in the window through which you let us down, and you will gather into the house your father and mother, your brothers and all your father's household. 19 Whoever goes out of the doors of your house into the street, their blood will be upon their own heads and we will be guiltless. But if a hand is laid upon any who is with you in the house, his blood will be on our head. 20 But if you speak about our business, we will be free from the oath you made us swear." 21 Rahab replied, "May what you say be done." She sent them away and they left. Then she tied the scarlet rope in the window.
22 They left and went up into the hills and they stayed there three days until their pursuers returned. The pursuers searched all along the road and found nothing. 23 The two men returned and crossed over and came back to Joshua son of Nun, and they told him everything that had happened to them. 24 They said to Joshua, "Truly Yahweh has given this land to us. All the inhabitants of the land are melting away because of us."
This chapter begins the story of the conquest of the Promised Land. (See: promisedland)
Rahab expressed her faith in Yahweh. The statement "for Yahweh your God, he is God in heaven above and on the earth below" is a recognition of her faith. (See: faith and heaven)
The Israelites were to completely destroy the evil Canaanites. They are compared to melting snow: "... melting away because of us." (See: and evil)
This is Joshua's father.
This is the name of a place on the east side of the Jordan River. It means "Acacia Trees."
These men were to visit the land to gain information on how Israel should conquer the land.
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Rahab the prostitute protects the two Israelite spies from harm.
This happened before the king's messenger spoke to her.
This refers to Rahab, the prostitute.
This is the time that day begins to change to the darkness of night.
This is background information and explains how she had hidden the men in [Joshua 2:4]
The roof was flat and strong, so people could walk around on it.
a plant that is grown for its fibers, which is used in making cloth
The men pursued the spies because of what Rahab had told them in Joshua 2:5.
places where a river or other body of water is shallow enough for people to get to the other side by walking through it
This refers to going to sleep for the night.
The word "you" refers to the all the Israelite people.
Becoming afraid is spoken of as if feat came and attacked them. Alternate translation: "we have become afraid of you"
This compares the fearful people to ice melting and flowing away. Possible meanings are 1) they will be weak in the Israelites' presence or 2) they will be scattered. Alternate translation: "will be so afraid that they will not resist you"
Rahab continues to talk to the Israelite spies.
This is another name for the Red Sea.
These are the names of the Amorite kings.
These two phrases share similar meanings, combined for emphasis. The phrase "our hearts melted" compares the hearts of the fearful people of Jericho to ice melting and flowing away.
Rahab continues to talk to the Israelite spies.
These are similar statements of Rahab seeking assurance from the spies.
The word "you" refers to the two spies.
a polite way of saying "do not to kill us"
The Israelite spies make the promise which Rahab asked for in Joshua 2:12
This idiom is a way of swearing and asking God to curse them if they do not keep their promise. Alternate translation: "If we do not do what we promise, may Yahweh cause us to die"
The Israelite spies continue to talk to Rahab.
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This expresses a condition for the promise the spies had made to Rahab. The word, "this," refers to the things the men tell her to do in Joshua 2:18.
The Israelite spies continue talking to Rahab.
The Israelite spies clarify the condition they expressed in Joshua 2:15.
This can be translated as a condition. Alternate translation: "If anyone goes out of the doors of your house"
Here "blood" represents a person's death. To be responsible for their own death is spoken of as if their blood would be on their heads. Alternate translation: "their death will be their own fault"
"we will be innocent"
Here "a hand is laid upon" is a polite way of referring to causing someone injury. Alternate translation: "if we cause injury to any"
The two Israelite spies continue to speak to Rahab about their promise to her. The spies required Rahab to remain silent about their visit or they would be free from their oath to protect her family.
"You" refers to Rahab.
Rahab agreed to their terms of the oath to protect her family.
The two Israelites spies leave Jericho.
It may be helpful to say they returned to Jericho. Alternate translation: "their pursuers returned to the city of Jericho"
This refers to the men not finding the spies.
The two men returned back to the Israelite's camp.
These are similar expressions referring to returning to where the Israelite's are camped.
"cross over" means to go to the opposite bank of the river. Alternate translation: "traveled from this side to the opposite side of the Jordan"
This is a male name; the father of Joshua.
"all that the men had experienced and seen."
This word, "us," refers to Israel.
The people of the land toward Israel are like a substance that melts in the presence of heat.
1 Joshua got up early in the morning, and they set out from Shittim. They came to the Jordan, he and all the people of Israel, and they camped there before they crossed over. 2 After three days, the officers went through the middle of the camp; 3 they commanded the people, "When you see the ark of the covenant of Yahweh your God, and the priests from the Levites carrying it, you must leave this place and follow it. 4 There must be a distance between you and it of about two thousand cubits. Do not come close to it, so that you can see which way to go, since you have not gone this way before." 5 Joshua said to the people, "Consecrate yourselves tomorrow, for Yahweh will do wonders among you." 6 Then Joshua said to the priests, "Take up the ark of the covenant, and pass in front of the people." So they picked up the ark of the covenant and went in front of people.
7 Yahweh said to Joshua, "This day I will make you a great man in the eyes of all Israel. They will know that as I was with Moses, I will be with you. 8 You will command the priests who carry the ark of the covenant, 'When you have come to the edge of the waters of the Jordan, you must stand still in the Jordan River.'" 9 Then Joshua said to the people of Israel, "Come here, and listen to the words of Yahweh your God." 10 And Joshua said, "By this you will know that the living God is among you and will drive out from before you the Canaanites, the Hittites, the Hivites, the Perizzites, the Girgashites, the Amorites, and the Jebusites. 11 Look! The ark of the covenant of the Lord of all the earth crosses over ahead of you into the Jordan. 12 Now choose twelve men from the tribes of Israel, one man from each. 13 When the soles of the feet of the priests who carry the ark of Yahweh, the Lord of all the earth, touch the waters of the Jordan, the waters of the Jordan will be cut off, and even the waters that flow down from upstream will stop flowing and they will stand in one heap."
14 So when the people set out from their tents to cross over the Jordan, the priests who carried the ark of the covenant went ahead of the people. 15 As soon as those who were carrying the ark had come to the Jordan, and the feet of the priests who carried the chest were dipped in the edge of the water—now the Jordan overflows all its banks throughout the time of the harvest— 16 the waters that flowed down from upstream stood up in one heap. The water stopped flowing from a great distance. The waters stopped flowing from Adam, the city that is beside Zarethan, all the way down to the sea of the Arabah, the Salt Sea. The people crossed over near Jericho. 17 The priests who carried the ark of the covenant of Yahweh stood on dry ground in the middle of the Jordan until all the people of Israel crossed over on dry ground.
Joshua told the people "Dedicate yourselves to Yahweh tomorrow, for Yahweh will do wonders among you." The conquest of the Promised Land is accomplished through the supernatural power of God. (See: miracle and promisedland)
The phrase, "got up," means to "awaken."
A place in the land of Moab, west of the Jordan River where the Israelites were camped before their entry into the promised land, Canaan.
These are people holding a position of command or authority.
This is the nation of Israel.
"2,000 cubits." The word "cubit" is a measurement equaling the distance from the elbow to the finger tips.
This refers to a special preparation of being religiously clean before Yahweh.
Yahweh will be doing miracles for all to see and experience.
This is referring to the levites picking up the ark for the purpose of carrying it from one location to another.
Yahweh tells Joshua what the priest are to do.
The eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: "the people will see what I do and realize that I have made you a great man"
Joshua is to approach the bank or edge of the Jordan River.
Joshua tells Israel what Yahweh is about to do
Yahweh will force the other people living on the land to leave or be killed.
"cross over" means to go to the opposite bank of the river. Alternate translation: "will travel from this side to the opposite side"
Joshua continues to tell Israel of the miracle that Yahweh will do. Just as Israel's fathers experience crossing the Red Sea, these people will experience crossing the Jordan river on dry land.
This refers to the bottom of their feet.
The water will stay in one spot or place. It will not flow around the priests.
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This can refer to the surface of the water as well as the bank where the water flows to dry land.
This is background information and it emphasizes the scale of what Yahweh is doing.
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The miraculous Jordan River crossing continues.
This refers to the Jordan River bed.
This phrase means to go to the opposite bank of the river. Alternate translation: "traveled from this side to the opposite side"
1 When all the people crossed over the Jordan, Yahweh said to Joshua, 2 "Choose twelve men for yourselves from among the people, one man from each tribe. 3 Give them this command: 'Take up twelve stones from the middle of the Jordan where the priests are standing on the dry ground, and bring them over with you and lay them down in the place where you will spend the night tonight.'" 4 Then Joshua called the twelve men whom he had chosen from the tribes of Israel, one from each tribe. 5 Joshua said to them, "Go over before the ark of Yahweh your God into the middle of the Jordan. Each of you is to take up a stone upon his shoulder, according to the number of the tribes of the people of Israel. 6 This will be a sign in your midst for you when your children ask in days to come, 'What do these stones mean to you?' 7 Then you will say to them, 'The waters of the Jordan were cut off before the ark of the covenant of Yahweh. When it passed over the Jordan, the waters of the Jordan were cut off. So these stones will be a memorial to the people of Israel forever.'"
8 The people of Israel did just as Joshua commanded, and they picked up twelve stones from the middle of the Jordan, as Yahweh said to Joshua. They set the stones up according to the number of the tribes of the people of Israel. They carried the stones with them, over to the place where they camped and they set them down there. 9 Then Joshua set up twelve stones in the middle of the Jordan River, in the place where the feet of the priests who carried the ark of the covenant stood. The memorial is there to this day. 10 The priests who carried the ark stood in the middle of the Jordan until everything that Yahweh commanded Joshua to tell the people was completed, according to all that Moses had commanded Joshua. The people hurried and they crossed over. 11 When all the people had finished crossing over, the ark of Yahweh and the priests crossed over before the people. 12 The tribe of Reuben, the tribe of Gad, and the half tribe of Manasseh passed before the people of Israel formed up as an army, just as Moses said to them. 13 About forty thousand men equipped for war passed before Yahweh, for battle on the plains of Jericho. 14 On that day Yahweh made Joshua great in the eyes of all Israel. They honored him—just as they honored Moses—all his days.
15 Then Yahweh spoke to Joshua, 16 "Command the priests who carry the ark of the testimony to come up out of the Jordan." 17 So, Joshua commanded the priests, "Come up out of the Jordan." 18 When the priests carrying the ark of the covenant of Yahweh came up out of the middle of the Jordan, and the soles of their feet were lifted up out on dry ground, then the waters of the Jordan returned to their place and overflowed its banks, just as they were four days before.
19 The people came up out of the Jordan on the tenth day of the first month. They camped in Gilgal, east of Jericho. 20 The twelve stones that they took out of the Jordan, Joshua set up in Gilgal. 21 He said to the people of Israel, "When your descendants ask their fathers in times to come, 'What are these stones?' 22 tell your children, 'This is where Israel crossed over the Jordan on dry ground.' 23 Yahweh your God dried up the waters of the Jordan for you, until you had crossed over, just as Yahweh your God did to the Sea of Reeds, which he dried up for us until we passed over, 24 so that all the peoples of the earth may know that the hand of Yahweh is mighty, and that you will honor Yahweh your God forever."
The conquering of the Promised Land was a special war. It was God's war against the people of Canaan and Joshua recognized that they would only be victorious through Yahweh's power. This is why their first act after crossing the Jordan River was to build an altar. This war was a witness to Yahweh's power. (See: promisedland)
Though Yahweh was speaking directly to Joshua, all occurrences of you include Israel.
The words "crossed over" refer to going to the opposite bank of the river. Alternate translation: "went across"
the Jordan River
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The nested quote can be stated as an indirect quote. Alternate translation: "Give them this command to take up twelve stones from the middle of the Jordan where the priests are standing on the dry ground, and bring them over with you and lay them down in the place where you will spend the night tonight"
Joshua tells the twelve men what to do.
Each of the twelve men were to pick up a large stone from the Jordan River bed and carry them to the other side to build a monument.
Joshua tells Israel what the pile of twelve stones mean.
This can be stated in active form. Alternate translation: "Yahweh cut off the waters of the Jordan in front of the ark of his covenant"
"The Jordan River was"
The Jordan River was prevented by God from flowing up to the ark that was being carried by the priests.
The water flowing down the Jordan River stopped before the ark so everyone including the ark traveled on the dry river bed.
Joshua and Israel continue to do as Yahweh commanded.
This refers to the twelve men picking up stones from the middle of the Jordan River bed.
These were twelve additional stones, not the stones that the twelve men carried from the river bed.
This means the memorial was there to the day that the author was writing this book.
This refers to the Jordan River.
This refers to the nation of Israel.
This means to go to the opposite bank of the river. Alternate translation: "traveled from one side to the opposite side"
This refers to being in front of the people or in the sight of all the people. Everyone saw the ark being carried by the priests.
These were the soldiers of the 3 tribes that were fulfilling their obligation to lead the Israelites into battle for settling on the East side of the Jordan River.
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The word "they" refers to the people of Israel.
Yahweh tells Joshua to have the priests exit the Jordan River.
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The Author was making it clear that parting the Jordan River was no different than parting the Red Sea for the previous generation.
The Jordan River was overflowing its banks and flooding the area before and after Israel passed through on dry land.
"4 days"
This refers to when Israel crossed the Jordan River on dry ground.
This is the first month of the Hebrew calendar. The tenth day is near the end of March on Western calendars.
Each tribe was to take one stone from the Jordan River so Joshua could build a memorial of the crossing event.
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Joshua continues to remind the people the purpose of the pile of stones.
It was for Israel to teach their children of God's miracles so that they would honor Yahweh forever.
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This refers to the power of Yahweh being strong. Alternate translation: "Yahweh is mighty"
1 As soon as all the kings of the Amorites on the west side of the Jordan, and all the kings of the Canaanites, who were along the coast of the Great Sea, heard that Yahweh had dried up the waters of the Jordan until the people of Israel had crossed over, their hearts melted, and there was no longer any spirit in them because of the people of Israel. [1]
2 At that time Yahweh said to Joshua, "Make flint knives and once more circumcise all the sons of Israel." 3 Then Joshua made himself flint knives and he circumcised all the sons of Israel at Gibeath Haaraloth. 4 This is the reason Joshua circumcised them: All the males who had come out of Egypt, including all the men of war, had died in the wilderness along the way, after they came out from Egypt. 5 Though all the males who came out of Egypt were circumcised, still, none of the boys born in the wilderness on the way out of Egypt had been circumcised. 6 For the people of Israel walked forty years in the wilderness until all the people, that is, all the men of war who had come out of Egypt, died, because they did not obey the voice of Yahweh. Yahweh swore to them that he would not let them see the land that he had sworn to their ancestors that he would give to us, a land flowing with milk and honey. 7 It was their children that Yahweh raised up in their place that Joshua circumcised, because they had not been circumcised on the way. 8 When they were all circumcised, they remained where they were in the camp until they healed. 9 Then Yahweh said to Joshua, "This day I have rolled away the disgrace of Egypt from you." So, the name of that place has been called Gilgal until this present day.
10 The people of Israel camped at Gilgal. They kept the Passover on the fourteenth day of the month, in the evening, on the plains of Jericho. 11 On the day after Passover, that same day, they ate some of the produce of the land, unleavened bread and roasted grain. 12 The manna stopped on the day after they ate the produce of the land. There was no longer manna for the people of Israel, but they ate the produce of the land of Canaan that year.
13 When Joshua was near Jericho, he lifted up his eyes and looked, and behold, a man was standing in front of him; he had drawn his sword and it was in his hand. Joshua went to him and said, "Are you for us or for our enemies?" 14 He said, "Neither. For I am the commander of the army of Yahweh. Now I have come." Then Joshua lay facedown on the ground to worship and said to him, "What does my master say to his servant?" 15 The commander of Yahweh's army said to Joshua, "Take off your sandals from your feet, because the place you are standing is holy." That is what Joshua did.
It would have been very unusual to be circumcised in a time of war. When men are circumcised they are unable to move without pain or to defend themselves in battle for several days. (See: circumcise)
Yahweh stops providing manna in this chapter and will no longer provide them with their daily allotment of food. This does not mean Yahweh's care and provision will stop.
These two phrases mean basically the same thing and emphasize the intensity of their fear.
Here "hearts" refers to their courage. They were so afraid that it was as if their courage melted away like wax in a fire. Alternate translation: "they lost all their courage"
Here "spirit" refers to their will to fight. Alternate translation: "they no longer had any will to fight"
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There were over 600,000 males, so it is understood that while Joshua was in charge of this task, many other people helped him. If this would confuse your readers, you may want to make this explicit. Alternate translation: "Joshua and the Israelites made themselves flint knives ... they circumcised all the males"
This is a place name which commemorates Israel rededicating themselves to Yahweh. It means "the hill of the foreskins."
The reason all the males of Israel had to be circumcised is explained.
the men who were old enough to be soldiers
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Here "voice" refers to the things that Yahweh spoke. Alternate translation: "obey the things that Yahweh commanded them"
God spoke of the land being good for animals and plants as if the milk and honey from those animals and plants were flowing through the land. Alternate translation: "a land that is excellent for raising livestock and growing crops"
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Their disgrace is spoken of as if it were a large stone that blocked their path. Here "rolled away" means "removed." Alternate translation: "This day I have removed the disgrace of Egypt from you" or "You were disgraced when you were slaves in Egypt. But, today I have caused you to no longer be disgraced"
This is near the end of March on Western calendars. Alternate translation: "the fourteenth day of the first month"
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Here looking up is spoken of as if Joshua literally lifted his eyes in his hands. Alternate translation: "he looked up and saw that a man was standing"
The word "behold" alerts us to pay special attention to new information. Your language may have a way of doing this.
Here the words "he" and "his" refer to the man who was standing in front of Joshua.
The word "he" refers to the man Joshua saw.
This is the beginning of the man's answer to Joshua's question, "Are you for us or for our enemies?" This short answer could be clarified. Alternate translation: "I am neither for you nor for your enemies"
This was an act of worship.
This was an act of reverence.
1 Now all the entrances to Jericho were closed because of the army of Israel. No one went out and no one came in. 2 Yahweh said to Joshua, "See, I have delivered Jericho into your hand, its king, and its mighty warriors. 3 You must march around the city, all the men of war going around the city one time. You must do this for six days. 4 Seven priests must carry seven trumpets of rams' horns before the ark. On the seventh day, you must march around the city seven times, and the priests must sound blasts on the trumpets. 5 Then they must sound a long blast with the ram's horn, and when you hear the sound of the trumpet all the people must shout with a great shout, and the wall of the city will fall down flat. The soldiers must attack, each one going straight ahead." 6 Then Joshua son of Nun called the priests and said to them, "Take up the ark of the covenant, and let seven priests carry seven trumpets of rams' horns in front of the ark of Yahweh." 7 He said to the people, "Go over and march around the city, and the armed men will go ahead of the ark of Yahweh."
8 Just as Joshua had said to the people, the seven priests carried the seven trumpets of rams' horns before Yahweh. As they advanced, they gave a blast on the trumpets. The ark of the covenant of Yahweh followed after them. 9 Armed men walked before the priests, and they made a blast on their trumpets, but then the rear guard walked up behind the ark, and the priests blew their trumpets continually. 10 But Joshua commanded the people, saying, "Do not shout. No sound must leave your mouths until the day I tell you to shout. Only then you must shout." 11 So he caused the ark of Yahweh to go around the city one time that day. Then they entered their camp, and they stayed the night in the camp.
12 Then Joshua got up early in the morning, and the priests picked up the ark of Yahweh. 13 The seven priests, who were carrying the seven trumpets of rams' horns in front of the ark of Yahweh, walked steadily and gave blasts on the trumpets. Armed soldiers were walking in front of them. But when the rear guard walked after the ark of Yahweh, then the trumpets gave out continual blasts. 14 They marched around the city one time the second day and returned to the camp. They did this for six days.
15 It was on the seventh day that they got up early, as dawn was breaking, and they marched around the city in the same way that was their pattern, this time for seven times. It was on this day that they marched around the city seven times. 16 It was on the seventh day, when the priests gave a blast with the trumpets, that Joshua commanded the people, "Shout! For Yahweh has given you the city. 17 The city and all that is in it will be set apart to Yahweh for destruction. Only Rahab the prostitute will live—she and all the ones with her in her house—because she hid the messengers we sent. 18 But as for you, be on guard about taking the things set apart for destruction, so that after you mark them for destruction, you do not then take any of them. If you do this, you will make the camp of Israel something that must be destroyed and you will bring trouble on it. 19 All the silver, gold, and the things made of bronze and iron are set apart to Yahweh. They must go into the treasury of Yahweh." 20 So the people gave a great shout, and they blew on the trumpets. Now when the people heard the trumpet sound, they gave a great shout, the wall fell down flat, and every man charged straight in and captured the city. 21 They completely destroyed all that was in the city by the edge of the sword—man and woman, young and old, cattle, sheep and donkeys.
22 Then Joshua said to the two men who had spied out the land, "Go into the prostitute's house. Bring out the woman and all who are with her, as you swore to her." 23 So the young men who had been spies went in and brought Rahab out. They brought out her father, mother, brothers, and all the relatives that were with her. They brought them to a place outside the camp of Israel. 24 They burned the city and everything in it. Only the silver, gold, and the vessels of bronze and iron were put into the treasury of the house of Yahweh. 25 But Joshua allowed Rahab the prostitute, her father's household, and all that were with her to live. She lives in Israel to this day because she hid the messengers whom Joshua sent to spy on Jericho. 26 Then Joshua commanded them at that time with an oath, and he said, "Cursed is the man in Yahweh's sight who rebuilds this city, Jericho. At the cost of his firstborn son, he will lay the foundation, and at the cost of his youngest son, he will set up its gates."
27 So Yahweh was with Joshua, and his fame spread throughout the land.
It was God, not the army, who gave them victory. It is said, "Shout! For Yahweh has given you the city." The circumstances of Israel's victory in the battle for Jericho were very unusual. It was never common to march around a city or to shout in order to win a military battle.
This word is used here to mark a pause in the story. Here the narrator tells us why the gates of Jericho are closed and locked up.
Yahweh is telling Joshua that he will certainly do this by saying that he has already done it.
The word "hand" is a metonym for the control that the hand exercises. Alternate translation: "so that you can control it"
God continues telling Joshua what the people must do.
"You must do this once each day for six days"
The seven priests are to march in front of other priests who are carrying the ark and marching around the city.
God continues telling Joshua what the people must do.
The word "they" refers to the seven priests. The "ram's horn" and "trumpet" refer to the trumpets of rams' horns that the priests were blowing in Joshua 6:4.
"the outer wall of the city" or "the wall surrounding the city"
This is Joshua's father.
"Pick up the ark of the covenant"
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Possible meanings are 1) "in obedience to Yahweh" or 2) "in front of Yahweh's ark"
"they sounded the trumpets loudly" or "the priests blew into the ram's horn trumpets"
It can be stated clearly that there were people carrying the ark. Alternate translation: "The priests who were carrying the ark of the covenant of Yahweh followed after them"
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Sound leaving someone's mouth refers to that person's speaking or shouting. Alternate translation: "Do not yell or speak"
Joshua had commanded the people before they started walking around the city. Alternate translation: "Joshua had commanded the people"
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"7 priests ... 7 trumpets"
This means that they blew into their trumpets, causing them to make loud noises, multiple times. Alternate translation: "continually sounded the trumpets loudly" or "blew into the ram's horn trumpets continually"
the next day
Israel marched around Jericho once every day.
"6 days"
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This refers to the people of Israel.
"sounded the trumpets loudly" or "blew into the ram's horn trumpets"
Joshua is saying that Yahweh will definitely give them the city by saying that he has already given it to them.
The word "you" refers to the entire nation of Israel.
Joshua continues speaking to the people of Israel.
This can be stated with an active form. Alternate translation: "You must set apart to Yahweh the city and all that is in it for destruction" or "You must set apart to Yahweh the city and all that is in it by destroying it"
Being careful is spoken of as if they are to guard themselves. "Be careful that you do not take the things"
Doing something that makes bad things to happen to the city is spoken of as bringing trouble on it. Alternate translation: "you will cause bad things to happen to it"
a collection of things set apart for the worship of Yahweh
The writer is briefly saying that the people did what Joshua had commanded them in Joshua 6:16.
"the people of Israel shouted"
"blew into the ram's horn trumpets"
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The word "they" refers to the Israelite soldiers. It does not refer only to the two young men who brought Rahab and her family out of the city.
The word "She" refers to Rahab and represents her descendants. Alternate translation: "Her descendants live in Israel"
"now" or "even today." Rahab's descendants are still living in Israel as the original writer writes this story.
Being cursed in Yahweh's sight represents being cursed by Yahweh. Alternate translation: "May Yahweh curse the man who rebuilds"
The consequence of a man laying a new foundation for Jericho is that his firstborn son would die. This is spoken of as if it were a cost that the man would pay. Alternate translation: "If he lays the foundation, he will lose his firstborn son" or "If he lays the foundation, his firstborn son will die"
The consequence of a man setting up new gates for Jericho is that his youngest son would die. This is spoken of as if it were a cost that the man would pay. Alternate translation: "If he sets up its gates, he will lose his youngest son" or "If he sets up it gates, his youngest son will die"
This refers to Joshua's fame, not Yahweh's. Becoming known among the people throughout the land is spoken of as if his fame spread. Alternate translation: "Joshua became famous throughout the land" or "people throughout the land learned about Joshua"
1 But the people of Israel acted unfaithfully regarding the things that were set apart for destruction. Achan son of Karmi son of Zabdi son of Zerah, from the tribe of Judah, took some things that were set apart for destruction, and Yahweh's anger burned against the people of Israel.
2 Joshua sent men from Jericho to Ai, which was near Beth Aven, east of Bethel. He said to them, "Go up and spy out the land." So the men went up and spied out Ai. 3 When they returned to Joshua, they said to him, "Do not send all the people up to Ai. Send only two or three thousand men to go up and attack Ai. Do not make all the people labor in battle, for they are few in number." 4 So only about three thousand men went up from the army, but these ran away from the men of Ai. 5 The men of Ai killed about thirty-six men as they pursued them from the city gate as far as to the stone quarries, and they killed them as they were going down a hill. The hearts of the people melted and became like water.
6 Then Joshua tore his garments. He and the elders of Israel put dust on their heads and lay facedown on the ground in front of the ark of Yahweh, remaining there until evening. 7 Then Joshua said, "Ah, Yahweh Lord, why have you brought this people across the Jordan at all? To give us into the hands of the Amorites to destroy us? If only we made a different decision and we had stayed on the other side of the Jordan! 8 Lord, what can I say, after Israel has turned their backs before their enemies? 9 For the Canaanites and all the inhabitants of the land will hear of it. They will surround us and make the people of the earth forget our name. What will you do for your great name?"
10 Yahweh said to Joshua, "Get up! Why are you lying there on your face? 11 Israel has sinned. They have broken my covenant which I commanded them. They have stolen some of the things that were set apart. They have stolen and then also hidden their sin by putting what they have taken among their own belongings. 12 As a result, the people of Israel cannot stand before their enemies. They turned their backs from their enemies because they themselves have been set apart for destruction. I will not be with you any more unless you destroy the things that should have been destroyed, but are still among you. 13 Get up! Consecrate the people to me and say to them, 'Consecrate yourselves for tomorrow. For Yahweh, the God of Israel says, "There are things set apart to be destroyed that are still among you, Israel. You cannot stand against your enemies until you remove from among you all the things that were set apart to be destroyed." 14 In the morning, you must present yourselves by your tribes. The tribe that Yahweh selects will come near by their clans. The clan that Yahweh selects must come near by each household. The household that Yahweh selects must come near one by one. 15 It will happen that the one who is selected and who has those things that were set apart for destruction, he will be burned, he and all he has, because he has broken the covenant of Yahweh and because he has done a disgraceful thing in Israel.'"
16 So, Joshua got up early in the morning and brought Israel near, tribe by tribe, and the tribe of Judah was selected. 17 Joshua brought the clans of Judah near, and the clan of the Zerahites was selected. He brought near the clan of the Zerahites person by person, and Zabdi was selected. 18 He brought Zabdi's household near, person by person, and Achan son of Karmi, son of Zabdi, son of Zerah, from the tribe of Judah, was selected. 19 Then Joshua said to Achan, "My son, give glory to Yahweh, the God of Israel, and give praise to him. Please tell me what you have done. Do not hide it from me." 20 Achan answered Joshua, "Truly, I have sinned against Yahweh, the God of Israel. This is what I did: 21 When I saw among the plunder a beautiful coat from Babylon, two hundred shekels of silver, and a bar of gold weighing fifty shekels, I desired them and took them. They are hidden in the ground in the middle of my tent, and the silver is under it."
22 Joshua sent messengers, who ran to the tent and there were the things. When they looked, they found them hidden in his own tent, and the silver under them. 23 They took the items from the middle of the tent and brought them to Joshua and to all the people of Israel. They poured them out before Yahweh. 24 Then Joshua, and all Israel with him, took Achan son of Zerah, and the silver, the coat, the bar of gold, his sons and daughters, his cattle, donkeys, sheep, and his tent and all that he had, and they brought them up to the Valley of Achor. 25 Then Joshua said, "Why have you troubled us? Yahweh will trouble you today." All Israel stoned him with stones. Then they stoned the rest with stones and burned them with fire. 26 They set up over him a great heap of stones that is here until this day. Yahweh turned away his burning anger. Therefore the name of the place has been called the Valley of Achor until this present day.
It was a great sin to take what was to be destroyed. Because of their sin, Yahweh withheld victory from the Israelites. Sin resulted in defeat in battle. (See: sin)
"the things that God had said they must set apart to him by destroying them"
These are names of men.
"anger" and "burned" indicates intensity, not that fire is present. Alternate translation: "Yahweh's anger burned like a fire" or "Yahweh was very angry"
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This refers to the army of Israel.
The word "they" refers to the people of Ai.
These men were part of the army. Alternate translation: "three thousand men belonging to the army went up"
"3,000 men"
"36 men"
These phrases "melted" and "became like water" share similar meanings and are combined to emphasize that the people were extremely afraid.
Here the people are represented by their "hearts" to emphasize their emotions. Alternate translation: "The people were very afraid"
The phrase "the people" refers to the Israelite soldiers.
They did these things to show God how sad and distressed they were.
Joshua asks these rhetorical questions to show that he is angry with Yahweh and that he is afraid that the people in the land would kill the Israelites. He is not looking for Yahweh to answer him. Alternate translation: "you brought this people across the Jordan to give us into the hands of the Amorites so they would to destroy us."
Joshua was asking if this is the reason God had brought them across the Jordan. Alternate translation: "Did you do it so you could give us into the hands of the Amorites to destroy us?"
The hands of the Amorites represents their control and power. Giving the Israelites into their hands to destroy them represents allowing the Amorites to have control of the Israelites and destroy them. Alternate translation: "To allow the Amorites to destroy us?
The words "If only" show that this is a wish for something that had not happened. Alternate translation: "I wish we had made a different decision"
Joshua expresses frustration to God.
Joshua said this to show how upset he was that he did not even know what to say. Alternate translation: "I do not know what to say. Israel has turned their backs before their enemies!"
Doing this represents running away from their enemies. Alternate translation: "Israel has run away from their enemies"
Making people forget the name of the Israelites represents making them forget the Israelites. In this case they would do it by killing the Israelites. Alternate translation: "They will surround us and kill us, and the people of the earth will forget about us"
The phrase "your great name" here represents God's reputation and power. Alternate translation: "And so what will you do so that people will know that you are great"
Joshua uses this question to warn God that if the Israelites are destroyed, then the other people will think that God is not great. Alternate translation: "Then there will be nothing you can do for your great name." or "Then people will not know that you are great."
Yahweh tells Joshua why Israel is cursed.
God used this question to rebuke Joshua for lying there on his face. Alternate translation: "Stop lying there with your face in the dirt!"
These are the things "marked for destruction" from Joshua 6:18-19. Alternate translation: "the cursed things" or "those things which God has cursed"
Hiding their sin represents trying to keep others from knowing that they have sinned. Alternate translation: "They have stolen those things, and then they tried to keep people from knowing that they sinned"
Standing before their enemies represents fighting successfully against their enemies. Alternate translation: "cannot fight successfully against their enemies" or "cannot defeat their enemies"
Doing this represents running away from their enemies. Alternate translation: "They ran away from their enemies"
Being with Israel represents helping Israel. Alternate translation: "I will not help you any more"
Yahweh continues speaking to Joshua and tells him what to tell the people.
This refers to the people of Israel.
Standing before their enemies represents fighting successfully against them. Alternate translation: "You cannot fight successfully against your enemies" or "You cannot defeat your enemies"
Yahweh continues telling Joshua what he must tell the people.
There were twelve tribes that made up the people of Israel. The phrase "by your tribes" means "each tribe." Alternate translation: "each of your tribes must present themselves to Yahweh"
The tribe was made up of multiple clans. Alternate translation: "From the tribe that Yahweh selects, each clan will come near"
The leaders of Israel would toss lots, and by doing this, they would learn which tribe Yahweh had selected. This can be stated clearly. Alternate translation: "The tribe that Yahweh selects by lot" or "The tribe that Yahweh selects when we toss lots"
The clan was made up of multiple households. Alternate translation: "From the clan that Yahweh selects, each household must come near"
The household was made up of multiple people. Alternate translation: "From the household that Yahweh selects, each person must come near"
This can be stated with an active form. Alternate translation: "the one whom Yahweh selects"
Breaking the covenant represents disobeying it. Alternate translation: "he has disobeyed the covenant of Yahweh"
Joshua follows Yahweh's command to bring Israel before Yahweh.
The phrase "tribe by tribe" means each tribe. Alternate translation: "brought each tribe of Israel near"
This can be stated in active form. Alternate translation: "Yahweh selected the tribe of Judah"
The phrase "person by person" is an idiom meaning each person. The persons in this sentence were the leaders of their households. Alternate translation: "He brought near each person of the clan of the Zerahites" or "From the clan of the Zerahites, he brought near each man who was the leader of his household"
The clan was named after the man named Zerah.
This is a man's name. Translate as you did in [Joshua 7:1]
These are men's names. Translate them as you did in [Joshua 7:1]
Achan has dishonored God by taking the items and causing the death of his fellow Israelites
Hiding information represents trying to keep someone from knowing it. Alternate translation: "Do not try to prevent me from knowing what you have done"
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This is over two kilograms.
This is over 500 grams.
This can be stated in active form. Alternate translation: "I hid them in the ground"
"the men Joshua had sent looked"
Use the word in your language for pouring many small solid things out of a large bag onto the ground.
The name means "Valley of Trouble," but it is best to translate Achor the way it sounds.
Joshua uses this question to rebuke Achan. Alternate translation: "You have troubled us"
Possible meanings are 1) the Israelites burned Achan's family to death and then covered them with stones or 2) the Israelites stoned Achan's family to death and then burned the dead bodies or 3) that Achan and his possessions were stoned and then burned.
Turning away his anger represents stopping being angry. Burning anger represents strong anger. Alternate translation: "Yahweh stopped being angry"
It was still called the valley of Achor at the time the author wrote this. Alternate translation: "even today" or "even now"
1 Yahweh said to Joshua, "Do not fear; do not be discouraged. Take with you all the people of war. Go up to Ai. See, I have given into your hand the king of Ai, his people, his city, and his land. 2 You will do to Ai and her king as you have done to Jericho and her king, except that you will take the plunder and the livestock for yourselves. Set an ambush behind the city."
3 So Joshua got up and took all the men of war up to Ai. Then Joshua chose thirty thousand men—mighty warriors—and he sent them out at night. 4 He commanded them, "Look, you will lie in ambush against the city, behind it. Do not go very far from the city, but all of you be ready. 5 I and all the men with me will approach the city, and when they come out to attack us, we will run away from them just as before. 6 They will come out after us until we have drawn them away from the city. They will say, 'They are running away from us as they did the last time.' So we will run away from them. 7 Then you come up out of your place of hiding, and you will capture the city. Yahweh your God will give it into your hand. 8 When you capture the city, you will set it on fire. You will do this when you obey the command given in the word of Yahweh. See, I have commanded you." 9 Joshua sent them out, and they went to the place of ambush, and they hid between Bethel and Ai to the west of Ai. But Joshua slept that night among the people.
10 Joshua got up early in the morning and got his soldiers ready, Joshua and the elders of Israel, and they attacked the people of Ai. 11 All the fighting men who were with him went up and approached the city. They came near the city and camped on the north side of Ai. Now there was a valley between them and Ai. 12 He took about five thousand men and set them in ambush on the west side of the city between Bethel and Ai. 13 They positioned all the soldiers, the main army on the north side of the city, and the rear guard on the west side of the city. Joshua spent that night in the valley. 14 It came about when the king of Ai saw it, he and his army got up early and rushed out to attack Israel at a certain place that was overlooking the Jordan River valley. He did not know that an ambush was waiting to attack from behind the city. 15 Joshua and all Israel let themselves be defeated before them, and they fled toward the wilderness. 16 All the people who were in the city were called together to go after them, and they went after Joshua and they were drawn away from the city. 17 There was not a man left in Ai and Bethel who had not gone out to pursue Israel. They abandoned the city and left it open as they pursued Israel.
18 Yahweh said to Joshua, "Point that spear in your hand toward Ai, for I will give Ai into your hand." Joshua held out the spear that was in his hand toward the city. 19 The soldiers hiding in ambush quickly rushed out of their place as he reached out with his hand. They ran and entered the city and captured it. They quickly set the city on fire. 20 The men of Ai turned and looked back. They saw the smoke from the city rising into the sky, and they could not escape this way or that. For the Israelite soldiers who had fled into the wilderness now turned back to face those who were pursuing them. 21 When Joshua and all Israel saw the ambush had captured the city with the smoke rising, they turned around and killed the men of Ai. 22 The others came out from the city against them, so that they were in the midst of Israel, some on this side and some on that side. Israel attacked the men of Ai; none remained of those who survived or escaped. 23 They kept the king of Ai, whom they captured alive, and they brought him to Joshua.
24 It came about when Israel had finished killing all the inhabitants of Ai in the field near the wilderness where they pursued them, and when all of them, to the very last one, had fallen by the edge of the sword, all Israel returned to Ai. They attacked it with the edge of the sword. 25 All those who fell that day, both men and women, were twelve thousand, all the people of Ai. 26 Joshua did not draw back his hand with which he had reached out while holding his spear, until he had completely destroyed all the people of Ai. 27 Israel took only the livestock and the plunder from the city for themselves, just as Yahweh had commanded Joshua. 28 Joshua burned Ai and turned it into a heap of ruins forever. It is a devastated place to this day. 29 He hanged the king of Ai on a tree until evening. When the sun was going down, Joshua gave the command and they took the king's body down from the tree and threw it in front of the city gate. There they set up a great heap of stones on top of it. That heap remains there to this day.
30 Then Joshua built an altar to Yahweh, the God of Israel, on Mount Ebal, 31 just as Moses the servant of Yahweh had commanded the people of Israel, as it was written in the book of the law of Moses: "An altar from uncut stones, on which no one has wielded an iron tool." He offered on the altar burnt offerings to Yahweh, and they sacrificed peace offerings. 32 There, in the presence of the people of Israel, he wrote on the stones a copy of the law of Moses. 33 All Israel, their elders, officers, and their judges stood on both sides of the ark before the priests and Levites who carried the ark of the covenant of Yahweh—the foreigner as well as the native born—half of them stood in front of Mount Gerizim and the other half stood in front of Mount Ebal. They blessed the people of Israel, just as Moses the servant of Yahweh had commanded them at first. 34 Afterward, Joshua read all the words of the law, the blessings and the curses, just as they had been written in the book of the law. 35 There was not one word from all that Moses commanded that Joshua did not read in front of the assembly of Israel, including the women, the little children, and the foreigners who lived among them.
It was a great sin to take what was to be destroyed. Because of their sin, Yahweh withheld victory from the Israelites. Sin resulted in defeat in battle. Because they repented, Yahweh brought victory to Israel in Ai. (See: sin and repent)
Altars were commonly built in the Ancient Near East to commemorate important events. Several altars were built in the Book of Joshua.
These two phrases mean basically the same thing. Yahweh combines them to emphasize that there is no reason to be afraid.
Giving them into Israel's hand represents giving Israel victory and control over them. Alternate translation: "I have given you victory over the king of Ai and his people, and I have given you control over his city and his land"
God speaks of what he promises to do as though he had already done it, because he will certainly do it. Alternate translation: "I will certainly give" or "I am giving"
The word "her" refers to the city of Ai. Cities were often spoken of as if they were women. Alternate translation: "its king" or "their king"
"the army of Israel"
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Joshua continues to explain the battle plan to his soldiers.
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Here "hand" symbolizes the control and power the people have over their enemies.
Joshua finishes explaining the battle plan to his soldiers.
This phrase refers to Joshua sending the thirty thousand men who had been selected to ambush Ai to where they would set the ambush.
"where they would hide until it was time to attack"
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"5,000 men." This group seems to be a portion of the "thirty thousand men"
The Israelites prepare to fight the people of Ai.
This refers to the largest group of fighting men, those not in the ambush group.
those who were "set in ambush on the west side of the city" (Joshua 8:12)
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"let themselves be defeated before the people of Ai." The phrase "before them" represents what the people of Ai would see and think. The phrase "be defeated" can be stated in active form. Alternate translation: "let the people of Ai think that the Israelites were defeated" or "let the people of Ai think that they had defeated the Israelites"
the army of Ai
The army of Israel fled.
These occurrences of "they" refer to the army of Ai.
to go after the army of Isreal
This can be stated in active form. Alternate translation: "The city leaders called all the people in the city together"
The writer speaks in a general way about all the people, but "all the people" refers only to those who could fight. Alternate translation: "all the people in the city who could help chase the army of Israel"
"left the city gates open"
Giving Ai into Israel's hand represents giving Israel victory and control over Ai. Alternate translation: "I will give you victory over Ai" or "I will cause you to capture Ai"
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The writer uses both of these sentences, which mean almost the same thing, to strongly say that the Israelites had obeyed God's command to kill everyone in Ai.
Here "fallen" is a euphemism for dying. Also, "the edge of the sword" represents whole swords, and swords represent either battle or the army of Israel. Alternate translation: "had died in battle" or "had died when the army of Israel attacked them"
"12,000"
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a place where people once lived, but in which no one now lives
"today" or "even now"
a mountain in Canaan
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The double negative here emphasizes the positive. This can be expressed positively. Alternate translation: "Joshua read every word of all that Moses commanded"
This refers to the nation of Israel.
1 Then all the kings who lived beyond the Jordan in the hill country, and in the lowlands along the shore of the Great Sea toward Lebanon—the Hittites, Amorites, Canaanites, Perizzites, Hivites, and the Jebusites— 2 these gathered themselves together under one command, to wage war against Joshua and Israel.
3 When the inhabitants of Gibeon heard what Joshua had done to Jericho and to Ai, 4 they acted with a cunning plan. They went as messengers. They took worn-out sacks and put them on their donkeys. They also took old wineskins that were worn, torn, and had been repaired. [1]5 They put old and patched sandals on their feet, and dressed in old, worn-out clothing. All the bread in their food supply was dry and moldy. 6 Then they went to Joshua in the camp at Gilgal and said to him and to the men of Israel, "We have traveled from a very far country, so now make a covenant with us." 7 The men of Israel said to the Hivites, "Perhaps you live near us. How can we make a covenant with you?" 8 They said to Joshua, "We are your servants." Joshua said to them, "Who are you? Where did you come from?" 9 They said to him, "Your servants have come here from a land very far away, because of the fame of Yahweh your God. We have heard a report about him and about everything that he did in Egypt— 10 and everything that he did to the two kings of the Amorites on the other side of the Jordan—to Sihon king of Heshbon, and to Og king of Bashan who was at Ashtaroth. 11 Our elders and all the inhabitants of our country said to us, 'Take provisions in your hand for the journey. Go to meet them and say to them, "We are your servants. Make a treaty with us." 12 This is our bread, it was still warm when we took it from our houses on the day we set out to come to you. But now, see, it is dry and moldy. 13 These wineskins were new when we filled them, and look, now they are leaking. Our garments and our sandals are worn out from a very long journey.'" 14 So the Israelites took some of their provisions, but they did not consult with Yahweh for guidance. 15 Joshua made peace with them and made a covenant with them, to let them live. The leaders of the people also swore a vow to them.
16 Three days after the Israelites made this covenant with them, they learned that they were their neighbors and that they lived nearby. 17 Then the people of Israel set out and came to their cities on the third day. Their cities were Gibeon, Kephirah, Beeroth, and Kiriath Jearim. 18 The people of Israel did not attack them because their leaders had taken an oath about them before Yahweh, the God of Israel. The whole community was grumbling against their leaders. 19 But all the leaders said to all the people, "We have taken an oath concerning them by Yahweh, the God of Israel, and now we cannot harm them. 20 This is what we will do to them: To avoid any wrath that may come on us because of the oath we swore to them, we will let them live." 21 The leaders said to their people, "Let them live." So, the Gibeonites became cutters of wood and drawers of water for all the Israelites, just as the leaders said about them.
22 Joshua called for them and said, "Why did you deceive us when you said, 'We are very far from you', when you live right here among us? 23 Now, because of this, you are cursed and some of you will always be slaves, those who cut wood and draw water for the house of my God." 24 They answered Joshua and said, "Because it was told to your servants that Yahweh your God commanded his servant Moses to give you all the land, and to destroy all the inhabitants of the land before you—so we were very afraid for our lives because of you. That is why we did this thing. 25 Now, look, you hold us in your power. Whatever seems good and right for you to do to us, do it." 26 So Joshua did this for them: He delivered them out of the control of the people of Israel, so that the people of Israel did not kill them. 27 That day Joshua made the Gibeonites cutters of wood and drawers of water for the community, and for the altar of Yahweh, to this day, in the place that Yahweh chooses.
Israel was deceived because "they did not consult with Yahweh for guidance." Instead of consulting Yahweh, they attempted to achieve victory under their own power. This was sinful. (See: sin)
a shortened name for the Jordan River
Here "command" represents the one who commanded them. Being under him represents obeying his commands. Alternate translation: "obeying the commands of one leader"
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a crafty scheme intended to trick Joshua and the Israelites
"dry and filled with fungus" or "stale and ruined"
This refers to the entire nation of Israel.
This is another name for the Gibeonites.
Joshua is emphasizing that the people of Israel have to follow the command of Yahweh above all else. Alternate translation: "If you do live near us, we cannot make a covenant with you."
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This is the name of the defeated Amorite king.
This is the name of the royal city of the nation of Moab.
This is the name of the defeated king of Bashan.
This is the name of a city known for worshiping the goddess of the same name.
This phrase means "take with you." Here the word "hand" represents the possession by the Gibeonites of the provisions.
The word "them" refers to the people of Israel.
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These two sentences are saying that the same thing occurred. Joshua, the leader of the nation of Israel, promised not to kill the Gibeonites. The leaders of the nation of Israel, likewise, made the same covenant.
Here this refers to the people of Israel.
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This refers to number three in order.
This is one of the cities of the Gibeonites.
This is the name of a place.
This is the name of a place.
"All of the Israelites were grumbling"
Here this phrase refers to the nation of Israel.
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"the Gibeonites became woodcutters and water carriers"
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Here this phrase refers to the dwelling place of Yahweh, the Tabernacle.
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The words "good" and "right" mean basically the same thing. Alternate translation: "Whatever seems fair and just"
The word "them" here refers to the Gibeonites.
"even up to now." This means that the people had continued to do these things even up to the day that the writer was living.
1 Now when Adoni-Zedek king of Jerusalem heard that Joshua had captured Ai and had completely destroyed it (just as he had done to Jericho and its king), he also heard how the people of Gibeon had made peace with Israel and were living among them. 2 The people of Jerusalem were very afraid because Gibeon was a large city, like one of the royal cities. It was larger than Ai, and all its men were mighty warriors. 3 So Adoni-Zedek king of Jerusalem sent a message to Hoham king of Hebron, to Piram king of Jarmuth, to Japhia king of Lachish, and to Debir king of Eglon: 4 "Come up to me and help me. Let us attack Gibeon because they have made peace with Joshua and with the people of Israel." 5 The five kings of the Amorites—the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, and the king of Eglon—came up, they and all of their armies. They encamped near Gibeon, and they attacked it.
6 The people of Gibeon sent a message to Joshua and to the army at Gilgal. They said, "Hurry! Do not withdraw your hands from your servants. Come up to us quickly and save us. Help us, for all the kings of the Amorites who live in the hill country have gathered together to attack us." 7 Joshua went up from Gilgal, he and all the men of war with him, and all the mighty warriors. 8 Yahweh said to Joshua, "Do not be afraid of them. I have given them into your hand. Not one of them will be able to stop your attack." 9 Joshua came upon them suddenly, having marched all night from Gilgal. 10 Yahweh confused the enemy before Israel, and Israel killed them with a great slaughter at Gibeon and pursued them on the road going up to Beth Horon, and they killed them on the road to Azekah and Makkedah. 11 As they ran away from Israel, down the hill from Beth Horon, Yahweh threw large stones down from heaven upon them all the way to Azekah, and they died. There were more who died because of the hailstones than who were killed with the sword by the men of Israel.
12 Then Joshua spoke to Yahweh on the day Yahweh gave the men of Israel victory over the Amorites. This is what Joshua said to Yahweh before Israel,
"Sun, be still at Gibeon,
and moon, in the Valley of Aijalon."
13 The sun stood still,
and the moon stopped moving
until the nation took vengeance
on their enemies.
Is this not written in the Book of Jashar?
The sun stayed
in the middle of the sky;
it did not go down
for about a whole day.
14 There has been no other day like it before or after it, when Yahweh obeyed the voice of a human being. For Yahweh was waging war on behalf of Israel.
15 Joshua and all Israel with him returned to the camp at Gilgal.
16 Now the five kings had escaped and hidden themselves in the cave at Makkedah. 17 It was told to Joshua, "They have been found!—the five kings hidden in the cave at Makkedah!" 18 Joshua said, "Roll large stones against the mouth of the cave and place soldiers there to guard them. 19 Do not stay yourselves. Pursue your enemies and attack them from the rear. Do not permit them to enter into their cities, because Yahweh your God has given them into your hand." 20 Joshua and the sons of Israel had finished slaughtering them with a very great slaughter, until they were almost completely destroyed; only a few survivors who escaped reached the fortified cities. 21 Then the whole army returned in peace to Joshua at the camp at Makkedah. No one dared to say one word against any of the people of Israel.
22 Then Joshua said, "Open the mouth of the cave and out of the cave bring to me these five kings." 23 They did as he said. They brought to him these five kings from the cave—the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, and the king of Eglon. 24 When they brought the kings to Joshua, he summoned every man of Israel. He said to the commanders of the soldiers who had gone into battle with him, "Put your feet on their necks." So they came up and put their feet on their necks. 25 Then Joshua said to them, "Do not be afraid and do not be dismayed. Be strong and courageous. This is what Yahweh will do to all your enemies you are going to fight." 26 Then Joshua struck the kings. He hung them on five trees. They hung on the trees until evening. 27 When it was sunset, Joshua gave orders, and they took them down from the trees and threw them into the cave where they had hidden themselves. They put large stones over the mouth of the cave. Those stones remain there to this very day.
28 In this way, Joshua captured Makkedah on that day and killed everyone there with the sword, including its king. He completely destroyed everyone in it. He left no survivor in it. He did to the king of Makkedah just as he had done to the king of Jericho.
29 Joshua and all Israel passed on from Makkedah to Libnah. He went into battle against Libnah. 30 Yahweh also gave it into the hand of Israel—along with their king. Joshua struck it with the edge of the sword and every person in it. He left no survivor in it. He did to its king just as he had done to the king of Jericho.
31 Then Joshua and all Israel with him passed on from Libnah to Lachish. He camped by it and waged war against it. 32 Yahweh gave Lachish into the hand of Israel. Joshua captured it on the second day and struck it with the edge of the sword, and every person in it, just as he had done to Libnah.
33 Then Horam, king of Gezer, came up to help Lachish. Joshua attacked him and his army until there was not even one survivor left.
34 Then Joshua and all Israel passed on from Lachish to Eglon. They camped by it and waged war against it, 35 and captured it that same day. They struck it with the edge of the sword and they completely destroyed everyone in it, as Joshua had done to Lachish.
36 Then Joshua and all Israel passed on from Eglon to Hebron. They waged war against it. 37 They captured it and struck it with the edge of the sword, together with its king and its villages, and all the people in it. They left no survivors. Just as they had done to Eglon, they totally destroyed it and every person in it.
38 Then Joshua turned, and all the army of Israel with him, and they passed on to Debir and waged war against it. 39 They captured it, its king and all its nearby villages. They struck them with the edge of the sword and completely destroyed every person in it. They left no survivor. They did to Debir and its king as they had done to Libnah and its king and to Hebron.
40 Joshua conquered all the land, the hill country, the Negev, the lowlands, and the foothills. Of all their kings he left not one survivor. He completely destroyed everything that breathed, just as Yahweh, the God of Israel, had commanded. 41 Joshua struck them from Kadesh Barnea to Gaza, and all the country of Goshen to Gibeon. 42 Joshua captured all these kings and their land at one time because Yahweh, the God of Israel, fought for Israel. 43 Then Joshua, and all Israel with him, returned to the camp at Gilgal.
The ULB sets the lines in 10:12-13 farther to the right on the page than the rest of the text because they are a poem.
Israel's conquest of the Promised Land was Yahweh's war on the ungodly Canaanites more than Israel's war. This type of war was different from other wars and God gave Israel special instructions. (See: promisedland and godly)
The people of Gibeon used an idiom when they called for help from Israel: "Do not withdraw your hands," meaning "do not stop protecting."
This word is used here to mark a pause in the story. Here the writer tells about a new person in the story, Adoni-Zedek.
This is the name of a man who is an important king.
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These are the names of cities.
These are the names of kings.
"Travel to where I am." Jerusalem was higher in elevation than other cities in Canaan.
"5 kings"
These are the names of cities.
This means they set up their camp around their city. This was a way of weakening those in the city. It prevented people from escaping the city, and it prevented others from bringing food and water to them in the city.
The word "They" here refers to Gibeonites.
This humble request is stated with two negatives to emphasize the need for a positive action. Alternate translation: "Please come and use your strength to protect us"
The word "hands" here refers to the people of Israel's strength. Alternate translation: "your strength"
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Here "hand" represents the people of Israel's strength and their ability to defeat their enemy. The word "them" refers to the attacking army.
Here the word "them" refers to the attacking armies.
The entire army of Israel is referred to here by the name of their commander, Joshua.
Here "Israel" refers to the entire army of Israel.
These are the names of cities.
These are the names of places.
"threw large hailstones from the sky"
Joshua is praying that Yahweh would make the progression of time stop on this day.
Joshua commands the sun and moon as if these were people.
This is the name of a place.
This refers to the people of Israel.
The writer uses this question as background information to remind the reader that the incident is well-documented. Alternate translation: "This is written in The Book of Jashar."
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This is the name of a city.
Messengers came and told Joshua. Alternate translation: "Someone told Joshua"
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The phrase "your hand" here means "your control."
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Translate the same way as you did in [Joshua 10:10]
"No one dared to say anything against" or "No one dared to complain or protest against"
Here "mouth" is an idiom that means "entrance." Alternate translation: "Open the entrance of the cave"
These are the names of places.
Here the men of Israel represent only those who were soldiers.
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"until the author wrote this story"
This is the name of a city. See how you translated it in [Joshua 10:10]
The second sentence summarizes the first sentence to emphasize that Joshua left no person or animal alive.
This is the name of a city.
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These are the names of cities.
Here their "hand" represents their control. Alternate translation: "Yahweh gave Lachish into the control of the nation of Israel"
This is the name of a man who is an important king.
These are the names of cities.
These are the names of cities.
These two phrases have similar meanings. Together they show the completeness of the destruction of Eglon.
This is the name of a city. See how you translated this in [Joshua 10:3]
The sword represents the army of Israel and striking expresses the idea of slaughter and destruction. Alternate translation: "They captured and killed and destroyed"
This is the name of a city.
These are the names of cities.
The sword represents the army of Israel and striking expresses the idea of slaughter and destruction. Alternate translation: "They killed and destroyed them"
"He killed all the people and animals"
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This refers to the kings and lands that were listed beginning in Joshua 10:28.
Here Joshua represents his whole army. Alternate translation: "Joshua and his soldiers captured"
This does not mean in one day. It means during one military campaign, which may have lasted many days or weeks.
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1 When Jabin, king of Hazor, heard this, he sent a message to Jobab, king of Madon, to the king of Shimron, and to the king of Akshaph. 2 He also sent the message to the kings who were in the northern hill country, in the Jordan River valley south of Kinnereth, in the lowlands, and in Naphoth Dor to the west. 3 He also sent a message to the Canaanites to the east and west, the Amorites, the Hittites, the Perizzites, the Jebusites in the hill country, and the Hivites by Mount Hermon in the land of Mizpah. 4 All their armies came out with them, a great number of soldiers, in number like the sand on the seashore. They had a great number of horses and chariots. 5 All these kings met at the appointed time, and they camped at the waters of Merom to wage war with Israel.
6 Yahweh said to Joshua, "Do not be afraid in their presence, because tomorrow at this time I am giving them all to Israel as dead men. You will hamstring their horses, and you will burn their chariots." 7 Joshua and all the men of war came. They arrived suddenly at the waters of Merom, and attacked the enemy. 8 Yahweh gave the enemy into the hand of Israel, and they struck them and pursued them to Sidon, Misrephoth Maim, and to the Valley of Mizpah to the east. They struck them until not even one survivor of them was left. 9 Joshua did to them just as Yahweh told him. He hamstrung the horses and burned the chariots.
10 Joshua turned back at that time and captured Hazor. He struck its king with the sword. (Hazor had been head of all these kingdoms.) 11 They struck with the sword every living creature that was there, and he set them apart to be destroyed, so there was not any living creature left alive. Then he burned Hazor. 12 Joshua captured all the cities of these kings. He also captured all their kings and struck them with the edge of the sword. He completely destroyed them with the edge of the sword, just as Moses the servant of Yahweh had commanded. 13 Israel did not burn any of the cities built on mounds, except Hazor. It alone Joshua burned. 14 The army of Israel took all the plunder from these cities along with the livestock for themselves. They killed every human being with the edge of the sword until all were dead. They left alive no creature that breathed. 15 Just as Yahweh had commanded his servant Moses, in the same way, Moses commanded Joshua, and so Joshua did it. He left nothing undone of all that Yahweh commanded Moses to do.
16 Joshua took all that land: the hill country, all the Negev, all the land of Goshen, the foothills, the Jordan River valley, the hill country of Israel and its lowlands. 17 From Mount Halak near Edom, and going north as far as Baal Gad in the valley near Lebanon below Mount Hermon, he captured all their kings and put them to death. 18 Joshua waged war for a long time with all the kings. 19 Not one city made peace with the army of Israel except the Hivites who lived in Gibeon. Israel captured all the rest of the cities in battle. 20 For it was Yahweh who hardened their hearts so they would wage war against Israel, so that they might be devoted to destruction without mercy, just as he had instructed Moses.
21 Then Joshua came at that time and he destroyed the Anakim. He did this in the hill country, at Hebron, Debir, Anab, and in all the hill country of Judah, and in all the hill country of Israel. Joshua completely destroyed them and their cities. 22 None of the Anakim were left in the land of Israel except at Gaza, Gath, and Ashdod. 23 So Joshua captured the whole land, just as Yahweh said to Moses. Joshua gave it as an inheritance to Israel, assigned to each of their tribes. Then the land had rest from the wars.
Yahweh said to Joshua, "Do not be afraid in their presence, because tomorrow at this time I am giving them all to Israel as dead men." Even when the kingdoms of Canaan joined forces, they were not able to overcome the power of Yahweh.
This phrase may present difficulties in translation. The translator should ensure that Yahweh receives credit for Israel's victory.
These are names of kings.
These are the names of places.
These are the names of places.
This is the name of a mountain.
All the Canaanite kings attack Joshua and the nation of Israel.
No one can count the grains of sand on the seashore. This exaggeration emphasizes the very large number of soldiers that these kings assembled. Alternate translation: "such a great number of soldiers that there appeared to be as many of them as there are grains of sand on the seashore"
This is the name of a place.
Yahweh enabling Israel to conquer the enemy army and kill all of the soldiers is spoken of as if Yahweh killed the soldiers and then gave them to Israel. Alternate translation: "I will enable Israel to kill all of them in battle"
"cripple their horses by cutting their legs." This is a practice where the tendons in the backs of the legs are cut so that the horses cannot walk.
This is the name of a place.
Here the word "hand" represents power. Yahweh enabling the army of Israel to conquer their enemy is spoken of as if Yahweh had put the enemy army into Israel's hand. Alternate translation: "Yahweh enabled Israel to conquer the enemy"
"attacked them ... attacked them"
This is the name of a place.
This is a practice where the tendons in the backs of the legs are cut so that the horses cannot run. See how you translated this word in Joshua 11:6.
"Joshua killed the king of Hazor with his sword"
Hazor being the most important city is spoken of as Hazor being the head of the other kingdoms. Alternate translation: Hazor had been the most important of all these kingdoms"
These two phrases share similar meanings and emphasize complete destruction.
The word "he" refers to Joshua and represents himself and his army. Completely destroying every living thing in the city is spoken of as if those living things were dedicated for destruction. Alternate translation: "the army completely destroyed them"
"killed them"
This double negative emphasizes that Hazor was the only city built on a mound that Israel burned. Alternate translation: "The only city built on a mound that Israel burned was Hazor"
"cities built on small hills"
This phrase refers to the army of Israel.
These two phrases share similar meanings and emphasize complete destruction.
This negative phrase emphasizes that Joshua did everything that Yahweh commanded. Alternate translation: "Joshua did everything that Yahweh commanded"
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These are the names of places.
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This double negative emphasizes that the Hivites were the only people who made peace with Israel. The phrase "one city" is a metonym for the people who lived in that one city. Alternate translation: "The only city that made peace with the army of Israel was the Hivites who lived in Gibeon" or "The only people who made peace with the army of Israel were the Hivites who lived in Gibeon"
Yahweh causing the people of the cities to be stubborn is spoken of as if Yahweh had hardened their hearts. Alternate translation: "it was Yahweh who caused them to act stubbornly"
These are the descendants of Anak.
These are the names of places.
This double negative emphasizes that Gaza, Gath, and Ashdod were the only places in which the Anakim were left. Alternate translation: "The only Anakim left in the land of Israel were those in Gaza, Gath, and Ashdod"
Joshua giving the land to the Israelites is spoken of as if he had given the Israelites an inheritance as a permanent possession. Alternate translation: "Joshua gave the land to the Israelites as a permanent possession"
The people no longer fighting wars is spoken of as if the land were a person who rested from war. Alternate translation: "the people no longer fought wars in the land" or "there was peace in the land"
1 Now these are the kings of the land, whom the men of Israel conquered. The people of Israel took possession of the land on the east side of the Jordan where the sun rises, from the Valley of the Arnon River to Mount Hermon, and all the Arabah to the east.
2 Sihon, king of the Amorites, lived in Heshbon. He ruled from Aroer, which is on the rim of the Arnon Gorge from the middle of the valley, and half of Gilead down to the Jabbok River on the border of the Ammonites.
3 Sihon also ruled over the Arabah to the Sea of Kinnereth, to the east, to the Sea of the Arabah (the Salt Sea) eastward, all the way to Beth Jeshimoth and southward, toward the foot of the slopes of Mount Pisgah.
4 Og, king of Bashan, one of the remnant of the Rephaim, lived in Ashtaroth and Edrei. 5 He ruled over Mount Hermon, Salekah, and all Bashan, to the border of the Geshurites and the Maakathites, and half of Gilead, to the border of Sihon, king of Heshbon.
6 Moses the servant of Yahweh, and the people of Israel had defeated them, and Moses the servant of Yahweh, gave the land as a possession to the Reubenites, the Gadites, and the half tribe of Manasseh.
7 These are the kings of the land whom Joshua and the people of Israel defeated on the west side of the Jordan, from Baal Gad in the valley near Lebanon to Mount Halak near Edom. Joshua gave land to the tribes of Israel for them to possess. 8 He gave them the hill country, the lowlands, the Arabah, the sides of the mountains, the wilderness, and the Negev—the land of the Hittites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites. 9 The kings included the king of Jericho, the king of Ai which is beside Bethel, 10 the king of Jerusalem, the king of Hebron, 11 the king of Jarmuth, the king of Lachish, 12 the king of Eglon, the king of Gezer, 13 the king of Debir, the king of Geder, 14 the king of Hormah, the king of Arad, 15 the king of Libnah, the king of Adullam, 16 the king of Makkedah, the king of Bethel, 17 the king of Tappuah, the king of Hepher, 18 the king of Aphek, the king of Lasharon, 19 the king of Madon, the king of Hazor, 20 the king of Shimron Meron, the king of Akshaph, 21 the king of Taanach, the king of Megiddo, 22 the king of Kedesh, the king of Jokneam in Carmel, 23 the king of Dor in Naphoth Dor, the king of Goyim in Gilgal, 24 and the king of Tirzah. The number of kings was thirty-one in all.
The ULB sets the lines in 12:2-5 farther to the right on the page than the rest of the text because they are part of a long list.
This word is used here to mark a pause in the story. Here the writer begins to provide background information about the kings who had ruled over the land.
This refers to the list of kings that continues through verse 24.
These are the names of a region of land.
This is the name of a city.
See how you translated these words in Joshua 9:10.
This is a place. See how you translated this in Joshua 11:2.
These are the names of places.
See how you translated this man's name in Joshua 9:10.
These are the names of people groups.
These are the names of places.
This is the name of a place.
This is the name of a people group.
These are the descendants of Reuben.
These are the descendants of Gad.
They are called a half tribe because the other half of the tribe received an inheritance in the land of Canaan.
These are the names of places.
This is the name of a region of land. Translate as in [Joshua 12:1]
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This is the name of a city.
These are the names of cities. Translate in the same way you did in [Joshua 10:3]
These are the names of cities. Translate "Eglon" in the same way you did in [Joshua 10:3]
These are the names of cities.
These are the names of cities.
These are the names of cities.
This is the name of a city.
These are the names of cities.
These are the names of cities.
These are the names of cities.
These are the names of cities.
These are the names of cities.
These are the names of cities.
These are the names of cities.
This is the name of a city.
"31 in all"
1 Now Joshua was very old when Yahweh said to him, "You are very old, but there is still very much land to capture.
2 This is the land that still remains: All the regions of the Philistines, and all those of the Geshurites, 3 from Shihor, which is east of Egypt, and northward to the border of Ekron, which is considered property of the Canaanites; the five rulers of the Philistines, those of Gaza, Ashdod, Ashkelon, Gath, and Ekron; the territory of the Avvites 4 in the south; all the lands of the Canaanites, from Arah that belongs to the Sidonians, as far as Aphek which is on the border of the Amorites; 5 the land of Byblos, [1] all of Lebanon toward the east, from Baal Gad below Mount Hermon to Lebo Hamath.
6 Also, all the inhabitants of the hill country from Lebanon as far as Misrephoth Maim, including all the people of Sidon—I will drive them out before the army of Israel. Be sure to assign the land to Israel as an inheritance, as I commanded you. 7 Divide this land as an inheritance to the nine tribes and to the half tribe of Manasseh."
8 With the other half of the tribe of Manasseh, the Reubenites and the Gadites had received their inheritance that Moses, the servant of Yahweh, gave them on the east side of the Jordan,
9 from Aroer, which is on the edge of the Arnon River gorge (including the city that is in the middle of the gorge), to all the plateau of Medeba as far as Dibon; 10 all the cities of Sihon, king of the Amorites, who ruled in Heshbon, to the border of the Ammonites; 11 Gilead, and the region of the Geshurites and Maakathites, all of Mount Hermon, all Bashan to Salekah; 12 all the kingdom of Og in Bashan, who reigned in Ashtaroth and Edrei—these are what was left of the remnant of the Rephaim—Moses struck them and drove them out. 13 But the people of Israel did not drive out the Geshurites or the Maakathites, and so Geshur and Maakah live in the midst of Israel to this day.
14 To the tribe of Levi alone Moses gave no inheritance. The offerings of Yahweh, the God of Israel, made by fire, are their inheritance, as God said to Moses.
15 Moses gave an inheritance to the tribe of Reuben, clan by clan.
16 Their territory was from Aroer, on the edge of the Arnon River gorge, and the city that is in the middle of the valley, and all the plateau by Medeba. 17 Reuben also received Heshbon and all its cities that are in the plateau, Dibon, and Bamoth Baal, and Beth Baal Meon, 18 and Jahaz, and Kedemoth, and Mephaath, 19 and Kiriathaim, and Sibmah, and Zereth Shahar on the hill of the valley. 20 Reuben also received Beth Peor, the slopes of Pisgah, Beth Jeshimoth, 21 all the cities of the plateau, and all the kingdom of Sihon king of the Amorites, who had reigned in Heshbon, whom Moses had defeated together with the leaders of Midian, Evi, Rekem, Zur, Hur and Reba, the princes of Sihon, who had lived in the land. 22 The people of Israel also killed with the sword Balaam son of Beor, who practiced divination, among the rest of those they had killed. 23 The border of the tribe of Reuben is the Jordan River; this is their boundary. This was the inheritance of the tribe of Reuben, given to each of their clans, with their cities and villages.
24 This is what Moses gave to the tribe of Gad, clan by clan:
25 Their territory was Jazer, all the cities of Gilead and half the land of the Ammonites, to Aroer, which is east of Rabbah, 26 from Heshbon to Ramath Mizpah and Betonim, from Mahanaim to the territory of Debir. 27 In the valley, Moses gave them Beth Haram, Beth Nimrah, Sukkoth, and Zaphon, the rest of the kingdom of Sihon king of Heshbon, with the Jordan as a border, to the lower end of the Sea of Kinnereth, eastward beyond the Jordan. 28 This is the inheritance of the tribe of Gad, clan by clan, with their cities and villages.
29 Moses gave an inheritance to the half tribe of Manasseh. It was assigned to the half tribe of the descendants of Manasseh, clan by clan.
30 Their territory was from Mahanaim, all Bashan, all the kingdom of Og king of Bashan, and all the towns of Jair, which are in Bashan, sixty cities; 31 half of Gilead, and Ashtaroth and Edrei (the royal cities of Og in Bashan). These were assigned to the descendants of Makir son of Manasseh—half of the people of Makir, clan by clan.
32 This is the inheritance that Moses assigned to them on the plains of Moab, beyond the Jordan east of Jericho. 33 Moses did not give an inheritance to the tribe of Levi. Yahweh, the God of Israel, is their inheritance, just as he said to them.
This chapter begins a section about dividing the land between the tribes of Israel.
There was still much land to be captured west of the Jordan River, but the tribe of Reuben, Gad and half of the tribe of Mannasah received their land east of the Jordan. This land had been promised to them in Numbers 32.
While Yahweh achieved many great victories through Joshua, Israel was still supposed to drive out the rest of the Canaanites. Israel's success in this would depend on their faith in Yahweh. (See: faith)
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You may clarify that this is the land that Israel still needs to capture. Alternate translation: "This is the land that still remains for Israel to capture"
This is the name of a place.
This can be stated in active form. Alternate translation: "which the Canaanites now consider their property"
This is the name of a people group.
These are the names of places.
These are the names of places.
this is the name of a place
The land that Israel will claim is spoken of as if it were an inheritance that they will receive as a permanent possession.
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These are the names of places.
a place where the river is far below the land on the sides
flat land high above rivers
This is the name of a city.
These are the names of places.
"the land where the Geshurites and Maakathites lived"
This is the name of a people group.
These are the names of places.
This is the name of a people group.
Here "Moses" represents himself and the Israelite army that Moses led. Alternate translation: "Moses and the Israelites attacked them"
These are the names of people groups.
"Geshur" and "Maakah" are either the names of the ancestors of "the Geshurites" and "the Maakathites" or are the names of the cities in which they lived. Alternate translation: "those people live among Israel"
This refers to the period of time in which the author wrote this book.
The land that Moses assigned to the tribes of Israel is spoken of as if it were an inheritance that they received as a permanent possession.
The writer speaks of the great honor that the Levites had by serving Yahweh as priests as if the offerings were something that they would inherit. Alternate translation: "The offerings of Yahweh ... are what they will have for their provision"
"offerings that the people were to bring to Yahweh"
This can be stated in active form. Alternate translation: "that the priests burned with fire"
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These are the names of places.
See how you translated these words in Joshua 13:9.
These are the names of places.
These are the names of places.
These are the names of places.
These are the names of places.
This is the name of a city.
These are the names of people.
"as he had defeated the leaders of Midian"
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The Jordan River was the western border of the land that the tribe of Reuben received.
The land that Moses assigned to the tribe of Reuben is spoken of as if it were an inheritance that the tribe of Reuben received as a permanent possession.
This can be stated in active form. Alternate translation: "that Moses gave to each of their clans"
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These are the names of places.
These are the names of places.
These are the names of places.
The land that Moses assigned to the tribe of Gad is spoken of as if it were an inheritance that the tribe of Gad received as a permanent possession.
The land that Moses assigned to the half tribe of Manasseh is spoken of as if it were an inheritance that he gave to them as a permanent possession.
Only half of the tribe received this land because the other half received land on the other side of the Jordan River.
This can be stated in active form. Alternate translation: "Moses assigned it"
These are the names of places.
These are the names of places.
This can be stated in active form. Alternate translation: "Moses assigned these"
This is a man's name.
The land that Moses assigned to the tribes of Israel on the east side of the Jordan is spoken of as if it were an inheritance that Moses gave to them as a permanent possession. Alternate translation: "This is the land that Moses assigned to them as an inheritance"
The writer speaks of the great honor that the Levites had by serving Yahweh as priests as if Yahweh were something that they would inherit. Alternate translation: "Yahweh, the God of Israel, is what they have"
1 These are the areas of land that the people of Israel received as their inheritance in the land of Canaan, which Eleazar the priest, Joshua son of Nun, and the leaders of the tribal clans of Israel allotted to them. 2 Their inheritance was selected by lot for the nine and one-half tribes, just as Yahweh had commanded by the hand of Moses. 3 For Moses had given the inheritance of the two and one-half tribes beyond the Jordan, but to the Levites he gave no inheritance. 4 The tribe of Joseph was actually two tribes, Manasseh and Ephraim. The Levites were given no portion of the inheritance in the land, but only certain cities to live in, with their pasturelands for livestock and for their own material resources. 5 The people of Israel did as Yahweh commanded Moses, so they assigned the land.
6 Then the tribe of Judah came to Joshua at Gilgal. Caleb son of Jephunneh the Kenizzite, said to him, "You know what Yahweh said to Moses the man of God concerning you and me at Kadesh Barnea. 7 I was forty years old when Moses the servant of Yahweh sent me from Kadesh Barnea to spy on the land. I brought him a report again as it was in my heart to make. 8 But my brothers who went up with me made the heart of the people melt with fear. But I completely followed Yahweh my God. 9 Moses swore on that day, saying, 'Surely the land on which your foot has walked will be an inheritance for you and for your children forever, because you have completely followed Yahweh my God.' 10 Now, look! Yahweh has kept me alive these forty-five years, just as he said—from the time when Yahweh spoke this word to Moses, while Israel walked in the wilderness. Now, look! I am this day eighty-five years old. 11 I am still as strong this day as I was in the day that Moses sent me out. My strength is now as my strength was then, for war and for going and coming. 12 Now therefore give me this hill country, which Yahweh promised me on that day. For you heard on that day that the Anakim were there with great fortified cities. It may be that Yahweh will be with me and that I will drive them out, just as Yahweh said."
13 Then Joshua blessed him and gave Hebron as an inheritance to Caleb son of Jephunneh. 14 Therefore Hebron became the inheritance of Caleb son of Jephunneh the Kenizzite to this day, because he completely followed Yahweh, the God of Israel. 15 Now the name of Hebron formerly was Kiriath Arba. (Arba had been the greatest man among the Anakim.) Then the land had rest from war.
The Israelites were to completely drive out the Canaanites. If they did not drive them out completely, the Canaanites would cause the Israelites to worship other gods. It was sinful to allow the Canaanites to remain in the land. (See: falsegod and sin)
The land that the people of Israel acquired is spoken of as if it were an inheritance that they received as a permanent possession.
This can be stated in active form. Alternate translation: "Eleazar, Joshua, and the tribal leaders cast lots to determine the inheritance"
Here the word "hand" refers to Moses himself and means that Yahweh used Moses as the agent to deliver his command. Alternate translation: "through Moses"
The land that Moses gave to the tribes is spoken of as if it were an inheritance that they received as a permanent possession.
This can be stated in active form. Alternate translation: "And Moses did not give a portion of the inheritance to the Levites in the land"
"part"
The verb may be supplied from the previous phrase. Alternate translation: "but they were given only certain cities to live in" or "but he gave to them only certain cities to live in"
fields of grass for the livestock to eat
physical things they needed so they could provide for their families
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This is a man's name.
This is the name of a people group.
Here the word "heart" represents the thoughts. The phrase is an idiom that refers to a report that is given honestly. Alternate translation: "I brought back to him an honest report"
Making the people very afraid is spoken of as if it were making the hearts of the people melt. Alternate translation: "made the people very afraid"
Being loyal to Yahweh is spoken of as if it were completely following Yahweh. Alternate translation: "I remained loyal to Yahweh"
The land that Caleb and his descendants would have is spoken of as if it were an inheritance that they would receive as a permanent possession.
Here "your foot" represents Caleb. Alternate translation: "the land on which you have walked"
"pay attention, because what I am about to say is both true and important"
"while the people of Israel traveled in the wilderness"
"I am still as strong now as I was then"
This is an idiom that refers to daily activities. Alternate translation: "for the things I do every day"
Possible meanings are 1) many large hills or small mountains or 2) one mountain.
This is the name of a people group.
Hebron is spoken of as if it were an inheritance that Caleb received as a permanent possession.
This refers to the period of time in which the author wrote this book.
Being loyal to Yahweh is spoken of as if it were completely following Yahweh. Alternate translation: "he remained loyal to Yahweh"
This is the name of a place.
The people no longer fighting wars is spoken of as if the land were a person who rested from war. See how you translated this phrase in [Joshua 11:23]
1 The assignment of land for the tribe of the people of Judah, clan by clan, extended south to the border of Edom, with the wilderness of Zin being the farthest point to the south. 2 Their border on the south ran from the end of the Salt Sea, from the bay that faces to the south. 3 Their boundary next went out to the south of the hill of Akrabbim and passed along to Zin, and went up south of Kadesh Barnea, along by Hezron, and up to Addar, where it turned about to Karka. 4 It passed along to Azmon, went by the brook of Egypt, and came to its end at the sea. This was their south boundary. 5 The eastern boundary was the Salt Sea, at the mouth of the Jordan. The border on the north ran from the bay of the sea at the mouth of the Jordan. 6 It went up to Beth Hoglah and passed along north of Beth Arabah. Then it went up to the Stone of Bohan the son of Reuben. 7 Then the border went up to Debir from the Valley of Achor, and so northward, turning toward Gilgal, which is opposite the hill of Adummim, which is on the south side of the valley. Then the border passed along to the springs of En Shemesh and went to En Rogel. 8 Then the border went up the Valley of Ben Hinnom to the south side of the Jebusite city (that is, Jerusalem). Then it went up to the top of the hill that lies over the Valley of Hinnom, on the west, which is at the northern end of the Valley of Rephaim. 9 Then the border extended from the top of the hills to the spring of Nephtoah, and went out from there to the cities of Mount Ephron. Then the border bends around to Baalah (the same as Kiriath Jearim). 10 Then the border circled around west of Baalah to Mount Seir, and passed along to the side of Mount Jearim on the north (the same as Kesalon), went down to Beth Shemesh, and crossed over to Timnah. 11 The border went out beside the northern hill of Ekron, and then it bent around to Shikkeron and passed along to Mount Baalah, and from there it went to Jabneel. The border ended at the sea. 12 The western boundary was the Great Sea and its coastline. This is the border around the tribe of Judah, clan by clan.
13 In keeping with the commandment of Yahweh to Joshua, Joshua gave Caleb son of Jephunneh an assignment of land among the tribe of Judah, Kiriath Arba, that is, Hebron (Arba was the father of Anak). 14 Caleb drove out from there the three sons of Anak: Sheshai, Ahiman and Talmai, descendants of Anak. 15 He went up from there against the inhabitants of Debir (the name of Debir was formerly Kiriath Sepher). 16 Caleb said, "The man who attacks Kiriath Sepher and captures it, to him I will give Aksah my daughter as a wife." 17 When Othniel son of Kenaz, Caleb's brother, captured it, Caleb gave him Aksah his daughter as a wife. 18 Soon after that, Aksah came to Othniel and urged him to ask her father for a field. When she got off her donkey, Caleb said to her, "What do you want?" 19 Aksah replied, "Do me a special favor, since you have given me the land of the Negev: Also give me some springs of water." Then Caleb gave her the upper springs and lower springs.
20 This was the inheritance of the tribe of Judah, clan by clan.
21 The cities belonging to the tribe of Judah in the extreme south, toward the border of Edom, were Kabzeel, Eder, Jagur, 22 Kinah, Dimonah, Adadah, 23 Kedesh, Hazor, Ithnan, 24 Ziph, Telem, Bealoth. 25 Hazor Hadattah, Kerioth Hezron (this was also known as Hazor), 26 Amam, Shema, Moladah, 27 Hazar Gaddah, Heshmon, Beth Pelet, 28 Hazar Shual, Beersheba, Biziothiah. 29 Baalah, Iyim, Ezem, 30 Eltolad, Kesil, Hormah, 31 Ziklag, Madmannah, Sansannah, 32 Lebaoth, Shilhim, Ain, and Rimmon. These were twenty-nine cities in all, including their villages.
33 In the lowlands there were Eshtaol, Zorah, Ashnah, 34 Zanoah, En Gannim, Tappuah, Enam, 35 Jarmuth, Adullam, Sokoh, Azekah, 36 Shaaraim, Adithaim, and Gederah (that is, Gederothaim). These were fourteen cities in number, including their villages.
37 Zenan, Hadashah, Migdal Gad, 38 Dilean, Mizpah, Joktheel, 39 Lachish, Bozkath, Eglon. 40 Kabbon, Lahmas, Kitlish, 41 Gederoth, Beth Dagon, Naamah, Makkedah. These were sixteen cities in number, including their villages.
42 Libnah, Ether, Ashan, 43 Iphtah, Ashnah, Nezib, 44 Keilah, Akzib, Mareshah. These were nine cities, including their villages.
45 Ekron, with its surrounding towns and villages; 46 from Ekron to the Great Sea, all the settlements that were near Ashdod, including their villages.
47 Ashdod, its surrounding towns, including their villages; Gaza, its surrounding towns including their villages; to the brook of Egypt, and to the Great Sea with its coastline.
48 In the hill country, Shamir, Jattir, Sokoh, 49 Dannah, Kiriath Sannah (that is, Debir), 50 Anab, Eshtemoh, Anim, 51 Goshen, Holon, and Giloh. These were eleven cities, including their villages.
52 Arab, Dumah, Eshan, 53 Janim, Beth Tappuah, Aphekah, 54 Humtah, Kiriath Arba (that is, Hebron), and Zior. These were nine cities, including their villages.
55 Maon, Carmel, Ziph, Juttah, 56 Jezreel, Jokdeam, Zanoah, 57 Kain, Gibeah, and Timnah. These were ten cities, including their villages.
58 Halhul, Beth Zur, Gedor, 59 Maarath, Beth Anoth, and Eltekon. These were six cities, including their villages.
60 Kiriath Baal (that is, Kiriath Jearim), and Rabbah. These were two cities, including their villages.
61 In the wilderness, there were Beth Arabah, Middin, Sekakah, 62 Nibshan, the City of Salt, and En Gedi. These were six cities, including their villages.
63 But as for the Jebusites, the inhabitants of Jerusalem, the tribe of Judah could not drive them out, so the Jebusites live there with the tribe of Judah to this day.
This chapter is about the land given to the tribe of Judah. It will be difficult to fully understand their location without a map. Further research may be needed to understand the location of their land.
This is the name of the wilderness area.
"from the bay that faces south at the end of the Salt Sea." These two phrases refer to the same location. The second phrase clarifies the point at which the southern border begins.
"from the bay that extends to the south" or "from the southern bay"
smaller part of the sea that extends into the land
"The border of the land belonging to the tribe of Judah"
These are the names of places.
This is the name of a city.
a small river of water at the southwestern edge of the land, near Egypt
The point at which the river empties into the sea is spoken of as if it were the mouth of the river.
"border ... was"
These are the names of places.
This was likely a large stone that someone set up as a landmark and named after the man, Bohan.
These are the names of places.
These are the names of places.
These are the names of places.
These are the names of places.
These are the names of places.
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These are the names of places.
These are the names of men.
These names represent clans of people who were descendants of Sheshai, Ahiman, and Talmai. The words "sons" and "descendants" in this context mean the same thing. Alternate translation: "the three clans, Sheshai, Ahiman, and Talmai, who were descendants of Anak"
These are the names of men.
"He went up from there to fight against"
These are the names of places.
This is the name of a place.
This is a woman's name.
These are men's names.
This is an idiom that refers to Aksah becoming Othniel's wife. Alternate translation: "when Aksah became Othniel's wife"
This can be translated as direct speech. Alternate translation: "she urged him, saying, 'Ask my father to give me a field.'"
The words "upper" and "lower" likely refer to the geographical altitude of the water springs.
The land that the tribe of Judah received is spoken of as if it were an inheritance that they received as a permanent possession. Alternate translation: "This was the land that the tribe of Judah received as an inheritance"
The writer lists the southern cities of which Judah took possession. The list continues through Joshua 15:32.
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The list of cities continues.
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The list of cities continues.
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The writer lists the northern cities of which Judah took possession.
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The writer lists cities of which Judah took possession.
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The writer lists cities of which Judah took possession.
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The writer lists cities of which Judah took possession.
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The writer lists cities of which Judah took possession.
villages
a small river of water at the southwestern edge of the land near Egypt
The writer lists cities of which Judah took possession.
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The writer lists cities of which Judah took possession.
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The writer lists cities of which Judah took possession.
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The writer lists cities of which Judah took possession.
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The writer lists cities of which Judah took possession.
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This refers to the period of time in which the author wrote this book.
1 The assignment of land for the tribe of Joseph extended from the Jordan at Jericho, east of the springs of Jericho, into the wilderness, going up from Jericho through the hill country of Bethel. 2 Then it went from Bethel to Luz and passed along to Ataroth, the territory of the Arkites. 3 Then it went down westward to the territory of the Japhletites, as far as the territory of Lower Beth Horon, and then on to Gezer; it ended at the sea.
4 It was in this way that the tribes of Joseph, Manasseh and Ephraim received their inheritance.
5 The territory of the tribe of Ephraim, clan by clan: The border of their inheritance on the east went from Ataroth Addar as far as Upper Beth Horon, 6 and from there it continued to the sea. From Mikmethath on the north it turned eastward toward Taanath Shiloh and passed beyond it on the east to Janoah. 7 Then it went down from Janoah to Ataroth and to Naarah, and then reached Jericho, ending at the Jordan. 8 From Tappuah the border went westward to the brook of Kanah and ended at the sea. This was the inheritance of the tribe of Ephraim, clan by clan, 9 together with the cities that were chosen for the tribe of Ephraim within the inheritance of the tribe of Manasseh—all the cities, including their villages.
10 They did not drive out the Canaanites who lived in Gezer, so that the Canaanites live within Ephraim to this day, but these people were made to do forced labor.
The Israelites were to completely drive out the Canaanites. If they did not drive them out completely, the Canaanites would cause the Israelites to worship other gods. It was sinful to allow the Canaanites to remain in the land. (See: falsegod and sin)
This chapter is about the land given to the tribe of Ephraim, one of Joseph's sons. It will be difficult to fully understand their location without a map. Further research may be needed to understand the location of their land.
The "tribe of Joseph" consisted of the tribes of Joseph's two sons, Manasseh and Ephraim. Since half of the tribe of Manasseh had settled east of the Jordan, this phrase refers to the tribe of Ephraim and the other half of the tribe of Manasseh. Alternate translation: "the tribe of Ephraim and the other half of the tribe of Manasseh"
These are the names of places.
This is the name of a people group.
This is the name of a people group.
These are the names of places.
"the tribes of Manasseh and Ephraim, the sons of Joseph"
The land that the tribes of Manasseh and Ephraim possessed is spoken of as if it were an inheritance that they received as a permanent possession. Alternate translation: "received this land as their inheritance"
This can be stated in active form. Alternate translation: "The territory ... that Joshua assigned to their clans"
These are the names of places.
These are the names of places.
These are the names of places.
These are the names of places.
The land that Ephraim possessed is spoken of as if it were an inheritance that they received as a permanent possession. Alternate translation: "This was the land that the tribe of Ephraim received as an inheritance"
This can be stated in active form. Alternate translation: "which Joshua assigned to their clans"
This can be stated in active form. Alternate translation: "the cities that Joshua had chosen"
The land that the tribe of Manasseh possessed is spoken of as if it were an inheritance that they received as a permanent possession. Alternate translation: "within the land that the tribe of Manasseh had received as an inheritance"
This refers to the period of time in which the author wrote this book.
This can be stated in active form. Alternate translation: "the Israelites forced these people to work as slaves"
1 This was the assignment of land for the tribe of Manasseh (who was the firstborn of Joseph)—that is, for Makir, who was Manasseh's firstborn and who himself was the father of Gilead. Makir's descendants were assigned the land of Gilead and Bashan, because Makir had been a man of war. 2 Land was assigned to the rest of the tribe of Manasseh, given to their clans—Abiezer, Helek, Asriel, Shechem, Hepher, and Shemida. These were the male descendants of Manasseh son of Joseph, presented by their clans. 3 Now Zelophehad son of Hepher son of Gilead son of Makir son of Manasseh had no sons, but only daughters. The names of his daughters were Mahlah, Noah, Hoglah, Milkah, and Tirzah. 4 They approached Eleazar the priest, Joshua son of Nun, and the leaders, and they said, "Yahweh commanded Moses to give to us an inheritance along with our brothers." So, following the commandment of Yahweh, he gave those women an inheritance among the brothers of their father. 5 Ten parcels of land were assigned to Manasseh in Gilead and Bashan, which is on the other side of the Jordan, 6 because the daughters of Manasseh received an inheritance along with his sons. The land of Gilead was assigned to the rest of the descendants of Manasseh.
7 The territory of Manasseh reached from Asher to Mikmethath, which is east of Shechem. Then the border went southward to those living near the spring of Tappuah. 8 (The land of Tappuah belonged to Manasseh, but the town of Tappuah on the border of Manasseh belonged to the people of Ephraim.) 9 The border went down to the brook of Kanah. These cities south of the brook among the towns of Manasseh belonged to Ephraim. The border of Manasseh was on the north side of the brook, and it ended at the sea. 10 The land to the south belonged to Ephraim, and the land to the north was Manasseh's; the sea was the border. On the north side Asher can be reached, and to the east, Issachar. 11 Also in Issachar and in Asher, Manasseh possessed Beth Shan and its villages, Ibleam and its villages, the inhabitants of Dor and its villages, the inhabitants of Endor and its villages, the inhabitants of Taanach and its villages, and the inhabitants of Megiddo and its villages (and the third city is Napheth).
12 Yet the tribe of Manasseh could not take possession of those cities, for the Canaanites continued to live in this land. 13 When the people of Israel grew strong, they put the Canaanites to forced labor, but did not completely drive them out.
14 Then the descendants of Joseph spoke to Joshua, saying, "Why have you given us only one assignment of land and one portion for an inheritance, since we are a people great in number, and all along Yahweh has blessed us?" 15 Joshua said to them, "If you are a people great in number, go up by yourselves to the forest and there clear the ground for yourselves in the land of the Perizzites and of the Rephaim. Do this, since the hill country of Ephraim is too small for you." 16 The descendants of Joseph said, "The hill country is not enough for us. But all the Canaanites who live in the valley have chariots of iron, both those who are in Beth Shan and its villages, and those who are in the Valley of Jezreel." 17 Then Joshua said to the house of Joseph—to Ephraim and Manasseh, "You are a people great in number, and you have great power. You must not have only one piece of land assigned to you. 18 The hill country will also be yours. Though it is a forest, you will clear it and take possession of it to its farthest borders. You will drive out the Canaanites, even though they have chariots of iron, and even though they are strong."
Even though they were one of the largest and most powerful tribes of Israel, the tribe of Manasseh lacked faith in the power of Yahweh. This caused them many problems. It would also cause their descendants many problems. (See: faith)
This chapter is about the land given to the tribe of Manasseh, one of Joseph's sons. It will be difficult to fully understand their locations without a map. Further research may be needed to understand the locations of their land.
Here "himself" emphasizes that the same person—Makir—was the firstborn of Manasseh and was also the father of Gilead. Alternate translation: "firstborn; he was also"
These are men's names.
This can be stated in active form. Alternate translation: "Joshua assigned the land of Gilead and Bashan to Makir's descendants"
These are men's names.
This can be stated in active form. Alternate translation: "Joshua assigned land ... and gave them to their clans"
These are men's names.
These are women's names.
This is the name of a man.
The land is spoken of as if it were an inheritance that the people received as a permanent possession. Alternate translation: "to give to us some land as an inheritance"
Possible meanings are 1) "Joshua gave those women an inheritance" or 2) "Eleazar gave those women an inheritance."
This can be stated in active form. Alternate translation: "Joshua assigned ten parcels of land"
"Ten portions"
The land is spoken of as if it were an inheritance that they received as a permanent possession. Alternate translation: "received land as an inheritance"
This can be stated in active form. Alternate translation: "Joshua assigned the land of Gilead"
toward the south
These are the names of places.
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"The border of Manasseh's land"
a very small river
name of a brook
Possible meanings are 1) that the border of Manasseh's land on the north side touched the land that belonged to the tribe of Asher or 2) that one can travel north to reach Asher. Alternate translation: "Asher was on the north side" or "One can travel north to reach Asher"
The verb may be supplied from the previous phrase. Alternate translation: "to the east, Issachar can be reached" or "to the east, one can reach Issachar"
These are the names of places.
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This refers to the tribes of Ephraim and Manasseh.
The people of the tribes of Ephraim and Manasseh ask this question to emphasize that Joshua should have assigned to them more land. Alternate translation: "You should have given us more than one ... Yahweh has blessed us."
These two phrases mean basically the same thing. In the second, the land is spoken of as if it were an inheritance that the people received as a permanent possession. Alternate translation: "one assignment of land as our inheritance"
part
"many people"
"Since you are a people great in number"
This is the name of a people group.
These are the names of places.
Here the word "house" refers to the descendants. Alternate translation: "the descendants of Joseph"
"you will clear the forest of trees" or "you will cut down its trees"
1 Then the whole assembly of the people of Israel met together at Shiloh. They set up the tent of meeting there and they conquered the land before them. 2 There were still seven tribes among the people of Israel whose inheritance had not been assigned. 3 Joshua said to the people of Israel, "How long will you put off going into the land that Yahweh, the God of your ancestors, has given you? 4 Appoint for yourselves three men from each tribe, and I will send them out. They will set out and survey the land up and down. They will write out a description of it with a view to their inheritances, and then they will come back to me. 5 They will divide it into seven sections. Judah will remain in their territory on the south, and the house of Joseph will continue in their territory in the north. 6 You will describe the land in seven sections and bring the description here to me. I will cast lots for you here before Yahweh our God. 7 The Levites have no portion among you, for the priesthood of Yahweh is their inheritance. Gad, Reuben, and the half tribe of Manasseh have received their inheritance, beyond the Jordan. This is the inheritance that Moses the servant of Yahweh gave them."
8 So the men got up and went. Joshua commanded those who went to write the description of the land, saying, "Go up and down in the land and write a description of it and return to me. I will cast lots for you here before Yahweh at Shiloh." 9 The men left and walked up and down in the land and wrote a description of it in a scroll by its cities in seven sections, listing the cities in each section. Then they returned to Joshua in the camp at Shiloh. 10 Then Joshua cast lots for them at Shiloh before Yahweh. It was there that Joshua assigned the land to the people of Israel, and to each was given his portion of the land.
11 The assignment of land for the tribe of Benjamin came up clan by clan. The territory of their assigned land was located between the descendants of Judah and the descendants of Joseph. 12 On the north side, their border began at the Jordan. The border went up to the ridge north of Jericho, and then up through the hill country westward. There it reached the wilderness of Beth Aven. 13 From there the border passed along south in the direction of Luz (the same place as Bethel). Then the border went down to Ataroth Addar, by the mountain that lies south of Beth Horon. 14 The boundary then went in another direction: On the western side it turned toward the south, heading toward the mountain across from Beth Horon. This boundary ended at Kiriath Baal (that is, Kiriath Jearim), a city that belonged to the tribe of Judah. This formed the border on the western side. 15 The south side began just outside of Kiriath Jearim. The border went from there to Ephron, to the spring of the waters of Nephtoah. 16 The boundary then went down to the border of the mountain which was opposite the Valley of Ben Hinnom, which was at the northern end of the Valley of Rephaim. It then went down to the Valley of Hinnom, south of the slope of the Jebusites, and continued down to En Rogel. 17 It turned northward, going in the direction of En Shemesh, and from there it went out to Geliloth, which was opposite the ascent of Adummim. Then it went down to the Stone of Bohan the son of Reuben. 18 It passed on to the north of the shoulder of Beth Arabah and down to the Arabah. 19 The border passed on to the north shoulder of Beth Hoglah. The border ended at the north bay of the Salt Sea, at the southern end of the Jordan. This was the boundary on the south. 20 The Jordan formed its border on the eastern side. This was the inheritance of the tribe of Benjamin, and it was given clan by clan, border after border, all around.
21 Now the cities of the tribe of Benjamin, clan by clan, were Jericho, Beth Hoglah, Emek Keziz, 22 Beth Arabah, Zemaraim, Bethel, 23 Avvim, Parah, Ophrah, 24 Kephar Ammoni, Ophni, and Geba. There were twelve cities, including their villages. 25 There were also the cities of Gibeon, Ramah, Beeroth, 26 Mizpah, Kephirah, Mozah, 27 Rekem, Irpeel, Taralah, 28 Zelah, Haeleph, Jebus (the same as Jerusalem), Gibeah, and Kiriath. There were fourteen cities, including their villages. This was the inheritance of Benjamin for their clans.
This chapter is about the land given to the tribes of Israel. It will be difficult to fully understand their locations without a map. Further research may be needed to understand the locations of their land.
They had conquered the people who lived in the land before they set up the tent of meeting. Alternate translation: "after they had conquered the land"
The land that the tribes would receive is spoken of as if it were an inheritance that they would receive as a permanent possession. This can be stated in active form. Alternate translation: "to whom Joshua had not assigned land as an inheritance"
Joshua asks this question in order to encourage the Israelites to take possession of the land. Alternate translation: "For long enough, you have put off ... has given you."
The words "up and down" mean in every direction. Alternate translation: "the land in every direction" or "throughout the land"
This means that they will describe the portions of land that each tribe would like to receive for an inheritance.
The land that they are to survey is spoken of as if it were an inheritance that each of the tribes would receive as a permanent possession.
Joshua is continuing his speech to the children of Israel.
"They will divide the land"
"The tribe of Judah will remain"
Here the word "house" represents the descendants of Joseph. The phrase refers to the tribes of Ephraim and Manasseh. Alternate translation: "the tribes of Ephraim and Manasseh"
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Joshua is continuing his speech to the children of Israel.
"no portion of land"
Joshua speaks of the great honor that the Levites have by serving Yahweh as priests as if it were something that they inherited. Alternate translation: "for the priesthood of Yahweh is what they have"
"half of the tribe of Manasseh"
The land that the tribes received is spoken of as if it were an inheritance that they received as a permanent possession. Alternate translation: "have received land as their inheritance"
Joshua speaks to the twenty-one men who were to go look at the land.
The words "up and down" mean in every direction. See how you translated this in [Joshua 18:4]
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This can be stated in active form. Alternate translation: "to each tribe Joshua gave their portion in the land"
"between the land that belonged to the descendants of Judah and the land that belonged to the descendants of Joseph"
This refers to the tribes of Ephraim and Manasseh.
This is the name of a place.
These are the names of places.
This refers to the same thing as "the border" in verse 13.
These are the names of places.
These are the names of places.
These are the names of places.
These are the names of places.
This was likely a large stone that someone set up as a landmark and named after the man, Bohan. See how you translated this in Joshua 15:6.
Land that is in the form of a slope or ridge is spoken of as if it were a shoulder. Alternate translation: "the slope of Beth Arabah"
This is the name of a city.
Land that is in the form of a slope or ridge is spoken of as if it were a shoulder. Alternate translation: "the north slope of Beth Hoglah"
This is the name of a place.
The land that the tribe of Benjamin received is spoken of as if it were an inheritance that they received as a permanent possession. Alternate translation: "This was the land that the tribe of Benjamin received as an inheritance"
This can be stated in active form. Alternate translation: "Joshua gave it to each of their clans"
The writer lists the cities that the tribe of Benjamin received as an inheritance.
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"the villages around them"
The writer continues to list the cities that were in the land that the tribe of Benjamin received as an inheritance.
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The land and cities that the tribe of Benjamin received are spoken of as if they were an inheritance that they received as a permanent possession. Alternate translation: "This was the land and the cities that the tribe of Benjamin received as an inheritance"
1 The second casting of lots fell to Simeon, clan by clan. Their inheritance was in the middle of the inheritance that belonged to the tribe of Judah. 2 They had for their inheritance Beersheba, Sheba, Moladah, 3 Hazar Shual, Balah, Ezem, 4 Eltolad, Bethul, and Hormah. 5 Simeon also had Ziklag, Beth Markaboth, Hazar Susah, 6 Beth Lebaoth, and Sharuhen. These were thirteen cities, including their villages. 7 Simeon also had Ain, Rimmon, Ether, and Ashan. These were four cities, including their villages. 8 These were together, including the villages around these cities as far as Baalath Beer (the same as Ramah in the Negev). This was the inheritance of the tribe of Simeon, clan by clan. 9 The inheritance of the tribe of Simeon formed part of the territory of the tribe of Judah. Because the portion of land assigned to the tribe of Judah was too large for them, the tribe of Simeon received their inheritance out of the middle of their portion.
10 The third casting of lots fell to the tribe of Zebulun, clan by clan. The border of their inheritance began at Sarid. 11 Their border went up westward toward Maralah and touched Dabbesheth; then it extended to the brook that was opposite Jokneam. 12 From Sarid the border turned eastward toward the sunrise and went to the border of Kisloth Tabor. From there it went to Daberath and then up to Japhia. 13 From there it passed on eastward to Gath Hepher, and then to Eth Kazin; next it went to Rimmon and turned toward Neah. 14 The border made a turn to the north to Hannathon and ended at the Valley of Iphtah El. 15 This region included the cities of Kattath, Nahalal, Shimron, Idalah, and Bethlehem. There were twelve cities, including their villages.
16 This was the inheritance of the tribe of Zebulun, clan by clan, including these cities, including their villages.
17 The fourth casting of lots fell to Issachar, clan by clan. 18 Their territory included Jezreel, Chesulloth, Shunem, 19 Hapharaim, Shion, and Anaharath. 20 It also included Rabbith, Kishion, Ebez, 21 Remeth, En Gannim, En Haddah, and Beth Pazzez. 22 Their border also touched Tabor, Shahazumah, and Beth Shemesh, and ended at the Jordan. There were sixteen cities, including their villages.
23 This was the inheritance of the tribe of Issachar, according to their clans—the cities, including their villages.
24 The fifth casting of lots fell to the tribe of Asher, clan by clan. 25 Their territory included Helkath, Hali, Beten, Akshaph, 26 Allammelek, Amad, and Mishall. On the west the boundary extended to Carmel and Shihor Libnath. 27 Then it turned eastward to Beth Dagon and went as far as Zebulun, and then to the Valley of Iphtah El, northward to Beth Emek and Neiel. Then it continued on to Kabul toward the north. 28 It then went on to Abdon, Rehob, Hammon, and Kanah, as far as Greater Sidon. 29 The border turned back to Ramah, and then to the fortified city of Tyre. Then the border turned to Hosah and ended at the sea, in the region of Akzib, 30 Ummah, Aphek, and Rehob. There were twenty-two cities, including their villages.
31 This was the inheritance of the tribe of Asher, clan by clan—the cities, including their villages.
32 The sixth casting of lots fell to the tribe of Naphtali, clan by clan. 33 Their border ran from Heleph, from the oak at Zaanannim, on to Adami Nekeb and Jabneel, as far as Lakkum; it ended at the Jordan. 34 The border turned westward to Aznoth Tabor and went on to Hukkok; it touched Zebulun on the south, and reached to Asher on the west and Judah on the east at the Jordan River. 35 The fortified cities were Ziddim, Zer, Hammath, Rakkath, Kinnereth, 36 Adamah, Ramah, Hazor, 37 Kedesh, Edrei, and En Hazor. 38 There were also Iron, Migdal El, Horem, Beth Anath, and Beth Shemesh. There were nineteen cities, including their villages.
39 This was the inheritance of the tribe of Naphtali, clan by clan—the cities, including their villages.
40 The seventh casting of lots fell to the tribe of Dan, clan by clan. 41 The territory of its inheritance included Zorah, Eshtaol, Ir Shemesh, 42 Shaalabbin, Aijalon, and Ithlah. 43 It also included Elon, Timnah, Ekron, 44 Eltekeh, Gibbethon, Baalath, 45 Jehud, Bene Berak, Gath Rimmon, 46 Me Jarkon, and Rakkon along with the territory across from Joppa. 47 When the territory of the tribe of Dan was lost to them, Dan attacked Leshem and took it. They struck it with the sword, took possession of it, and settled in it. They called Leshem Dan, after the name of their ancestor Dan.
48 This was the inheritance of the tribe of Dan, clan by clan—the cities, including their villages.
49 When they finished the allocation of the land as an inheritance, the people of Israel gave an inheritance among themselves to Joshua son of Nun. 50 By the command of Yahweh they gave him the city for which he asked, Timnath Serah in the hill country of Ephraim. He rebuilt the city and lived there.
51 These are the inheritances that Eleazar the priest, Joshua son of Nun, and the leaders of the tribal clans of Israel assigned by lot at Shiloh, before Yahweh, at the entrance of the tent of meeting. So they finished assigning the land.
This chapter is about the land given to the tribes of Israel. It will be difficult to fully understand their locations without a map. Further research may be needed to understand the locations of their land.
"The second time Joshua cast lots, the lot indicated the tribe of Simeon"
number two in a list
"and Joshua assigned the land to each of their clans"
The land is spoken of as if it were an inheritance that the tribes received as a permanent possession. Alternate translation: "The land that they received as an inheritance was in the middle of the land that the tribe of Judah received as an inheritance"
The writer lists cities that were in the land that the tribe of Simeon received as an inheritance.
The land and cities that the tribe of Simeon received are spoken of as if they were an inheritance that they received as a permanent possession. Alternate translation: "They had the following cities for their inheritance"
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The writer continues to list the cities that were in the land that the tribe of Simeon received as an inheritance.
See how you translated the name of this city in Joshua 15:31.
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The land and cities that the tribe of Simeon received are spoken of as if they were an inheritance that they received as a permanent possession. Alternate translation: "This was the land and the cities that the tribe of Simeon received as an inheritance"
This can be stated in active form. Alternate translation: "which Joshua gave to their clans"
This can be stated in active form. Alternate translation: "the portion of land which Joshua assigned to the tribe of Judah"
"the middle of Judah's portion of land"
See how you translated this phrase in Joshua 19:1.
number three in a list
This is the name of a city.
These are the names of places.
"across from Jokneam"
These are the names of cities.
These are the names of cities.
These are names of places.
These are names of places.
This is not the same "Bethlehem" that is south of Jerusalem in Judah.
The land and cities that the tribe of Zebulun received are spoken of as if they were an inheritance that they received as a permanent possession. Alternate translation: "This was the land and the cities that the tribe of Zebulun received as an inheritance"
See how you translated this phrase in Joshua 19:1.
number four in a list
These are names of cities.
These are names of cities.
These are names of cities.
These are names of cities.
This is the name of a mountain.
This is the name of a city.
The land and cities that the tribe of Issachar received are spoken of as if they were an inheritance that they received as a permanent possession. Alternate translation: "This was the land and the cities that the tribe of Issachar received as an inheritance"
See how you translated this phrase in Joshua 19:1.
number five in a list
These are the names of cities.
These are the names of cities.
These are the names of places.
These are the names of places.
These are the names of places.
These are the names of places.
The land and cities that the tribe of Asher received are spoken of as if they were an inheritance that they received as a permanent possession. Alternate translation: "This was the land and the cities that the tribe of Asher received as an inheritance"
See how you translated this phrase in Joshua 19:1.
number six in a list
These are the names of cities.
These are the names of cities.
These are the names of cities.
This is not the same location as "Hamath," but is located on the west shore of the Sea of Galilee.
These are the names of cities.
These are the names of cities.
These are names of cities.
The land and cities that the tribe of Naphtali received are spoken of as if they were an inheritance that they received as a permanent possession. Alternate translation: "This was the land and the cities that the tribe of Naphtali received as an inheritance"
See how you translated this phrase in Joshua 19:1.
number seven in a list
The land that the tribe of Dan received is spoken of as if it was an inheritance that they received as a permanent possession. Alternate translation: "The territory of land that the tribe of Dan received as an inheritance"
These are the names of places.
These are the names of places.
These are the names of cities.
These are the names of cities.
These are the names of cities.
These are the names of cities.
"opposite Joppa" or "beside Joppa"
This is the name of a city.
The land and cities that the tribe of Dan received are spoken of as if they were an inheritance that they received as a permanent possession. Alternate translation: "This was the land and the cities that the tribe of Dan received as an inheritance"
The city that Joshua received is spoken of as if it were an inheritance that he received as a permanent possession. Alternate translation: "gave a city within their own land as an inheritance to Joshua son of Nun"
This is the name of a city.
The land and cities that the various tribes received are spoken of as if they were an inheritance that they received as a permanent possession. Alternate translation: "These are the portions of land and the cities ... assigned as inheritances"
1 Then Yahweh said to Joshua, 2 "Speak to the people of Israel, saying, 'Appoint the cities of refuge of which I spoke to you by the hand of Moses. 3 Do this so that one who kills a person by accident or unknowingly can go there. These cities will be a place of refuge from the avenger of blood. 4 He will run to one of those cities and will stand at the entrance of the city gate, and explain his case to the elders of that city. Then they will take him into the city and give him a place for him to live among them. 5 If the avenger of blood pursues him there, then the people of the city must not hand the one who killed him over to the authorities. They must not do this because he killed his neighbor by accident, and he had no hatred toward him in the past. 6 He must stay in that city until he has stood before the assembly for judgment, until the death of the one who was serving as high priest in those days. Then the one who had accidentally killed the person may return to his own town and his own home, to the town from which he fled.'"
7 So the Israelites selected Kedesh in Galilee in the hill country of Naphtali, Shechem in the hill country of Ephraim, and Kiriath Arba (the same as Hebron) in the hill country of Judah. 8 Beyond the Jordan east of Jericho, they selected Bezer in the wilderness on the plateau from the tribe of Reuben; Ramoth Gilead, from the tribe of Gad; and Golan in Bashan, from the tribe of Manasseh. 9 These were the cities selected for all the people of Israel and for the foreigners sojourning among them, so that anyone who killed a person unintentionally could run to them for safety. This person would not die by the hand of the avenger of blood, until the accused person would first stand before the assembly.
If a person was killed, it was the duty of his relatives to kill the killer. If the death was an accident, this would be unfair. Therefore, God told the Israelites to make cities of refuge for a person who killed someone accidentally. In the city where he sought refuge, his case would be solved legally: "Do this so that one who unintentionally kills a person can go there. These cities will be a place of refuge from anyone who seeks to avenge the blood of a person who was killed." (See: refuge and avenge and blood)
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Here "hand of Moses" refers to the scriptures that Moses wrote down. Alternate translation: "through the things that Moses wrote"
This happens when a person accidentally kills another person, without intending to do so.
This was a relative of the person who had been killed. His job was to kill the person who had killed his relative.
Blood is a metonym for the death of the person whose blood has been shed. Alternate translation: "death"
Here the word "he" refers to the person who unintentionally killed someone.
"convince the elders of that city that he had not intentionally killed the person.
The word "they" refers to the elders and "him" refers to the person who unintentionally killed someone.
This refers to the city as a whole, not to the elders only.
This was a relative of the person who had been killed. His job was to kill the person who had killed his relative.
Blood is a metonym for the death of the person whose blood has been shed. See how you translated this in [Joshua 20:3]
This is a phrase that describes standing to seek justice from a court of the assembly of his fellow citizens.
There are a lot of names in this section.
This is a short name for the Jordan River.
Here "by the hand" is an idiom that means to be the specific cause of something. Alternate translation: "would not be killed by the avenger"
This was a relative of the person who had been killed. His job was to kill the person who had killed his relative.
Blood is a metonym for the death of the person whose blood has been shed. See how you translated this in [Joshua 20:3]
1 Then the tribal leaders of the Levites came to Eleazar the priest, to Joshua son of Nun, and to the leaders of the families of their ancestors within the people of Israel. 2 They said to them at Shiloh in the land of Canaan, "Yahweh commanded you by the hand of Moses to give to us cities to live in, with the pasturelands for our livestock." 3 So by the command of Yahweh, the people of Israel gave out of their inheritance the following cities, including their pasturelands, to the Levites.
4 The casting of lots for the clans of the Kohathites gave this result: The priests—the descendants of Aaron who were from the Levites—received thirteen cities given from the tribe of Judah, from the tribe of Simeon, and from the tribe of Benjamin.
5 The rest of Kohath’s descendants received by lot ten cities from the clans of the tribes of Ephraim, Dan, and from the half tribe of Manasseh.
6 Then the people descended from Gershon were given, by the casting of lots, thirteen cities from the clans of the tribes of Issachar, Asher, Naphtali, and the half tribe of Manasseh in Bashan.
7 The people who were descendants of Merari, clan by clan, received twelve cities from the tribes of Reuben, Gad, and Zebulun.
8 So the people of Israel gave, by casting lots, these cities (including their pasturelands) to the Levites, just as Yahweh had commanded by the hand of Moses.
9 From the tribes of Judah and Simeon, they assigned land to the following cities, here listed by name. 10 These cities were given to the descendants of Aaron, who were among the clans of the Kohathites, who in turn were from the tribe of Levi. For the first casting of lots had fallen to them. 11 The Israelites gave them Kiriath Arba (Arba had been the father of Anak), the same place as Hebron, in the hill country of Judah, with the pasturelands around it. 12 But the fields of the city, including their villages, were already given to Caleb son of Jephunneh, as his possession.
13 To the descendants of Aaron the priest they gave Hebron with its pasturelands—which was a city of refuge for anyone who killed another unintentionally—and Libnah with its pasturelands, 14 Jattir with its pasturelands, and Eshtemoa with its pasturelands. 15 They also gave Holon with its pasturelands, Debir with its pasturelands, 16 Ain with its pasturelands, Juttah with its pasturelands, and Beth Shemesh with its pasturelands. There were nine cities that were given from these two tribes. 17 From the tribe of Benjamin were given Gibeon with its pasturelands, Geba with its pasturelands, 18 Anathoth with its pasturelands, and Almon with its pasturelands—four cities.
19 The cities given to the priests, the descendants of Aaron, were thirteen cities in all, including their pasturelands.
20 As for the rest of the Kohathites who belong to the Kohathite clans of the Levites—they had cities given to them from the tribe of Ephraim by the casting of lots. 21 To them were given Shechem with its pasturelands in the hill country of Ephraim—a city of refuge for anyone who killed a person unintentionally—Gezer with its pasturelands, 22 Kibzaim with its pasturelands, and Beth Horon with its pasturelands—four cities in all. 23 From the tribe of Dan, the clan of Kohath was given Eltekeh with its pasturelands, Gibbethon with its pasturelands, 24 Aijalon with its pasturelands, and Gath Rimmon with its pasturelands—four cities in all. 25 From the half tribe of Manasseh, the clan of Kohath was given Taanach with its pasturelands and Gath Rimmon with its pasturelands—two cities.
26 There were ten cities in all for the rest of the clans of the Kohathites, including their pasturelands.
27 From the half tribe of Manasseh, to clans of Gershon, these were other Levite clans, and they gave Golan in Bashan with its pasturelands—a city of refuge for anyone who killed another unintentionally, along with Be Eshterah with its pasturelands—two cities in all.
28 To the clans of Gershon they also gave Kishion from the tribe of Issachar, along with its pasturelands, Daberath with its pasturelands, 29 Jarmuth with its pasturelands, and En Gannim with its pasturelands—four cities.
30 From the tribe of Asher, they gave Mishal with its pasturelands, Abdon with its pasturelands, 31 Helkath with its pasturelands, and Rehob with its pasturelands—four cities in all.
32 From the tribe of Naphtali, they gave the clans of Gershon Kedesh in Galilee with its pasturelands—a city of refuge for anyone who killed another unintentionally; Hammoth Dor with its pasturelands, and Kartan with its pasturelands—three cities in all.
33 There were thirteen cities in all, out of the clans of Gershon, including their pasturelands.
34 To the rest of the Levites—the clans of Merari—were given out of the tribe of Zebulun: Jokneam with its pasturelands, Kartah with its pasturelands, 35 Dimnah with its pasturelands, and Nahalal with its pasturelands—four cities in all.
36 To the clans of Merari were given from the tribe of Reuben: Bezer with its pasturelands, Jahaz with its pasturelands, 37 Kedemoth with its pasturelands, and Mephaath with its pasturelands—four cities.
38 Out of the tribe of Gad they were given Ramoth in Gilead with its pasturelands—a city of refuge for anyone who killed another unintentionally—and Mahanaim with its pasturelands. 39 The clans of Merari were also given Heshbon with its pasturelands, and Jazer with its pasturelands. These were four cities in all.
40 All these were the cities of the several clans of Merari, who were from the tribe of Levi—twelve cities in all were given to them by the casting of lots.
41 The cities of the Levites taken from the middle of the land possessed by the people of Israel were forty-eight cities, including their pasturelands. 42 These cities each had its surrounding pasturelands. It was this way with all these cities.
43 So Yahweh gave to Israel all the land that he swore to give to their ancestors. The Israelites took possession of it and settled there. 44 Then Yahweh gave them rest on every side, just as he had sworn to their ancestors. Not one of their enemies could defeat them. Yahweh gave all their enemies into their hand. 45 Not one thing among all the good promises that Yahweh had spoken to the house of Israel failed to come true. All of them came to be.
This chapter is about the land given to the tribe of Levi. Even though they did not receive a large piece of land like the other tribes, they did receive small pieces of land to live on and for their animals. It will be difficult to fully understand their locations without a map. Further research may be needed to understand the locations of their land.
These are names of men.
"The Levites said to them"
The phrase "by the hand of" is an idiom that means that Yahweh used Moses to deliver his command. Alternate translation: "Yahweh told Moses to command you"
This refers to the cities to be listed in the next verses.
A random method of choosing to remove the choice from the leader's will, often done with the idea that God will decide the outcome. See how you translated this in Joshua 19:1.
This priests in this group were descendants of Levi's son Kohath. A portion of them were also descendants of Aaron, Kohath's grandson.
Half the tribe because the other half received their inheritance before crossing the Jordan River.
Gershon was one of the sons of Levi.
A random method of choosing to remove the choice from the leader's will, often done with the idea that God will decide the outcome. See how you translated this in Joshua 19:1.
Merari was one of the sons of Levi.
The phrase "by the hand of" here means that Yahweh used Moses as the agent to deliver his command. Alternate translation: "Yahweh had told Moses to command"
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The priests in this group were descendants of Levi's son Kohath. A portion of them were also descendants of Aaron, Kohath's grandson. See how you translated this in [Joshua 21:2]
A random method of choosing to remove the choice from the leader's will, often done with the idea that God will decide the outcome. See how you translated this in Joshua 19:1.
This is background information about the name of the man who founded the city of Kiriath Arba.
This is the name of a man.
An area of land with natural elevations, smaller than mountains.
An area covered with grass or plants suitable for the grazing of livestock or cattle.
Areas of open land, usually, planted with crops, belonging to and surrounding the city.
Small communities, usually smaller than a town.
This is the name of a city.
These are all names of cities.
These are all names of cities.
These are all names of cities.
This can be stated in active form. Alternate translation: "The tribe of Benjamin gave Gibeon"
This is the name of a city.
These are names of cities.
"13 cities"
The priests in this group were descendants of Levi's son Kohath. A portion of them were also descendants of Aaron, Kohath's grandson.
This can be stated in active form. Alternate translation: "they received cities"
A random method of choosing to remove the choice from the leader's will, often done with the idea that God will decide the outcome. See how you translated this in Joshua 19:1.
This is the name of a city.
names of cities
This refers to the list by the total number.
This can be stated in active form. Alternate translation: "The tribe of Dan gave to the clan of Kohath Eltekeh"
The priests in this group were descendants of Levi's son Kohath. A portion of them were also descendants of Aaron, Kohath's grandson. See how you translated a similar phrase in [Joshua 21:20]
These are names of cities.
These are names of cities.
This refers to the number of cities.
This can be stated in active form. Alternate translation: "The half tribe of Manasseh gave to the clan of Kohath Taanach"
These are names of cities.
The priests in this group were descendants of Levi's son Kohath. A portion of them were also descendants of Aaron, Kohath's grandson.
The priests in this group were descendants of Levi's son Kohath. A portion of them were also descendants of Aaron, Kohath's grandson.
This can be stated in active form. Alternate translation: "The half tribe of Manasseh, other Levite clans, received from the half tribe of Manasseh Golan"
names of cities
This refers to a death resulting from an action not intended to harm a person.
number of cities
This can be stated in active form. Alternate translation: "The clans of Gershon also received Kishion"
names of cities
names of cities
This can be stated in active form. Alternate translation: "They received from the tribe of Asher Mishal"
names of cities
names of cities
This can be stated in active form. Alternate translation: "The clans of Gershon received from the tribe of Naphtali Kedesh"
This is the name of a person.
These are names of cities.
"13 cities in total"
This can be stated in active form. Alternate translation: The rest of the Levites—the clans of Merari—received from the tribe of Zebulun Jokneam"
This is a man's name.
These are the names of cities.
names of cities
This can be stated in active form. Alternate translation: "The clans of Merari received from the tribe of Reuben Bezer"
names of cities
This refers to the total number of cities.
names of cities
This can be stated in active form. Alternate translation: "They received from the tribe of Gad Ramoth"
These are the names of cities.
This can be stated in active form. Alternate translation: "The clans of Merari also received Heshbon"
These are names of cities.
"12 cities in total"
This can be stated in active form. Alternate translation: "they received these twelve cities by the casting of lots"
A random method of choosing to remove the choice from the leader's will, often done with the idea that God will decide the outcome. See how you translated this in Joshua 19:1.
This can be stated in active form. Alternate translation: "The Levites received their cities from the middle of the land"
"48 cities"
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"he gave an oath"
This is stated in a negative way to strengthen the statement. Alternate translation: "They defeated every one of their enemies"
Here "into their hand" means "into their power." Alternate translation: "gave them power to defeat all their enemies"
This is stated in a negative way to strengthen the statement. Alternate translation: "Every one of the good promises that Yahweh had spoken to the house of Israel came true"
1 At that time Joshua called the Reubenites, the Gadites, and the half tribe of Manasseh. 2 He said to them, "You have done everything that Moses the servant of Yahweh commanded you. You have obeyed my voice in all that I commanded you. 3 You have not deserted your brothers these many days, down to this present day, and you have fulfilled the duties required by the commandments of Yahweh your God. 4 Now Yahweh your God has given rest to your brothers, just as he promised them. Therefore turn and go to your tents in the land you possess, which Moses the servant of Yahweh gave you on the other side of the Jordan. 5 Just be very careful to observe the commandments and the law that Moses the servant of Yahweh commanded you, to love Yahweh your God, to walk in all his ways, to keep his commandments, and to cling to him and worship him with all your heart and with all your soul." 6 So Joshua blessed them and sent them away, and they went back to their tents.
7 Now to one-half of the tribe of Manasseh Moses had given an inheritance in Bashan, but to the other half Joshua gave an inheritance beside their brothers in the land west of the Jordan. Joshua sent them away to their tents; he blessed them 8 and said to them, "Return to your tents with much money, and with very much livestock, and with silver and gold, and with bronze and iron, and with very many garments. Divide the plunder from your enemies with your brothers." 9 So the descendants of Reuben, the descendants of Gad, and the half tribe of Manasseh returned home, leaving the people of Israel at Shiloh, which is in the land of Canaan. They left to go to the region of Gilead, to their own land, which they themselves possessed, in obedience to the commandment of Yahweh, by the hand of Moses.
10 When they came to the Jordan that is in the land of Canaan, the Reubenites and the Gadites and the half tribe of Manasseh built an altar beside the Jordan, a very large and prominent altar. 11 The people of Israel heard about this and said, "Look! The people of Reuben, Gad, and the half tribe of Manasseh have built an altar at the front of the land of Canaan, at Geliloth, in the region near the Jordan, on the side that belongs to the people of Israel." 12 When the people of Israel heard of it, the whole assembly of the people of Israel gathered together at Shiloh to go up to make war against them.
13 Then the people of Israel sent messengers to the Reubenites, the Gadites, and the half tribe of Manasseh, in the land of Gilead. They also sent Phinehas son of Eleazar, the priest, 14 and with him ten leaders, one from each of the tribal families of Israel, and every one of them was the head of a family among the clan of Israel. 15 They came to the people of Reuben, Gad, and the half tribe of Manasseh, in the land of Gilead, and they spoke to them: 16 "The whole assembly of Yahweh says this, 'What is this unfaithfulness that you have committed against the God of Israel, by turning this day from following Yahweh by building yourself an altar this day in rebellion against Yahweh? 17 Was the iniquity of Peor not enough for us? Yet we have not even now cleansed ourselves from it. There was a plague on the assembly of Yahweh for that sin. 18 Must you also turn away from following Yahweh at this present day? If you also rebel against Yahweh today, tomorrow he will be angry with the whole assembly of Israel. 19 If the land that you possess is defiled, then you should pass over into the land where Yahweh's tabernacle stands and take for yourselves a possession among us. Only do not rebel against Yahweh, nor rebel against us by building an altar for yourselves other than the altar of Yahweh our God. 20 Did not Achan son of Zerah, act faithlessly in the matter of those things that had been reserved for God? Did not wrath fall on the entire community of Israel? That man did not perish alone for his iniquity.'"
21 Then the tribes of Reuben, Gad, and the half tribe of Manasseh replied in answer to the heads of the clans of Israel: 22 "The Mighty One, God, Yahweh! The Mighty One, God, Yahweh!—He knows, and let Israel itself know! If it was in rebellion or in unfaithfulness against Yahweh, do not deliver us on this day 23 for having built an altar to turn ourselves away from following Yahweh. If we built that altar in order to offer on it burnt offerings, grain offerings, or sacrifices of peace offerings, then let Yahweh make us pay for it. 24 No! We did it for fear that in time to come your children might say to our children, 'What have you to do with Yahweh, the God of Israel? 25 For Yahweh has made the Jordan a border between us and you. You people of Reuben and people of Gad, you have nothing to do with Yahweh.' So your children might make our children cease to worship Yahweh. 26 So we said, 'Let us now build an altar, not for burnt offerings nor for any sacrifices, 27 but to be a witness between us and you, and between our generations after us, that we will perform the service of Yahweh before him, with our burnt offerings and with our sacrifices and with our peace offerings, so that your children will never say to our children in time to come, "You have no share in Yahweh."' 28 So we said, 'If this should be said to us or to our descendants in time to come, we would say, "Look! This is a copy of the altar of Yahweh, which our ancestors made, not for burnt offerings, nor for sacrifices, but as a witness between us and you." 29 May it be far from us that we should rebel against Yahweh, and today turn away from following him by building an altar for burnt offerings, for grain offerings, or for sacrifices, other than the altar of Yahweh our God that is before his tabernacle.'"
30 When Phinehas the priest and the leaders of the people, that is, the heads of the clans of Israel who were with him, heard the words that the people of Reuben, Gad, and Manasseh said, that it was good in their eyes. 31 Phinehas son of Eleazar the priest said to the people of Reuben, Gad, and Manasseh, "Today we know that Yahweh is among us, because you have not committed this act of faithlessness against him. Now you have rescued the people of Israel out of the hand of Yahweh." 32 Then Phinehas son of Eleazar the priest, and the leaders returned from the Reubenites and the Gadites, out of the land of Gilead, back to the land of Canaan, to the people of Israel, and brought back word to them. 33 Their report was good in the eyes of the people of Israel. The people of Israel blessed God and spoke no more about making war against the Reubenites and the Gadites, in order to destroy the land where they had settled. 34 The Reubenites and the Gadites named the altar "Witness," for they said, "It is a witness between us that Yahweh is God."
The division of the land is completed in this chapter. Additionally, the soldiers who received land on the east side of the Jordan River were released to go home.
The tribes east of the Jordan River said, "Let us now build an altar, not for burnt offerings nor for any sacrifices, but to be a witness between us and you, and between our generations after us, that we will perform the service of Yahweh before him, with our burnt offerings and with our sacrifices and with our peace offerings, so that your children will never say to our children in time to come, 'You have no share in Yahweh.'" They went home even though the Israelites had not fully conquered the land.
people of the tribe of Reuben
people of the tribe of Gad
Here "my voice" refers to the things that Joshua had said. Alternate translation: "obeyed everything I said"
This can be stated in a positive way. Alternate translation: "You have remained with your brothers"
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A person obeying Yahweh is spoken of as if he were walking on Yahweh's ways or roads. Alternate translation: "to obey everything he says"
The terms "heart" and "soul" are here used together to refer to the entire person. Alternate translation: "with all you think and feel" or "with your entire being"
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This was a short name for the Jordan River.
a strong, hard, magnetic metal
The winning army would take everything of value from the people they conquered.
The phrase "by the hand of" is an idiom that means that Yahweh used Moses to deliver his command. Alternate translation: "the commandment that Yahweh told Moses to give to you"
This was a short name for the Jordan River.
The Israelite tribes who lived across the Jordan River would enter Canaan at the place where they built the altar. This place is spoken of as if it was the "front" or "entrance" to Canaan where the other tribes lived. Alternate translation: "at the entrance to the land of Canaan"
This is the name of a city.
a state of armed conflict between two nations or people groups
name of man
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All the people of Israel are spoken of together in the singular as if they were one person. Alternate translation: "All the other Israelites are asking"
This question emphasizes how serious their previous sin was. This can be written as a statement. Alternate translation: "Certainly the iniquity of Peor was enough for us!" or "We sinned so badly at Peor that we certainly do not want to sin more."
"the iniquity we committed at Peor" or "the guilt of the sin that we committed at Peor"
"bad enough"
This is name of a place. Translate the same way as in [Joshua 13:20]
This can be stated in positive form. Alternate translation: "we are still dealing with the guilt of that sin"
This question is used to rebuke the people for their sin. This can be written as a statement. Alternate translation: "You must not turn away from following Yahweh today!"
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names of men
These questions are used to remind the people of the punishment for past sins. These questions can be written as statements. Alternate translation: "Achan son of Zerah sinned by taking things that had been reserved for God. And because of that God punished all the people of Israel!"
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The word "it" refers to their building of the altar. Alternate translation: "If we built this altar in rebellion or unfaithfulness against Yahweh" or "If we rebelled and broke faith with Yahweh when we built this altar"
"do not rescue us today" or "do not save us today." The three tribes say this to prove to the rest of Israel that they did not build the altar in rebellion or breach of faith. If they had rebelled and broken faith, they would not have dared to say "do not deliver us on this day."
The three tribes say this to prove to the rest of Israel that they did not build the altar in order to offering any kind of offerings on it. If they had built the altar to do those things, they would not have dared to say "let Yahweh make us pay for it."
The tribes of Reuben, Gad and the half tribe of Manasseh now tell why they built the altar.
This rhetorical question can be expressed as a statement. Alternate translation: "You have nothing to do with Yahweh, the God of Israel!"
The tribes of Reuben, Gad and the half tribe of Manasseh continue their answer.
This is the continuation of the accusation that the three tribes fear the children of the other tribes might make sometime in the future.
This is a short name for the Jordan River.
The three tribes were afraid that the others might make their children stop worshiping Yahweh.
The tribes of Reuben, Gad and the half tribe of Manasseh now give their answer.
The altar is spoken of as if it were a witness that could testify to the rights of the three tribes. Alternate translation: "to remind us and you, and our descendants and your descendants"
The phrase "before him" refers to the place where Yahweh had said they should offer sacrifices to him. They would not offer sacrifices on the altar that they had just built. Alternate translation: "that we will perform the service of Yahweh in his tabernacle"
"no portion" or "no inheritance"
The tribes of Reuben, Gad and the half tribe of Manasseh now finish their answer.
The is what the descendants of the three tribes would say to the other tribes.
"as a reminder for us and you." The three tribes wanted people to see the copy of the altar and remember that the three tribes belong to Israel and worship God at the real altar in the tabernacle.
The unlikely chance that they would rebel is spoken of as if it is something that is a great distance away from them. Alternate translation: "We would certainly not rebel"
To stop following Yahweh is spoken of as if they were turning away from him. Alternate translation: "stop following him"
"heard the message"
Here "in their eyes" means "in their opinion."
"broken your promise to him"
Here "the hand of Yahweh" refers to his punishment. Protecting the people is spoken of as rescuing them from his hand. Alternate translation: "you have kept Yahweh from punishing us"
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Here "good in the eyes" means "accepted." Alternate translation: "The people accepted the report of the leaders"
"destroy everything in the land"
This refers to the Reubenites and Gadites.
The altar is spoken of as if it were a witness that could testify for the three tribes.
1 After many days, when Yahweh had given rest to Israel from all their enemies that were around them, and Joshua was old and well advanced in years, 2 Joshua called for all Israel—for their elders, for their leaders, for their judges, and for their officials—and he said to them, "I am old and well advanced in years. 3 You have seen everything that Yahweh your God has done to all these nations for your sake, for it is Yahweh your God who has fought for you. 4 Look! I have assigned to you the nations that remain to be conquered as an inheritance for your tribes, along with all the nations I have already destroyed, from the Jordan to the Great Sea in the west. 5 Yahweh your God will drive them out. He will push them out from you. He will seize their land, and you will take possession of their land, just as Yahweh your God promised to you. 6 So be very strong, so that you keep and do all that is written in the book of the law of Moses, turning aside from it neither to the right hand nor to the left, 7 so you may not mix with these nations that remain among you or mention the names of their gods, swear by them, worship them, or bow down to them. 8 Instead, you must cling to Yahweh your God just as you have done to this day. 9 For Yahweh has driven out before you large, strong nations. As for you, no one has been able to stand before you to this present day. 10 Any single man of your number will make a thousand run away, for Yahweh your God, is the one who fights for you, just as he promised you. 11 Pay particular attention, so that you love Yahweh your God. 12 But if you turn back and cling to the survivors of these nations who remain among you, or if you intermarry with them, or if you come together with them and they with you, 13 then know for certain that Yahweh your God will no longer drive these nations out from among you. Instead, they will become a snare and a trap for you, whips on your backs and thorns in your eyes, until you perish from this good land that Yahweh your God has given you.
14 Now I am going the way of all the earth, and you know with all your hearts and souls that not one word has failed to come true of all the good things that Yahweh your God promised about you. All these things have come about for you. Not one of them has failed. 15 But just as every word Yahweh your God promised you has been fulfilled, so Yahweh will bring on you all the evil things until he has destroyed you from this good land that Yahweh your God has given you. 16 He will do this if you break the covenant of Yahweh your God, which he commanded you to keep. If you go and worship other gods and bow down to them, then the anger of Yahweh will be kindled against you, and you will quickly perish from the good land that he has given you."
"Do not marry with the heathen people but drive them out."
The Israelites were to completely drive out the Canaanites. If they did not drive them out completely, the Canaanites would cause the Israelites to worship other gods. It was sinful to allow the Canaanites to remain in the land because if the Israelites married the Canaanites, the Canaanites would cause them to worship other gods. (See: falsegod and sin)
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This doublet can be translated as "very old."
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This is a short name for the Jordan River.
This indicates the direction of the setting sun.
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Disobeying the commands of the law of Moses is spoken of as turning to the right or to the left away from a path.
Possible meanings are 1) having close friendship with them or 2) intermarrying with them.
to speak of
This refers to the gods of the remaining nations.
"hold tightly to Yahweh." Believing in Yahweh is spoken of as if they were holding tightly onto him. Alternate translation: "continue to believe in Yahweh"
"until the present time"
Here "stand" represents holding ground in a battle. The word "you" refers to the entire nation of Israel.
only one
"1,000"
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Accepting the beliefs of these nations is spoken of as holding tightly to them. Alternate translation: "accept the beliefs of the survivors of these nations"
The words "snare" and "trap" mean basically the same thing. Together they speak of the other nations as if they were a deadly trap that will cause trouble for Israel.
These phrases speak of the troubles these nations will cause Israel as if they were as painful as whips and thorns.
Joshua uses a polite term to refer to his death. Alternate translation: "I am going to die"
Here the words "hearts" and "souls" have similar meanings. Together they emphasize deep personal knowledge.
These words emphasize that Yahweh has fulfilled all his promises. "every word has come true"
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This refers to the punishment threatened in the previous verse.
These two phrases mean basically the same thing. The second describes how the people "worship other gods."
"Kindled" here is a metaphor for the beginning of Yahweh's anger, like a fire is "kindled" or started with "kindling" or very easy to start burning like dried grass or small twigs. Alternate translation: "Yahweh will begin to be angry with you"
1 Then Joshua gathered all the tribes of Israel to Shechem and called for the elders of Israel, for their leaders, for their judges, and for their officers, and they presented themselves before God. 2 Joshua said to all the people, "This is what Yahweh, the God of Israel, says, 'Your ancestors long ago lived beyond the Euphrates River—Terah, the father of Abraham and the father of Nahor—and they worshiped other gods. 3 But I took your father Abraham from beyond the Euphrates and led him into the land of Canaan and gave him many descendants through his son Isaac. 4 Then to Isaac I gave Jacob and Esau. I gave Esau the hill country of Seir to possess, but Jacob and his children went down to Egypt. 5 I sent Moses and Aaron, and I afflicted the Egyptians with plagues. After that, I brought you out. 6 I brought your ancestors out of Egypt, and you came to the sea. The Egyptians pursued them with chariots and horsemen as far as the Sea of Reeds. 7 When your ancestors called out to Yahweh, he put darkness between you and the Egyptians. He brought the sea to come over them and cover them. You saw what I did in Egypt. Then you lived in the wilderness for a long time. 8 I brought you to the land of the Amorites, who lived on the other side of the Jordan. They fought with you, and I gave them into your hand. You took possession of their land, and I destroyed them before you. 9 Then Balak son of Zippor, king of Moab, got up and attacked Israel. He sent and called for Balaam son of Beor, to curse you. 10 But I did not listen to Balaam. Indeed, he blessed you. So I rescued you out of his hand. 11 You went over the Jordan and came to Jericho. The leaders of Jericho fought against you, along with the Amorites, the Perizzites, the Canaanites, the Hittites, the Girgashites, the Hivites, and the Jebusites. I gave you victory over them and put them under your control. 12 I sent the hornet before you, which drove them and the two kings of the Amorites out before you. It did not happen by your sword or by your bow. 13 I gave you land on which you had not worked and cities that you had not built, and now you live in them. You eat the fruit of vineyards and olive orchards that you did not plant.'
14 Now fear Yahweh and worship him with all integrity and faithfulness; get rid of the gods that your ancestors worshiped beyond the Euphrates and in Egypt, and worship Yahweh. 15 If it seems wrong in your eyes for you to worship Yahweh, choose for yourselves this day whom you will serve, whether the gods your ancestors worshiped beyond the Euphrates, or the gods of the Amorites, in whose land you live. But as for me and my house, we will worship Yahweh."
16 The people answered and said, "We would never abandon Yahweh to serve other gods, 17 for it is Yahweh our God who brought us and our ancestors up from the land of Egypt, out of the house of slavery, and who did those great signs in our sight, and who preserved us in all the way that we went, and among all the nations through whom we passed. 18 Then Yahweh drove out before us all the peoples, including the Amorites who lived in the land. So we too will worship Yahweh, for he is our God."
19 But Joshua said to the people, "You cannot serve Yahweh, for he is a holy God; he is a jealous God; he will not forgive your transgressions and sins. 20 If you abandon Yahweh and worship foreign gods, then he will turn and do you harm. He will consume you, after he has done good to you." 21 But the people said to Joshua, "No, we will worship Yahweh." 22 Then Joshua said to the people, "You are witnesses against yourselves that you have chosen for yourselves Yahweh, to worship him." They said, "We are witnesses." 23 "Now put away the foreign gods that are with you, and turn your heart to Yahweh, the God of Israel." 24 The people said to Joshua, "We will worship Yahweh our God. We will listen to his voice." 25 Joshua made a covenant with the people that day. He put in place decrees and laws at Shechem. 26 Joshua wrote these words in the Book of the law of God. He took a large stone and set it up there beneath the oak tree that was beside Yahweh's sanctuary. 27 Joshua said to all the people, "Look, this stone will be a testimony against us. It has heard all the words Yahweh said to us. So it will be a witness against you, should you ever deny your God." 28 So Joshua sent the people away, each to his own inheritance.
29 After these things Joshua son of Nun, the servant of Yahweh, died, being 110 years old. 30 They buried him within the border of his own inheritance, at Timnath Serah, which is in the hill country of Ephraim, north of Mount Gaash. 31 Israel worshiped Yahweh all of Joshua's days, and all the days of the elders who outlived Joshua, those who had experienced the deeds that Yahweh had done for Israel.
32 The bones of Joseph, which the people of Israel brought up out of Egypt—they buried them at Shechem, in the piece of land that Jacob had bought from the sons of Hamor, the father of Shechem. He bought it for one hundred pieces of silver, and it became an inheritance for the descendants of Joseph. 33 Eleazar son of Aaron also died. They buried him at Gibeah, the city of Phinehas his son, which had been given to him. It was in the hill country of Ephraim.
In this chapter, Joshua gives the leaders and people instructions in preparation for his death. It was common in the Ancient Near East for important leaders to do this. Unfortunately, the people of Israel did not listen to Joshua's instructions.
Joshua's summons to the tribes is spoken of as if he gathered them together in a basket. Alternate translation: "Joshua asked all the tribes of Israel to meet with him"
"came and stood in front of" or "came before"
"many years ago"
Joshua begins to quote what Yahweh had said previously. The quotation continues until the end of verse 13.
These are the names of men.
Joshua continues quoting what Yahweh said about his dealings with his people.
This is the name of a place.
Egypt was lower in elevation that the land of Canaan. Alternate translation: "traveled"
Joshua continues quoting what Yahweh said about his dealings with his people.
The word "you" is plural and refers to the entire nation of Israel.
The word "your" is plural throughout this speech and refers to the entire nation of Israel.
Joshua continues quoting what Yahweh said about his dealings with his people.
Yahweh continually alternates between these two phrases, which both refer to all the Israelites, past and present. The word "you" is plural throughout this speech and refers to the entire nation of Israel.
This refers to the Sea of Reeds.
an uninhabited area, a desert
Joshua continues quoting what Yahweh said about his dealings with his people.
The word "you" is plural throughout this speech and refers to the entire nation of Israel.
This is a short name for the Jordan River.
Here "hand" refers to power. Alternate translation: "enabled you to conquer them"
Joshua continues quoting what Yahweh said about his dealings with his people.
men's names
The word "you" is plural throughout this speech and refers to the entire nation of Israel.
Here "hand" refers to power. Alternate translation: "enabled you to overcome him"
Joshua continues quoting what Yahweh said about his dealings with his people.
The word "you" is plural throughout this speech and refers to the entire nation of Israel.
This is a short name for the Jordan River.
A small fast flying stinging insect that lives in colonies. Here, many "hornets" are spoken of as only one.
Joshua finishes quoting what Yahweh said about his dealings with his people.
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The eyes represent seeing, and seeing represents thoughts or desire. Alternate translation: "If you do not want"
This represents his family that lives in his house. Alternate translation: "my family"
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The people speak as if they were present with their ancestors, and interchange the words "us" and "we" with "our ancestors."
Here "house" is an idiom that refers to the location of their slavery. Alternate translation: "place where we were slaves"
"nations that we passed through"
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This refers to the Israelites.
God wants his people to worship only him.
Yahweh's anger is spoken of as if he was a fire that would destroy them. Alternate translation: "He will destroy you as with fire"
This refers to the Israelites.
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Deciding to obey Yahweh only is spoken of as turning their heart towards him. Here "heart" represents the whole person. In this case, "heart" is plural because it refers to all the Israelites as a single group. However, it may be best to translate it in the plural since "your" is plural. Alternate translation: "turn yourselves to Yahweh" or "decide to obey Yahweh"
This refers to the Israelites.
Here "listen" means to obey. Alternate translation: "We will obey everything he tells us to do"
Establishing laws is spoken of as if Joshua physically set them in place like monuments. Alternate translation: "He established decrees and laws" or "He gave them laws and decrees to obey"
This appears to be a continuation of the writings of Moses.
"placed it there"
This refers to the Israelites.
The stone that Joshua set up is spoken of as if it were a person who heard what was spoken and would be able to testify about what was said.
"if you ever"
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"one hundred and ten years old"
names of places
This is an idiom that refers to Joshua's entire life.
"lived longer than Joshua"
It may be helpful to change the order of the beginning of this sentence. Alternate translation: "The people of Israel brought the bones of Joseph up out of Egypt and buried them at Shechem"
"100 pieces"
This is a man's name.
This is the name of a place.
1 After the death of Joshua, the people of Israel asked Yahweh, saying, "Who first will attack the Canaanites for us, to fight against them?" 2 Yahweh said, "Judah will attack. See, I have given them control of this land." 3 The men of Judah said to men of Simeon, their brothers, "Come up with us into our territory that was assigned to us that together we may fight against the Canaanites. We in turn will go with you to the territory that was assigned to you." So the tribe of Simeon went with them. 4 The men of Judah attacked, and Yahweh gave them victory over the Canaanites and the Perizzites. They killed ten thousand of them at Bezek. 5 They found Adoni-Bezek at Bezek, and they fought against him and defeated the Canaanites and the Perizzites. 6 But Adoni-Bezek fled, and they pursued him and caught him, and they cut off his thumbs and his big toes. 7 Adoni-Bezek said, "Seventy kings, who had their thumbs and their big toes cut off, picked up food from under my table. As I have done, even so God has done to me." They brought him to Jerusalem, and he died there.
8 The men of Judah fought against the city of Jerusalem and took it. They attacked it with the edge of the sword and they set the city on fire. 9 After that, the men of Judah went down to fight against the Canaanites who lived in the hill country, in the Negev, and the lowlands. 10 Judah advanced against the Canaanites who lived in Hebron (the name of Hebron was previously Kiriath Arba), and they defeated Sheshai, Ahiman, and Talmai.
11 From there the men of Judah advanced against the inhabitants of Debir (the name of Debir was previously Kiriath Sepher). 12 Caleb said, "Whoever attacks Kiriath Sepher and takes it, I will give him Aksah, my daughter, to be his wife." 13 Othniel, son of Kenaz (Caleb's younger brother) captured Debir, so Caleb gave him Aksah, his daughter, to be his wife. 14 Soon Aksah came to Othniel, and she urged him to ask her father to give her a field. As she was getting off her donkey, Caleb asked her, "What can I do for you?" 15 She said to him, "Give me a blessing. Since you have given me the land of the Negev, also give me springs of water." So Caleb gave her the upper springs and the lower springs.
16 The descendants of Moses' father-in-law the Kenite went up from the City of Palms with the people of Judah, into the wilderness of Judah, which is in the Negev, to live with the people of Judah near Arad. 17 The men of Judah went with the men of Simeon their brothers and they attacked the Canaanites who inhabited Zephath and they completely destroyed it. The name of the city was called Hormah. 18 The people of Judah also captured Gaza and the land around it, Ashkelon and the land around it, and Ekron and the land around it. 19 Yahweh was with the people of Judah and they took possession of the hill country, but they could not drive out the inhabitants of the plains because they had iron chariots. 20 Hebron was given to Caleb (like Moses had said), and he drove out from there the three sons of Anak. 21 But the people of Benjamin did not drive out the Jebusites who inhabited Jerusalem. So the Jebusites have lived with the people of Benjamin in Jerusalem to this day.
22 The house of Joseph prepared to attack Bethel, and Yahweh was with them. 23 They sent out men to spy on Bethel (the city that was formerly named Luz). 24 The spies saw a man coming out of the city, and they said to him, "Show us, please, how to get into the city, and we will be kind to you." 25 He showed them a way into the city, and so they attacked the city with the edge of the sword, but they let the man and all his family get away. 26 Then the man went to the land of the Hittites and built a city and called it Luz, which is its name to this day.
27 The people of Manasseh did not drive out the people living in the cities of Beth Shan and its villages, or Taanach and its villages, or those who lived in Dor and its villages, or those who lived in Ibleam and its villages, or those who lived in Megiddo and its villages, because the Canaanites were determined to live in that land. 28 When Israel became strong, they forced the Canaanites to serve them with hard labor, but they never drove them out completely.
29 Ephraim did not drive out the Canaanites who lived in Gezer, so the Canaanites continued to live in Gezer among them.
30 Zebulun did not drive out the people living in Kitron, or the people living in Nahalol, and so the Canaanites continued to live among them, but Zebulun forced the Canaanites to serve them with hard labor.
31 Asher did not drive out the people living in Akko, or the people living in Sidon, or those living in Ahlab, Akzib, Helbah, Aphek, or Rehob. 32 So the tribe of Asher lived among the Canaanites (those who lived in the land), because they did not drive them out.
33 The tribe of Naphtali did not drive out those who were living in Beth Shemesh, or those living in Beth Anath. So the tribe of Naphtali lived among the Canaanites (the people who were living in that land). However, the inhabitants of Beth Shemesh and Beth Anath were forced into hard labor for Naphthali.
34 The Amorites forced the tribe of Dan out into the hill country, not allowing them to come down to the plain. 35 So the Amorites lived at Mount Heres, in Aijalon, and in Shaalbim, but the military might of the house of Joseph conquered them, and they were forced to serve them with hard labor. 36 The border of the Amorites ran from the hill of Akrabbim at Sela up into the hill country.
This statement creates a seamless transition from the book of Joshua.
Israel fought to clear the land of the Canaanites, but they also made treaties with other peoples and made some of them do hard labor. This was against God's instruction to completely remove the Canaanite people from the land.
The book of Judges continues the story about Joshua and is also the beginning of a new part of the story.
This is the name of God that he revealed to his people in the Old Testament. See the translationWord page about Yahweh concerning how to translate this.
The word "us" refers to the people of Israel, but not to Yahweh.
Here "Judah" represents the men of the tribe of Judah. Yahweh is commanding these men to attack first. Alternate translation: "The men of Judah must attack first"
"Look" or "Listen" or "Pay attention to what I am about to tell you"
This refers to the land where the Canaanites lived. Alternate translation: "the land of the Canaanites"
"their fellow Israelites" or "their relatives"
The people of the tribes of Judah and Simeon were camped with the rest of the Israelite people in the valley of the Jordan River. The land given to Judah was in the hills above the valley. Some languages do not usually indicate whether people were going up or down. Alternate translation: "Come with us" or "Go with us"
This can be stated in active form. Alternate translation: "that Yahweh assigned to us ... that Yahweh assigned to you"
"In the same way, we will go with you"
It is implied that the men of Simeon attacked with the men of Judah.
"They killed about 10,000" or "They killed a large number"
"soldiers of the Canaanites and Perizzites" or "enemies"
This is an area in the mountains of Canaan.
This man was the leader of the army of the Canaanites and the Perizzites.
Here "him" actually refers to Adoni-Bezek and his army. Alternate translation: "they fought against him and his army"
"chased him"
"70 kings"
This can be stated in active form. Alternate translation: "whose thumbs and big toes I told my men to cut off" or "whose thumbs and big toes we cut off"
The phrase "picked up" is a metonym for eating. Forcing these kings to eat food that fell from Adoni-Bezek's table represents all the ways that he humiliated them. Alternate translation: "ate scraps of food from under my table"
Here "city" represents the people. Alternate translation: "the people who lived in Jerusalem and defeated them"
Here "it" refers to the city which represents the people of the city. Alternate translation: "They attacked the people of the city"
"with the point of the sword." Here "sword" represents the swords and other weapons that the soldiers used in battle. Alternate translation: "with their swords" or "with their weapons"
It was common to use the word "down" when it refers to traveling from Jerusalem. Alternate translation: "the men of Judah went to fight"
"in the southern Judean wilderness"
hills at the base of a mountain or mountain range
This is background information. Some people who first read this book had probably heard of Kiriath Arba but did not know that it was the same as the city that they called Hebron.
These are the names of three Canaanite leaders of Hebron. Each leader represents his army. Alternate translation: "Sheshai, Ahiman, Talmai, and their armies"
The author probably wrote this because his readers knew the city as Debir. But at the time Israel attacked it, it was called Kiriath Sepher. Alternate translation: "which used to be called Kiriath Sepher"
"was in times past" or "was at an earlier time"
Here "Kiriath Sepher" represents the people. Alternate translation: "Whoever attacks and defeats the people of Kiriath Sepher and takes their city"
This is the name of Caleb's daughter.
These are names of men.
"Aksah urged Othniel"
"Do a favor for me" or "Do this for me"
Caleb gave Aksah in marriage to Othniel, so she lived with Othniel in the city that he had captured in the Negev. The full meaning of this statement can be made explicit. Alternate translation: "Since you have given me in marriage to live in the Negev"
This implies that Caleb did give her the field when she asked him for it (verse 14). She is now asking for springs of water in addition to that field.
"of the father of Moses' wife"
"father-in-law, who was one of the Ken people, went up"
"left the City of Palms ... and went into the wilderness"
This is another name for the city of Jericho.
This is the name of a city in Canaan.
Here "brothers" means relatives who were in another tribe of Israel.
This is the name of a city in Canaan.
After the Israelites destroyed Zephath, they changed its name to "Hormah." The name "Hormah" means "complete destruction."
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Here "was with" means that Yahweh helped the people of Judah.
a very large area of level, treeless ground
This can be stated in active form. Alternate translation: "Moses had given Hebron to Caleb"
The leaders of the people groups are used to refer to the entire group. Alternate translation: "three sons of Anak and their people"
This is the name of a man. Anak and his descendants were famous for being very tall.
"until now." This refers to the time the book of Judges was written.
Here "house" represents descendants. Manasseh and Ephraim were sons of Joseph, and the "house of Joseph" can refer to the descendants of Manasseh and Ephraim. Alternate translation: "The descendants of Manasseh and Ephraim" or "The men of the tribes of Manasseh and Ephraim"
Here "Bethel" represents the people who live in Bethel.
to get information secretly
This is background information. Some people who first read this book had probably heard of Luz but did not know that it was the same as the city that they called Bethel.
people who get information secretly
Here "city" represents the people. Alternate translation: "they attacked the people of the city"
"with the point of the sword." Here "sword" represents the swords and other weapons that the soldiers used in battle. Alternate translation: "with their swords" or "with their weapons"
This is an idiom. Alternate translation: "escape"
This new town started in the land of the Hittites was named after the town of Luz, near Bethel, that the man had left.
"which is still its name." Here "to this day" refers to the time when the book of Judges was written.
These are names of cities.
To "determine" is to firmly decide something. Alternate translation: "because the Canaanites firmly decided not to leave that land"
Here "Israel" represents the people. Alternate translation: "When the people of Israel became stronger"
"they forced the Canaanites to do hard work for them"
Here "Ephraim" the men or the soldiers of the tribe of Ephraim.
The name of one of the cities in the Ephraim area.
Here "Zebulun" represents the men or the soldiers of the tribe of Zebulun.
These are names of cities in the land of Canaan.
Here "Zebulun" represents the people of the tribe of Zebulun.
"difficult labor"
Here "Asher" represents the men or the soldiers of the tribe of Asher.
These are names of cities in the land of Canaan.
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These are names of cities.
This can be stated in active form. Alternate translation: "the people of Naphtali forced the people of Beth Shemesh and Beth Anath to work for them as slaves"
"stopping them from coming down"
a very large area of flat land without trees
This is the name of a large hill on which the city of Aijalon was built.
These are names of cities.
"the tribes of people who descended from Joseph were able to conquer them because of their powerful army"
Here "house" represents descendants. Manasseh and Ephraim were sons of Joseph, and the "house of Joseph" can refer to the descendants of Manasseh and Ephraim. Alternate translation: "the descendants of Manasseh and Ephraim" or "the men of the tribes of Manasseh and Ephraim"
This was a pass southwest of the Dead Sea. It is also called the "Scorpion Pass."
This is the name of a city.
1 The angel of Yahweh went up from Gilgal to Bokim, and said, "I brought you up from Egypt, and have brought you to the land I swore to give to your fathers. I said, 'I will never break my covenant with you. 2 You must make no covenant with those who live in this land. You must break down their altars.' But you have not listened to my voice. What is this that you have done? 3 So now I say, 'I will not drive the Canaanites out before you, but they will become thorns in your sides, and their gods will become a trap for you.'" 4 When the angel of Yahweh spoke these words to all the people of Israel, the people shouted and wept. 5 They called the name of that place Bokim. There they offered sacrifices to Yahweh.
6 Now when Joshua had sent the people on their way, the people of Israel went, each to his own property, to take ownership of the land. 7 The people served Yahweh during the lifetime of Joshua and of the elders who outlived him, those who had seen all of Yahweh's great deeds he had done for Israel. 8 Joshua son of Nun the servant of Yahweh, died at the age of 110 years old. 9 They buried him within the border of his property in Timnath Heres, in the hill country of Ephraim, north of Mount Gaash. 10 All that generation was also gathered to their fathers. Another generation grew up after them who did not know Yahweh or the deeds he had done for Israel.
11 The people of Israel did what was evil in the sight of Yahweh and they served the Baals. 12 They broke away from Yahweh, the God of their fathers, who had brought them out of the land of Egypt. They went after other gods, the very gods of the peoples who were around them, and they bowed down to them. They provoked Yahweh to anger because 13 they broke away from Yahweh and worshiped Baal and the Ashtoreths. 14 The anger of Yahweh burned against Israel, and he gave them to the raiders who stole their possessions from them. He sold them as slaves who were held by the strength of their enemies around them, so they could no longer defend themselves against their enemies. 15 Wherever Israel went out to fight, Yahweh's hand was against them to defeat them, just as he had sworn to them and they were in terrible distress.
16 Then Yahweh raised up judges, who saved them out of the hand of those who were stealing their possessions. 17 Yet they would not listen to their judges. They were unfaithful to Yahweh and gave themselves like prostitutes to other gods and worshiped them. They soon turned aside from the way their fathers had lived—those who had obeyed the commandments of Yahweh—but they themselves did not do so. 18 When Yahweh raised up judges for them, Yahweh helped the judges and delivered them from the hand of their enemies all the days the judge lived. Yahweh had pity on them as they groaned because of those who oppressed them and afflicted them. 19 But when the judge died, they would turn away and do things that were even more corrupt than their fathers had done. They would go after other gods to serve them and worship them. They refused to give up any of their evil deeds or their stubborn ways. 20 The anger of Yahweh burned against Israel; he said, "Because this nation has broken the terms of my covenant that I had set in place for their fathers—because they have not listened to my voice— 21 I will not, from now on, drive out from before them any of the nations that Joshua left when he died. 22 I will do this so that I may test Israel, whether or not they will keep the way of Yahweh and walk in it, as their fathers kept it." 23 That is why Yahweh left those nations and did not drive them out quickly and give them into the hand of Joshua.
Yahweh said, "Because this nation has broken the terms of my covenant." Completely removing the Canaanites from the land was a test from Yahweh. While Yahweh displayed covenant faithfulness, Israel did not. (See: test and covenantfaith)
Possible meaning are 1) "angel who represents Yahweh" or 2) "messenger who serves Yahweh" or 3) it may refer to Yahweh himself, who looked like an angel as he talked to a person. Either one of these meanings would explain the angel's use of "I" as if Yahweh himself were talking.
"left Gilgal and went to Bokim"
This is what the Israelites named this place in 2:5 after the angel rebukes the people. "Bokim" means "crying."
It is understood that the angel of Yahweh is speaking to the people of Israel. Alternate translation: "and said to the people of Israel"
"led you from Egypt"
"your ancestors" or "your forefathers"
This is an idiom. Alternate translation: "fail to do what I said I would do for you"
Here "voice" represents what Yahweh said. Alternate translation: "you have not obeyed my commands"
This question is asked to cause the people of Israel to realize they have disobeyed Yahweh and will suffer because of it. Alternate translation: "You have done a terrible thing."
The angel of Yahweh continues to speak to the people of Israel.
This has a quotation within a quotation. This direct quotation can be stated as an indirect quotation. Alternate translation: "So now I tell you that I will not ... trap for you.'"
The Canaanites troubling the Israelites is spoken of as if the Canaanites would be thorns in the side of the Israelites. Alternate translation: "cause you trouble"
sharp pieces of wood up to 7 centimeters long that stick out from some plants
The Israelites worshiping the Canaanite gods is spoken of as if the false gods were a hunter's trap that catches an animal and causes it harm.
"cried many tears"
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Here "Now" is used to mark a stop in the main story. Here the narrator begins a summary that explains how the generations of Israelites after Joshua sinned and worshiped false gods so that Yahweh punished them, but then he would send judges to rescue them. This summary ends in 2:23.
The events of 1:1-2:5 happened after Joshua died. This is recounting events that happened at the end of the book of Joshua.
This statement can be made clearer. Alternate translation: "to the place Yahweh had given him"
The background information that begins with the words "Now when Joshua" in verse 6 continues.
This means the time that someone lived. Alternate translation: "during the life"
Here this means the men who helped lead Israel, participating in matters of social justice and in religious matters such as maintaining the law of Moses.
This means to live longer than someone else. Alternate translation: "lived longer than he did"
The background information that begins with the words "Now when Joshua" in verse 6 continues.
The background information that begins with the words "Now when Joshua" in verse 6 ends. The events of 1:1-2:5 happened after Joshua died.
This is the name of a man.
"one hundred and ten years old"
This is the name of an area of land.
This is the name of a mountain.
The phrase "was also gathered to their fathers" means that as the people of that generation died, their souls went to the same place as their ancestors who died before them. It is a polite way of saying they died.
Here this means the ancestors of a certain person or people group.
"grew older" or "became older"
Here "did not know" means they had not experienced Yahweh or his power the way the previous generation had.
The sight of Yahweh represents Yahweh's judgment or evaluation. Alternate translation: "what was evil in Yahweh's judgment" or "what Yahweh considered to be evil"
This is the plural of Baal. While "Baal" was generally the name of one false god, the word was also used for various other gods that were often worshiped along with Baal.
The Israelites no longer obeying Yahweh is spoken of as if they physically broke away from him and left him.
"their ancestors" or "their forefathers"
The Israelites starting to worship false gods is spoken of as if the Israelites walked and went after the false gods.
This is an act of worship and giving honor to someone.
"They caused Yahweh to become angry"
This is the plural of Ashtoroth, who was worshiped as a goddess in many different forms.
The anger of Yahweh is described as burning like a fire. Alternate translation: "Yahweh became very angry with the people of Israel"
"he let raiders steal their possessions"
Yahweh allowing the enemies to take the Israelites as slaves is spoken of as if he sold them into slavery. The phrase "who were held by" can be stated in active form. Alternate translation: "He allowed their enemies to conquer them and take them as slaves, and they could no longer resist their powerful enemies"
Here "hand" represents Yahweh's power. Alternate translation: "Yahweh helped their enemies defeat them"
"they were suffering terribly"
Yahweh appointing persons to be judges is spoken of as if he were raising or lifting the persons up.
Here "hand" refers to power. Alternate translation: "from the power of the enemies"
"they would not obey their judges"
The people betraying Yahweh and worshiping other gods is spoken of as if the people were prostitutes. Alternate translation: "betrayed him by worshiping false gods"
"their ancestors" or "their forefathers"
Yahweh appointing persons to be judges is spoken of as if he raised or lifted up the persons.
The word "them" refers to the Israelites.
Here "hand" refers to power of the enemies to hurt Israel. Alternate translation: "the power of their enemies"
"as long as the judge lived"
to have compassion for someone or something
The sound made by a person who suffers is used to describe the pain of the Israelites as they suffer. Alternate translation: "as they suffered"
The people no longer obeying Yahweh is spoken of as if they would physically turn away from Yahweh.
"their ancestors" or "their forefathers"
The Israelites worshiping other gods is spoken of as if they were walking and going after other gods. Alternate translation: "They would serve and worship other gods"
"They refused to stop doing evil things and being stubborn." This can be stated in positive form. Alternate translation: "They continued doing evil things and being stubborn"
The anger of Yahweh is described as burning like a fire. See how you translated this phrase in [Judges 2:14]
Here "nation" represents the people. Alternate translation: "these people have broken" or "the Israelites have broken"
Here "nations" represents the people groups that lived in Canaan before the Israelites.
How Yahweh wants people to live or behave is spoken of as if it were a way or road. A person obeying Yahweh is spoken of as if they were walking in his way.
These two phrases mean the same thing and can be combined. Alternate translation: "he did not let Joshua quickly conquer them and drive them out"
Here "hand" is a metonym for power, and "Joshua" represents himself and his army. Alternate translation: "into the power of Joshua and his army"
1 Now Yahweh left these nations to test Israel, namely everyone in Israel who had not experienced any of the wars fought in Canaan. 2 (He did this to teach warfare to the new generation of the people of Israel who had not known it before.) 3 These are the nations: the five rulers of the Philistines, all the Canaanites, the Sidonians, and the Hivites who lived in the Lebanon mountains, from Mount Baal Hermon to Lebo Hamath. [1]4 These nations were left as a means by which Yahweh would test Israel, to confirm whether they would obey the commands he gave their ancestors through Moses. 5 So the people of Israel lived among the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites. 6 Their daughters they took to be their wives, and their own daughters they gave to their sons, and they served their gods.
7 The people of Israel did what was evil in the sight of Yahweh and forgot Yahweh their God. They worshiped the Baals and the Asherahs. 8 Therefore, the anger of Yahweh was set on fire against Israel, and he sold them into the hand of Cushan-Rishathaim king of Aram Naharaim. The people of Israel served Cushan-Rishathaim for eight years. 9 When the people of Israel called out to Yahweh, Yahweh raised up someone who would come to help the people of Israel, and who would rescue them: Othniel son of Kenaz (Caleb's younger brother). 10 Yahweh's Spirit empowered him, and he judged Israel and he went out to war. Yahweh gave him victory over Cushan-Rishathaim king of Aram. The hand of Othniel defeated Cushan-Rishathaim. 11 The land had peace for forty years. Then Othniel son of Kenaz died.
12 After that, the people of Israel again did what was evil in the sight of Yahweh, and Yahweh gave strength to Eglon king of Moab to overpower Israel. 13 Eglon joined with the Ammonites and the Amalekites and they went and defeated Israel, and they took possession of the City of Palms. 14 The people of Israel served Eglon the king of Moab for eighteen years.
15 When the people of Israel called out to Yahweh, Yahweh raised up a deliverer for them, Ehud son of Gera, a Benjamite, a left-handed man. The people of Israel sent him, with their tribute payment, to Eglon king of Moab. 16 Ehud made himself a sword that had two edges, one cubit in length; he bound it to his right thigh under his clothing. 17 He gave the tribute payment to King Eglon of Moab. (Now Eglon was a very fat man.) 18 After Ehud had presented the tribute payment, he left with those who had carried it in. 19 As for Ehud himself, however, when he reached the place where the carved images were made near Gilgal, he turned and went back, and he said, "I have a secret message for you, my king." Eglon said, "Silence!" So all those serving him left the room. 20 Ehud came to him. The king was sitting by himself, alone in the coolness of the upper room. Ehud said, "I have a message from God for you." The king got up out of his seat. 21 Ehud reached with his left hand and took the sword from his right thigh, and he stabbed it into the king's body. 22 The hilt of the sword also went into him following the blade. The tip of the sword came out of his back and the fat closed over it, for Ehud did not pull the sword out of his belly. 23 Then Ehud went out on the porch and closed the doors of the upper room behind him and locked them.
24 After Ehud had gone, the king's servants came; they saw that the doors of the upper room were locked, so they thought, "Surely he is relieving himself in the coolness of the upper room." 25 They were growing more concerned until they felt they were neglecting their duty when the king still did not open the doors to the upper room. So they took the key and opened them, and there lay their master, fallen to the floor, dead.
26 While the servants were waiting, wondering what they should do, Ehud escaped and passed beyond the place where there were carved images of idols, and so he escaped to Seirah. 27 When he arrived, he blew a ram's horn in the hill country of Ephraim. Then the people of Israel went down with him from the hills, and he was leading them. 28 He said to them, "Follow me, for Yahweh is about to defeat your enemies, the Moabites." They followed him and they captured the fords of the Jordan across from the Moabites, and they did not allow anyone to cross the river. 29 At that time they killed about ten thousand men of Moab, and all were strong and capable men. Not one escaped. 30 So that day Moab was subdued by the strength of Israel, and the land had rest for eighty years.
31 After Ehud the next judge was Shamgar son of Anath who killed 600 men of the Philistines with a stick used to goad oxen. He also delivered Israel from danger.
Israel worshiped idols and false gods. Because of this, Yahweh allowed Aram and Moab to rule over them. In the period of Judges, when Israel sinned, they were often placed under the rule of a foreign power. (See: falsegod and sin)
When Ehud "blew a trumpet," he was calling all of the men to come help him fight.
Here "Now" begins a new section of the story.
This refers to the people groups that the narrator will list in 3:3.
This can be stated in active form. Alternate translation: "who had not fought in any of the wars in Canaan"
This changes from the main story. The narrator gives background information about why Yahweh left some of the people groups in Canaan. Alternate translation: "Yahweh left nations among the people of Israel to teach the young men who had not fought in battle before how to fight"
These five rulers represent themselves and their people. Alternate translation: "the five rulers and their people"
kings
This is the highest mountain in Israel.
This is the name of route between two mountains at the northern boundary of Canaan.
This can be stated in active form. Alternate translation: "Yahweh left these nations in Canaan" or "Yahweh allowed these nations to continue to live in Canaan"
"as a way"
The words "they" and "their" refer to the people of Israel.
"the commands Yahweh gave"
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The sight of Yahweh represents Yahweh's judgment or evaluation. See how you translated this in [Judges 2:11]
Here "forgot" is an idiom that means "they stopped obeying."
Yahweh becoming very angry is spoken of as if his anger were something that could be set on fire. Alternate translation: "Yahweh became very angry"
Allowing the people of Israel to be conquered is spoken of as if Yahweh sold them to Cushan-Rishathaim. Alternate translation: "allowed Cushan-Rishathaim and his army to defeat them"
Here "hand" is a metonym that represents power or control. Also, "Cushan-Rishathaim" is a synechdoche that represents himself and his army.
This is the name of a man.
This is the name of a country.
Yahweh appointing someone to do a special work for him is spoken of as if Yahweh raised or lifted up the person.
See how you translated these men's names in Judges 1:13.
This phrase means that Yahweh helped Othniel to have and develop the qualities he needed to be a great leader.
Here "judged" means he led the people of Israel.
Here "he" refers to Othniel who represents himself and the army of Israel. Alternate translation: "Othniel and the Israelite soldiers went to fight against the army of Cushan-Rishathaim"
Here "Cushan-Rishathaim" represents his army. Alternate translation: "Yahweh helped the Israelite army defeat the army of Cushan-Rishathaim king of Aram"
Here "hand" is a metonym for army. Alternate translation: "The army of Othniel"
"The land" is used to refer to the people who lived in the land. Alternate translation: "The people lived peacefully"
"40 years"
The sight of Yahweh represents Yahweh's judgment or evaluation. See how you translated this in [Judges 2:11]
The abstract noun "strength" can be stated as an adjective. Alternate translation: "Yahweh made Eglon king of Moab strong"
Here "Eglon king of Moab" represents himself and his army. Alternate translation: "to Eglon king of Moab and his soldiers as they attacked the Israelite army"
This is the name of a king.
The name "Israel" here is a metonym for the army or the people of Israel. Alternate translation: "to defeat the army of Israel" or "to conquer the people of Israel"
This is another name for the city of Jericho. See how you translated this in Judges 1:16.
"18 years"
Here this means to shout or speak loudly to someone far away. It can also mean to ask someone for help, especially God.
Yahweh appointing a deliverer to do a special service for him is spoken of as if he raised or lifted up the person.
These are names of men.
Ehud was better able to hold a sword with his left hand.
If it is necessary to use a modern measurement of length, here are two ways of doing it. Alternate translation: "46 centimeters" or "about one half meter"
the part of the leg between the knee and the hip
Here "Now" is used here to mark a stop in the main story. Here the narrator tells background information about Eglon.
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This can be stated in active form. Alternate translation: "when he arrived at the place near Gilgal where people made carved images"
This is a room above the lower level that was used for rest and to remain cool during the hot part of the day.
Standing up was a sign of honoring God will listening to his message.
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"The sharp end of the sword came out of his back"
an outside room with low walls and a roof covering
This is a polite way to speak about a person having a bowel movement
They waited until they became worried that something was wrong and it was their duty to open the doors to their king's private room.
"took the key and opened the doors"
This tells what happened before the servants opened the doors to the upper room and found the king dead. Alternate translation: "Meanwhile, as the servants were still waiting outside of the upper room ... Ehud escaped"
This is the name of a city.
This could be made clearer. Alternate translation: "When he arrived in Seirah"
Ehud speaks to the people of Israel in Ephraim.
Yahweh helping the Israelites to defeat their enemies is spoken of as if Yahweh were a warrior who would fight and defeat their enemies.
"gained control of the fords"
the areas of a river where it is shallow and easy to walk across to the other side
"did not let anyone cross"
"10,000 men"
"able men" or "men able to fight well"
This can be stated in active form. Alternate translation: "the Israelite army defeated the Moabites"
Here "strength" represents the Israelite army.
Here "land" represents the people. Alternate translation: "the Israelites lived peacefully"
"80 years"
God appointed judges to lead the people of Israel in times of trouble after they entered the Promised Land and before they had kings. Often judges rescued the Israelites from their enemies.
The name of a man.
The name of a man.
"six hundred men"
Cattle farmers would poke their cattle with a sharp stick to make them move. Alternate translation: "a stick used to urge oxen to move" or "a stick used to direct oxen"
The word "danger" refers to enemies that tried to harm the people of Israel. Alternate translation: "He also delivered the people of Israel from their enemies"
1 After Ehud died, the people of Israel once again did what was evil in the sight of Yahweh. 2 Yahweh sold them into the hand of Jabin king of Canaan who reigned in Hazor. The commander of his army was named Sisera, and he lived in Harosheth Haggoyim. 3 The people of Israel called out to Yahweh for help, because Sisera had nine hundred iron chariots and he oppressed the people of Israel with force for twenty years.
4 Now Deborah, a prophetess (the wife of Lappidoth), was a leading judge in Israel at that time. 5 She used to sit under the palm of Deborah between Ramah and Bethel in the hill country of Ephraim, and the people of Israel came to her to settle their disputes. 6 She sent for Barak son of Abinoam from Kedesh in Naphtali. She said to him, "Yahweh, the God of Israel, commands you, 'Go to Mount Tabor, and take with you ten thousand men from Naphtali and Zebulun. 7 I will draw out Sisera, the commander of Jabin's army, to meet you by the Kishon River, with his chariots and his army, and I will give you victory over him.'" 8 Barak said to her, "If you go with me, I will go, but if you do not go with me, I will not go." 9 She said, "I will certainly go with you. However, the road on which you are going will not lead to your honor, for Yahweh will sell Sisera into the hand of a woman." Then Deborah got up and went with Barak to Kedesh. 10 Barak called for the men of Zebulun and Naphtali to come together at Kedesh. Ten thousand men followed him, and Deborah went along with him.
11 Now Heber (the Kenite) had separated himself from the Kenites—they were the descendants of Hobab (Moses' father-in-law)—and he pitched his tent by the oak in Zaanannim near Kedesh.
12 When they told Sisera that Barak son of Abinoam had gone up to Mount Tabor, 13 Sisera called out all his chariots, nine hundred iron chariots, and all the soldiers who were with him, from Harosheth Haggoyim to the Kishon River. 14 Deborah said to Barak, "Go! For this is the day in which Yahweh has given you victory over Sisera. Is not Yahweh leading you?" So Barak went down from Mount Tabor with ten thousand men following him. 15 Yahweh confused Sisera and all his chariots and all his army with the edge of the sword. And Sisera got down from his chariot and ran away on foot. 16 But Barak pursued the chariots and the army to Harosheth Haggoyim, and the whole army of Sisera was killed by the edge of the sword, and not a man survived.
17 But Sisera ran away on foot to the tent of Jael, the wife of Heber the Kenite, for there was peace between Jabin the king of Hazor and the clan of Heber the Kenite. 18 Jael went out to meet Sisera and said to him, "Turn aside, my master; turn aside to me and do not be afraid." So he turned aside to her and came into her tent, and she covered him with a blanket. 19 He said to her, "Please give me a little water to drink, for I am thirsty." She opened a leather bag of milk and gave him drink, and then she covered him up again. 20 He said to her, "Stand at the opening of the tent. If someone comes and asks you, 'Is anyone here?', say 'No'." 21 Then Jael (the wife of Heber) took a tent peg and a hammer in her hand and went in secretly to him, for he was in a deep sleep, and she hammered the tent peg into the side of his head until it went down into the ground, and he died. 22 As Barak was pursuing Sisera, Jael want out to meet him and said to him, "Come, I will show you the man you are looking for." So he went in with her, and there lay Sisera dead, with the tent peg in the side of his head.
23 So on that day God subdued Jabin, the king of Canaan, before the people of Israel. 24 The might of the people of Israel grew stronger and stronger against Jabin the king of Canaan, until they destroyed him.
Chapters 4 and 5 form one section about Barak and Deborah.
At this time, it was very unusual for a woman to be a leader, especially a military leader. Barak lacked the strength to go into battle without Deborah. This indicates that Barak was a poor leader. If a woman won the battle for him, it would have brought Barak shame. It also indicates that Deborah was very well respected.
See how you translated this man's name in Judges 3:15.
The sight of Yahweh represents Yahweh's judgment or evaluation. See how you translated this in [Judges 2:11]
Here "hand" refers to Jabin's power over Israel. Yahweh's decision to give Jabin power over them is spoken of as if Yahweh had sold them to Jabin. Alternate translation: "Yahweh allowed them to be defeated by the power of Jabin king of Canaan"
These are the names of men
These are the names of cities or places
"900 iron chariots"
"20 years"
This word is used here to mark a stop in the main story. Here the narrator tells background information about Deborah.
This is the name of a woman
This is the name of a man
God appointed judges to lead the Israelites in times of trouble. Often the judges rescued them from their enemies.
This tree was named after Deborah.
The writer of Judges refers to men, a city, a mountain, and a river by their names.
These are the names of men.
This is the name of a mountain.
"10,000 men"
Here "I" refers to God.
Here "Sisera" represents himself and his army. Alternate translation: "draw out Sisera and his army"
to cause people to come away from a safe location
See how you translated these men's names in Judges 4:2.
This is the name of a river.
Barak has a discussion with Deborah.
See how you translated this man's name in Judges 4:6.
The choice Barak makes is spoken of as if Barak were choosing a road on which to travel. And, "honor" is spoken of as if it were a destination to which one travels. Alternate translation: "no one will honor you for what you do"
Here "hand" refers to her power to kill him. Alternate translation: "for Yahweh will cause a woman to defeat Sisera"
See how you translated this man's name in Judges 4:2.
See how you translated this woman's name in Judges 4:4.
"10,000 men"
This word is used here to mark a stop in the main story. Here the narrator tells background information about Heber the Kenite.
These are the names of men.
See how you translated this in Judges 1:16
"the father of Moses' wife"
This is the name of a city.
Here "they" does not identify anyone specifically. Alternate translation: "When someone told Sisera"
See how you translated this man's name in Judges 4:2.
See how you translated these names in Judges 4:6.
Here "chariots" represents the soldiers who drove the chariots.
"900 iron chariots"
See how you translated the name of this city in Judges 4:2.
See how you translated this in Judges 4:7.
Because Deborah is certain of victory, she speaks as if Barak had already won the battle. Alternate translation: "Yahweh will give you victory"
Deborah asks this question to remind Barak that they fight on the side of Yahweh. Alternate translation: "Remember, Yahweh is leading you."
"with 10,000"
"Yahweh made Sisera and all his chariots and all his army unable to think clearly" or "Yahweh made Sisera and all his chariots and all his army panic"
Here the word "chariots" is a metonym for the soldiers driving the chariots. Alternate translation: "all the men driving chariots"
Here "Barak" represents himself and his army. Alternate translation: "Barak and his soldiers chased"
Translate this the same way you did in Judges 4:2.
Here "sword" represents the swords and other weapons that the soldiers used in battle. This can be stated in active form. Alternate translation: "Barak and his soldiers killed Sisera's whole army with their swords"
See how you translated these names in Judges 4:2.
This is an idiom that means he was walking rather than riding a horse or in a chariot.
This is the name of a woman.
See how you translated this man's name in Judges 4:11.
See how you translated this in Judges 1:16.
This means to change course during a journey in order to rest. Alternate translation: "Come here"
a large covering for the body to sleep under for warmth, made of wool or animal skins
"Sisera said to Jael"
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a pointed piece of wood or metal, like a large nail, that is hammered into the ground to hold down a corner of a tent
a heavy tool made of wood used to hit a tent peg into the ground
Like a person in a deep hole cannot easily climb out, a person in a deep sleep cannot easily wake up.
"Barak was chasing" or "Barak was following after"
God causing the Israelites to defeat Jabin and his army is spoken of as is God himself defeated Jabin as the people of Israel watched.
"The military power"
Here "him" refers to Jabin who represents himself and his army. Alternate translation: "they destroyed Jabin and his army"
1 On that day Deborah and Barak son of Abinoam sang this song:
2 "When the leaders take the lead in Israel,
when the people volunteer—
praise Yahweh!
3 Listen, you kings! Pay attention, you rulers!
I, I will sing to Yahweh;
I will sing praises to Yahweh,
the God of Israel.
4 Yahweh, when you went out from Seir,
when you marched from Edom,
the earth shook, and the skies also trembled;
also the clouds poured down water.
5 The mountains quaked before the face of Yahweh;
even Mount Sinai quaked before the face of Yahweh,
the God of Israel.
6 In the days of Shamgar (son of Anath),
in the days of Jael,
the main roads were abandoned,
and those who walked only used the winding paths.
7 There were few rural people in Israel,
until I, Deborah, arose—
arose as a mother in Israel!
8 When they chose new gods,
there was fighting at the city gates
and yet there were no shields or spears seen
among forty thousand in Israel.
9 My heart goes out to the commanders of Israel,
along with the people who gladly volunteered—
we bless Yahweh for them!
10 Think about this—you who ride on white donkeys
sitting on rugs for saddles,
and you who walk along the road.
11 Hear the voices of those who sing
at the watering places.
There they tell again of Yahweh's righteous deeds,
and the righteous actions of his warriors in Israel.
Then the people of Yahweh went down to the city gates.
12 Awake, awake, Deborah!
Awake, awake, sing a song!
Get up, Barak,
and capture your prisoners, you son of Abinoam.
13 Then the survivors came down to the nobles;
the people of Yahweh came down to me with the warriors.
14 They came from Ephraim, whose root is in Amalek;
the people of Benjamin followed you.
From Makir commanders came down,
and from Zebulun those who carry an officer's staff.
15 My princes in Issachar were with Deborah;
and Issachar was with Barak
rushing after him into the valley under his command.
Among the clans of Reuben
there were great searchings of heart.
16 Why did you sit between the fireplaces,
listening to the shepherds playing their pipes for their flocks?
As for the clans of Reuben
there were great searchings of heart.
17 Gilead stayed on the other side of the Jordan;
and Dan, why did he wander about on ships?
Asher remained on the coast
and lived close to his harbors.
18 Zebulun was a people who despised their lives to the point of death,
and Naphtali, also, on the field of battle.
19 The kings came, they fought;
the kings of Canaan fought at Taanach
by the waters of Megiddo.
But they took away no silver as plunder.
20 From heaven the stars fought,
from their paths across the heavens they fought against Sisera.
21 The Kishon River swept them away,
that old river, the Kishon River.
March on my soul, be strong!
22 Then came the sound of horses' hooves—
galloping, the galloping of his mighty ones.
23 'Curse Meroz!' says the angel of Yahweh.
'Surely curse its inhabitants!—
because they did not come to help Yahweh—
to help Yahweh in the battle against the mighty warriors.'
24 Jael is blessed more than all other women,
Jael (the wife of Heber the Kenite),
she is more blessed than all the women who live in tents.
25 The man asked for water, and she gave him milk;
she brought him butter in a dish fit for princes.
26 She put her hand to the tent peg,
and her right hand to the laborer's hammer;
with the hammer she struck Sisera, she crushed his head.
She smashed his skull into pieces when she pierced him through the side of his head.
27 He collapsed between her feet, he fell and he lay there.
Between her feet he fell limp.
The place he collapsed is where he was violently killed.
28 Out of a window she looked—
the mother of Sisera looked through the lattice and she called out in sadness,
'Why has it taken his chariot so long to come?
Why have the hoofbeats of the horses that pull his chariots been delayed?'
29 Her wisest princesses replied,
and she gave herself the same answer:
30 'Have they not found and divided up the plunder—
a womb, two wombs for every man;
the plunder of dyed fabric for Sisera,
the plunder of dyed fabric embroidered,
two pieces of dyed fabric embroidered for the necks of those who plunder?'
31 So may all your enemies perish, Yahweh!
But your friends be like the sun when it rises in its might."
Then the land had peace for forty years.
The account of Deborah and Barak continues in this chapter.
Some translations prefer to set apart quotations, prayers, and songs. The ULB and many other English translations set the lines of Chapter 5, which is a song, farther to the right on the page than the rest of the text.
God caused rain and flooding to bog down Jaban's chariots making them vulnerable to soldiers on foot, even though it is not said.
The full meaning of this statement can be made explicit. Alternate translation: "On the day the Israelites defeated the army of King Jabin"
See how you translated this name in Judges 4:4.
See how you translated these names in Judges 4:6.
Possible meanings are 1) this refers to anytime this happens or 2) this refers to the specific battle that has just happened, "When the leaders took the lead ... the people volunteered."
The word "people" here probably refers to the men old enough to fight, and the word "volunteer" here implies going to war. Alternate translation: "when the men gladly agree to fight in battle"
This command is to the people of Israel and so is plural.
Deborah and Barak's song continues using poetry.
Deborah and Barak speak to the kings and rulers as if they were there listening to the song.
This refers to kings and rulers in general, not to specific kings or rulers.
This refers to the time when the Israelites left Edom to start conquering the people in Canaan. Yahweh empowering his people to defeat the people of Canaan is spoken of as if he were a warrior leading the Israelite army.
Seir is a mountain on the border of the land of Israel and Edom.
Possible meanings are 1) this is poetic language that emphasizes Yahweh's power by describing it as causing earthquakes and storms or 2) the people of Canaan being terrified as the Israelites were about to attack them is spoken of as if the earth and sky were shaking.
Deborah and Barak's song continues using poetry.
This probably refers to earthquakes and gives the impression that the mountains quaked because they were very afraid of Yahweh. Alternate translation: "The mountains trembled in fear"
Here "face" refers Yahweh's presence. Alternate translation: "in the presence of Yahweh"
When Moses and Israel were at Mount Sinai, it quaked. Alternate translation: "long ago, even Mount Sinai quaked"
"During the lifetime of"
These are the names of people. See how you translated Shamgar and Anath in [Judges 3:31]
Shamgar's father is mentioned to help identify Shamgar and when he lived.
This can be stated in active form and you can make explicit why the roads were abandoned Alternate translation: "people stopped using the main roads; because they were afraid of Israel's enemies"
This refers to smaller roads that fewer people traveled on.
Deborah speaks of becoming a leader in Israel as if she were a mother taking care of young children. Alternate translation: "I, Deborah, began to lead—I took care of the Israelites as a mother takes care of her children"
The full meaning of this statement can be made explicit. Alternate translation: "the people of Israel worshiped new gods"
Here "gates" represents the entire city. The full meaning of this statement can be made explicit. Alternate translation: "enemies attacked the people within the Israelite cities"
This statement is probably an exaggeration about how few weapons the Israelites had. Alternate translation: "few weapons for battle remained in Israel"
"40,000 in Israel"
The word "heart" represents a person's emotions. The phrase "My heart goes out to" is a way of saying that Deborah feels gratitude or appreciation. Alternate translation: "I appreciate the commanders of Israel"
This contrast probably refers to rich people and poor people. Alternate translation: "you rich people who ride on white donkeys ... you poor people who walk along the road"
These rugs were probably used as saddles on the donkey's back to make the rider more comfortable.
The song of Deborah and Barak continues.
Here "voices" represents the people singing. Alternate translation: "Listen to those"
Here "gates" represents the whole city. Alternate translation: "returned to their cities"
Deborah and Barak's song continues using poetry.
Possible speakers are 1) the people of Israel or 2) Deborah who is speaking to herself or 3) the poet who wrote the song.
See how you translated this name in Judges 4:4.
See how you translated these names in Judges 4:6.
The word "me" refers to Deborah.
The people of Ephraim living in the land where the descendants of Amalek originally lived is spoken of as if the people of Ephraim were planted and their roots grew into the land. Alternate translation: "from Ephraim, that land where the descendants of Amalek once lived"
Here "you" refers to the people of Ephraim. It can be stated in third person. Alternate translation: "followed them"
This is the place where the descendants of Makir live. Makir was the son of Manasseh and the grandson of Joseph.
Military leaders are described by the staff, a symbol of their authority. Alternate translation: "military leaders from Zebulun"
Here "My" refers to Deborah. This whole statement can be translated in first person. Alternate translation: "My princes in Issachar were with me"
See how you translated this name in Judges 4:4.
Here "Issachar" refers to the tribe of Issachar. Alternate translation: "the tribe of Issachar was with Barak"
See how you translated this name in Judges 4:6.
"obeying his command and rushing after him into the valley"
"following after" or "hurrying after"
Here "heart" represents thoughts. The people discussing with each other but being unable to decide what they should do is spoken of as if they were searching their heart. Alternate translation: "there was a lot of discussing about what they should do"
This question is asked to criticize the people of Reuben because they did not decide to come fight in the battle. This can be translated as a statement. Alternate translation: "You should have helped us fight, instead of staying at home and listening to the shepherds playing their pipes for their flocks"
Some versions of the Bible have the translation "the sheepfolds" or "the sheep pens."
Here "heart" represents thoughts. The people discussing with each other but being unable to decide what they should do is spoken of as if they were searching their heart. See how you translated this in [Judges 5:15]
Here "Gilead" the men from Gilead who should have gone to fight in battle. Alternate translation: "The men of Gilead stayed"
This refers to the east side of the Jordan.
This question is asked to express anger because the people of the tribe of Dan would not fight for Israel. Alternate translation: "the men of Dan should not have remained on their ships!" or "the people of the tribe of Dan did not help us in the battle. Instead they were wandering around on the sea in ships!"
Here "Dan" represents the men from Dan who should have gone to fight in battle. Alternate translation: "the men of Dan, why did they"
The tribe of Dan was located near the Mediterranean sea. They sailed on the sea to make money through trade and fishing.
The full meaning of this statement can be made explicit. Alternate translation: "The people of the tribe of Asher also failed to help us, they just remained on the coast near their harbors"
Here "Asher" represents the men who should have gone to fight in battle. Alternate translation: "The men of Asher remained"
places at the seacoast with deeper water where ships were kept
You can make clear the understood information. Alternate translation: "Naphtali was a tribe who would also risk their lives to the point of death"
The king of a people group is used to refer to himself and the army he commands. Alternate translation: "The kings and their armies came and fought ... the kings of Canaan and their armies fought"
The word "us" is understood. Alternate translation: "they fought us ... fought us"
Translate the names of these places as you did in Judges 1:27.
Here "silver" represents any treasure in general. Alternate translation: "no silver or other treasures as plunder"
things taken by force, usually in battle or by thieves
Yahweh helping the Israelite to defeat Sisera and his army is spoken of as if the stars themselves fought against Sisera and his army. This may refer to Yahweh using natural elements, specifically rain storms, to defeat Sisera.
Here "Sisera" represents himself and his whole army. Alternate translation: "Sisera and his army"
See how you translated this name in Judges 4:2.
Because of the heavy rain the river flooded quickly causing the chariots to be stuck in the mud and drowning many soldiers. Alternate translation: "The Kishon River flooded and swept away Sisera's soldiers"
See how you translated this in Judges 4:6.
Here "soul" refers to the whole person. The word "my" refers to Deborah. Alternate translation: "I tell myself to march on and to be strong"
This describes the sound of many horses running away from the battle. Alternate translation: "Then I heard the sound of horses running away. Sisera's mighty horses were running away"
runninb quickly
Here "Meroz" represents the people who lived there. Alternate translation: "Curse the people of Meroz"
This is the name of a city.
See how you translated this name in Judges 4:18.
See how you translated this name in Judges 4:11.
Translate the name of this people group as you did in Judges 1:16.
Here "butter" refers to curdled milk. This was the best milk and a favorite drink among Jael's people. Alternate translation: "brought him yogurt" or "brought him curds"
This phrase means the dish was of the best quality because princes were given the best things.
"Jael grabbed the tent peg with her left hand"
This is a pointed piece of wood or metal, like a large nail, that is hammered into the ground to hold down a corner of a tent. See how you translated this in Judges 4:21.
This can be stated as a complete sentence. Alternate translation: "she grabbed a hammer with her right hand"
This is a heavy tool made of wood used to hit a tent peg into the ground. See how you translated this in Judges 4:21.
See how you translated this man's name in Judges 4:2.
without strength or movement
This can be stated in active form. Alternate translation: "she killed him" or "he died"
This is a frame in the window made of crossed wood.
Both of these questions mean the same thing. These two statements can be combined. Alternate translation: "Why is it taking Sisera so long to arrive home"
Both of these represent Sisera. Alternate translation: "taken Sisera ... Why has he"
A "princess" is the daughter of a king, but a "princess" can also mean female advisers to the king's family. Alternate translation: "wisest ladies"
"she said to herself the same thing"
The women use a question to emphasize that they believe this is what certainly happened. Alternate translation: "They must have so much plunder that it is taking a long time to divide it. They have ... plunder."
The women use a question to emphasize that they believe this is what certainly happened. Alternate translation: "There must be a womb, two wombs for every man ... of those who plunder."
Here "womb" represents a woman. Sisera's mother believes Sisera's men have captured many women. Alternate translation: "Each soldier will receive a woman or two"
"colored cloth" or "colored clothes"
having designs made of colored threads
Here "necks" represents Sisera's soldiers. Alternate translation: "for the soldiers who plunder to wear"
The people of Israel wish to be like the sun that rises because no nation's army is powerful enough to stop the sunrise.
Here "the land" represents the people of Israel. Alternate translation: "and the people of Israel lived peacefully"
"for 40 years"
1 The people of Israel did what was evil in the sight of Yahweh, and he gave them into the hand of Midian for seven years. 2 The power of Midian oppressed Israel. Because of Midian, the people of Israel made shelters for themselves from the dens in the hills, the caves, and the strongholds. 3 It happened that any time the Israelites planted their crops, the Midianites and the Amalekites and the people from the east would attack the Israelites. 4 They would set up their camp on the land and destroy the crops, all the way to Gaza. They would leave no food in Israel, neither sheep nor cattle nor donkeys. 5 Whenever they and their livestock and tents came up, they would come as a swarm of locusts, and it was impossible to count either the people or their camels. They invaded the land in order to destroy it. 6 Midian weakened the people of Israel so severely that the people of Israel called out to Yahweh.
7 When the people of Israel called out to Yahweh because of Midian, 8 Yahweh sent a prophet to the people of Israel. The prophet said to them, "This is what Yahweh, the God of Israel, says: 'I brought you up from Egypt; I brought you out of the house of slavery. 9 I rescued you from the hand of the Egyptians, and from the hand of all who were oppressing you. I drove them out before you, and I gave you their land. 10 I said to you, "I am Yahweh your God; I commanded you not to worship the gods of the Amorites, in whose land you are living." But you have not obeyed my voice.'"
11 Now the angel of Yahweh came and sat under the oak in Ophrah, which belonged to Joash (the Abiezrite), while Gideon, Joash's son, was threshing wheat in the winepress—to hide it from the Midianites. 12 The angel of Yahweh appeared to him and said to him, "Yahweh is with you, you strong warrior!" 13 Gideon said to him, "Oh, my master, if Yahweh is with us, why then has all this happened to us? Where are all his wonderful deeds that our fathers told us about, when they said, 'Did not Yahweh bring us up from Egypt?' But now Yahweh has abandoned us and gave us into the hand of Midian." 14 Yahweh looked at him and said, "Go in the strength you already have. Deliver Israel from the hand of Midian. Have I not sent you?" 15 Gideon said to him, "Please, Lord, how can I deliver Israel? See, my clan is the weakest in Manasseh, and I am the least important in my father's house." 16 Yahweh said to him, "I will be with you, and you will defeat the entire Midianite army as one man." 17 Gideon said to him, "If you are pleased with me, then give me a sign that it is you who is speaking to me. 18 Please, do not leave here, until I come to you and bring out my gift and set it before you." Yahweh said, "I will wait until you return."
19 Gideon went and prepared a young goat and from an ephah of flour he made unleavened bread. He put the meat in a basket, and he put the broth in a pot and brought them to him under the oak tree, and presented them. 20 The angel of God said to him, "Take the meat and the unleavened bread and put them on this rock, and pour out the broth over them." That is what Gideon did. 21 Then the angel of Yahweh reached out with the end of the staff in his hand. With it he touched the flesh and the unleavened bread; a fire went up out of the rock and consumed the meat and the unleavened bread. Then the angel of Yahweh went away and Gideon could no longer see him. 22 Gideon understood that this was the angel of Yahweh. Gideon said, "Ah, Lord Yahweh! For I have seen the angel of Yahweh face to face!" 23 Yahweh said to him, "Peace to you! Do not be afraid, you will not die." 24 So Gideon built an altar there to Yahweh. He called it, "Yahweh is Peace." To this day it still stands at Ophrah of the clan of Abiezer.
25 That night Yahweh said to him, "Take your father's bull, and a second bull that is seven years old, and tear down the altar of Baal that belongs to your father, and cut down the Asherah that is beside it. 26 Build an altar to Yahweh your God on the top of this place of refuge, and construct it the correct way. Offer the second bull as a burnt offering, using the wood from the Asherah that you cut down." 27 So Gideon took ten of his servants and did as Yahweh had told him. But because he was too afraid of his father's household and the men of the town to do it during the day, he did it at night.
28 In the morning when the men of the town got up, the altar of Baal was broken down, and the Asherah that was beside it was cut down, and the second bull had been offered on the altar that had been built. 29 The men of the city said to one another, "Who has done this?" When they talked with others and searched for answers, they said, "Gideon son of Joash has done this thing." 30 Then the men of the town said to Joash, "Bring out your son so that he may be put to death, because he broke down the altar of Baal, and because he cut down the Asherah beside it." 31 Joash said to all who opposed him, "Will you plead the case for Baal? Will you save him? Whoever pleads the case for him, let him be put to death while it is still morning. If Baal is a god, let him defend himself when someone breaks his altar down." 32 Therefore on that day they called Gideon "Jerub-Baal," because he said, "Let Baal defend himself against him," because Gideon broke down Baal's altar.
33 Now all the Midianites, the Amalekites, and the people of the east gathered together. They crossed over the Jordan and camped in the Valley of Jezreel. 34 But the Spirit of Yahweh clothed Gideon. Gideon blew a trumpet, calling out the clan of Abiezer, so they might follow him. 35 He sent messengers all throughout Manasseh, and they too, were called out to follow him. He also sent messengers to Asher, Zebulun, and Naphtali, and they went up to meet him.
36 Gideon said to God, "If you intend to use me to save Israel, as you have said— 37 Look, I am putting a woolen fleece on the threshing floor. If there is dew only on the fleece, and it is dry on all the ground, then I will know that you will use me to save Israel, as you said." 38 This is what happened—Gideon rose early the next morning, he pressed the fleece together, and wrung out the dew from the fleece, enough to fill a bowl with water. 39 Then Gideon said to God, "Do not be angry with me, I will speak one more time. Please allow me one more test using the fleece. This time make the fleece dry, and let there be dew on all the ground around it." 40 God did what he asked for that night. The fleece was dry, and there was dew on all the ground around it.
This chapter begins a section about Gideon. (Chapters 6-8)
In Judges, Israel's actions are connected to their obedience to Yahweh. When Israel does evil, they are oppressed. (See: evil and oppress)
The sight of Yahweh represents Yahweh's judgment or evaluation. See how you translated this in [Judges 2:11]
Here "Midian" represents the people of Midian. Also, "hand" represents control. Alternate translation: "the control of the people of Midian" or "the control of the Midianites"
Here "the power of Midian" refers to the people of Midian. Alternate translation: "The people of Midian were more powerful than the people of Israel and they oppressed them"
places in the rocky cliffs that would provide shelter
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"The army would set up their tents"
The land of Midian was south of the land of Israel, near the Red Sea. It was common to use the phrase "came up" when speaking of traveling from Midian to Israel. Alternate translation: "Whenever the Midianites brought their livestock and tents to the land of Israel"
The Midianites are compared to a swarm of locusts because they came in with a great number of people and their livestock ate everything that grew.
This is an exaggeration, a hyperbole, showing the number is very great.
Here "Midian" represents the people of Midian.
This is an idiom. Alternate translation: "prayed to Yahweh for help"
This is an idiom. Alternate translation: "prayed to Yahweh for help"
Here "Midian" represents the people of Midian. Alternate translation: "because of the Midianites"
"I led you out of Egypt"
Moses speaks of Egypt as if it were a house where people keep slaves. Alternate translation: "the place where you were slaves"
In this phrase "hand" represents power or control.
Here "my voice" represents what Yahweh commanded. Alternate translation: "obeyed my command" or "obeyed me"
This word is used here to mark a stop in the story. Here the narrator starts to tell a new part of the story.
This is the name of a town.
This is a people group named after their ancestor Abiezer.
Gideon was beating the wheat against the floor to separate the wheat grain from the rest of the wheat plant.
"went to him"
Gideon uses the word "master" as a polite way to greet a stranger. He does not realize he is speaking to Yahweh in the form of an angel or a man.
Gideon uses a question to challenge the stranger's statement that Yahweh was with him. Also, the direct quotation can be stated as an indirect quotation. Alternate translation: "We have not seen any wonderful deeds like the ones our fathers told us about when Yahweh brought them up from Egypt."
The phrase "gave us into" means Yahweh allowed the Israelites to be defeated. Alternate translation: "allowed the Midianites to defeat us"
Here "hand" represents power or control.
Here "Midian" represents the people of Midian. Alternate translation: "of the Midianites"
"Yahweh looked at Gideon"
Here "hand" represents power or control.
Here "Midian" represents the people of Midian. Alternate translation: "of the Midianites"
Yahweh uses a question to ensure Gideon that he is sending him. Here "sent" means Yahweh has appointed Gideon with a specific task. Alternate translation: "I, Yahweh, am sending you!"
Gideon now calls the person "Lord" instead of "my master" as in Judges 6:13. Here it seems Gideon either knows or suspects that he is speaking with Yahweh.
Gideon uses a question to emphasize that he does not think he can rescue the Israelites. Alternate translation: "I cannot possibly rescue the Israelites!"
"Look at my clan and me and you will see that it"
"in the tribe of Manasseh"
Here "house" represents a family. Alternate translation: "in my father's family" or "in my family"
Here "be with you" is an idiom that means Yahweh will help and bless Gideon.
You can state the full meaning explicitly. Alternate translation: "as easily as if you were fighting only one man"
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"place it in front of you"
If it is necessary to use a modern measurement; here is one way of doing it. Alternate translation: "with 22 liters of flour"
water that has had food, such as meat, cooked in it
"them to the angel of God"
This is the same as the angel of Yahweh. Alternate translation: "God, who was in the form of an angel" or "God"
In 6:11-24 Yahweh appears to Gideon in the form of an angel. See how you translated this in Judges 6:11.
"disappeared"
In 6:11-24 Yahweh appears to Gideon in the form of an angel. See how you translated this in Judges 6:11.
The word "Ah" here shows that Gideon was very frightened.
This phrase refers to two people being close to each other. Alternate translation: "really seen the angel of Yahweh"
Apparently Yahweh spoke to Gideon from heaven.
This means to the time when the book of Judges was written.
Translate the name of this town as you did in Judges 6:11.
Translate the name of this people group as you did in Judges 6:11.
The word "second" is the ordinal number for "two." Alternate translation: "another bull"
"that is beside the altar of Baal"
The city of Ophrah was on top of a hill. Israelites fled there for refuge from the Midianites.
"place the stones in an orderly manner" or "and build it properly"
This refers to Yahweh's command in Judges 6:25-26.
"got up out of bed" or "woke up"
This can be stated in active form. Alternate translation: "they noticed that someone had broken down the altar of Baal, cut down the Asherah that was beside it, and built an altar and sacrificed the second bull on it"
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This can be stated in active form. Alternate translation: "we may kill him as punishment"
Joash uses a question to emphasize that a human should not have to defend a god. Alternate translation: "You should not have to defend Baal."
"make a defense" or "give an excuse"
Joash uses a question to emphasize that a human should not have to rescue a god. Alternate translation: "You should not have to save Baal."
This is another name for Gideon. It means "let Baal defend himself."
"because Joash said"
This word is used here to mark a stop in the story. Here the narrator starts to tell a new part of the story.
The full meaning of this statement can be made explicit. Alternate translation: "gathered together as an army"
The topic of this metaphor is that because of what the Spirit did, Gideon had special powers. Possible images are 1) the Spirit came over or came on or covered Gideon like a garment, thus giving Gideon special powers. Alternate translation: "came over Gideon" or "took control of Gideon" Or 2) the Spirit covered himself with Gideon and so acted through him.
Translate the name of this people group as you did in Judges 6:11.
The words "to battle" are understood. Alternate translation: "so they might follow him to battle"
This can be stated in active form. Alternate translation: "calling them out to follow him"
These all represent the people of each tribe. Alternate translation: "to the tribes of Asher, Zebulun, and Naphtali"
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the woolly coat of a sheep
water that forms on plants during the night
The full meaning of this statement can be made explicit. Alternate translation: "this will be a sign from you, and then I will know that you will"
"Gideon got out of bed"
twist and squeeze something to remove water
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1 Then Jerub-Baal (that is, Gideon) rose up early, and all the people who were with him, and they encamped beside the spring of Harod. The camp of Midian was to their north in the valley near the hill of Moreh.
2 Yahweh said to Gideon, "There are too many soldiers for me to give you victory over the Midianites, so that Israel may not boast over me, saying, 'Our own power has saved us.' 3 Now therefore, proclaim in the ears of the people and say, 'Whoever is afraid, whoever trembles, let him return and depart from Mount Gilead.'" So twenty-two thousand people went away, and ten thousand remained.
4 Yahweh said to Gideon, "The people are still too many. Take them down to the water, and I will make their number smaller for you there. If I say to you, 'This one will go with you,' he will go with you; but if I say, 'This one will not go with you,' he will not go." 5 So Gideon brought the people down to the water, and Yahweh said to him, "Separate everyone who laps up the water, as a dog laps, from those who kneel down to drink." 6 Three hundred men lapped. The rest of the men kneeled down to drink water. 7 Yahweh said to Gideon, "With the three hundred men who lapped, I will rescue you and give you victory over the Midianites. Let every other man go back to his own place." 8 So those who were chosen took their supplies and their trumpets. Gideon sent away all the men of Israel, every man to his tent, but he kept the three hundred men. Now the Midian camp was down below him in the valley.
9 That same night Yahweh said to him, "Get up! Attack the camp, for I am going to give you victory over it. 10 But if you are afraid to go down, go down to the camp with Purah your servant, 11 and listen to what they are saying, and your courage will be strengthened to attack the camp." So Gideon went with Purah his servant, down to the guard posts of the camp. 12 The Midianites, the Amalekites, and all the people of the east settled along in the valley, as thick as a cloud of locusts. Their camels were more than could be counted; they were more in number than the grains of the sand on the seashore. 13 When Gideon arrived there, a man was telling a dream to his companion. The man said, "Look! I had a dream, and I saw a round loaf of barley bread tumbling into the camp of Midian. It came to the tent, and hit it so hard that it fell down and turned it upside down, so that it lay flat." 14 The other man said, "This is nothing other than the sword of Gideon the son of Joash, a man of Israel. God has given him victory over Midian and all their army."
15 When Gideon heard the retelling of the dream and its interpretation, he bowed down in worship. He went back to the camp of Israel and said, "Get up! Yahweh has given you victory over the Midian army." 16 He divided the three hundred men into three groups, and he gave them all rams' horns and empty jars, with torches inside each jar. 17 He said to them, "Look at me and do what I do. Watch! When I come to the edge of the camp, you must do what I do. 18 When I blow the ram's horn, I and all who are with me, then blow your ram's horns also on every side of the entire camp and shout, 'For Yahweh and for Gideon!'"
19 So Gideon and the hundred men who were with him came to the edge of the camp, right at the beginning of the middle watch. Just as the Midianites were changing guard, they blew the rams' horns and broke the jars that were in their hands. 20 The three companies blew the rams' horns and broke the jars. They held the torches in their left hands and the rams' horns in their right hands to blow them. They shouted out, "The sword of Yahweh and of Gideon." 21 Every man stood in his place around the camp and all the Midianite army ran. They shouted and ran away. 22 When they blew the three hundred rams' horns, Yahweh set every Midianite man's sword against his comrades and against all their army. The army fled as far as Beth Shittah toward Zererah, as far as the border of Abel Meholah, near Tabbath. 23 The men of Israel from Naphtali, Asher, and all Manasseh were called out, and they went after Midian.
24 Gideon sent messengers throughout all the hill country of Ephraim, saying, "Go down against Midian and take control of the Jordan River, as far as Beth Barah, to stop them." So all the men of Ephraim were summoned and took control of the waters, as far as Beth Barah and the Jordan River. 25 They captured the two princes of Midian, Oreb and Zeeb. They killed Oreb at the rock of Oreb, and they killed Zeeb at the winepress of Zeeb. They went after the Midianites, and they brought the heads of Oreb and Zeeb to Gideon, who was on the other side of the Jordan.
The account of Gideon continues in this chapter.
God said, "There are too many soldiers for me to give you victory over the Midianites. Make sure that Israel will not boast against me, saying, 'Our own power has saved us.'" By lowering the number of fighting soldiers, it emphasizes that the victory is achieved through God's power. (See: glory)
This is another name for Gideon. See how you translated his name in Judges 6:32.
"they set up their camp"
These are the names of places.
Here "Midian" represents the Midianite army. Alternate translation: "The Midianite army set up their camp to the north of the Israelite army"
The word "victory" is an abstract noun that can be translated as a verb or an adjective. Alternate translation: "for me to allow you to defeat the Midianites" or "for me to cause you to be victorious over the Midianites"
Here "power" represents the people themselves. Alternate translation: "We have saved ourselves without God's help"
This does not mean "at this moment," but is used to draw attention to the important point that follows.
Here "the ears" refers to the whole person. Alternate translation: "proclaim to the people"
Both of these phrases have the same meaning.
This word describes fear that causes a person to uncontrollably shake. Alternate translation: "shakes with fear"
You can make explicit where he will go. Alternate translation: "let him return to his home"
This is the name of a mountain in the region of Gilead.
"22,000"
The word "people" or "men" is understood. Alternate translation: "10,000 people remained" or "10,000 men remained"
"10,000"
Here "number" represents the army. The full meaning of this statement can be made explicit. Alternate translation: "there, I will show you who to send home so the army will have less men"
The word "brought" can be translated as "took" or "led."
to drink by licking with the tongue
"300 men"
"300 men"
Here "you" is plural and refers to Gideon and the Israelites.
This can be stated in active form. Alternate translation: "So those whom Yahweh chose"
Here "their" refers to the Israelite soldiers who were leaving the army.
This word is used here to mark a stop in the story. Here the narrator starts to tell a new part of the story.
Here "camp" refers to the whole Midianite army. The word "victory" is an abstract noun that can be translated as a verb or an adjective. Alternate translation: "Attack the Midianites at their camp, for I am going to help you defeat them" or "Attack the Midianites at their camp, for I am going to cause you to be victorious over them"
You can make clear the understood information. Alternate translation: "afraid to go down to attack"
This is the name of a man.
This can be stated in active form. Alternate translation: "what you hear will be encourage you"
places around the edge of an area where soldiers stand to watch for an enemy army
Here "cloud" means a swarm. The author speaks of the army as if it were a swarm of locusts to emphasize how many soldiers there were.
The author uses a hyperbole, an exaggeration, to emphasize that there were very many camels.
This can be stated in active form. Alternate translation: "Their camels were more than anyone could count"
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Here "the sword of Gideon" refers to Gideon's army attacking. Alternate translation: "The loaf of barley bread in your dream must be the army of Gideon"
This future event is spoken of as if it were a past event. This emphasizes that it will certainly happen. Alternate translation: "God will certainly help the Israelites defeat the Midianites"
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"300 men"
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The words "we fight" are implied. Alternate translation: "We fight for Yahweh and for Gideon!"
"100 men"
The beginning of the middle watch would be around 10 o'clock at night.
Here "sword" refers to their fighting. Alternate translation: "We fight for Yahweh and for Gideon"
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"300 rams' horns"
Here "sword" refers to their attack with the use of the sword. Alternate translation: "Yahweh caused every Midianite man to fight against his fellow soldiers"
These are the names of towns and cities.
This can be stated in active form. Alternate translation: "Gideon called out the Israelites from the tribes of Naphtali, Asher, and all Mannasseh"
This is the name of a town.
"took control of the area of the Jordan River as far south as Beth Barah"
The places were given these names after the Israelites killed Oreb and Zeeb there.
These are names of men.
1 The men of Ephraim said to Gideon, "What is this you have done to us? You did not call us when you went to fight against Midian." Then they had a violent argument with him. 2 He said to them, "What have I done now compared to you? Are not the gleanings of Ephraim's grapes better than the full grape harvest of Abiezer? 3 God has given you victory over the princes of Midian—Oreb and Zeeb! What have I accomplished compared to you?" Their anger toward him died down when he said this.
4 Gideon came to the Jordan and crossed over it, he and the three hundred men who were with him. They were exhausted, yet they still kept up the pursuit. 5 He said to the men of Sukkoth, "Please give loaves of bread to the people who follow me, for they are exhausted, and I am pursuing Zebah and Zalmunna, the kings of Midian." 6 Then the officials of Sukkoth said, "Are the hands of Zebah and Zalmunna now in your hand? Why should we give bread to your army?" 7 Gideon said, "When Yahweh has given us victory over Zebah and Zalmunna, I will thresh your skin with desert thorns and briers." 8 He went up from there to Peniel and spoke to the people there in the same way, but the men of Peniel answered him just as the men of Sukkoth had answered. 9 He spoke also to the men of Peniel and said, "When I come again in peace, I will break down this tower."
10 Now Zebah and Zalmunna were in Karkor with their army, about fifteen thousand men, all who remained out of the entire army of the people of the East, for there had fallen 120,000 men who drew the sword. 11 Gideon went up the road taken by tent dwellers, past Nobah and Jogbehah. He defeated the enemy army, because they were not expecting an attack. 12 Zebah and Zalmunna fled, and as Gideon pursued them, he captured the two kings of Midian—Zebah and Zalmunna—and set their whole army into a panic.
13 Gideon, son of Joash, returned from the battle going through the pass of Heres. 14 He caught a young man of Sukkoth and questioned him. The young man wrote down the names of seventy-seven officials and elders of Sukkoth. 15 Gideon came to the men of Sukkoth and said, "Look at Zebah and Zalmunna, about whom you mocked me and said, 'Have you already conquered Zebah and Zalmunna? We do not know that we should give bread to your army.'" 16 Gideon took the elders of the city, and he punished the men of Sukkoth with the desert thorns and briers. 17 Then he broke down the tower of Peniel and killed the men of that city.
18 Then Gideon said to Zebah and Zalmunna, "What kind of men did you kill at Tabor?" They answered, "As you are, so were they. Every one of them looked like the son of a king." 19 Gideon said, "They were my brothers, the sons of my mother. As Yahweh lives, if you had saved them alive, I would not kill you." 20 He said to Jether (his firstborn), "Get up and kill them!" But the young man did not draw his sword for he was afraid, because he was still a young boy. 21 Then Zebah and Zalmunna said, "Get up yourself and kill us! For as the man is, so is his strength." Gideon rose and killed Zebah and Zalmunna. He also took off the crescent-shaped ornaments that were on their camels' necks.
22 Then the men of Israel said to Gideon, "Rule over us—you, your son, and your grandson—because you have saved us out of the hand of Midian." 23 Gideon said to them, "I will not rule over you, neither will my son rule over you. Yahweh will rule over you." 24 Gideon said to them, "Let me make a request of you, that every one of you give me the earrings from his plunder."(The Midianites had golden earrings because they were Ishmaelites.) 25 They answered, "We are glad to give them to you." They spread out a cloak and every man threw on it the earrings from his plunder. 26 The weight of the golden earrings that he requested was 1,700 shekels of gold. This plunder was in addition to the crescent ornaments, the pendants, the purple clothing that was worn by the kings of Midian, and in addition to the chains that had been around their camels' necks. 27 Gideon made an ephod out of the earrings and put it in his city, in Ophrah, and all Israel prostituted themselves by worshiping it there. It became a trap for Gideon and for those in his house. 28 So Midian was subdued before the people of Israel and they did not raise their heads up again. So the land had peace for forty years in the days of Gideon.
29 Jerub-Baal, son of Joash, went and lived in his own house. 30 Gideon had seventy sons who were his descendants, for he had many wives. 31 His concubine, who was in Shechem, also bore him a son, and Gideon gave him the name Abimelek. 32 Gideon, son of Joash, died at a good old age and was buried in the tomb of Joash his father, at Ophrah of the clan of Abiezer.
33 It came about, as soon as Gideon was dead, the people of Israel turned again and prostituted themselves by worshiping the Baals. They made Baal-Berith their god. 34 The people of Israel did not remember to honor Yahweh, their God, who had rescued them from the hand of all their enemies on every side. 35 They did not keep their promises to the house of Jerub-Baal (that is, Gideon), in return for all the good he had done in Israel.
The account of Gideon concludes in this chapter.
The men of Sukkoth feared the Midianites more than Gideon. This is why they refused to help Gideon. By allying themselves with the Midianites, they aligned themselves against Yahweh. Because of this, Gideon treated them like he treated the Midianites.
Gideon said to them, "I will not rule over you, neither will my son rule over you. Yahweh will rule over you." Although the book of Deuteronomy anticipates a king in Israel, it was sinful for Israel to desire to have a king. He did though take a share of everyone's plunder as a king would have done through taxes. This may serve as a warning to Israel about their desire to have a king. (See: sin)
The people of the tribe of Ephraim were rebuking Gideon with this rhetorical question for not including them in his army. This can be expressed as a statement. Alternate translation: "You have not treated us fairly."
Here "Midian" represents the Midianite army.
they argued angrily with him" or "they rebuked him severely"
Gideon replies to the men from Ephraim.
Gideon uses this question to honor the people of Ephraim. Alternate translation: "I have done very little compared with what you have done!"
Gideon was calming the people of Ephraim with this rhetorical question. Alternate translation: "Certainly the grapes you people of Ephraim gleaned are better than what we the descendants of Abiezer gathered from the whole harvest!"
Gideon and his army defeating the Medianites is spoken of as if it were a grape harvest. The people of Ephraim killing Oreb and Zeeb at the end of the battle is spoken of as if they were gleaning grapes at the end of the harvest. Alternate translation: "What you people of Ephraim did at the end of the battle is more important than what we descendants of Abiezer did at the beginning."
This is the name of one of Gideon's ancestors. Gideon used his name to refer to Abiezer's descendants and their land.
See how you translated these names in Judges 7:25.
Gideon uses this question to honor the people of Ephraim. This can be expressed as a statement. Alternate translation: "What you have done is more important than what I have done."
"became less"
"the 300 men"
The word "pursuit," an abstract noun, can be expressed as a verb. Alternate translation: "continued to chase their enemies"
These are the names of men.
The leaders use a question to emphasize that the Israelites have not yet captured Zebah and Zalumnna. Alternate translation: "You have not captured Zebah and Zalmunna yet."
Here "hands" refer to the whole body.
Here "hand" represents power or control.
The leaders use a question to emphasize that they have no reason to give bread to the Israelites. Alternate translation: "We see no reason to give bread to your army."
The full meaning of this statement can be made explicit. Alternate translation: "I will make whips out of desert thorns and briers and use them to beat you and cut you"
sharp, pointed pieces on vines or tree limbs that stick out and can cut people and animals
Here "He" refers to Gideon. Gideon represents himself and the soldiers following him. Alternate translation: "They left there" or "Gideon and his 300 men left there"
The name of a place.
You can make clear the understood information. Alternate translation: "asked for food there in the same way" or "he also asked them for food"
This is a polite way of referring to the defeat of his enemies. Alternate translation: "After I have completely defeated the Midian army"
Here "I" refers to Gideon and represents himself and his men. Alternate translation: "My men and I will break down this tower"
This word is used here to mark a stop in the story. Here the narrator starts to tell a new part of the story.
See how you translated these names in Judges 8:5.
This is the name of a city.
"15,000 men"
This is a polite way of referring to people who died in battle. Alternate translation: "had been killed" or "had died in battle"
"one hundred thousand men"
Here drawing the sword represents using the sword in battle. Possible meanings are 1) this phrase refers to soldiers who use swords in battle. Alternate translation: "swordsmen" or "men who fought with swords" or 2) this phrase refers to any soldiers. Alternate translation: "soldiers"
Here "Gideon" represents himself and all of his soldiers. Alternate translation: "Gideon and his soldiers went up"
Here "He" refers to Gideon and represents himself and all of his soldiers. Alternate translation: "Gideon and his soldiers defeated"
These are names of towns.
See how you translated these names in Judges 8:5.
extreme fear or worry that makes someone unable to think or act normally
This is the name of a road that passes between two mountains.
It can be stated explicitly what Gideon asked the young man. Alternate translation: "he asked him to identify all the names of the leaders in the town"
"77 officials"
See how you translated these names in Judges 8:5.
Gideon quotes the people of Sukkoth as using a question to mock him. Alternate translation: "You have not yet conquered Zebah and Zalmunna."
Here "Gideon" represents himself and his soldiers. Alternate translation: "Gideon and his soldiers took ... they punished"
These are sharp, pointed pieces on vines or tree limbs that stick out and can cut people and animals. See how you translated this in Judges 8:7.
Gideon and his soldiers broke. Alternate translation: "Gideon and his soldiers broke"
Translate the name of this city as you did in Judges 8:8.
See how you translated these names in Judges 8:5.
Translate the name of this city as you did in Judges 4:6.
"They were just like you"
This idiom is a religious oath used for emphasis that what he is about to say is true. Alternate translation: "I promise you that"
This is the name of Gideon's son.
This is an idiom. Alternate translation: "It is a job for a man to do"
This is a curved shape with two points. This shape occurs when the moon is mostly covered in shadow.
decorations
Here "hand" represents the power of Midian over Israel. Alternate translation: "from the power of Midian" or "from Midian"
Here "Midian" represents the people of Midian. Alternate translation: "of the Midianites"
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"Gideon said to the men of Israel"
jewelry worn on the ear
things stolen by force or taken off of people killed in war
Here the narrator tells background information about the Midianites.
clothing made from a large piece of fabric and worn over the shoulders as a coat
"one thousand seven hundred shekels of gold." If it is necessary to use modern weight units, here are two ways of doing it. Alternate translation: "18.7 kilograms of gold" or "about 20 kilograms of gold"
See how you translated this in Judges 8:21.
pieces of jewelry that hang at the end of the chains or cords of necklaces
This can be stated in active form. Alternate translation: "that the kings of Midian wore"
"Gideon used the gold from the earrings to make an ephod"
Translate the name of this city as you did in Judges 6:11.
This speaks of worshiping a false god as if it were prostitution. Alternate translation: "the Israelites sinned against Yahweh by worshiping the ephod there"
Here "all" is an exaggeration to emphasize that very many worshiped the garment. Alternate translation: "very many people in Israel worshiped the garment"
This speaks of Gideon and his family being tempted to worship the ephod as if the ephod were a hunter's snare that would trap them. Alternate translation: "It became a temptation for Gideon and his family" or "Gideon and his family sinned by worshiping it"
Here "his house" represents Gideon's family. Alternate translation: "for his family"
This can be stated in active form. Alternate translation: "So Yahweh subdued the Midianites before the people of Israel" or "So Yahweh helped the Israelites defeat the Midianites"
This is an idiom. Alternate translation: "they did not attack Israel again"
Here "land" represents the people of Israel. Alternate translation: "So the Israelites lived peacefully"
"40 years"
"during the life of Gideon"
This is another name for Gideon. See how you translated his name in Judges 6:32.
"70 sons"
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This is an idiom. Alternate translation: "when he was very old"
This can be stated in active form. Alternate translation: "they buried him"
Translate the name of this city as you did in Judges 6:11.
Translate the name of this people group as you did in Judges 6:11.
This phrase is used here to mark the beginning of a new part of the story. If your language has a way for doing this, you could consider using it here.
The people rejecting Yahweh is spoken of as if they physically turned away from him. Alternate translation: "they stopped worshiping Yahwheh"
This speaks of worshiping false gods as if it were prostitution. Alternate translation: "they sinned against Yahweh by worshiping the Baals"
This is the name of a false god.
Here "hand" represents power or control. Alternate translation: "from the power of all their enemies" or "from all their enemies"
"who surrounded them"
Here "the house of" represents a person's family. Alternate translation: "the family of Jerub-Baal"
This is another name for Gideon. See how you translated this in Judges 6:32.
1 Abimelek son of Jerub-Baal went to his mother's relatives at Shechem and he said to them and to the whole clan of his mother's family, 2 "Please say this, so that all the leaders in Shechem may hear, 'Which is better for you, that all seventy sons of Jerub-Baal rule over you, or that just one rule over you?' Remember that I am your bone and your flesh." 3 His mother's relatives spoke for him to the leaders of Shechem, and they agreed to follow Abimelek, for they said, "He is our brother." 4 They gave him seventy pieces of silver out of the house of Baal-Berith, and Abimelek used the silver to hire worthless and reckless men, who traveled with him. 5 Abimelek went to his father's house at Ophrah, and upon one stone he murdered his seventy brothers, the sons of Jerub-Baal. Only Jotham was left, the youngest son of Jerub-Baal, for he hid himself. 6 All the leaders of Shechem and Beth Millo came together and they went and made Abimelek king, beside the oak near the pillar which is in Shechem.
7 When Jotham was told about this, he went and stood on the top of Mount Gerizim. He shouted and said to them, "Listen to me, you leaders of Shechem, so that God may listen to you. 8 The trees once went out to anoint a king over them. For they said to the olive tree, 'Reign over us.' 9 But the olive tree said to them, 'Should I give up my abundance, by which gods and men are honored, to sway over the other trees?' 10 The trees said to the fig tree, 'Come and reign over us.' 11 But the fig tree said to them, 'Should I give up my sweetness and my good fruit, just so I could return and sway over the other trees?' 12 The trees said to the vine, 'Come and reign over us.' 13 The vine said to them, 'Should I give up my new wine, which makes gods and mankind glad, and return and sway over the other trees?' 14 Then said all the trees to the thornbush, 'Come and reign over us.' 15 The thornbush said to the trees, 'If you truly want to anoint me as king over you, then come and find refuge under my shade. If not, then let fire come out of the thornbush and let it burn up the cedars of Lebanon.' 16 Now therefore, if you have acted in truth and honesty, when you made Abimelek king, and if you have done well concerning Jerub-Baal and his house, and if you have punished him as he deserves— 17 and to think that my father fought for you, risked his life, and rescued you out of the hand of Midian— 18 but today you have risen up against my father's house and have killed his sons, seventy persons, upon one stone. Then you have made Abimelek, the son of his female servant, king over the leaders of Shechem, because he is your relative. 19 If you acted with faithfulness and integrity with Jerub-Baal and his house, then you should rejoice in Abimelek, and let him also rejoice in you. 20 But if not, let fire come out from Abimelek and burn up the men of Shechem and Beth Millo. Let fire come out from the men of Shechem and Beth Millo, to burn up Abimelek." 21 Jotham fled and ran away, and he went to Beer. He lived there because it was far away from Abimelek, his brother.
22 Abimelek ruled over Israel for three years. 23 God sent an evil spirit between Abimelek and the leaders of Shechem. The leaders of Shechem betrayed the trust they had with Abimelek. 24 God did this so the violence done to the seventy sons of Jerub-Baal might be avenged and their blood be laid on Abimelek their brother, and the men of Shechem would be held responsible because they helped him murder his brothers. 25 So the leaders of Shechem positioned men to lie in wait on the hilltops that they might ambush him, and they robbed all who passed by them along that road. This was reported to Abimelek.
26 Gaal son of Ebed came with his relatives and they went over to Shechem. The leaders of Shechem had confidence in him. 27 They went out into the field and gathered grapes from the vineyards, and they trampled on them. They held a festival in the house of their god, where they ate and drank, and they cursed Abimelek. 28 Gaal son of Ebed, said, "Who is Abimelek, and who is Shechem, that we should serve him? Is he not the son of Jerub-Baal? Is Zebul not his overseer? Serve the men of Hamor, Shechem's father! Why should we serve Abimelek? 29 I wish that this people were under my command! Then would I remove Abimelek. I would say to Abimelek, 'Call out all your army.'"
30 When Zebul, the official of the city, heard the words of Gaal son of Ebed his anger was kindled. 31 He sent messengers to Abimelek in order to deceive, saying, "See, Gaal son of Ebed and his relatives are coming to Shechem, and they are stirring up the city against you. 32 Now, get up during the night, you and the soldiers with you, and prepare an ambush in the fields. 33 Then in the morning, as soon as the sun is up, rise early and make a raid on the city. When he and the people with him come out against you, do whatever you can to them."
34 So Abimelek got up during the night, he and all the men who were with him, and they set an ambush against Shechem—dividing into four units. 35 Gaal son of Ebed went out and stood in the entrance of the city gate. Abimelek and the men who were with him came out of their hiding place. 36 When Gaal saw the men, he said to Zebul, "See, men are coming down from the hilltops!" Zebul said to him, "You are seeing the shadows on the hills like they are men." 37 Gaal spoke again and said, "Look, men are coming down in the middle of the land, and one unit is coming by way of the oak of the diviners." 38 Then Zebul said to him, "Where are your proud words now, you who said, 'Who is Abimelek that we should serve him?' Are these not the men you despised? Go out now and fight against them." 39 Gaal went out and he was leading the men of Shechem, and he fought Abimelek. 40 Abimelek chased him, and Gaal fled before him. Many fell with deadly wounds before the entrance to the city gate.
41 Abimelek stayed in Arumah. Zebul forced Gaal and his relatives out of Shechem. 42 On the next day the people of Shechem went out into the field, and this was reported to Abimelek. 43 He took his people, divided them into three units, and they set an ambush in the fields. He looked and saw the people coming out from the city and he attacked and killed them. 44 Abimelek and the units that were with him attacked and blocked the entrance to the city gate. The other two units attacked all who were in the field and killed them. 45 Abimelek fought against the city all that day. He captured the city, and killed the people who were in it. He broke down the city walls and sowed it with salt.
46 When all the leaders of the tower of Shechem heard of it, they entered the stronghold of the house of El-Berith. 47 Abimelek was told that all the leaders had gathered together at the tower of Shechem. 48 Abimelek went up to Mount Zalmon, he and all the men who were with him. Abimelek took an ax and cut off branches. He put it on his shoulder and ordered the men with him, "What you have seen me do, hurry and do as I have done." 49 So every one cut off branches and followed Abimelek. They piled them against the wall of the tower, and they set the stronghold on fire, so that all the people of the tower of Shechem also died, about a thousand men and women.
50 Then Abimelek went to Thebez, and he encamped against Thebez and captured it. 51 But there was a strong tower in the city, and all the men and women and all the leaders of the city fled to it and shut themselves in. Then they went up to the roof of the tower. 52 Abimelek came to the tower and fought against it, and he came up near to the door of the tower to burn it. 53 But a woman dropped an upper millstone on Abimelek's head and it crushed his skull. 54 Then he called urgently to the young man who was his armor-bearer, and said to him, "Draw your sword and kill me, so no one will say about me, 'A woman killed him.'" So his young man pierced him through, and he died. 55 When the men of Israel saw that Abimelek was dead, they went home. 56 So God avenged the evil of Abimelek that he did to his father by killing his seventy brothers. 57 God made all the evil of the men of Shechem turn back on their own heads and on them came the curse of Jotham son of Jerub-Baal.
Gideon's son, Abimelech, killed all of his brothers except Jotham in order to become king of Shechem. Jotham cursed Abimelech for having murdered Gideon's other sons. "Let fire come out from Abimelech and burn up the men of Shechem and the house of Millo. Let fire come out from the men of Shechem and Beth Millo, to burn up Abimelech." (See: curse)
This chapter contains an extended metaphor about trees. This metaphor functions as a parable instructing Israel about their sinful desire to have a king. (See: and sin)
This is another name for Gideon. See how you translated this in Judges 6:32.
This has a quotation within a quotation. A direct quotation can be stated as an indirect quotation. Alternate translation: "Please ask the leaders of Shechem if they would rather have all seventy sons of Jerub-Baal rule over them, or if they would rather have just one of his sons rule over them."
"70"
Here "your bone and your flesh" represents being someone's relative. Alternate translation: "I am a member of your family"
This means that the relatives of the mother of Abimelek spoke to the leaders, suggesting that they make Abimelek their king.
"they agreed to let Abimelek be their leader"
Here "house" represents a temple.
This means seventy shekels of silver. A shekel weighs 11 grams. If it is necessary to translate this with modern measurements, you can translate it like this. Alternate translation: "almost one kilo of silver"
"70"
This is the name of a false god. See how you translated it in Judges 8:33.
"violent and foolish"
Translate the name of this city as you did in Judges 6:11.
"1 stone"
"70"
This is another name for Gideon. See how you translated this in Judges 6:32.
This is the name of a place.
Jotham begins telling a parable in which the trees try to find someone to rule them. The trees represent the Israelites.
This can be stated in active form. Alternate translation: "When Jotham heard that Abimelech had murdered his brothers"
This is a mountain.
In this parable Jotham describes the trees doing things that humans do.
Here, to anoint with oil is a symbolic action that represents appointing a person to be king. Alternate translation: "to appoint a king to rule over all of them"
"Be our king"
Jotham continues telling the parable he begins in Judges 9:7, where the trees represent the Israelites.
The olive tree is asking this question to refuse to be king. This question can be expressed as a statement. Alternate translation: "I will not give up my abundance ... over the other trees."
This word for "wealth" is a metonym for the olives that come from the tree. People ate olives as food and crushed them to make oil for lamps. Alternate translation: "oil"
This can be translated in active form. Alternate translation: "by which people honor both gods and other men"
It is possible to translate the same Hebrew word as "god," "God," or "gods," so possible meanings here are 1) "gods" or 2) "God."
To sway is to move back and forth. Trees sway when the wind blows them. Here this is a metaphor for ruling over people. Jotham is also using irony, saying that the work of any ruler will be useless because the "trees," the people, will not obey anyone who rules them. Alternate translation: "rule over"
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Jotham continues describing the trees as doing things that humans do.
The fig tree is asking this question to refuse to be king. This question can be expressed as a statement. Alternate translation: "I will not give up my sweetness ... over the other trees."
The word "sweetness" is an abstract noun. It can be stated as an adjective that describes the fruit that grows on the tree. Alternate translation: "my good sweet fruit"
Jotham continues telling the parable he begins in Judges 9:7, where the trees represent the Israelites.
In this parable, Jotham describes the trees and the vine as doing things that humans do.
The vine is asking this question to refuse to be king. This question can be expressed as a statement. Alternate translation: "I will not give up my new wine ... over the other trees."
Thorns are sharp spikes or spurs that hurt. This bush has many sharp spikes along its branches.
Jotham continues telling his parable, where trees represent various people groups, and makes the application.
In this parable, Jotham describes the thornbush and the trees as doing things that humans do.
To anoint someone with oil is a symbolic action that appoints a person to be king. Alternate translation: "to appoint me as your king"
This means to let the thornbush burn so that it will burn the cedars.
The thornbush refers to itself as "the thornbush." Alternate translation: "then may fire come out from me, the thornbush"
This does not mean "at this moment," but is used to draw attention to the important point that follows.
This is another name for Gideon. See how you translated this in Judges 6:32.
Here "house" represents Gideon's family.
Jotham makes the application to the situation at that time and place.
Here Jotham is expressing that he cannot believe how badly the people of Shechem have treated Gideon and his family even after Gideon fought to save the people of Shechem.
Here "hand" represents power or control. Alternate translation: "from the power of the Midianites" or "from the Midianites"
This is an idiom. Alternate translation: "you have opposed" or "you have rebelled against"
Here "house" represents family. Alternate translation: "my father's family"
"70"
"1 stone"
Here "his" refers to Gideon.
Jotham offered the possibility that what they did was good, but he did not actually believe what they did was good. Alternate translation: "If you treated Jerub-Baal and his family with faithfulness and sincerity"
This is another name for Gideon. It means "let Baal defend himself." See how you translated this in Judges 6:32.
Here "house" refers to family. Alternate translation: "his family"
The rest of this phrase can be understood from what Jotham said in verse 19. Alternate translation: "But if you did not act with honesty and integrity with Jerub Baal and his house"
Jotham is speaking a curse. He speaks of Abimelek destroying the people of Shechem as if he would burn them with fire.
Jotham is speaking a curse. He speaks of the people of Shechem and Beth Millo destroying Abimelek as if they would burn him with fire.
This is the name of a place. See how you translated this in Judges 9:6.
This is the name of a city.
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This means that God applied the curse Jotham made by sending an evil spirit to cause trouble and animosity between Abimelek and the leaders of Shechem.
The passive phrases can be stated in active form. Alternate translation: "God did this to avenge the seventy sons whom Abimelech their brother murdered and the men of Shechem helped murder"
"70"
This is another name for Gideon. See how you translated this in Judges 6:32.
"sent men to hide on the hilltops and wait to attack Abimelek"
This can be stated in active form. Alternate translation: "Someone told Abimelek about the men waiting to attack him"
These are names of men.
The word "confidence" is an abstract noun that can be stated with the verb "trust." Alternate translation: "trusted him"
Here "They" refers to Gaal and his relatives and the men of Shechem.
They did this to squeeze out the grape juice to make wine with it.
"crushed" or "stomped"
Here "house" represents a temple.
See how you translated these names in Judges 9:26.
Gaal uses a question to emphasize that the people of Shechem should not serve Abimelek. Alternate translation: "We should not serve Abimelek!"
Both of these questions means the same thing. Gaal refers to Abimelek as "Shechem" because Abimelek's mother was from Shechem. Alternate translation: "We should not serve Abimelek, that is, Shechem!"
Gaal uses a question to emphasize that the people of Shechem should not serve Abimelek. Alternate translation: "He is just the son of Jerub-Baal, and Zebul is just his overseer."
Zebul oversaw Abimelek's slaves, servants, and laborers.
This is another name for Gideon. See how you translated this in Judges 6:32.
This is the name of a man.
Gaal means the people of Shechem should serve those who descended from Hamor, that is, those who are truly Canaanites, and not serve someone whose father was an Israelite.
Gaal uses a question to emphasize that the people of Shechem should not serve Abimelek. Alternate translation: "We should not serve Abimelek!"
"I wish that I ruled the people of Shechem"
See how you translated this name in Judges 9:28.
"heard what Gaal son of Ebed said"
See how you translated these names in Judges 9:26.
Becoming angry is spoken of as if a fire were starting. Alternate translation: "he became very angry"
Here "city" represents the people of the city.
Zebul is deceiving Gaal and the people of Shechem. Alternate translation: "secretly"
This speaks of the people of the city becoming upset as if they were liquid in a pot moving around. Alternate translation: "they are persuading the people of the city to rebel against you"
Zebul's messengers continue talking to Abimelech.
This does not mean "at this moment," but is used to draw attention to the important point that follows.
"to hide and attack them suddenly"
This means that they can do what they want to destroy the followers of Gaal.
"all the men accompanying Abimelech" or "all the men fighting for Abimelech"
"separating into 4 groups"
See how you translated these names in Judges 9:26.
This is the name of a man. See how you translated this in Judges 9:26.
This is the name of a man. See how you translated this in Judges 9:28.
Zebul is trying to confuse Gaal and keep him from preparing for battle. Alternate translation: "That is not people, it is only shadows on the hills"
"1 group" or "1 troop"
See how you translated this name in Judges 9:28.
Zebul is scolding Gaal with this rhetorical question. Alternate translation: "You are not speaking proudly now, you" or "You are not proud now, you"
Zebul is quoting Gaal's boast back to Gaal. This can be translated as a statement and as an indirect quote. Alternate translation: "you who said that we should not serve Abimelek."
Zebul is challenging Gaal with this rhetorical question. This question can be translated as a statement. Alternate translation: "Here are the men that you despised."
strongly disliked or hated
See how you translated this name in Judges 9:26.
This is an idiom. Alternate translation: "And many men died of wounds"
This is the name of a city.
This is the name of a man. See how you translated this in Judges 9:28.
This is the name of a man. See how you translated this in Judges 9:26.
This can be stated in active form. Alternate translation: "someone reported this to Abimelek"
"separated them into 3 groups"
"they hid in the fields to attack the people by surprise"
Here "he" refers to Abimelech who represents himself and all of his soldiers. Alternate translation: "they attacked"
"the groups of soldiers"
"other 2"
Here "Abimelek" represents himself and his soldiers. Alternate translation: "Abimelek and his soldiers fought ... They broke down"
Here "city" represents the people. Alternate translation: "against the people of Shechem"
"demolished"
Here salt is spoken of as if it were seeds. Spreading salt over land keeps anything from growing there. Alternate translation: "spread salt over the land"
Here this represents a temple.
The word "El" means "god." This is the same false god as "Baal-Berith" in [Judges 8:33]
This can be stated in active form. Alternate translation: "Someone told Abimelek"
This is the name of a mountain.
This means to stack the branches into a large heap.
"about 1,000"
This is the name of a city.
"camped outside the city of Thebez"
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"attacked it"
Two large, flat, round stones were used to grind grain in a mill. An upper millstone was the top one that was rolled on the lower one to crush the grain in between them.
This is the man who carried the weapons of Abimelech.
This means the young man put the sword right through the body of Abimelech.
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"70"
"Evil turn back on their heads" here is an idiom. Alternate translation: "punished the men of Shechem for all the evil they had done"
This is an idiom. Alternate translation: "the curse of Jotham son of Jerub-Baal happened to them"
This is another name for Gideon. See how you translated this name in Judges 6:32.
1 After Abimelek, Tola son of Puah son of Dodo, a man from Issachar who lived in Shamir, in the hill country of Ephraim, arose to deliver Israel. 2 He judged Israel twenty-three years. He died and was buried in Shamir.
3 He was followed by Jair the Gileadite. He judged Israel twenty-two years. 4 He had thirty sons who rode on thirty donkeys, and they had thirty cities, which are called Havvoth Jair to this day, which are in the land of Gilead. 5 Jair died and was buried in Kamon.
6 The people of Israel added to the evil they had done in the sight of Yahweh and worshiped the Baals, the Ashtoreths, the gods of Aram, the gods of Sidon, the gods of Moab, the gods of the people of Ammon, and the gods of the Philistines. They abandoned Yahweh and no longer worshiped him. 7 Yahweh burned with anger toward Israel, and he sold them into the hand of the Philistines and into the hand of the Ammonites. 8 They crushed and oppressed the people of Israel that year, and for eighteen years they oppressed all the people of Israel who were beyond the Jordan in the land of the Amorites, which is in Gilead. 9 Then the Ammonites crossed over the Jordan to fight against Judah, against Benjamin, and against the house of Ephraim, so that Israel was greatly distressed.
10 Then the people of Israel called out to Yahweh, saying, "We have sinned against you, because we abandoned our God and worshiped the Baals." 11 Yahweh said to the people of Israel, "Did I not deliver you from the Egyptians, the Amorites, the Ammonites, the Philistines, 12 and also from the Sidonians? The Amalekites and the Maonites oppressed you; you called out to me, and I delivered you from their power. 13 Yet you abandoned me again and worshiped other gods. Therefore, I will not keep adding to the times I deliver you. 14 Go and call out to the gods that you have worshiped. Let them rescue you when you have trouble." 15 The people of Israel said to Yahweh, "We have sinned. Do to us whatever seems good to you. Only please, rescue us this day." 16 They got rid of the foreign gods among them and they worshiped Yahweh. Then Yahweh could bear Israel's misery no longer.
17 Then the Ammonites were summoned and set up camp in Gilead. The people of Israel came together and set up their camp at Mizpah. 18 The leaders of the people of Gilead said one to another, "Who is the man who will begin to fight the Ammonites? He will become the leader over all those who are living in Gilead."
This chapter begins the account of Jephthah (Judges 10-12).
In Judges, Israel's actions are connected to their obedience to Yahweh. When Israel does evil, they are oppressed. (See: evil and oppress)
These are names of men.
This is the name of a place.
"came to deliver Israel" or "became the leader to deliver Israel"
Here "Israel" represents the people of Israel.
Here "judged" means he led the people of Israel.
"23 years"
This can be stated in active form. Alternate translation: "they buried him"
This can be stated in active form. Alternate translation: "Jair the Gileadite was leader after Tola"
This is the name of a man.
Jair was from the tribe of Gilead.
Here "judged" means he led the people of Israel.
Here "Israel" represents the people of Israel.
"22 years"
"30 sons"
This is the name of a region, which is named after a man.
This means to the time when the book of Judges was being written.
This can be stated in active form. Alternate translation: "they buried him"
This is the name of a place.
This speaks of evil as if it were an object that a person could add to and make bigger. Alternate translation: "continued doing what Yahweh said was evil"
The sight of Yahweh represents Yahweh's judgment or evaluation. Alternate translation: "according to Yahweh"
This is the plural of Ashtoroth, who was worshiped as a goddess in many different forms. See how you translated this in Judges 2:13.
The author basically said the same thing twice for emphasis. These can be combined. Alternate translation: "They completely stopped worshiping Yahweh"
No longer obeying and worshiping Yahweh is spoken of as if the people left Yahweh and went somewhere else.
Yahweh becoming angry is spoken of as if anger were a burning fire. Alternate translation: "Yahweh was very angry at Israel"
Yahweh allowing the Philistines and the Ammonites to defeat the Israelites is spoken of as if he sold the Israelites to them.
Here "hand" represents power or control.
These two words basically mean the same and emphasize how much the Israelites suffered. Alternate translation: "terribly oppressed"
"18 years"
This means on the east side of the Jordan River.
"this region is also called Gilead"
"Judah" and "Benjamin" refer to the people belonging to those tribes. Alternate translation: "the people of the tribe of Judah ... the people of the tribe of Benjamin"
The "house" refers to the people of the tribe of Ephraim. Alternate translation: "the people of the tribe of Ephraim"
"Israel" refers to the people of Israel. Alternate translation: "so that the people of Israel suffered much"
This means the people of Israel desperately asked Yahweh for help.
The people no longer obeying and worshiping Yahweh is spoken of as if they left Yahweh and went somewhere else.
The people are speaking to Yahweh and refer to him as "our God." This can be stated in second person. Alternate translation: "abandoned you, our God"
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God is rebuking the people of Israel for their worship of other gods. The rhetorical question that begins with the words "Did I not deliver you" in verse 11 ends here. This rhetorical question can be translated as a statement. Alternate translation: "I am the one who delivered you ... and also from the Sidonians."
These are the people from the clan or family of Maon.
Here "power" represents the Amalekites and the Maonites. Alternate translation: "from them"
The people no longer obeying and worshiping Yahweh is spoken of as if they left Yahweh and went somewhere else.
The phrase "keep adding to the times" is an idiom that means to continue to do something. You can make explicit the implicit meaning of Yahweh's saying. Alternate translation: "I will not keep on delivering you again and again" or "You can be sure that I will stop delivering you"
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You can make explicit the implicit meaning of this statement. Alternate translation: "foreign gods whose images they possessed"
Here Israel refers to the people of Israel. Alternate translation: "And Yahweh did not want the people of Israel to suffer any longer"
Possible meanings are 1) "the leaders of the Ammonites called them to come to fight, so they set" or 2) "the Ammonites gathered together."
"Who will lead our army to fight against the Ammonites?"
1 Now Jephthah the Gileadite was a mighty warrior, but he was the son of a prostitute. Gilead was his father. 2 Gilead's wife also gave birth to his other sons. When his wife's sons grew up, they forced Jephthah to leave the house and said to him, "You are not going to inherit anything from our father's household. You are the son of another woman." 3 So Jephthah fled from his brothers and lived in the land of Tob, and worthless men gathered around Jephthah and they traveled with him.
4 Some days later, the people of Ammon made war against Israel. 5 When the people of Ammon made war against Israel, the elders of Gilead went to bring Jephthah back from the land of Tob. 6 They said to Jephthah, "Come and be our leader that we may fight with the people of Ammon." 7 Jephthah said to the elders of Gilead, "You hated me and forced me to leave my father's house. Why do you come to me now when you are in trouble?" 8 The elders of Gilead said to Jephthah, "That is why we are turning to you now; come with us and fight with the people of Ammon, and you will become the leader over all who live in Gilead." 9 Jephthah said to the elders of Gilead, "If you bring me home again to fight against the people of Ammon, and if Yahweh gives us victory over them, I will be your leader." 10 The elders of Gilead said to Jephthah, "May Yahweh be witness between us if we do not do as we say!" 11 So Jephthah went with the elders of Gilead, and the people made him leader and commander over them. When he was before Yahweh in Mizpah, Jephthah repeated all the promises he made.
12 Then Jephthah sent messengers to the king of the people of Ammon, saying, "What is this conflict between us? Why have you come with force to take our land?" 13 The king of the people of Ammon answered to the messengers of Jephthah, "Because when Israel came up out of Egypt, they seized my land from the Arnon to the Jabbok, over to the Jordan. Now give back those lands in peace." 14 Again Jephthah sent messengers to the king of the people of Ammon, 15 and he said, "This is what Jephthah says: Israel did not take the land of Moab and the land of the people of Ammon, 16 but they came up from Egypt, and Israel went through the wilderness to the Sea of Reeds and on to Kadesh. 17 When Israel sent messengers to the king of Edom, saying, 'Please let us pass through your land,' the king of Edom would not listen. They also sent messengers to the king of Moab, but he refused. So Israel stayed at Kadesh. 18 Then they went through the wilderness and turned away from the land of Edom and the land of Moab, and they went along the east side of the land of Moab and they camped on the other side of the Arnon. But they did not go into the territory of Moab, for the Arnon was Moab's border. 19 Israel sent messengers to Sihon, king of the Amorites, who ruled in Heshbon; Israel said to him, 'Please, let us pass through your land to the place that is ours.' 20 But Sihon did not trust Israel to pass through his territory. So Sihon gathered all his army together and camped at Jahaz, and there he fought against Israel. 21 Then Yahweh, the God of Israel, gave Sihon and all his people into the hand of Israel and they defeated them. So Israel took all the land of the Amorites who lived in that country. 22 They took over everything within the territory of the Amorites, from the Arnon to the Jabbok, and from the wilderness to the Jordan. 23 So then Yahweh, the God of Israel, has driven out the Amorites before his people Israel, and should you now take possession of their land? 24 Will you not take over the land that Chemosh, your god, gives you? So whatever land Yahweh our God has given us, we will take over. 25 Now are you really better than Balak son of Zippor, king of Moab? Did he dare to have an argument with Israel? Did he ever wage war against them? 26 While Israel lived for three hundred years in Heshbon and its villages, and in Aroer and its villages, and in all the cities that are along the banks of the Arnon—why then did you not take them back during that time? 27 I have not done you wrong, but you are doing me wrong by attacking me. Yahweh, the judge, will decide today between the people of Israel and the people of Ammon."
28 But the king of the people of Ammon rejected the warning Jephthah sent him.
29 Then the Spirit of Yahweh came on Jephthah, and he passed through Gilead and Manasseh, and passed through Mizpah of Gilead, and from Mizpah of Gilead he passed through to the people of Ammon. 30 Jephthah made a vow to Yahweh and said, "If you give me victory over the people of Ammon, 31 then whatever comes out of the doors of my house to meet me when I return in peace from the people of Ammon will belong to Yahweh, and I will offer it up as a burnt offering." 32 So Jephthah passed through to the people of Ammon to fight against them, and Yahweh gave him victory. 33 He attacked them and caused a great slaughter from Aroer as far as Minnith—twenty cities—and to Abel Keramim. So the people of Ammon were subdued before the people of Israel.
34 Jephthah came to his home at Mizpah, and there his daughter came out to meet him with tambourines and with dancing. She was his only child, and besides her he had neither son nor daughter. 35 As soon as he saw her, he tore his clothes and said, "Oh! My daughter! You have crushed me with sorrow, and you have become one who troubles me! For I have opened my mouth to Yahweh, and I cannot turn back on my promise." 36 She said to him, "My father, you have made a vow to Yahweh, do to me everything you promised, because Yahweh has taken vengeance for you against your enemies, the Ammonites." 37 She said to her father, "Let this promise be kept for me. Leave me alone for two months, that I may leave and go down to the hills and grieve over my virginity, I and my companions." 38 He said, "Go." He sent her away for two months. She left him, she and her companions, and they grieved her virginity in the hills. 39 At the end of two months she returned to her father, who did with her according to the promise of the vow he had made. Now she had never known a man, and it became a custom in Israel 40 that the daughters of Israel every year, for four days, would retell the story of the daughter of Jephthah the Gileadite.
The account of Jephthah continues in this chapter.
Jephthah was half Israelite and half Canaanite by birth. While all of the judges were called by Yahweh, it is the leaders who called Jephthah to help them, but Yahweh still used Jephthah to help them.
This is someone who is from the region of Gilead. It is a coincidence that his father's name is also Gilead. See how you translated this in [Judges 10:3]
"When the sons of Gilead's wife became adults"
Tob is the name of a region.
"they followed him" or "they went everywhere together"
"Some time later"
The phrase "made war" is an idiom which means that they attacked Israel and were at war with them. Here "Israel" refers to the people of Israel. Alternate translation: "attacked the people of Israel"
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"so that we can fight against"
Here "house" refers to people living in the house. Alternate translation: "my family"
The word "that" refers to what Jephthah said about about them being in trouble. The full meaning of this statement can be made clear. Alternate translation: "We are turning to you now because we are in trouble"
"fight against the people of Ammon"
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These two words basically have the same meaning repeated to emphasize how important Jephthah had became. You can combine the two words. Alternate translation: "commander"
This is an idiom. Here the phrase "before Yahwheh" means that he repeated his promises as a vow before Yahweh. Alternate translation: "When Jephthah was in Mizpah he repeated all of these promises as a vow before Yahweh"
This refers to the promises he made to the leaders of Gilead about becoming their leader.
"Why is there conflict between us?" Jephthah is asking the king why they are angry with Israel.
The word "you" refers to the King of Ammon and represents himself and his soldiers. Alternate translation: "Why have your soldiers come to seize our land"
"come to forcefully take"
These are the names of two rivers.
"on the other side of the Jordan River"
"peacefully" or "and do not try to defend them"
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Here the word "he" refers to the messenger who was speaking to the king. This may be written with the word "they" as in the UDB, referring to the group of messengers. Alternate translation: "Jephthah told the messengers to say" or "they said"
Whenever people traveled to the promised land it is referred to as going "up" to the promised land. When the Israelites left Egypt they were on their way to the promised land. Alternate translation: "they left Egypt"
Jephthah's messengers continue to speak.
The messengers were sent by the leaders of Israel. Alternate translation: "When the leaders of Israel sent messengers"
"go through" or "cross"
This phrase is an idiom that means to "refuse." Alternate translation: "refused" or "denied their request"
The reason that Israel sent messengers to the king of Moab can be made explicit. Alternate translation: "They also send messengers to the king of Moab with the same request"
The king of Moab refused Israel's request to pass through Moab. The full meaning of this statement can be made clear. Alternate translation: "but he also refused and would not let them pass through the land of Moab"
This is the name of a river. See how you translated this in Judges 11:13.
Jephthah's messengers continue to speak.
The messengers were sent by the leaders of Israel. Alternate translation: "When the leaders of Israel sent messengers"
This is the name of a person.
This is the name of a city.
This is the name of a city.
Sihon did not trust the people of Israel to pass through his land peacefully. The full meaning of this statement can be made explicit. Alternate translation: "But Sihon did not trust the people of Israel to pass through his territory peacefully"
The word "he" refers to Sihon and represents himself and his army. Alternate translation: "there they fought" or "there his army fought"
Jephthah's messengers continue to speak.
See how you translated this man's name in Judges 11:19.
Here "hand" refers to power to defeat in battle. Alternate translation: "gave Israel power over Sihon and all his people"
See how you translated the names of these rivers in Judges 11:13.
Jephthah's messengers continue to speak.
Jephthah is rebuking the king of the Ammonites with this rhetorical question. The word "their" refers to the Israel. This question can be translated as a statement. Alternate translation: "therefore, you should not take possession of their land."
Jephthah is rebuking the king of the Ammonites with a rhetorical question. This question can be translated as a statement. Alternate translation: "You should only take over the land that Chemosh, your god, gives you."
This is an idiom which means to take control of something. Alternate translation: "take control of" or "take possession of"
This is the name of a false god.
Jephthah is rebuking the king of the Ammonites with a rhetorical question. This question can be translated as a statement. Alternate translation: "You are not better than Balak son of Zippor, who was king of Moab."
These are the names of men.
Jephthah is rebuking the king of the Ammonites with a rhetorical question. This question can be translated with a statement. Alternate translation: "Yet he did not dare to have an argument with Israel."
Jephthah is rebuking the king of the Ammonites with a rhetorical question. This question can be translated with a statement. Alternate translation: "Nor did he ever wage war against them."
Jephthah's messengers continue to speak.
"300 years"
Translate the name of this city the same way that you did in Judges 11:19.
This is the name of a city.
Jephthah is rebuking the king of the Ammonites with a rhetorical question. This question can be translated as a statement. Alternate translation: "you should have taken them back during that time." or "now it is too late; you should have taken them back long ago."
Jephthah is speaking to the Sihon. Here Jephthah speaks about the Israelites as though they were himself and of the Ammonites as if they were Sihon their king. Alternate translation: "The Israelites have not done wrong to your people, but your people are doing us wrong by attacking us"
This is an idiom. To do someone wrong means to do something wrong to them. Alternate translation: "treated you wrongly ... treating me wrongly" or "treated you unfairly ... treating me unfairly"
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This is an idiom which means that the Spirit influenced Jephthah's decisions. Alternate translation: "the Spirit of Yahweh took control of Jephthah"
Jephthah passed through these places enlisting men for his army to go to war with the people of Ammon. The full meaning of this can be made clear. Alternate translation: "he gathered men for his army as he passed through Gilead and Manasseh ... from Mizpah of Gilead"
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This is an idiom which means to give something as an offering. Alternate translation: "I will offer it to you" or "I will sacrifice it to you"
Since Jephthah was the leader of his army, he and his army are often spoken of as Jephthah himself. Alternate translation: "So Jephthah and his army passed through ... Yahweh gave them victory"
Since Jephthah was the leader of his army, he and his army are often spoken of as Jephthah himself
Translate the name of this city the same way you did in Judges 11:26.
These are the names of cities.
"including 20 cities"
musical instruments with heads like drums that can be hit and with pieces of metal around their sides that sound when the instruments are shaken
This is an act that shows mourning or great sadness. Alternate translation: "he tore his clothes from grief"
Jephthah said basically the same thing twice to emphasize that he was very sad.
Here Jephthah speaks of his great sorrow as something that crushes him. Alternate translation: "You have caused me great sorrow" or "You have filled me with sorrow"
Here Jephthah talks about his great distress and trouble as if it were pain. Alternate translation: "you have caused me great distress"
This is an idiom. To turn back on a promise means to not do what you have promised to do. Alternate translation: "I must do what I have promised" or "I cannot break my promise"
Yahweh has taken vengence for him by defeating his enemies. The meaning of this can be made explicit. Alternate translation: "has taken vengeance for you against your enemies, the Ammonites, by defeating them"
This can be stated in an active form. Alternate translation: "Keep this promise for me" or "Keep this promise concerning me"
"weep because I am a virgin" or "cry because I will never be married"
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This is a euphemism. Alternate translation: "had never had sexual relations with a man"
This refers to someone from Gilead. See how you translated this in Judges 10:3.
1 A call went out to the men of Ephraim; they passed through Zaphon and said to Jephthah, "Why did you pass through to fight against the people of Ammon and did not call us to go with you? We will burn your house down over you." 2 Jephthah said to them, "I and my people were in a great conflict with the people of Ammon. When I called you, you did not rescue me from them. 3 When I saw that you did not rescue me, I put my life in my own hand and passed through against the people of Ammon, and Yahweh gave me victory. Why have you come to fight against me today?" 4 Jephthah gathered together all the men of Gilead and he fought against Ephraim. The men of Gilead attacked the men of Ephraim because they said, "You Gileadites are fugitives in Ephraim—in Ephraim and Manasseh." 5 The Gileadites captured the fords of the Jordan leading to Ephraim. When any of the survivors of Ephraim said, "Let me go over the river," the men of Gilead would say to him, "Are you an Ephraimite?" If he said, "No," 6 then they would say to him, "Say: Shibboleth," and if he said "Sibboleth" (for he could not pronounce the word correctly), the Gileadites would seize him and kill him at the fords of the Jordan. Forty-two thousand Ephraimites were killed at that time.
7 Jephthah served as a judge over Israel for six years. Then Jephthah the Gileadite died and was buried in one of the cities of Gilead.
8 After him, Ibzan of Bethlehem served as a judge over Israel. 9 He had thirty sons. He gave away thirty daughters in marriage and he brought from the outside thirty daughters of other men for his sons. He judged Israel for seven years. 10 Ibzan died and was buried at Bethlehem. 11 After him Elon the Zebulunite served as judge over Israel. He judged Israel for ten years. 12 Elon the Zebulunite died and was buried in Aijalon in the land of Zebulun.
13 After him, Abdon son of Hillel the Pirathonite served as a judge over Israel. 14 He had forty sons and thirty grandsons. They rode on seventy donkeys, and he judged Israel for eight years. 15 Abdon son of Hillel the Pirathonite died and was buried in Pirathon in the land of Ephraim in the hill country of the Amalekites.
The account of Jephthah concludes in this chapter.
This is a word in Hebrew. Its importance in this chapter is because of its sounds, not its meaning. The translator should not translate the meaning of this word, but should transliterate or transfer it into the target language by substituting letters that have the same sounds.
Here the abstract noun "call" can be expressed as a verb. Alternate translation: "The men of Ephraim were called together" or "The men ... of Ephraim called together their soldiers"
This is the name of a city.
or "traveled through ... travel" or "journeyed through ... journey"
This idiom means to burn down a house with people inside it. Alternate translation: "We will burn your house down with you still in it"
Here the word "you" is plural and refers to the people of Ephraim.
Jephthah uses the word "me" to refer to himself and all the people of Gilead. Alternate translation: "do not rescue us"
The word "you" is plural and refers to the men of Ephraim. Jephthah is referring to the people of Gilead, including himself, when he says "me." Alternate translation: "you did not rescue us"
This is an idiom which means to risk one's life and to rely only on one's own strength. Jephthah continues to refer to the people of Gilead as himself. Alternate translation: "We risked our lives, relying on our own strength"
Jephthah is referring to Yahweh giving the men of Gilead victory over the Ammonites. The full meaning of this statement can be made clear. Alternate translation: "Yahweh gave us victory over them" or "Yahweh allowed us to defeat them in battle"
The word "you" is plural and refers to the men of Ephraim. Jephthah is referring to the people of Gilead, including himself, when he says "me." Alternate translation: "Why have you come to fight against us"
This means that they fought against the Ammonites as they passed through Ammon. The full meaning of this statement can be made clear. Alternate translation: "fought against the people of Ammon as we passed through their region"
The word "he" refers to Jephthah and all the fighting men of Gilead. Alternate translation: "they fought against Ephraim"
You can make the meaning of this insult explicit. Alternate translation: "You Gileadites do not really belong here. You are just people who came here to live"
people from Gilead
"in the regions of Ephraim and Manasseh" or "in the land of Ephraim and Manasseh." Here "Ephraim" and "Manasseh" refer to regions and are named after the tribes which live there.
"to the land of Ephraim"
"The Gileadites controlled" or "The Gileadites occupied"
These are places where you can cross the river on foot because the water is shallow.
person from the tribe of Ephraim
These words have no meaning. Copy these words into your language, and make sure that the beginning of the words, that is the letters "Sh" and "S" are translated differently.
"make the sound of the word"
"42,000"
This can be stated in active form. Alternate translation: "They killed forty-two thousand Ephraimites"
This can be stated in active form. Alternate translation: "Jephthah the Gileadite died and they buried him"
This is the name of a man from Bethlehem.
Here "give away ... in marriage" is an idiom which means that he allowed his daughters to get married. Alternate translation: "He had thirty daughters and arranged a marriage for each of them"
The idiom "bring them in from the outside" means that he had women from other clans marry his sons. Alternate translation: "he arranged for thirty daughters of other men from outside of his clan to marry his sons"
This can be stated in active form. Alternate translation: "they buried him in Bethlehem"
This is the name of a man.
someone from the tribe of Zebulun
Translate the name of this place the same way you did in Judges 1:35.
This can be stated in active form. Alternate translation: "they buried him in Aijalon"
These are the names of men.
This is the name of a city.
These men owned seventy donkeys, which they did ride. Here the word "rode" is used instead of "owned." Alternate translation: "They owned seventy donkeys"
"40 sons ... 30 grandsons ... 70 donkeys
Pirathon is the name of a place, someone who is from that place is called a Pirathonite.
1 The people of Israel again did what was evil in the sight of Yahweh, and he gave them into the hand of the Philistines for forty years.
2 There was a man from Zorah, of the clan of the Danites, whose name was Manoah. His wife was barren and so she had not given birth. 3 The angel of Yahweh appeared to the woman and said to her, "See now, you have been barren, and you have not given birth, but you will conceive and you will give birth to a son. 4 Now be careful not to drink wine or strong drink, and do not eat anything unclean.
5 Look, you will become pregnant and give birth to a son. No razor will be used upon his head, for the boy will be a Nazirite to God from the womb, and he will begin to deliver Israel from the hand of the Philistines." 6 Then the woman came and told her husband, "A man of God came to me, and his appearance was like that of an angel of God, very terrible. I did not ask him where he came from, and he did not tell me his name. 7 He said to me, 'Look! You will become pregnant, and you will give birth to a son. So then drink no wine or strong drink, and do not eat any food that the law declares to be unclean, because the boy will be a Nazirite to God from the time he is in your womb until the day of his death.'"
8 Then Manoah prayed to Yahweh and said, "Oh, Lord, please let the man of God you sent come again to us so that he may teach us what we are to do for the child who soon will be born." 9 God listened to the voice of Manoah, and the angel of God came to the woman again when she was sitting in the field. But Manoah her husband was not with her. 10 So the woman ran quickly and told her husband, "Look! The man has appeared to me—the one who came to me the other day!" 11 Manoah got up and followed his wife. When he came to the man, he said, "Are you the man who spoke with my wife?" The man said, "I am." 12 So Manoah said, "Now may your words come true. What will be the rules for the child, and what will be his work?" 13 The angel of Yahweh said to Manoah, "She must carefully do everything that I said to her. 14 She may not eat anything that comes from the vines, and do not let her drink wine or strong drink or eat anything unclean. She must obey everything I have commanded her to do."
15 Manoah said to the angel of Yahweh, "Please stay for a while, to give us time to prepare a young goat for you." 16 The angel of Yahweh said to Manoah, "Even if I stay, I will not eat your food. But if you prepare a burnt offering, offer it to Yahweh." (Manoah did not know that he was the angel of Yahweh.) 17 Manoah said to the angel of Yahweh, "What is your name, so we may honor you when your words come true?" 18 The angel of Yahweh said to him, "Why do you ask my name? It is wonderful!" 19 So Manoah took the young goat with the grain offering and offered them on the rock to Yahweh. He did something marvelous while Manoah and his wife were watching. 20 When the flame went up from the altar toward the sky, the angel of Yahweh went up in the flame of the altar. Manoah and his wife saw this and lay facedown on the ground.
21 The angel of Yahweh did not appear again to Manoah or his wife. Then Manoah knew that he was the angel of Yahweh. 22 Manoah said to his wife, "We are sure to die, because we have seen God!" 23 But his wife said to him, "If Yahweh wanted to kill us, he would not have received the burnt offering and the grain offering we gave him. He would not have shown us all these things, nor at this time would he have let us hear such things." 24 Later the woman gave birth to a son, and called his name Samson. The boy grew up and Yahweh blessed him. 25 Yahweh's Spirit began to stir him in Mahaneh Dan, between Zorah and Eshtaol.
This chapter begins the account of Samson (Judges 13-16).
The angel of the Lord prophesied about Samson and gave instructions to Samson's mother. Samson's mother was to offer up her son under a Nazarite vow. This was a special type of vow, dedicating Samson to Yahweh. Part of this vow prohibited the cutting of the person's hair. (See: prophet and vow)
The sight of Yahweh represents Yahweh's judgment or evaluation. See how you translated this in [Judges 2:11]
Here "hand" refers to power to gain victory in battle. Alternate translation: "he allowed the Philistines to defeat them" or "he allowed them to be oppressed by the Philistines"
"40 years"
This was the name of a town in Israel. It was in the region of Judah near the border of Dan.
people from the tribe of Dan
This is the name of a man.
The phrase "See now" indicates that what follows is an exhortation for the hearer to pay attention. "Listen carefully: you"
This refers to childbirth. Alternate translation: "bear a son" or "have a baby boy"
Something that Yahweh has stated is unfit to eat is spoken of as if it were physically unclean.
"Pay attention" or "Listen"
Here the word "head" refers to his hair. This can be stated in active form. Alternate translation: "No one should ever cut his hair"
a sharp knife used to cut hair close to the skin
This means that he will be devoted to God as a Nazirite. Alternate translation: "a Nazirite devoted to God" or "devoted to God as a Nazirite"
Here the word "womb" refers to the time before the child is born. Alternate translation: "from before he is born"
Here the word "hand" means control. Alternate translation: "the control of the Philistines" or "being under the Philistine's control"
This means that the man was sent by God. This can be made explicit. Alternate translation: "A man that God sent"
Here "terrible" means "frightening." Alternate translation: "I was very afraid of him because he looked like an angel of God"
"Pay attention" or "Listen"
This refers to childbirth. Alternate translation: "bear a son" or "have a baby boy"
Something that Yahweh has stated is unfit to eat is spoken of as if it were physically unclean.
This means that he will be devoted to God as a Nazirite. See how you translated this in [Judges 3:5]
This emphasizes that it would be for his entire life. Alternate translation: "all his life"
See how you translated this man's name in Judges 13:2.
You can make explicit the implicit meaning of the author's words. Alternate translation: "came to Manoah's wife"
"Listen" or "Pay attention to what I am about to tell you"
This refers to the angel of God in [Judges 13:3]
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"what you have said"
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Here the angel refers to any food that grow on a vine as "coming" from the vine. Alternate translation: "anything that grows on a vine"
Something that Yahweh has stated is unfit to eat is spoken of as if it were physically unclean. See how you translated this phrase in [Judges 13:7]
You can make explicit the implicit meaning of Manoah's statement. Alternate translation: "cook a young goat for you to eat"
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"what you have said comes true"
The angel asks this question as a rebuke. This question can be written as a statement. Alternate translation: "You should not ask me what my name is."
It may be helpful to explain more explicitly why they should not ask his name. Alternate translation: "It is too wonderful for you to understand"
This law requires a grain offering to be offered when a burnt offering is made. Alternate translation: "with the grain offering required with it" or "with the grain offering to accompany it"
"on the altar." The altar Manoah sacrificed the offering on was a rock.
"The angel did something"
"the angel of Yahweh went back up into heaven through the flames on the altar"
"lay with their faces to the ground." This is a sign of respect and honor, but it also shows their fear of Yahweh.
The word "he" refers to the man who Manoah and his wife had seen.
It is implied that they think God will cause them to die. This can be made clear. Alternate translation: "God will cause us to die because we have seen him"
Manoah's wife said basically the same thing twice for emphasis. These two statements can be combined. Alternate translation: "He would not have told us what he wanted us to do"
"Manoah's wife"
This refers to childbirth. Alternate translation: "bore a son" or "had a baby boy"
"became an adult" or "matured"
The word "stir" here refers to causing Samson to act. "Yahweh's Spirit began to cause him to act" or "Yahweh's Spirit began to control him"
Mahaneh Dan is the name of a temporary camp that the tribe of Dan lived in while they looked for a permanent home. Eshtaol is the name of a town.
Translate the name of this town the same way you did in Judges 13:2.
1 Samson went down to Timnah, and there he saw a woman, one of the daughters of the Philistines. 2 When he returned, he told his father and mother, "I saw a woman in Timnah, one of the daughters of the Philistines. Now get her for me to be my wife." 3 His father and mother said to him, "Is there not a woman among the daughters of your relatives, or among all our people? Are you going to take a wife from the uncircumcised Philistines?" Samson said to his father, "Get her for me, for when I look at her, she pleases me." 4 But his father and his mother did not know that this matter came from Yahweh, for he desired to create a conflict with the Philistines (for at that time the Philistines were ruling Israel).
5 Then Samson went down to Timnah with his father and his mother, and they came to the vineyards of Timnah. And, look, there one of the young lions came up and was roaring at him. 6 Yahweh's Spirit suddenly came on him, and he tore the lion apart as easily as he would have torn apart a small goat, and he had nothing in his hand. But he did not tell his father or his mother what he had done. 7 He went and spoke with the woman, and when he looked at her, she pleased Samson. 8 A few days later when he returned to marry her, he turned aside to look for the carcass of the lion. And, look, there was a swarm of bees and honey in what was left of the lion's body. 9 He scraped up the honey in his hands and went on, eating as he went. When he came to his father and his mother, he gave some to them, and they ate. But he did not tell them he had taken the honey out of what was left of the lion's body.
10 Samson's father went down to where the woman was, and Samson gave a feast there, for this was the custom of the young men. 11 As soon as her relatives saw him, they brought him thirty of their friends to be with him. 12 Samson said to them, "Let me now tell you a riddle. If one of you can find it out and tell me the answer during the seven days of the feast, I will give out thirty linen robes and thirty sets of clothes. 13 But if you cannot tell me the answer, then you will give me thirty linen robes and thirty sets of clothes." They said to him, "Tell us your riddle, so we may hear it." 14 He said to them,
"Out of the eater was something to eat;
out of the strong was something sweet."
But his guests could not find the answer in three days.
15 On the fourth day they said to Samson's wife, "Trick your husband so that he may tell us the answer to the riddle, or we will burn up you and your father's house. Did you invite us here in order to make us poor?" 16 Samson's wife started to weep in front of him; she said, "All you do is hate me! You do not love me. You have told a riddle to some of my people, but you have not told me the answer." Samson said to her, "Look here, if I have not told my father or my mother, should I tell you?" 17 She cried during the seven days that their feast lasted. On the seventh day he told her the answer because she pressured him very much. She told the answer to the relatives of her people. 18 Before the sun went down on the seventh day the men of the city said to him,
"What is sweeter than honey?
What is stronger than a lion?"
Samson said to them,
"If you had not plowed with my heifer,
you would not have found the answer to my riddle."
19 Then Yahweh's Spirit suddenly came on Samson with power. Samson went down to Ashkelon and killed thirty of their men. He took their plunder, and he gave their clothes to those who had explained the riddle. Burning with anger, he went up to his father's house. 20 Samson's wife was given to his best friend.
The account of Samson continues in this chapter.
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetry in 14:14, 18.
It was considered sinful for an Israel to marry a Canaanite or anyone from a different people group. This is why Samson's parents did not want him to marry a Philistine woman. They use rhetorical questions to convince him that he is sinning. This woman caused Samson many problems.
The phrase "went down" is used here because Timnah is lower in elevation than where his father's house was. Timah is the name of a city in the Sorek Valley.
The word "daughter" is a polite way to refer to a young, unmarried woman. Alternate translation: "one of the unmarried women among the Philistine people" or "a Philistine girl"
This is an idiom. Samson was demanding his parents to speak to the Philistine woman's parents about marriage. Alternate translation: "Now arrange for her to become my wife" or "Make the arrangements for me to marry her"
They ask this question to suggest that they could find Samson a wife among their own people. This question can be written as a statement. Alternate translation: "Surely there are women among your people whom you could marry."
The word "daughter" is a polite way to refer to a young, unmarried woman. Alternate translation: "one of the unmarried women among your relatives"
This question is asked to rebuke Samson. This question can be written as a statement. You can make explicit the reason his parents do not want him to marry a Philistine. Alternate translation: "You really should not marry a Philistine woman because the Philistine people do not worship Yahweh."
This is an idiom. Samson was demanding his parents to speak to the Philistine woman's parents about marriage. Alternate translation: "Now arrange for her to be my wife"
This means that Samson thinks she is beautiful. "I am pleased by how beautiful she is" or "she is beautiful"
This refers to Samson's request to marry the Philistine woman.
The word "he" refers to Yahweh.
The phrase "went down" is used here because Timnah is lower in elevation than where his father's house was. Timnah was a city in the Sorek Valley. Translate the name of this city the same way you did in [Judges 14:1]
Here the word "look" is used to draw the readers attention to a surprising event that happens in the story. The phrase "came up" means that the lion came near him. Alternate translation: "Suddenly, a young lion came near him"
"threatened him." This is the kind of noise that a lion makes when it threatens to attack something.
The phrase "came on" means that Yahweh's Spirit influenced Samson. In this case, he made him very strong. Alternate translation: "Yahweh's Spirit made him very strong"
tore into two pieces
Here it states that he had nothing in his hand to emphasize that he was not holding a weapon. Alternate translation: "did not have a weapon"
This means that he thought she was very beautiful. Alternate translation: "he was pleased by how beautiful she was" or "he thought she was very beautiful"
This means that he left his path to do something. Alternate translation: "he left the path"
dead body
Here the word "look" is used to draw the reader's attention to something surprising that happens in the story. Alternate translation: "He found a swarm of bees"
large group of insects
"gathered up"
The phrase "went down" is used to describe Timnah which is lower in elevation than where Samson's father lives. Alternate translation: "Samson's father went to where the woman lived"
It may be helpful to state that this was a marriage custom. Alternate translation: "the custom of young men who were getting married"
"30 of their friends"
a game in which the players must discover the answer to a difficult question
This means to figure out the meaning of the riddle. Alternate translation: "can figure out its meaning"
"30 linen robes and 30 sets of clothes"
a type of cloth
Here the word "you" is plural and refers to the guests at the feast.
Samson tells his riddle. Since it is supposed to be hard to understand, do not translate it in a way that people will immediately know what it means.
"Out of the eater came something to eat" or "Something to eat came out of something that eats"
The noun "eater" can be expressed as a verb phrase. Alternate translation: "the thing that eats"
"out of the strong came something sweet" or "Something that is sweet came out of something that is strong"
This refers to something that is strong. Alternate translation: "the strong thing"
"the men at his feast"
Here figuring out the answer to the riddle is spoke of as if it were something hidden that the guest had to search for and find. Alternate translation: "could not figure out the answer"
"day 4"
mislead or fool someone into doing something they would not want to do
These words could refer to 1) the actual house. Alternate translation: "the house your father and his family live in" Or 2) the people who live in the father's physical house. Alternate translation: "your family"
The phrase "burn up" means to burn something completely. If a person is "burnt up," it means that person is burned to death.
They ask her this question to accuse her of doing evil. This question can be written as a statement. Alternate translation: "You have brought us here to make us poor!"
They would become poor if they had to buy him new clothes if they could not solve the riddle. Alternate translation: "to make us poor by forcing us to buy him new clothes"
Samson's wife basically said the same thing twice for emphasis. Alternate translation: "You do not really love me at all"
a game in which the players must discover the answer to a difficult question
This is used to get someones attention. Here "look" means to "listen." Alternate translation: "Listen to me" or "Pay attention to what I am about to say"
Samson was rebuking her for demanding that he tell her the answer. This question can be written as a statement. Alternate translation: "I have not even told my father or mother. I will not tell you." or "you should not demand that I tell you, since I have not even told my parents, and they are closer to me than you are."
Possible meanings are 1) "during the seven days of their feast" or 2) "during the rest of the seven days of their feast."
"day 7"
Here the word "pressured" means "urged." Alternate translation: "she kept urging him to tell her"
This refers to Samson's wife's relatives. This can be stated clearly. Alternate translation: "the young men" or "her relatives"
"day 7"
This is the answer to the riddle. It may be written as a statement instead of as questions. If necessary it could be made clear how this relates to the riddle by adding more information. Alternate translation: "Honey is sweet and a lion is strong." or "Honey is sweet and it came out of a lion."
Samson compares their using his wife to get the answer to someone using another person's heifer to plow his field. Alternate translation: "If you had not used my wife"
To plow is to use an animal to pull a blade through soil to prepare the soil for seeds.
The phrase "came on" means that Yahweh's Spirit influenced Samson. In this case, he made him very strong. Alternate translation: "made Samson very strong" or "made Samson very powerful"
"killed 30 of their men"
"the men who lived there"
things taken by force, usually after a fight or battle
These were from the plunder he had taken from Ashkelon. Alternate translation: "the sets of clothing that he had taken"
"Very angry"
The phrase "went up" is used here because Samson was at Timnah which is lower in elevation than where his father's house is located.
This can be stated in active form. Alternate translation: "his wife's father gave her to his best friend"
"closest friend"
1 After some days, during the time of wheat harvest, Samson took a young goat and went to visit his wife. He said to himself, "I will go to my wife's room." But her father would not allow him to go in. 2 Her father said, "I really thought you hated her, so I gave her to your friend. Her younger sister is more beautiful than she is, is she not? Take her instead." 3 Samson said to them, "This time I will be innocent in regard to the Philistines when I hurt them." 4 Samson went and caught three hundred foxes and he tied together each pair, tail to tail. Then he took torches and tied them in the middle of each pair of tails. 5 When he had set the torches on fire, he let the foxes go into the standing grain of the Philistines, and they set fire to both the stacked grain and the grain standing in the field, along with the vineyards and the olive orchards. 6 The Philistines asked, "Who did this?" They were told, "Samson, the Timnite's son-in-law, did this because the Timnite took Samson's wife and gave her to his friend." Then the Philistines went and burned up her and her father. 7 Samson said to them, "If this is what you do, I will get my revenge against you, and after that is done, I will stop." 8 Then he cut them to pieces, hip and thigh, with a great slaughter. Then he went down and lived in a cave in the cliff of Etam.
9 Then the Philistines came up and encamped in Judah and spread out in Lehi. 10 The men of Judah said, "Why have you come up against us?" They said, "We have come up so we may capture Samson, and do to him as he has done to us." 11 Then three thousand men of Judah went down to the cave in the cliff of Etam, and they said to Samson, "Do you not know that the Philistines are rulers over us? What is this you have done to us?" Samson said to them, "They did to me, and so I have done to them." 12 They said to Samson, "We have come down to tie you up and give you into the hands of the Philistines." Samson said to them, "Swear to me that you will not kill me yourselves." 13 They said to him, "No, we will only tie you with ropes and hand you over to them. We promise we will not kill you." Then they tied him up with two new ropes and brought him up from the rock.
14 When he came to Lehi, the Philistines came shouting as they met him. Then Yahweh's Spirit came on him with power. The ropes on his arms became like burnt flax, and they fell off his hands. 15 Samson found a fresh jawbone of a donkey, and he picked it up and killed a thousand men with it. 16 Samson said,
"With the jawbone of a donkey, heaps upon heaps,
with the jawbone of a donkey I have killed a thousand men."
17 When Samson finished speaking, he threw away the jawbone, and he called the place Ramath Lehi. 18 Samson was very thirsty and called on Yahweh and said, "You have given this great victory to your servant. But now will I die of thirst and fall into the hands of those who are uncircumcised?" 19 God split open the hollow place that is at Lehi and water came out. When he drank, his strength returned and he revived. So he called the name of that place En Hakkore, and it is at Lehi to this day. 20 Samson judged Israel in the days of the Philistines for twenty years.
The account of Samson continues in this chapter.
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetry in 15:16.
The Spirit of Yahweh rushed upon Samson. This meant God gave Samson extraordinary strength. Samson's power is the power of Yahweh himself and he enacted the judgment of God on the Philistines. (See: holyspirit and judge)
This refers to thinking. Alternate translation: "He thought to himself"
Samson intended to sleep with his wife. This can be stated clearly. Alternate translation: "I will go to my wife's room, so we may sleep together"
The phrase "her room" is understood from what Samson said to himself. It can be repeated here. Alternate translation: "would not permit him to go into her room"
This means that he gave her to be his friend's wife. This can be stated clearly. Alternate translation: "so I gave her to be married to your friend"
He asks this question to imply that Samson should agree with him. This question may be written as a statement. Alternate translation: "I hope you agree."
He is suggesting that Samson take her as his wife. This can be stated clearly. Alternate translation: "Take her to be your wife instead"
Samson thinks that he will be innocent if he attacks the Philistines because they wronged him. This can be stated clearly. Alternate translation: "I will be innocent if I hurt the Philistines because they have wronged me"
"300 foxes"
Foxes are animals like dogs that have long tails and that eat nesting birds and other small animals.
a pair is two of anything, such as two foxes, or two tails
"by their tails"
A torch is a stick of wood with something flammable attached to one end; a torch is often used to light other things or to be carried for light.
grain that is still growing on its stalk in the field
the stalks of grain collected in piles after it has been harvested
An orchard is a place where fruit trees are grown.
The husband of a man's daughter is a "son-in-law."
This is a person from Timnah.
Samson's wife's father gave her in marriage to Samson's friend. This can be stated clearly. Alternate translation: "took Samson's wife and allowed her to marry Samson's friend"
The phrase "burned up" means to burn something completely. If a person is "burned up," it means that person is burned to death.
"said to the Philistines"
"Because you have done this."
Here "hip and thigh" refers to the whole body. This is a graphic description of how Samson killed the Philistines. Alternate translation: "He cut their bodies to pieces"
Here the phrase "went down" does not likely mean that he changed elevation, but rather, it is a way to describe someone going to another place. Alternate translation: "he went"
an opening in a hill or mountainside
a high, rocky hill or mountainside
This is the name of the rocky hill country near Jerusalem.
The phrase "came up" is used here because Judah is higher in elevation than Philistia.
They set up their tents in Judah. This synecdoche means that they prepared to make war against Judah. Alternate translation: "prepared to make war against Judah"
moved apart from each other so they could control as much land as possible
This is the name of a town in Judah.
Possible meanings are 1) "have you come up to attack" (see verse 9) or 2) "are you attacking."
Possible meanings are 1) "We have come up" (see verse 9) or 2) "We are attacking you."
The Philistines are comparing how they want to kill Samson to how he killed many of the Philistines. Alternate translation: "kill him like he killed many of our people"
"3,000 men of Judah"
See how you translated this phrase in Judges 15:8.
The men of Judah ask Samson these questions to rebuke him. This questions may be written as a statements. Alternate translation: "You know that the Philistines are rulers over us but you act like they are not. What you have done has caused us great harm."
Samson is referring to how they killed his wife and how he killed them in revenge. This can be stated clearly. Alternate translation: "They killed my wife, so I killed them"
Here "hands" refers to power. Alternate translation: "the Philistine's control"
This means to cause someone to be under someone else's control. Alternate translation: "give you to the Philistines"
This refers to the cave in the cliff of Etam where Samson had gone in [Judges 15:8]
Samson was not travelling alone, he was being led by the men who had tied him with ropes. Alternate translation: "When they came"
This is the name of a town in Judah. See how you translated this in Judges 15:9.
The phrase "came on" means that Yahweh's Spirit influenced Samson. In this case, he made him very strong. Alternate translation: "made Samson very strong"
Samson easily broken the ropes that bound his hands. The author describes how easily he broke the ropes by saying it was as if they had become burnt flax. Alternate translation: "He snapped the ropes on his arms as easily as if they had been stalks of burned flax"
fibers from the flax plant used for making threads and cloth
This means that the donkey had died very recently and its bones had not yet begun to decay. A jawbone is the bone in which the lower rows of teeth are set.
"1,000 men"
"a donkey's jawbone"
This phrase describes how many people Samson killed. There were enough bodies to make large piles of bodies. Alternate translation: "I have made heaps of dead bodies"
This is the name of a place. It's name means "Jawbone Hill"
"needed water to drink"
Possible meanings are 1) Samson is so thirsty he could literally die. Alternate translation: "But now I will die of thirst and my body will fall into ... uncircumcised." or 2) Samson exaggerates how thirsty he is by asking if he will die of thirst. Alternate translation: "But now will you allow me to become so weak from my thirst that I fall into ... uncircumcised?"
This means to die because you have not drank enough and therefore, you do not have enough water in your body.
The phrase "fall into the hands" means to be captured. "Those who are uncircumcised" refers to the Philistines and with the word "uncircumcised" emphasizing that they do not worship Yahweh. Alternate translation: "be captured by those godless Philistines"
"opened a hole in the ground" or "opened the low place." This refers to a low area of ground where Yahweh caused a spring of water to appear.
See how you translated this in Judges 15:9
These two phrase mean basically the same thing and emphasize that Samson became strong again. These two statements can be combined. Alternate translation: "he became strong again" or "he was revived"
This is the name of a spring of water. The name means "spring of him who prayed."
This means that the spring did not dry up but that it remained. The phrase "to this day" refers to the "present" time. Alternate translation: "the spring can still be found at Lehi, even today"
This refers to the time period that the Philistines controlled the land of Israel. Alternate translation: "during the time the Philistines controlled Israel"
"for 20 years"
1 Samson went to Gaza and saw a prostitute there, and he went to her. 2 The Gazites were told, "Samson has come here." The Gazites surrounded the place and in secret, they waited for him all night at the city gate. They kept silent all night. They had said, "Let us wait until daylight, and then let us kill him." 3 Samson lay in bed until midnight. At midnight he got up and he took hold of the city gate and its two posts. He pulled them up out of the ground, bar and all, put them on his shoulders, and carried them up to the top of the hill, in front of Hebron.
4 After this, Samson came to love a woman who lived in the Valley of Sorek. Her name was Delilah. 5 The rulers of the Philistines came up to her, and said to her, "Trick Samson to see where his great strength lies, and by what means we may overpower him, that we may bind him in order to humiliate him. Do this, and each one of us will give you 1,100 pieces of silver." 6 Then Delilah said to Samson, "Please, tell me how is it that you are so strong, and how could anyone bind you, so you might be controlled?" 7 Samson said to her, "If they tie me with seven fresh bowstrings that have not been dried, then I will become weak and be like any other man." 8 Then the rulers of the Philistines brought up to Delilah seven fresh bowstrings that had not been dried, and she tied Samson up with them. 9 Now she had men hiding in secret, staying in her inner room. She said to him, "The Philistines are upon you, Samson!" But he broke the bowstrings like a thread of yarn when it touches the fire. So the secret of his strength was not discovered.
10 Then Delilah said to Samson, "This is how you have deceived me and told me lies. Please, tell me how you can be overpowered." 11 He said to her, "If they tie me up with new ropes which have never been used for work, I will become weak and like any other man." 12 So Delilah took new ropes and tied him up with them, and said to him, "The Philistines are upon you, Samson!" The men lying in wait were in the inner room. But Samson tore off the ropes from his arms like they were a piece of thread.
13 Delilah said to Samson, "Until now you have deceived me and told me lies. Tell me how you may be overpowered." Samson said to her, "If you weave seven locks of my hair into a fabric on a loom, and then nail that to the loom, I will be like any other man." 14 While he slept, Delilah wove seven locks of his hair into the fabric on the loom and nailed it to the loom, and she said to him, "The Philistines are upon you, Samson!" He woke from his sleep and he pulled out the fabric and the pin from the loom.
15 She said to him, "How can you say, 'I love you,' when you do not share your secrets with me? You have mocked me these three times and have not told me how you have such great strength." 16 Every day she pressed him hard with her words, and she pressured him so much that he wished he would die. 17 So Samson told her everything and said to her, "I have never had a razor cut the hair on my head, for I have been a Nazirite for God from my mother's womb. If my head is shaved, then my strength will leave me, and I will become weak and be like every other man."
18 When Delilah saw that he had told her the truth about everything, she sent and called for the rulers of the Philistines, saying, "Come up again, for he has told me everything." Then the rulers of the Philistines went up to her, bringing the silver in their hands. 19 She had him fall asleep in her lap. She called for a man to shave off the seven locks of his head, and she began to subdue him, for his strength had left him. 20 She said, "The Philistines are upon you, Samson!" He woke up out of his sleep and said, "I will get out like the other times and shake myself free." But he did not know that Yahweh had left him. 21 The Philistines captured him and put out his eyes. They brought him down to Gaza and bound him with bronze shackles. He turned the millstone at the prison house. 22 But the hair on his head began to grow again after it had been shaved.
23 The rulers of the Philistines gathered together to offer a great sacrifice to Dagon their god, and to rejoice. They said, "Our god has conquered Samson, our enemy, and put him in our hands." 24 When the people saw him, they praised their god, for they said, "Our god has conquered our enemy and given him to us—the destroyer of our country, who killed many of us."
25 When they were celebrating, they said, "Call for Samson, that he may make us laugh." They called for Samson out of the prison and he made them laugh. They made him stand between the pillars. 26 Samson said to the boy who held his hand, "Permit me to touch the pillars on which the building rests, so that I can lean against them." 27 Now the house was full of men and women. All the rulers of the Philistines were there. There were on the roof about three thousand men and women, who were looking on while Samson was entertaining them.
28 Samson called to Yahweh and said, "Lord Yahweh, call me to mind! Please strengthen me only this once, God, so that I may have revenge in one blow on the Philistines for taking my two eyes." 29 Samson held on to the two middle pillars on which the building rested, and he leaned against them, one pillar with his right hand, and the other with his left. 30 Samson said, "Let me die with the Philistines!" He stretched out with his strength and the building fell on the rulers and on all the people who were in it. So the dead that he killed when he died were more than those he killed during his life. 31 Then his brothers and all the house of his father came down. They took him, brought him back and buried him between Zorah and Eshtaol in the burial place of Manoah, his father. Samson had judged Israel for twenty years.
The account of Samson concludes in this chapter.
Samson mistakenly thought that he was the source of his strength. He did not realize that Yahweh had left him and without Yahweh, he had no strength. This was not Samson's only mistake. His foreign wife created most of his problems.
This is a polite way of saying that he had sexual relations with her. Alternate translation: he had sexual relations with her" or "he lay with her"
The word "Gazites" refers to people from Gaza. This can be stated in active form. Alternate translation: "Someone told the people of Gaza"
This implies that some Gazites surrounded the place where Samson was staying and others waited at the city gate so that he could not leave.
Possible meanings are 1) "They did not make any noise all night" or 2) "They made no attempt to attack him all night."
"until the middle of the night"
These are supports for the city gate. These posts were probably made from tree trunks and were buried deep into the ground. The doors of the city gate were attached to these posts.
The bar was probably a heavy rod of iron that connected the gate to the posts. The doors of the city gate were probably made of heavy wooden beams or iron bars.
the part of the human body where the arms and the neck attach to the body
This is the name of a city.
This is the name of a valley near Samson's home.
to mislead or fool someone into doing something they would not want to do
This is an idiom that means to learn something. Alternate translation: "to understand" or "to learn"
This is an idiom that refers to where his strength comes from. Alternate translation: "what causes him to be very strong"
"how we might overpower him""
"one thousand one hundred pieces of silver."
This can be stated in active form. Alternate translation: "bind you to control you" or "bind you to restrain you"
Bowstrings were often made from parts of an animal, often from the tendons. The words "fresh bowstrings" refer to those that come from a freshly slaughtered animal that have not yet dried.
This can be stated in active form. Alternate translation: "that have not yet dried" or "that are not dry yet"
This can be stated in active form. Alternate translation: "that had not yet dried" or "that were not dry yet"
"Delilah tied Samson up with the fresh bowstrings"
This word is used here to mark a stop in the main story. Here the author tells background information about Philistine men that Delilah had waiting to capture Samson.
The phrase "upon you" means that they are ready to capture him. Alternate translation: "The Philistines are here to capture you"
The author describes how easily he broke the bowstrings by comparing them to how yarn breaks when it is burned. Alternate translation: "he broke the bowstrings as easily as if he were breaking burned yarn" or "he broke the bowstrings as easily as if they were made of thin yarn"
Deceiving and lying mean the same thing and are stated to emphasize how angry Delilah felt. Alternate translation: "You have greatly deceived me!"
This can be stated in active form. Alternate translation: "people can overpower you"
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The phrase "upon you" means that they are there to capture him. Alternate translation: "The Philistines are here to capture you"
This means that they were hiding and waiting for the right moment to attack. Alternate translation: "waiting to attack him"
The author describes how easily Samson broke the ropes by comparing it to him breaking a piece of thread. Alternate translation: "as easily as if they were only a piece of thread"
Deceiving and lying mean the same thing and are stated to emphasize how angry Delilah felt. Alternate translation: "you have greatly deceived me"
This can be stated in active form. Alternate translation: "people can overpower you"
crossing pieces of material together so they hold each other in place
small bunches of hair
cloth made from weaving material together
a machine used for combining many threads of material into a cloth
"then nail the fabric to the loom"
to hammer a nail in order to hold something in one place
The full meaning of this statement can be made explicit. Alternate translation: "I will be as weak as any other man"
The phrase "upon you" means that they are there to capture him. Alternate translation: "The Philistines are here to capture you"
Samson pulled out the fabric from the loom when he pulled his hair away from the loom. This can be stated clearly. Alternate translation: "pulled away his hair, taking with it the pin of the loom and the fabric in the loom"
This is the wooden nail or peg used to fasten the fabric to the loom.
Delilah asks this question to say that if Samson really loved her he would tell her his secrets. This question can be written as a statement. Alternate translation: "When you say 'I love you,' you are lying because you do not share your secrets with me."
Here the author speaks of how Delilah tries to persuade Samson as if she were putting pressure on him to convince him to tell her what she wants to know. Alternate translation: "tried hard to persuade him ... kept trying to persuade him"
"by what she said to him"
The author used a hyperbole, an exaggeration, to emphasize how miserable Sampson felt. Alternate translation: "that he was completely miserable" or "that he was very unhappy"
everything about the source of his strength. This can be stated clearly. Alternate translation: "told her the source of his strength" or "told her the truth"
a sharp blade used to cut hair close to a person's skin
This means that he is devoted to God as a Nazirite. See how you translated a similar phrase in Judges 13:5. Alternate translation: "a Nazirite devoted to God" or "devoted to God as a Nazirite"
Here "from my mother's womb" refers to to when he was born. This means that he has been a Nazirite since he was born. Alternate translation: "my entire life"
This can be stated in active form. Alternate translation: "If someone shaves my head"
to have had the hair cut close to the skin with a razor
Samson speaks about his strength as if it were a person who could leave him. Alternate translation: "I will not be strong any more"
Here the word "saw" is a idiom that means to realize something. Alternate translation: "Delilah realized" or "Delilah learned"
Here the word "everything" refers to everything about why Samson was strong. Alternate translation: "the truth about why he is strong"
Delilah is telling the rulers to come again to where she lives. Her home is likely at a higher elevation than where the rulers would be travelling from.
This means that they brought to her the silver that they had promised to give her if she helped them capture Samson. Alternate translation: "bringing the silver that they had promised to give her"
"She caused him to fall asleep"
This means that he slept with his head on her lap. This can be stated clearly. Alternate translation: "with his head on her lap"
The lap is the level area of the upper legs when a person is sitting down.
Samson had seven locks of hair on his head. Locks are small bunches of hair. Here his locks of hair are described as "belonging" to his head. Alternate translation: "the seven locks of hair on his head"
"control him"
Here Samson's strength is described as if it were a person who could leave him. Alternate translation: "his strength was gone" or "he was no longer strong"
The phrase "upon you" means that they are ready to capture him. Alternate translation: "The Philistines are here to capture you"
"awakened"
"escape"
It is implied that if Yahweh left Samson, he would no longer be strong. Alternate translation: "But he did not know that Yahweh had left him and that he would not be strong enough to defeat the Philistines"
This means that they removed his eyes from his head. Alternate translation: "removed his eyes"
The phrase "down to" is used here because they brought Samson to Gaza which is lower in elevation than his home where they captured him.
"chained him with bronze shackles" or "tied him up using bronze shackles"
locks on the end of chains that hold a prisoner at his feet or hands, or both
"pulled the millstone around in a circle"
This is a very large, heavy, circular stone. Normally, a large animal pulls the millstone around in a circle to crush grain. Here the Philistines humiliate Samson by making him pull it.
This can be stated in active form. Alternate translation: "after the Philistines had shaved it"
a major false god of the Philistines
"has defeated"
Here the word "hands" is a metaphor for the rulers' power. Alternate translation: "put him under our control"
This refers to Samson. The word "destroyer" can be expressed with the verb "destroy." Alternate translation: "the man who has destroyed our country"
Here the word "us" refers to the Philistine people. Those who are talking are not counting themselves among the people whom Samson killed. Alternate translation: "who killed many of our people"
Since Samson was a prisoner, he would not be called directly, but rather the people were asking for the men in charge of the prison to bring him to them. Alternate translation: "Call for them to bring out Samson ... They brought Samson"
"the young man" This was not a young child, but rather a youth.
"Allow me to touch the pillars which hold up the building"
This word is used here to mark a break in the main story while the writer tells background information.
"3,000 men and women"
"watching"
It is unclear what Samson did to entertain them. It seems the Philistines were making him do things that would humiliate him so that they could make fun of him.
"prayed to Yahweh"
This means to remember him and his situation. Alternate translation: "remember me"
"one more time"
This idiom means that he wants to have one more powerful act against the Philistines to get full revenge for what they did to him. Alternate translation: "with one strike against the Philistine" or "in one powerful act against the Philistines"
"which held up the building"
When Samson stretched out his arms he pushed down the pillars of the building. Alternate translation: "He used his strength to push down the pillars" or "He used his strength to push over the pillars"
This refers to people who are dead. Alternate translation: "the dead people"
"were a greater amount"
Here the word "house" refers to his family. Alternate translation: "all of his father's family"
The phrase "came down" is used here because the place that Samson's family traveled form was higher in elevation than Gaza.
See how you translated the names of these places in Judges 13:2 and Judges 13:25.
"where his father, Manoah, is buried"
See how you translated this man's name in [Judges 13:2]
This same sentence is also in [Judges 15:20]
"20 years"
1 There was a man in the hill country of Ephraim, and his name was Micah. 2 He said to his mother, "The 1,100 pieces of silver that were taken from you, about which you spoke a curse, and which I heard—look here! I have the silver with me. I stole it." His mother said, "May Yahweh bless you, my son!" 3 He restored the 1,100 pieces of silver to his mother and his mother said, "I set apart this silver to Yahweh, for my son to make a carved image and a cast metal figure. So now, I restore it to you." 4 When he restored the money to his mother, his mother took two hundred pieces of silver and gave them to a metal worker who made them into a carved image and a cast metal figure, and they were placed in the house of Micah. 5 The man Micah had a house of idols and he made an ephod and household gods, and he hired one of his sons to become his priest. 6 In those days there was no king in Israel, and everyone did what was right in his own eyes.
7 Now there was a young man of Bethlehem in Judah, of the clan of Judah, who was a Levite. He stayed there to fulfill his duties. 8 The man left Bethlehem in Judah to go and find a place to live. As he journeyed, he came to Micah's house in the hill country of Ephraim. 9 Micah said to him, "Where do you come from?" The man said to him, "I am a Levite of Bethlehem in Judah, and I am traveling to find a place where I might live." 10 Micah said to him, "Stay with me, and be to me a father and a priest. I will give you ten pieces of silver a year, a suit of clothes, and your food." So the Levite went into his house. 11 The Levite was content to live with the man, and the young man became to Micah like one of his sons. 12 Micah set apart the Levite for sacred duties, and the young man became his priest, and was in Micah's house. 13 Then Micah said, "Now I know that Yahweh will do good for me, because this Levite has become my priest."
This chapter begins a section explaining how Israel came to have a king.
According to the law of Moses, the Israelites were prohibited from making wooden figures or cast metal idols. This was a form of idolatry. This practice was common in Canaan and it shows the influence the Israelites allowed these people to have on them. (See: lawofmoses)
This is a way to introduce a new person to the story.
This is the name of a man. It is not the same man who wrote the book of Micah.
"one thousand one hundred pieces"
This can be stated in active form. Alternate translation: "which someone stole from you"
"I was the one who took it"
"one thousand one hundred"
This means to dedicate something to a specific purpose. Alternate translation: "dedicate"
metal that has been melted and poured into a mold to form a special shape
"I give it back to you"
"200 pieces of silver"
The word "they" refers to the metal figures. This may be stated in active form. Alternate translation: "Micah placed them in his house"
This refers to a house used specifically for worshiping idols. This can be stated clearly. Alternate translation: "a house for worshiping idols"
The eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: "each person did what he decided was right" or "each person did what he judged to be right"
"from Bethlehem"
This means that he was living among the family of Judah, that is, the tribe of Judah. Alternate translation: "who was living among the tribe of Judah"
"He lived and worked there"
"find a different place to live"
It is implied that he is looking for a place to live and work. Alternate translation: "where I might live and have a job"
The word "father" is here used in the sense of an advisor, and not to a literal father. Alternate translation: "an advisor and a priest"
"I will give you ten pieces of silver each year"
"a set of clothes"
It is implied that the Levite accepted Micah's offer, and therefore, entered Micah's house. Alternate translation: "So the Levite accepted his offer and went into his house"
The relationship between the Levite and Micah became like the close relationship between a father and son. Alternate translation: "the young man became close to Micah and was like one of his sons"
Here "set apart" means that Micah "dedicated" or "ordained" him. Alternate translation: "Micah dedicated the Levite"
Here living in Micah's house is spoken of as "being" in his house. Alternate translation: "lived in Micah's house"
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1 In those days there was no king in Israel. The tribe of the descendants of Dan was looking for a territory to live in, for up to that day they had not received any inheritance from among the tribes of Israel. 2 The people of Dan sent five men from the whole number of their tribe, men who were experienced warriors from Zorah and from Eshtaol, to scout the land on foot, and to look it over. They said to them, "Go and look over the land." They came to the hill country of Ephraim, to the house of Micah, and they spent the night there. 3 When they were near Micah's house, they recognized the speech of the young Levite. So they stopped and asked him, "Who brought you here? What are you doing in this place? Why are you here?" 4 He said to them, "This is what Micah has done for me: He has hired me to become his priest." 5 They said to him, "Please seek the advice of God, so we may know whether the journey we are going on will be successful." 6 The priest said to them, "Go in peace. Yahweh will lead you in the way you should go."
7 Then the five men left and came to Laish, and they saw that the people were living in safety, in the same way the Sidonians lived, undisturbed and secure. There was no one who conquered them or who oppressed them in any way in the land. They lived far away from the Sidonians and had no dealings with anyone. 8 They returned to their tribe in Zorah and Eshtaol. Their relatives asked them, "What is your report?" 9 They said, "Come! Let us attack them! We have seen the land and it is very good. Are you doing nothing? Do not be slow to attack and conquer the land. 10 When you go, you will come to a secure people, and the land is wide! God has given it to you—a place that does not lack anything in the land."
11 Six hundred men of the tribe of Dan, armed with weapons of war, set out from Zorah and Eshtaol. 12 They went up and camped at Kiriath Jearim, in Judah. This is why people called that place Mahaneh Dan to this day; it is west of Kiriath Jearim. 13 They went away from there to the hill country of Ephraim and came to the house of Micah.
14 Then the five men who had gone to scout the country of Laish said to their relatives, "Do you know that in these houses there are an ephod, household gods, a carved image, and a cast metal figure? Decide now what you will do." 15 So they turned in there and came to the house of the young man, the Levite, at the house of Micah, and they greeted him. 16 Now the six hundred Danites, armed with weapons of war, stood at the entrance of the gate. 17 The five men who had gone to scout out the land went there and they took the carved figure, the ephod, the household gods, and the cast metal figure, while the priest stood by the opening of the gate with the six hundred men armed with weapons of war. 18 When these went into Micah's house and took the carved image, the ephod, the household gods, and the cast metal figure, the priest said to them, "What are you doing?" 19 They said to him, "Be quiet! Put your hand on your mouth and come with us, and be to us a father and a priest. Is it better for you to be priest for the house of one man, or to be priest for a tribe and a clan in Israel?" 20 The priest's heart was glad. He took the ephod, the household gods, and the carved figure, and went along with the people.
21 So they turned and went away, putting the little children, their livestock and their valuable possessions in front of them. 22 When they were a good distance from the house of Micah, the men who were in the houses near Micah's house were called together, and they caught up with the Danites. 23 They shouted to the Danites, and they turned and said to Micah, "Why have you been called together?" 24 He said, "You stole the gods that I made, you have taken my priest, and you are leaving. What else do I have left? How can you ask me, 'What is bothering you?'" 25 The people of Dan said to him, "You should not let us hear you say anything, or some very angry men will attack you, and you and your family will be killed." 26 Then the people of Dan went their way. When Micah saw that they were too strong for him, he turned and went back to his house.
27 The people of Dan took what Micah had made, as well as his priest, and they came to Laish, to a people who were undisturbed and secure and they struck them with the edge of the sword and burned the city. 28 There was no one to rescue them because it was a long way from Sidon, and they had no dealings with anyone. It was in the valley that is near Beth Rehob. The Danites rebuilt the city and lived there. 29 They named the city Dan, the name of Dan their ancestor, who was one of Israel's sons. But the name of the city used to be Laish. 30 The people of Dan set up the carved figure for themselves. Jonathan son of Gershom, son of Moses, he and his sons were priests for the tribe of the Danites until the day of the land's captivity. 31 So they worshiped Micah's carved figure that he made as long as the house of God was at Shiloh.
The tribe of Dan lacked faith in Yahweh and had yet to conquer its inheritance. In this chapter, they begin to conquer their land, but they also started to worship an idol. Their conquering of the land is much different than the other tribes' victories. (See: faith and inherit)
This phrase introduces the beginning of another event in the story.
This is background information about Israel and the people of the tribe of Dan.
This refers specifically to land inherited where they would live. Alternate translation: "not received a land inheritance from"
The phrase "the whole number" refers to all of the men in the tribe. Alternate translation: "from among all of the men in their tribe"
"experienced fighters"
See how you translated the name of this town in Judges 13:2.
See how you translated the name of this town in Judges 13:25.
The phrase "on foot" means to walk. Alternate translation: "to scout the land by walking through it"
See how you translated this man's name in Judges 17:1.
They recognized the man by the sound of his voice. Here "speech" refers to his "voice." Alternate translation: "they heard the young Levite talking, and they recognized his voice"
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This is the name of a city.
"There were no enemies living in their land who had conquered them"
"had no contact with any outsiders." This means they lived far enough away from any other city that they lived secluded from other people.
Translate the name of this city the same as you did in Judges 13:2.
Translate the name of this city the same as you did in Judges 13:25.
This rhetorical question is asked sarcastically and means that they should be doing the opposite. This question can be written as a statement. Alternate translation: "You should be acting now!"
"Hurry! Attack"
"a people who think they are secure" "people who are not afraid that anyone will attack them"
"the land is large." This is a description of the size of the land.
The men use a hyperbole, an exaggeration, to emphasize that it is a very desirable place to live. Alternate translation: "where we will have everything there that we need"
"that has everything"
"600 men"
This is the name of a town.
Translate the name of this place the same as you did in Judges 13:25.
This means that something remains the same. It refers to the "present" time. Alternate translation: "and that is still its name"
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Translate the name of this town the same as you did in Judges 18:7.
The five men asked this question to suggest and encourage the men that they should steal the idols. This can be written as a statement, and the implied information may be given in a parenthetical phrase. Alternate translation: "these houses contain an ephod, ... metal figure.
"in one of these house there is" or "among these houses is"
"they turned"
The word "him" refers to the Levite.
"600 Danites"
"600 men"
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They ask this as a rhetorical question to imply that it is true. This question can be written as a statement. Alternate translation: "It is better for you to be priest for a tribe and a clan in Israel than for just the house of one man."
Here the priest is referred to by his "heart" to emphasize his emotions. Alternate translation: "The priest was glad"
They traveled this way to protect the children. If Micah and his people attacked them the would reach the warriors first and not the children. Alternate translation: "putting the little children, their livestock and their possessions in front of them to protect them"
"the Danites turned around"
"some distance." This refers a short distance but one that is long enough to be considered as measurable progress.
This can be stated in active form. Alternate translation: "he called together the men who were in the houses near his house"
This implies that they ran after them. This can be stated clearly. Alternate translation: "running after the Danites, they caught up with them"
This question is a rebuke. It can be translated as a statement. Alternate translation: "You should not have called your men together to chase us."
This can be stated in active form. Alternate translation: "called these men together"
Micah did not make his gods; rather, the craftsman made them. Alternate translation: "the gods which I had made for me" or "the gods which a craftsman made for me"
Micah asks this question to emphasize that he no longer has the things that are important to him. Alternate translation: "I have nothing left." or "You have taken everything that is important to me."
Micah asks this question to emphasize that the Danites definitely know what is bothering him. Alternate translation: "You know that I am greatly distressed!'" or "You know how much I am bothered by what you have done to me!'"
The phrase "us hear you say" refers to the Danites hearing Micah speaking about what had happened, but it also includes if they are told by others that Micah had spoken about what had happened. Alternate translation: "let us find out that you have said anything" or "say anything about this"
The word "anything" refers to any information about the Danites coming to Micah's house and stealing his idols. This can be stated clearly. Alternate translation: "hear you say anything about this matter" or "hear you say anything about what has happened"
This can be stated in active form. Alternate translation: "kill you and your family"
This means that they continued on their journey. Alternate translation: "continued on their journey" or "continued travelling"
This refers to the Danites being too strong for Micah and his men to fight against. Alternate translation: "they were too strong for him and his men to fight"
Micah did not make his gods, rather a craftsman made them for him. Also, this can be stated in active form. Alternate translation: "the things that had been made for Micah" or "Micah's things"
See how you translated this in Judges 18:7.
"with their swords." Here "the sword" represents the swords and other weapons that the soldiers used in battle.
this means they lived far enough away from any other city, that they lived secluded from other people. See how you translated this phrase in Judges 18:7.
This is a name of a town.
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This is the name of the young Levite who used to serve as priest for Micah. This can be made explicit. Alternate translation: "The young Levite's name was Jonathan the son of Gershom, son of Moses"
This refers to a time later on when the people of Dan would be captured by their enemies. Here the land being conquered is spoken of as if it were a prisoner taken captive by an enemy. Alternate translation: "until the day that their enemies conquered their land" or "until the day that their enemies took them captive"
Micah did not make his gods, rather the craftsman made them for him. Alternate translation: "that had been made for him" or "that his craftsman made for him"
1 In those days, when there was no king in Israel, there was a man, a Levite, living for a while in the most remote area of the hill country of Ephraim. He took for himself a woman, a concubine from Bethlehem in Judah. 2 But his concubine acted like a prostitute against him; she left him and went back to her father's house in Bethlehem of Judah. She stayed there for four months. 3 Then her husband got up and went after her in order to persuade her to come back. His servant was with him, and a yoke of donkeys. She brought him into her father's house. When the girl's father saw him, he was glad to meet him. 4 His father-in-law, the girl's father, persuaded him to stay for three days. They ate and drank, and they spent the night there. 5 On the fourth day they got up early and he prepared to go, but the girl's father said to his son-in-law, "Strengthen yourself with a bit of bread, then you may go." 6 So the two of them sat down to eat and drink together. Then the girl's father said, "Please be willing to spend the night and have a good time." 7 When the Levite got up to leave, the father of the young woman urged him to stay, so he changed his plan and spent the night there again. 8 On the fifth day he woke up early to leave, but the girl's father said, "Strengthen yourself, and wait until the afternoon." So the two of them had a meal. 9 When the Levite and his concubine and his servant rose up to depart, his father-in-law, the girl's father said to him, "See now, the day is advancing toward evening. Please stay another night, and have a good time. You can get up early tomorrow and go back home."
10 But the Levite was not willing to spend the night. He got up and left. He went toward Jebus (that is Jerusalem). He had a pair of saddled donkeys—and his concubine was with him. 11 When they were near Jebus, the day was nearly over, and the servant said to his master, "Come, let us turn aside to the city of the Jebusites and spend the night in it." 12 His master said to him, "We will not turn aside into a city of foreigners who do not belong to the people of Israel. We will go on to Gibeah." 13 The Levite said to his young man, "Come, let us go to one of those other places, and spend the night in Gibeah or Ramah." 14 So they went on, and the sun set as they came near to Gibeah, in the territory of Benjamin. 15 They turned aside there to spend the night in Gibeah. They went and sat down in the city square, but no one took them into his house for the night.
16 But then an old man was coming from his work in the field that evening. He was from the hill country of Ephraim, and he was staying for a while in Gibeah. But the men living in that place were Benjamites. 17 He raised his eyes and saw the traveler in the city square. The old man said, "Where are you going? Where are you coming from?" 18 The Levite said to him, "We are on our way from Bethlehem in Judah to the most remote part of the hill country of Ephraim, which is where I come from. I went to Bethlehem in Judah, and I am going to the house of Yahweh, but there is no one who will take me into his house. 19 We have straw and feed for our donkeys, and there is bread and wine for me and your female servant here, and for this young man with your servants. We lack nothing." 20 The old man greeted them, "Peace be with you! I will take care of all your needs. Only do not spend the night in the square." 21 So the man brought the Levite into his house and gave feed to the donkeys. They washed their feet and ate and drank.
22 While they were making their hearts glad, some men of the city, worthless men, surrounded the house, beating on the door. They spoke to the old man, the master of the house, saying, "Bring out the man who came into your house, so we can know him." 23 The man, the master of the house, went out to them and said to them, "No, my brothers, please do not do this evil thing! Since this man is a guest in my house, do not do this act of disgraceful folly! 24 See, my virgin daughter and his concubine are here. Let me bring them out now. Violate them and do with them whatever you like. But do not do such an act of disgraceful folly to this man!" 25 But the men would not listen to him, so the man seized his concubine and brought her out to them. They raped her and abused her all throughout the night, and at dawn they let her go. 26 At dawn the woman came and she fell down at the door of the man's house where her master was, and she lay there until it was light.
27 Her master rose up in the morning and opened the doors of the house and went out to go on his way. He could see his concubine lying there at the door, with her hands on the threshold. 28 The Levite said to her, "Get up. Let us go." But there was no answer. He put her on the donkey, and the man set out for home. 29 When the Levite came to his house, he took a knife, and he took hold of his concubine, and cut her up, limb by limb, into twelve pieces, and sent the pieces everywhere throughout Israel. 30 All who saw this said, "Such a thing has never been done or seen from the day the people of Israel came up out of the land of Egypt to this present day. Think about it! Give us advice! Tell us what to do!"
People from a village of the tribe of Benjamin raped a visitor's wife to death. This was very evil, especially in the ancient Near East. The people of Israel considered mistreatment of a guest one of the worst crimes. (See: and evil)
This phrase introduces the beginning of another event in the story.
far from where most people live
This means that she was unfaithful in their relationship and that she began to have sexual relations with other men. This can be stated explicitly if necessary. Alternate translation: "began to have sexual relations with other men"
"He took with him his servant and two donkeys"
"His father-in-law, that is, the girl's father, persuaded" or "The girl's father persuaded"
"spoke to him so he decided to stay"
the Levite prepared
Here "bread" refers to "food." Alternate translation: "Eat some food so you will be strong enough to travel"
"Please stay another night"
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The father-in-law is suggesting that he strengthen himself by eating. He is also asking him to wait until the afternoon to leave. This can be stated clearly. Alternate translation: "Eat some food so you will be strong enough to travel, and wait until afternoon to leave"
The phrase "See now" indicates that what follows is a polite request for the hearer to pay attention. "Please listen carefully: the day"
"the day is almost over" or "it is almost evening"
"which was later called Jerusalem"
This is an idiom used to make a suggestion. Alternate translation: "I suggest that we"
This means to take a break from their journey and stop somewhere along the route. Alternate translation: "stop at"
This means to take a break from their journey and stop at a place along the route. See how you translated a similar phrase in [Judges 19:11]
This is an idiom used to make a suggestion. Alternate translation: "I suggest that we"
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This means to take a break from their journey and stop at a place along the route. See how you translated a similar phrase in [Judges 19:11]
the marketplace where people gathered during the day
This phrase means for someone to invite them to spend the night in their home. Alternate translation: "invited them to stay in their house for that night"
A Benjamite was a descendant of Benjamin. See how you translated the name of this people group in Judges 3:15.
Here the man looked up and paid attention to what was around him. Alternate translation: "He looked up"
the marketplace where people gathered during the day. See how you translated this in Judges 19:14.
This phrase refers to someone inviting other people into his house to spend the night there. Alternate translation: "who has invited me to stay in his house"
Here the Levite says "me," but he is actually referring to himself along with his servant and his concubine. Alternate translation: "will take us"
Change to active voice. Alternate translation: "we have plenty of bread and wine"
The Levite speaks of himself and the others as servants and in the third person to show respect. Alternate translation: "me, my concubine, and my servant"
This can be written as a positive statement. Alternate translation: "We have everything we need"
"Do not." The word "only" is used here to emphasize what he did not want the Levite to do.
This refers to the city square. See how you translated this Judges 19:17.
This means that he invited the Levite to spend the night in his house. Also, by inviting the Levite he was inviting the man's concubine and servant as well. Alternate translation: "invited the Levite and his servants to stay in his house"
The phrase "making their hearts glad" is an idiom that means to have a good time with someone else. Alternate translation: "they were have a good time together" or "they were enjoying themselves"
Some men stood on all sides of the house.
The phrase "know him" is a polite way of saying "have sexual relations with him." The men probably were not trying to be polite.
a senseless, disgraceful act
This word is used to get the peoples' attention. Alternate translation: "Listen"
a senseless, disgraceful act. See how you translated this in Judges 19:23
Here the author speaks of "agreeing" as if it were "listening." Alternate translation: "the men would not accept his offer"
there could be confusion as to the identity of the man. Alternate translation: "the Levite seized his concubine"
"when the sun was coming up" or "at first light" This refers to when the sun begins to rise.
This refers to morning when it is bright outside. Alternate translation: "the sun was fully risen"
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The woman did not answer because she was dead. This can be stated clearly. Alternate translation: "But she did not answer because she was dead"
"section by section." The author uses this graphic description of how the Levite cut up her body into specific pieces to emphasize what he did. "Limbs" refers to a person's arms and legs. If there is not a similar phrase in your language, this description may be left out of the translation.
"12 pieces"
This means that he sent sent the different pieces to twelve different areas of Israel. Alternate translation: "sent each piece to a different place throughout Israel"
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1 Then all the people of Israel—from Dan to Beersheba, including the land of Gilead also—came out, and the congregation assembled together as one man before Yahweh at Mizpah. 2 The leaders of all the people, of all the tribes of Israel, took their places in the assembly of the people of God—400,000 footmen ready to fight with the sword. 3 Now the people of Benjamin heard that the people of Israel had gone up to Mizpah. The people of Israel said, "Tell us how this wicked thing happened." 4 The Levite, the husband of the woman who had been murdered, answered, "I came to Gibeah in the territory that belongs to Benjamin, I and my concubine, to spend the night. 5 During the night, the leaders of Gibeah attacked me, surrounding the house, intending to kill me. They raped my concubine, and she died. 6 I took my concubine and cut her body into pieces, and sent them into each region of Israel's inheritance, because they have committed wickedness and an act of disgraceful folly in Israel. 7 Now, all you people of Israel, give your advice and counsel here."
8 All the people arose together as one man, and they said, "None of us will go to his tent, and none of us will return to his house! 9 But now this is what we must do to Gibeah: We will attack it as the lot directs us. 10 We will take ten men of a hundred throughout all the tribes of Israel, and one hundred of a thousand, and one thousand of ten thousand, to get provisions for these people, so that when they come to Gibeah in Benjamin, they may punish them for the act of disgraceful folly they committed in Israel." 11 So all the men of Israel assembled against the city, united as one man.
12 The tribes of Israel sent men through all the tribe of Benjamin, saying, "What is this wickedness that was done among you? 13 Therefore, give us those wicked men of Gibeah, so we may put them to death, and so we will completely remove this evil from Israel." But the Benjamites would not listen to the voice of their brothers, the people of Israel. 14 Then the sons of Benjamin came together out of the cities to Gibeah to get ready to fight against the sons of Israel. 15 The people of Benjamin brought together from their cities to fight on that day twenty-six thousand soldiers who were trained to fight with the sword. In addition, there were seven hundred of their chosen men from the inhabitants of Gibeah. 16 Among all these soldiers were seven hundred chosen men who were left-handed. Each of them could sling a stone at a hair and not miss.
17 The people of Israel, not counting the number from Benjamin, numbered 400,000 men, who were trained to fight with the sword. All of these were men of war. 18 The people of Israel arose, went up to Bethel, and asked for advice from God. They asked, "Who first will attack the people of Benjamin for us?" Yahweh said, "Judah will attack first."
19 The sons of Israel got up in the morning and they moved their camp near Gibeah. 20 The men of Israel went out to fight against Benjamin. They set up their battle positions against them at Gibeah. 21 The people of Benjamin came out of Gibeah, and they killed twenty-two thousand men from among Israel on that day. 22 But the men of Israel strengthened themselves and they formed the battle line in the same place where they had taken positions on the first day. 23 Then the people of Israel went up and they wept before Yahweh until evening, and they sought direction from Yahweh. They said, "Should we go again to fight against our brothers, the people of Benjamin?" Yahweh said, "Attack them!"
24 So the people of Israel went against the soldiers of Benjamin the second day. 25 On the second day, Benjamin went out against them from Gibeah and they killed eighteen thousand men from the people of Israel. All were men who trained to fight with the sword. 26 Then all the people of Israel, all the people, went up to Bethel and wept, and there they sat before Yahweh and they fasted that day until the evening and offered burnt offerings and peace offerings before Yahweh. 27 The people of Israel asked Yahweh—for the ark of the covenant of God was there in those days, 28 and Phinehas, son of Eleazar son of Aaron, was serving before the ark in those days—"Should we go out to battle once more against the people of Benjamin, our brothers, or stop?" Yahweh said, "Attack, for tomorrow I will help you defeat them."
29 So Israel set men in secret places around Gibeah. 30 The people of Israel fought against the people of Benjamin for the third day, and they formed their battle lines against Gibeah as they had done before. 31 The people of Benjamin went and fought against the people, and they were drawn away from the city. They began to kill some of the people. There were about thirty men of Israel who died in the fields and on the roads. One of the roads went up to Bethel, and the other went to Gibeah. 32 Then the people of Benjamin said, "They are defeated and they are running away from us, just as at first." But the people Israel said, "Let us run back and draw them away from the city to the roads." 33 All the men of Israel rose up out of their places and formed themselves into lines for battle at Baal Tamar. Then the people of Israel who had been hiding in secret places ran out from their places from Maareh Gibeah. 34 Ten thousand chosen men out of all Israel came out against Gibeah, and the fighting was fierce, but the Benjamites did not know that disaster was close to them. 35 Yahweh defeated Benjamin before Israel. On that day, the people of Israel destroyed 25,100 men of Benjamin. All these who died were those who had been trained to fight with the sword.
36 So the people of Benjamin saw they were defeated. The men of Israel had given ground to Benjamin, because they were trusting in the men they had placed in hidden positions outside Gibeah. 37 Then the men who were hiding got up and hurried, and they rushed into Gibeah, and they struck all the city with the edge of the sword. 38 The arranged signal between the men of Israel and the men hiding in secret would be that a great cloud of smoke would rise up out of the city. 39 When the signal was sent the men of Israel would turn from the battle. Now Benjamin began to attack and they killed about thirty men of Israel, and they said, "It is sure that they are defeated before us, as in the first battle." 40 But when a pillar of smoke began to rise up out of the city, the Benjamites turned and saw the smoke rising to the sky from the whole city. 41 Then the men of Israel turned against them. The men of Benjamin were terrified, for they saw that disaster had come on them. 42 So they ran away from the men of Israel, escaping on the way to the wilderness. But the fighting overtook them. The men of Israel came out of the cities and destroyed them where they stood. 43 They surrounded the Benjamites, chased them and trampled them down at Nohah, all the way to the east side of Gibeah. 44 From the tribe of Benjamin, eighteen thousand people died, all of them men who were distinguished in battle. 45 They turned and fled toward the wilderness to the rock of Rimmon. The Israelites killed five thousand more of them along the roads. They kept going after them, following them closely all the way to Gidom, and there they killed two thousand more. 46 All the soldiers of Benjamin who fell that day were twenty-five thousand—men who were trained to fight with the sword; all of them were distinguished in battle. 47 But six hundred men turned and fled to the wilderness, toward the rock of Rimmon. For four months they stayed at the rock of Rimmon. 48 And the men of Israel turned back against the descendants of Benjamin and struck down with the edge of the sword the entire city, the animals and everything that they found. They also burned down every town in their path.
The army of Israel destroys all the tribe of Benjamin except 600 men. After this point in time, the tribe of Benjamin becomes mostly insignificant.
This simile speaks of the group as acting as a single person. It refers to a group of who people do everything together in the same way. Alternate translation: "as if they were a single man"
This refers to the land as a whole. Alternate translation: "from all the eleven tribes"
"God, and also 400,000 regular soldiers came"
"capable of going to war." They were not going to fight each other.
This word is used here to mark a stop in the main story. Here the author of the book tells background information about what the people of Benjamin knew.
Mizpah was located high in the mountains.
"for the night" or "to stay for a night"
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The phrase "act of disgraceful folly" describes the "wickedness." Alternate translation: "outrageous wickedness"
a senseless, disgraceful act. See how you translated this in Judges 19:23
This word is used to introduce the conclusion of the speech of the Levite.
The words "advice" and "counsel" refer to the same thing and are repeated for emphasis. They can be combined. Alternate translation: "decide what we need to do about this"
This simile speaks of the group as acting as a single person. They all acted together in exactly the same way. Alternate translation: "as if they were a single man"
These two clauses say basically the same thing twice for emphasis. They can be combined. The words "none ... go" and "none ... return" emphasizes how the people will continue to stay there. They can be stated in positive form. Alternate translation: "We will all stay here"
These words introduce the main portion of what the people say after the initial exclamation.
This involved tossing or rolling small marked stones to determine what God wants.
"10 men out of 100 ... 100 out of 1,000 ... 1,000 out of 10,000"
food and other things the people need
a senseless, disgraceful act. See how you translated this in Judges 19:23
"came together to attack the city"
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This is an idiom. Alternate translation: "kill them" or "execute them"
Here "voice" refers to the message that they spoke. Alternate translation: "what their brother said"
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"26,000"
"700"
A left-handed person is someone who is more skilled with their left hand than with their right hand.
This show how amazingly well they could aim and hit their target. It can be stated in positive form. Alternate translation: "could throw a stone at even a hair and hit it" or "could throw a stone at something as small as a hair and hit it"
"not including"
"four hundred thousand men"
"asked God what to do" or "asked God how to continue"
There is some question about the meaning of the Hebrew text. Instead of meaning that they set up their camp near Gibeah, it could mean that the army went out and stood across from Gibeah ready to fight.
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"22,000"
Here "strengthened" is an idiom that means they encouraged each other.
This probably means that the Israelites prepared their battle lines for the next day's fighting. Alternate translation: "they got ready to fight the next day"
The method they used is not stated. The priest may have cast lots to determine God's will.
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"18,000"
"in Yahweh's presence" or "to Yahweh"
This is background information that the author inserted to help the reader understand how the people asked Yahweh for an answer.
"was at Bethel in those days"
This is background information that the author inserted to help the reader understand how the people asked Yahweh for an answer.
The full meaning of this statement can be made explicit. Alternate translation: "was serving as priest before the ark"
The full meaning of this statement can be made explicit. Alternate translation: "Attack the army of Benjamin"
Here "Israel" refers to the people of Israel. Alternate translation: "the Israelites"
"in ambush"
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The full meaning of this statement can be made explicit. Alternate translation: "fought against the people of Israel"
This can be stated in active form. Alternate translation: "the people of Israel drew them away from the city"
The full meaning of this statement can be made explicit. Alternate translation: "The people of Benjamin began to kill some of the men of Israel"
"just as before" or "just like the first two times"
This is the name of a city.
This is the name of a place. Other translations may read "fields of Gibeah" or "west of Gibeah" or "Maareh Geba."
"10,000"
This is an idiom that means these were particularly good soldiers. Alternate translation: "well-trained soldier"
Here immanent disaster is spoken of as if it was standing very close by them. Alternate translation: "they would soon be completely defeated"
"twenty-five thousand one hundred men"
"soldiers of Benjamin"
From this sentence until the end of verse 41 is background information that the writer inserted to explain to the readers how the ambush defeated the Benjamites.
This is an idiom that means they intentionally retreated. Alternate translation: "had allowed Benjamin to move forward"
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This verse continues to give background information that the writer inserted to explain to the readers how the ambush defeated the Benjamites.
"would retreat from the fight"
This can be stated in active form. Alternate translation: "we have defeated them"
This verse continues to give background information that the writer inserted to explain to the readers how the ambush defeated the Benjamites.
great harm, trouble, misery
This idiom means it happened to them. Alternate translation: "happened to them"
This speaks about fighting as if it were a person who could overtake someone. Alternate translation: "But the soldiers of Israel caught up to them" or "But they were not able to escape the fighting"
This is the name of a place.
The completed destruction of the Benjamites is spoken of as if the Israelites stomped on their bodies. Alternate translation: "they completely destroyed them"
"18,000"
"had fought bravely in the battle"
"The remaining Benjamites turned and fled"
"5,000 ... 2,000"
This is the name of a place.
"25,000"
"600"
These people of Benjamin are not the soldiers who fled to the rock of Rimmon, but the ones who were still in the city.
Here "the entire city" refers to all the people in that city. Alternate translation: "everyone who was in the city"
"along the way"
1 Now the men of Israel had sworn at Mizpah, "None of us will give his daughter to marry a Benjamite." 2 Then the people went to Bethel and sat there before God until the evening, and with loud voices they wept bitterly. 3 They called out, "Why, Yahweh, God of Israel, has this happened to Israel, that one of our tribes should be missing today?" 4 The next day the people got up early and built an altar there and offered burnt offerings and peace offerings. 5 The people of Israel said, "Which of all the tribes of Israel did not come up in the assembly to Yahweh?" For they had made an important oath concerning anyone who did not come up to Yahweh at Mizpah. They said, "He would certainly be put to death." 6 The people of Israel had compassion for their brother Benjamin. They said, "Today one tribe has been cut off from Israel. 7 Who will provide wives for those who are left, since we have made an oath to Yahweh that we will not let any of them marry our daughters?"
8 They said, "Which of the tribes of Israel did not come up to Yahweh at Mizpah?" It was found that no one had come to the assembly from Jabesh Gilead. 9 For when the people were set out in an orderly manner, behold, none of the inhabitants of Jabesh Gilead were there. 10 The assembly sent twelve thousand of their bravest men with instructions to go and strike the inhabitants of Jabesh Gilead with the edge of the sword, including the women and children. 11 "Do this: Every male and every woman who has known a man by lying with him you will devote to destruction." 12 The men found among those living in Jabesh Gilead four hundred young virgins who had not known a man by lying with him, and they took them to the camp at Shiloh in Canaan.
13 The entire assembly sent a message and told the people of Benjamin who were at the rock of Rimmon that they were offering them peace. 14 The Benjamites returned at that time and they were given the women of Jabesh Gilead who had been kept alive, but there were not enough women for all of them. 15 The people had compassion on Benjamin, because Yahweh had made a division between the tribes of Israel.
16 Then the elders of the assembly said, "How will we arrange wives for the Benjamites who are left, since the women of Benjamin have been killed?" 17 They said, "There must be an inheritance for the escaped remnant of Benjamin, so that a tribe is not destroyed from Israel. 18 We cannot give them wives from our daughters, for the people of Israel had sworn, saying, 'Cursed be anyone who gives a wife to Benjamin.'" 19 So they said, "You know there is a feast for Yahweh every year at Shiloh (which is north of Bethel, east of the road that goes up from Bethel to Shechem, and south of Lebonah)." 20 They instructed the men of Benjamin, saying, "Go and hide in secret and wait in the vineyards. 21 Watch for the time when the girls from Shiloh come out to dance, then rush out of the vineyards and each one of you should grab a wife from the girls of Shiloh, then go back to the land of Benjamin. 22 When their fathers or their brothers come to protest to us, we will say to them, 'Show us favor! Let them remain because we did not get wives for each man during the war. You are innocent, since you did not give your daughters to them.'" 23 The people of Benjamin did so. They took the number of wives that they needed from the girls who were dancing and they carried them off to be their wives. They went and returned to the place of their inheritance. They rebuilt the towns and lived in them. 24 Then the people of Israel left that place and went home, each one to his own tribe and clan, and each one to his own inheritance.
25 In those days there was no king in Israel. Everyone did what was right in his own eyes.
This chapter concludes the account of the previous chapter.
At the end of Judges, there is much sin and immorality. The people are doing wrong and fixing their wrongs by doing more evil things. This period of Judges is typified by this final account and summarized by the statement, "everyone did what was right in his own eyes." (See: sin and evil and righteous)
This background information tells the reader about the promise that the Israelites made before the battle with the Benjamites.
This is the name of the descendants of Benjamin. See how you translated this in Judges 3:15.
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The people of Israel used this rhetorical question to express their deep sadness. This question can be translated as a statement. Alternate translation: "Oh Yahweh, we are so sad that one of the tribes of Israel has been completely destroyed."
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The people are referring back to the assembly of the Israelites at Mizpah before they attacked the Benjamites.
This is background information to explain to the reader the promise that the Israelites had made at Mizpah before they attacked the Benjamites.
Here "He" refers to anyone who did not go to Mizpah. This can be stated in active form. Alternate translation: "We will certainly kill that person"
This speaks of the tribe of Benjamin as if it were Israel's brother to show their closeness to the tribe. Alternate translation: "the surviving Benjamites"
The destruction of the tribe of Benjamin is spoken of as if it had been cut off from Israel by a knife. This was an exaggeration because 600 men were still left. However, the women of Benjamin had been killed, so the future of the tribe was in question. Alternate translation: "one tribe has been removed"
The Israelites wanted to provide wives for the few surviving Benjamites, but their promise at Mizpah prevented them from doing that.
This is the name of a city.
"people that were assembled at Mizpah were accounted for"
This refers back to the earlier assembly at Mizpah. The full meaning of this statement can be made clear. Alternate translation: "none of the inhabitants of Jabesh Gilead had been present at Mizpah"
"12,000"
The next verse will add an exception to this general instruction.
"kill ... with their swords"
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This is the name of a city. See how you translated this in Judges 21:8.
"400 young virgins"
This is a euphemism. Alternate translation: "who had not had sexual relations with a man"
The abstract noun "peace" can be translated with a verb phrase. Alternate translation: "they wanted to stop fighting with them"
This is the name of a city. See how you translated this in Judges 21:8.
There were six hundred Benjamite men, and only four hundred women from Jabesh Gilead.
"had caused the tribes of Israel not to be unified"
This refers to the descendants of Benjamin. See how you translated this in Judges 3:15.
This can be stated in active form. Alternate translation: "we killed all the Benjamite women"
The Israelites are exaggerating. They had already given wives to four hundred of the Benjamites, so the tribe would not be completely destroyed.
Here Benjamin refers to the male descendants of Benjamin. Alternate translation: "a wife to the men of Benjamin"
This is background information to explain to the reader where the city of Shiloh is located.
This is the name of a city.
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It it understood that the Benjamites would take these women back to their own land with them. The full meaning of this statement can be made explicit. Alternate translation: "each one of you should seize one of the girls of Shiloh, and then take her back with you to the land of Benjamin to become your wife"
The abstract noun "favor" can be stated as an action. Alternate translation: "Act kindly toward us"
The full meaning of this statement can be made explicit. Alternate translation: "because we did not get wives for each of them during the war with Jabesh Gilead"
This refers to the men of Shiloh. They did not voluntarily give their daughters to the Benjamites, and therefore did not break their promise not to do that.
This refers to one wife for each of the two hundred Benjamite men who did not receive wives from Jabesh Gilead (Judges 21:14).
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"Israel did not yet have a king"
The eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: "what he judged to be right" or "what he considered to be right"
1 It happened in the days when the judges ruled that there was a famine in the land, and a certain man of Bethlehem of Judah went to live as a foreigner in the country of Moab with his wife and his two sons. 2 The name of the man was Elimelek, and the name of his wife was Naomi. The names of his two sons were Mahlon and Kilion, who were Ephrathites of Bethlehem of Judah. They arrived at the country of Moab and lived there. 3 Then Elimelek, Naomi's husband, died, and she was left alone with her two sons. 4 These sons took wives from the women of Moab; the name of one was Orpah, and the name of the other was Ruth. They lived there for about ten years. 5 Then both Mahlon and Kilion died, and the woman was left without her two sons and without her husband. 6 Then she arose with her daughters-in-law and returned from the country of Moab because she had heard in the country of Moab that Yahweh had provided for his people's needs by giving them food. 7 So she left the place where she had been with her two daughters-in-law, and they walked down the road to return to the land of Judah. 8 Naomi said to her two daughters-in-law, "Go, return, each of you, to your mother's house. May Yahweh show kindness toward you, as you have shown kindness toward the dead and toward me. 9 May Yahweh grant you that you find rest, each of you in the house of another husband." Then she kissed them, and they raised their voices and cried. 10 They said to her, "No! We will return with you to your people." 11 But Naomi said, "Turn back, my daughters! Why will you go with me? Do I still have sons in my womb for you, so that they may become your husbands? 12 Turn back, my daughters, go your own way, for I am too old to have a husband. If I said, 'I hope I get a husband tonight,' and then give birth to sons, 13 would you therefore wait until they were grown? Would you choose not to marry a husband? No, my daughters! It is exceedingly bitter to me for your sake that the hand of Yahweh has gone out against me." 14 Then her daughters-in-law lifted up their voices and cried again. Orpah kissed her mother-in-law farewell, but Ruth held on to her.
15 Naomi said, "Listen, your sister-in-law has gone back to her people and to her gods. Return with your sister-in-law." 16 But Ruth said, "Do not urge me to leave you, to turn back from following you, for where you go, I will go; where you stay, I will stay; your people will be my people, and your God will be my God. 17 Where you die, I will die, and there I will be buried. May Yahweh punish me, and even more, if anything but death ever separates us." 18 When Naomi saw that Ruth was determined to go with her, she stopped arguing with her.
19 So the two traveled until they came to the town of Bethlehem. It happened that when they arrived in Bethlehem, the entire town was very excited about them. The women said, "Is this Naomi?" 20 But she said to them, "Do not call me Naomi. Call me Bitter, for the Almighty has dealt very bitterly with me. 21 I went out full, but Yahweh has brought me back again empty. So why do you call me Naomi, seeing that Yahweh has testified against me and the Almighty has afflicted me?" 22 So Naomi and Ruth the Moabite woman, her daughter-in-law, returned from the country of Moab. They came to Bethlehem at the beginning of the barley harvest.
The events of this book occur during the period of Judges. The book is concurrent with the book of Judges. To understand the historical context of the book, the translator may wish to review the book of Judges.
In the ancient Near East, if a woman lacked a husband or sons, she was considered to be in a dire circumstance. She would not have been able to provide for herself. This is why Naomi told her daughters to remarry.
The actions of Ruth the Moabite are intended to contrast with the actions of Naomi the Jew. Ruth shows great faith in Naomi's god, while Naomi does not trust in Yahweh. (See: faith and trust)
"It happened that" was a common way of beginning to tell about something that happened. Alternate translation: "In the days when the judges ruled" or "In the days when the judges ruled, this is what happened."
"during the time when judges led and governed Israel"
This refers to the land of Israel. Alternate translation: "in the land of Israel"
"a man." This is a common way of introducing a character into a story.
They were people from the tribe of Ephraim who settled at Bethlehem in the region of Judea.
"Naomi had only her two sons with her"
"married women." This is an idiom for marrying women. They did not take women who were already married.
Naomi's sons married women who were from the tribe of Moab. The Moabites worshiped other gods.
"the name of one woman ... the name of the other woman"
Ten years after Elimelek and Naomi came to the country of Moab, their sons Mahlon and Kilion died.
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The word "arose" here means that Naomi began to act, and her daughters-in-law saw her, so they began to act also. Alternate translation: "she started to return, and her daughters-in-law also returned"
"while Naomi was living in Moab she heard." It is implied that the news came from Israel. Alternate translation: "she heard from Israel while in the country of Moab"
This is the name of God that he revealed to his people in the Old Testament. See the translationWord page about Yahweh concerning how to translate this.
God saw their need and provided good harvests for them.
the women who married Naomi's sons
"they walked along the road." To walk down a road is an expression for walking away.
"sons' wives" or "sons' widows"
Naomi was talking to two people, so languages that have a dual form of "you" would use that throughout her talk.
"to the home of each of your mothers"
"demonstrated that you are loyal"
"kindness" includes the ideas of love, kindness, and faithfulness.
"to your husbands, who died." Naomi was referring to her two sons that died.
"give you" or "allow you to have"
"Rest" here includes security in marriage.
with their new husbands, not someone else's husband. This refers to both a physical house that belongs to the husband, and to the protection from shame by being married.
To raise the voice is an idiom for speaking loudly. The daughters cried out loud or wept bitterly.
When Orpah and Ruth said "we," they were referring to themselves and not Naomi. So languages that have inclusive and exclusive "we" would use the exclusive form here.
Here "you" is the singular form referring to Naomi.
This is a rhetorical question. Alternate translation: "It does not make sense for you to go with me." or "You should not go with me."
Naomi uses this question to say she cannot have other sons for them to marry. Alternate translation: "Obviously it is not possible for me to have any more sons who could become your husbands."
The reason a husband would be important can be stated clearly. Alternate translation: "too old to marry again and bear more children"
"bear children" or "deliver baby boys"
These are rhetorical questions, which do not expect an answer. Alternate translation: "you would not wait until they were grown up so that you could marry them. You would choose to marry a husband now."
Bitterness is a metaphor for grief, and what grieves her can be stated clearly. Alternate translation: "It greatly grieves me that you have no husbands"
The word "hand" refers to Yahweh's power or influence. Alternate translation: "Yahweh has caused terrible things to happen to me"
This means that they cried out loud or wept bitterly.
"Ruth clung to her." Alternate translation: "Ruth refused to leave her" or "Ruth would not leave her"
"Pay attention, because what I am about to say is both true and important, your sister-in-law"
"the wife of your husband's brother" or "Orpah"
Before Orpah and Ruth married Naomi's sons, they worshiped the gods of Moab. During their marriage, they began to worship Naomi's God.
"where you live"
Ruth is referring to Naomi's people, the Israelites. Alternate translation: "I will consider the people of your country as being my own people" or "I will consider your relatives as my own relatives"
This refers to Ruth's desire to spend the rest of her life living in the same place and town as Naomi.
This refers to Ruth asking God to punish her if she does not do what she said like the english idiom "God forbid, if."
"Naomi stopped arguing with Ruth"
"It came about." This is used here to mark a new part of the story with new people.
The "town" refer to the people who live there. Alternate translation: "everyone in the town"
Since it has been many years since Naomi lived in Bethlehem and no longer has her husband and two sons, it is likely the women were expressing doubt as to if this woman was actually Naomi. Treat this as a real question, not a rhetorical question.
The name "Naomi" means "my delight." Since Naomi lost her husband and sons, she no longer feels her life matches her name.
This is a translation of the meaning of the name. It is also often translated according to its sound as "Mara."
When Naomi left Bethlehem, her husband and two sons were living, and she was happy. Naomi blames Yahweh for the death of her husband and sons, saying that he has caused her to return to Bethlehem without them, and now she is bitter and unhappy.
Another possible meaning is "judged me guilty."
"has brought calamity on me" or "has brought tragedy to me"
This begins a summary statement. English marks this by the word "so." Determine how your language marks concluding or summary statements and do the same.
The phrase "the barley harvest" can be translated with a verbal phrase. Alternate translation: "when the farmers were just beginning to harvest barley"
1 Now Naomi had a relative of her husband, a man of great wealth of the clan of Elimelek, and his name was Boaz. 2 Ruth, the Moabite woman, said to Naomi, "Now let me go and glean what remains among the ears of grain in the fields. I will follow anyone in whose eyes I will find favor." So Naomi said to her, "Go, my daughter." 3 Ruth went and gleaned what remained in the fields after they had harvested it. She happened to come to the portion of the fields belonging to Boaz, who was of the clan of Elimelek. 4 Behold, Boaz came from Bethlehem and said to the reapers, "May Yahweh be with you." They answered him, "May Yahweh bless you." 5 Then Boaz said to his servant who was supervising the reapers, "What man does this young woman belong to?" 6 The servant supervising the reapers answered and said, "It is the young Moabite woman who came back with Naomi from the land of Moab. 7 She said to me, 'Please let me glean and gather among the bundles of cut grain after the reapers.' So she came here and has continued from the morning until now, except that she rested a little in the house." [1]
8 Then Boaz said to Ruth, "Are you not listening to me, my daughter? Do not go and glean in another field; do not leave my field. Instead, stay here and work with my young female workers. 9 Keep your eyes only on the field where the men are reaping and follow behind the other women. Have I not instructed the men not to touch you? Whenever you are thirsty, you may go to the waterpots and drink the water that the young men have drawn." 10 Then she fell on her face before Boaz and bowed to the ground. She said to him, "Why have I found such favor in your eyes that you should be concerned about me, a foreigner?" 11 Boaz answered and said to her, "It has been reported to me, all that you have done since the death of your husband. You have left your father, mother, and the land of your birth to follow your mother-in-law and to come to a people you do not know. 12 May Yahweh reward you for your deed. May you receive full payment from Yahweh, the God of Israel, under whose wings you have found refuge." 13 Then she said, "Let me find favor in your eyes, my master, for you have comforted me, and you have spoken kindly to me, though I am not one of your female servants."
14 At mealtime Boaz said to Ruth, "Come here, and eat some of the bread, and dip your morsel in the wine vinegar." She sat beside the reapers, and he offered her some roasted grain. She ate until she was satisfied and left the rest of it. 15 As she got up to glean, Boaz commanded his young men, saying, "Let her glean even among the bundles of cut grain, and do not humiliate her. 16 Also pull out for her some ears of grain from the bundles, and leave them for her to glean, and do not rebuke her."
17 So she gleaned in the field until evening. Then she beat out the ears of grain that she had gleaned, and the grain was about an ephah of barley. 18 She lifted it up and went into the city. Then her mother-in-law saw what she had gleaned. Ruth also brought out the roasted grain left from her meal and gave it to her. 19 Her mother-in-law said to her, "Where have you gleaned today? Where did you go to work? May the man who was concerned about you be blessed." Then Ruth told her mother-in-law about the man who owned the field where she had worked. She said, "The name of the man who owns the field where I worked today is Boaz." 20 Naomi said to her daughter-in-law, "May he be blessed by Yahweh, who has not left off his loyalty to the living and to the dead." Naomi said to her, "That man is near of kin to us, one of our kinsman-redeemers." 21 Ruth the Moabite woman said, "Indeed, he said to me, 'You should keep close to my young men until they have finished all my harvest.'" 22 Naomi said to Ruth her daughter-in-law, "It is good, my daughter, that you go out with his young female workers, so that they do not harm you in another field." 23 So she stayed close to Boaz's female workers in order to glean to the end of the barley harvest and the wheat harvest. She lived with her mother-in-law.
Boaz said this because he could not guarantee their safety in another person's field. It is assumed that not everyone was as gracious and obedient to the law of Moses as Boaz.
This phrase introduces new information before the story continues. Your language may have a way to introduce new information.
"a prominent, wealthy man." This means that Boaz was prosperous and well known in his community, with a good reputation.
Here the story resumes. You need to see how your language restarts a story after a break.
This is another way of saying the woman was from the country or tribe of Moab.
"Please." This word shows that Ruth was making a polite request.
"gather kernels of grain left behind by the harvesters" or "pick up kernels of grain left behind by the harvesters"
"the heads" or "the stalks." The "ears" are the parts of a grain plant that contain the grain.
The phrase "found favor" is an idiom which means to be approved of by someone. Ruth speaks of gaining someone's favor as gaining permission or approval. Also, the eyes represent seeing, and seeing represents thoughts and judgement. Alternate translation: "who will grant me permission to glean"
Ruth was caring for Naomi as if she were her own mother. Make sure it is possible in your language to use this word for someone who is not an actual daughter.
Ruth was not aware that the field she picked to glean in belonged to Naomi's relative Boaz.
The word "behold" alerts us to the important event of Boaz arriving at the field. Your language may also have a specific way of introducing important events or characters.
The fields were an unspecified distance outside of Bethlehem.
"give you good things" or "make you happy"
Possible meanings are 1) Boaz was asking about Ruth's husband or 2) Boaz was asking about Ruth's parents or current guardians.
"was in charge of" or "was managing"
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You may need to make explicit that Ruth would be gathering grain. Alternate translation: "glean and gather grain"
"the hut" or "the shelter." This was a temporary shelter or garden hut in the field that provided shade from the sun.
This rhetorical question can be reworded as a command. Alternate translation: "Listen to me, my daughter" or "Note well what I am telling you, my daughter"
This was a kind way of addressing a younger woman. Ruth was not the actual daughter of Boaz, so make sure the translation of this does not make it sound like she was.
The eyes represent watching something or paying attention to something. Alternate translation: "Watch only the field" or "Pay attention only to the field"
Boaz used this question to emphasize what he had already done to help Ruth. Alternate translation: "I have given the men strict instructions ... you."
"young male workers ... young female workers." The word "men" is used three times to refer to the young men who are harvesting in the field. Some languages can say this using one word, and they have a different word that means young women workers.
Possible meanings are 1) the men were not to harm Ruth or 2) the men were not to stop her from gleaning in his field.
To draw water means to pull up water from a well or to take it out of a storage vessel.
You may need to make explicit that these were Boaz's servants, as do many versions. Alternate translation: "servants"
This hendiadys describes an act of respect and reverence. She was showing honor to Boaz out of gratefulness for what he had done for her by kneeling or lying on the ground and putting her face on the ground. It was also a posture of humility. Alternate translation: "she bowed before Boaz with her face to the ground" (See: and [[rc://en/ta/man/jit/translate-symaction])
Some modern translations read, "lay on the ground."
Ruth is asking a real question.
Ruth had pledged her loyalty to the God of Israel in private, but she was known publicly as "the Moabitess."
This can be stated in active form. Alternate translation: "People have reported to me" or "People have told me"
Boaz is referring to Ruth coming to dwell with Naomi in a village and community, a country, and religion she did not know.
"repay you" or "pay you back"
This is an act of faith, choosing to live with Naomi in Bethlehem and trusting Naomi's God.
This is a poetic expression that is very similar to the previous sentence. Alternate translation: "May Yahweh give back to you even more than you have given"
Boaz uses the picture of a mother bird gathering her chicks under her wings to protect them, in order to describe God's protection for those who trust in him. Alternate translation: "in whose safe care you have placed yourself"
Here "find favor" is an idiom that means be approved of or that he is pleased with her. Here "eyes" are a metonym for sight, and sight is a metaphor representing his evaluation. Alternate translation: "Please accept me"
Possible meanings are 1) Ruth was not one of Boaz's female servants or 2) Ruth did not think her marriage to Naomi's son granted her any privilege in Bethlehem.
This refers to the noontime meal.
This was a simple meal eaten in the field. People would sit on the ground around a cloth that had a bowl of wine vinegar on it and plates of broken bread. They would dip their bread in the vinegar bowl to wet it and add flavor before they ate it.
a sauce that bread was dipped in. The Israelites further fermented some of their wine to make vinegar.
In the context of the commands, it is likely that Ruth was far enough away not to hear Boaz's instructions. Alternate translation: "And when Ruth got up to glean, Boaz privately told his young men"
"As she stood up"
Here "even" denotes "above and beyond what one normally does." Boaz instructs his workers to let Ruth glean around the bundles of grain. People who were gleaning were normally forbidden from working that close to the harvested grain.
"take some stalks of grain out of the bundles and leave them for her" or "leave behind stalks of grain for her to collect"
"do not cause her shame" or "do not dishonor her"
She separated the edible part of the grain from the hull and stalk, which is thrown away.
This refers to the eatable part of the grain.
An ephah is a unit of measurement equal to about 22 liters. Alternate translation: "about 22 liters of barley"
It is implied that Ruth carried the grain home.
"Naomi saw"
Naomi said almost the same thing in two different ways to show that she was very interested in knowing what had happened to Ruth that day.
Naomi is asking God to reward Boaz for his kindness to Ruth and herself.
"who has continued to be loyal." Possible meanings are 1) Boaz remembered his obligations to Naomi as a family member or 2) Naomi is referring to Yahweh, who was acting through Boaz or 3) Yahweh has continued to be faithful to the living and the dead.
"to the people who are still living." Naomi and Ruth were the "living."
Naomi's husband and sons were the "dead." This can be stated differently to remove the nominal adjective "the dead." Alternate translation: "the people who have already died"
The second phrase repeats and expands the first. This is a Hebrew style of emphasis.
A kinsman-redeemer was a close male relative who could rescue a childless widow from financial ruin by marrying her and having a child with her. He would also reacquire the land his relatives had lost due to poverty and redeem family members who had sold themselves into slavery.
"He even said to me." This indicates that what follows is the most important part of Boaz's words to Ruth.
Boaz was referring to the physical protection his men can provide her.
"work with"
You may need to make explicit that Naomi was afraid men would harm Ruth or to translate in passive form. Alternate translation: "the men in another field do not harm you" or "you are not harmed in some other field"
Ruth worked in Boaz's fields with his workers during the day, so she would be safe.
Ruth went to Naomi's home to sleep at night.
1 Naomi, her mother-in-law, said to her, "My daughter, should I not seek a place for you to rest, so that things may go well for you? 2 Now Boaz, the man whose young female workers you have been with, is he not our kinsman? Look, he will be winnowing barley tonight at the threshing floor. 3 Therefore, wash yourself, anoint yourself, put on your best clothes, and go down to the threshing floor. But do not make yourself known to the man until he finishes eating and drinking. [1]4 But when he lies down, take notice of the place where he lies down so that later you can go to him, uncover his feet, and lie down there. Then he will explain to you what to do." 5 Ruth said to Naomi, "I will do everything you say."
6 So she went down to the threshing floor, and she followed the instructions her mother-in-law had given her. 7 When Boaz had eaten and drunk and his heart was merry, he went to lie down at the end of the pile of grain. Then she came softly, uncovered his feet, and lay down. 8 It came about at midnight that the man was startled. He turned over, and right there a woman was lying at his feet! 9 He said, "Who are you?" She answered, "I am Ruth, your female servant. Spread your cloak over your female servant, for you are a near kinsman." 10 Boaz said, "My daughter, may you be blessed by Yahweh. You have made your latest kindness better than the first, because you have not gone after any of the young men, whether poor or rich. 11 Now, my daughter, do not be afraid! I will do for you all that you say, because all the city of my people knows that you are a worthy woman. 12 It is true that I am a kinsman, but there is a kinsman nearer than I. 13 Stay here tonight, and in the morning, if he will perform for you the duty of a kinsman, good, let him do the kinsman's duty. But if he will not do the duty of a kinsman for you, then I will do it, by the life of Yahweh. Lie down until the morning."
14 So she lay at his feet until the morning. But she rose up before anyone could recognize another person. For Boaz had said, "Let it not be known that the woman came to the threshing floor." 15 Then Boaz said, "Bring your shawl and hold it out." When she did so, he measured six large measures of barley into it and put the load on her. Then he went into the city. 16 When Ruth came to her mother-in-law, she said, "How did you do, my daughter?" Then Ruth told her all that the man had done for her. 17 She said, "These six measures of barley are what he gave me, for he said, 'Do not go empty to your mother-in-law.'" 18 Then Naomi said, "Stay here, my daughter, until you know how the matter will turn out, for the man will not rest until he has finished this thing today."
Boaz showed great integrity in this chapter by not having sexual relations with Ruth. He was also concerned with how people would see Ruth if they caught her in this position. Boaz's character is important for this story.
Naomi attempted to make Ruth desirable to Boaz so that he would want to marry her. Even though she was a Gentile by birth, Boaz could marry her because she was, by marriage, Naomi's daughter.
Naomi is the mother of Ruth's dead husband.
Ruth became Naomi's daughter by marrying her son and further by her actions in caring for Naomi after returning to Bethlehem.
Naomi uses this question to tell Ruth what she planned to do. Alternate translation: "I must look for a place for you to rest ... for you." or "I must find a husband to care for you ... for you."
Possible meanings are 1) literally in finding a house for her to live in or 2) figuratively in finding a husband to care for her. Naomi probably had both senses in mind.
The translation can make explicit that she was working in the fields with these female workers. Alternate translation: "female workers you have been with in the fields"
Naomi probably used this question to remind Ruth of something she had already told her. Alternate translation: "he is our relative."
This term indicates that the following statement is very important.
To winnow means to separate grain from the unwanted chaff by tossing both the grain and chaff into the air, allowing the wind to blow the chaff away.
This is probably a reference to rubbing sweet-smelling oil on oneself, much as women put on perfume today.
This refers to leaving the city and heading to the threshing area.
This means to remove the cloak or blanket covering his feet so that they would be exposed to the cold.
"lie down at his feet"
The specific custom of that time is unclear, but this is usually understood as a culturally acceptable way for a woman to tell a man that she was willing to marry him. Boaz would understand the custom and accept or reject her offer.
"When he wakes up, he will"
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Here Boaz is referred to by his heart. It does not imply Boaz was overly drunk. Alternate translation: "he was satisfied" or "he was in a good mood"
"she sneaked in" or "she came in quietly so no one would hear her"
"removed his blanket from his feet"
"lay down at his feet"
This phrase is used here to mark an important event in the story. If your language has a way for doing this, you could consider using it here.
"in the middle of the night"
It is not clear what startled Boaz. Perhaps he suddenly felt the cold air on his feet.
He looked to see what startled him.
The woman was Ruth, but Boaz could not recognize her in the darkness.
Ruth spoke with humility to Boaz.
This was a cultural idiom for marriage. Alternate translation: "Marry me"
a close relative with special responsibilities toward their extended family
"You have shown me even more kindness now than you did before"
This refers to Ruth asking Boaz to marry her. By marrying Naomi's relative, Ruth would provide for Naomi and demonstrate great kindness to Naomi.
"you have not pursued marriage with." Ruth could have ignored Naomi's need and looked for a husband for herself outside of Naomi's relatives.
Boaz used this expression as a sign of respect toward Ruth as a younger woman.
Bethlehem is a town, or small city, that belonged to the tribe that Boaz belonged to. Here "city" represents the people who live in that city. Alternate translation: "all the people in the city know" or "everyone in town knows"
It was the duty of the closest male relative to help the widow.
Boaz is referring to the expectation that the closest male relative of Ruth's dead husband would marry her and help carry on his family name.
"as surely as Yahweh lives." This was a common Hebrew vow.
Ruth slept at Boaz' feet. They did not have sex.
This time of day can be spoken of in terms of darkness. Alternate translation: "while it was still dark"
a piece of cloth worn over the shoulders
The actual amount is not stated. It was enough to be considered generous, yet small enough for Ruth to carry alone. Some think it was about 30 kilograms.
The amount of grain was so great that Ruth needed help picking it up to carry it.
Most ancient copies have "he went," but some have "she went." There are English versions with both. The better choice is "he went."
What Ruth meant by this question can be made more clear. Alternate translation: "What happened, my daughter?" or "How did Boaz act toward you?"
"all that Boaz had done"
"Do not go empty-handed" or "Do not go with nothing" or "Be sure to take something"
This refers to the decision about who will buy Naomi's property and marry Ruth.
1 Now Boaz went up to the gate and sat down there. Soon, the near kinsman of whom Boaz had spoken came by. Boaz said to him, "My friend, come over and sit down here." The man came over and sat down. 2 Then Boaz took ten men of the elders of the city and said, "Sit down here." So they sat down. 3 Boaz said to the near kinsman, "Naomi, who has returned from the country of Moab, is selling the parcel of land that was our brother Elimelek's. 4 I thought to uncover your ears and say to you, 'Buy it in the presence of those who are sitting here, and in the presence of the elders of my people.' If you wish to redeem it, redeem it. But if you do not wish to redeem it, then tell me, so that I may know, for there is no one to redeem it besides you, and I am after you." Then the other man said, "I will redeem it." 5 Then Boaz said, "On the day that you buy the field from the hand of Naomi, you must also take Ruth the Moabite woman, the widow of a dead man, in order to raise up the name of the dead on his inheritance." 6 Then the near kinsman said, "I cannot redeem it for myself without destroying my own inheritance. You take my right of redemption for yourself, for I cannot redeem it."
7 Now this was the custom in former times in Israel concerning the redemption and exchange of goods. To confirm all things, a man took off his sandal and gave it to his neighbor; this was the manner of making legal agreements in Israel. 8 So the near kinsman said to Boaz, "Buy it for yourself," and he took off his sandal. 9 Then Boaz said to the elders and to all the people, "You are witnesses today that I have bought all that was Elimelek's and all that was Kilion's and Mahlon's from the hand of Naomi. 10 Also Ruth the Moabite woman, the wife of Mahlon, I have acquired to be my wife, in order that I might raise up the name of the dead man on his inheritance, so that his name will not be cut off from among his brothers and from the gate of his place. Today you are witnesses!" 11 All the people who were in the gate and the elders said, "We are witnesses. May Yahweh make the woman who has come into your house like Rachel and Leah, the two who built up the house of Israel; and may you prosper in Ephrathah and be renowned in Bethlehem. 12 May your house be like the house of Perez, whom Tamar bore to Judah, through the offspring that Yahweh will give you with this young woman."
13 So Boaz took Ruth, and she became his wife. He went to her, and Yahweh enabled her to conceive, and she bore a son. 14 The women said to Naomi, "May Yahweh be blessed, who has not left you today without a near kinsman, this baby. May his name be famous in Israel. 15 May he be for you a restorer of life and a nourisher of your old age, for your daughter-in-law, who loves you, who is better to you than seven sons, has borne him." 16 Naomi took the child, laid him in her bosom, and took care of him. 17 The women of the neighborhood gave him a name, saying, "A son has been born to Naomi." They named him Obed. He became the father of Jesse, who became the father of David.
18 Now these were the descendants of Perez: Perez became the father of Hezron,
19 Hezron became the father of Ram, Ram became the father of Amminadab,
20 Amminadab became the father of Nahshon, Nahshon became the father of Salmon,
21 Salmon became the father of Boaz, Boaz became the father of Obed,
22 Obed became the father of Jesse, and Jesse became the father of David.
Despite being a Moabitess, Ruth became an ancestor of David. David was Israel's greatest king. It is shocking a Gentile would become a part of such an important lineage. She had great faith in Yahweh. (See: and faith)
Because Naomi had no son, her daughter-in-law Ruth needed to be provided for. Therefore, the relative who wanted to use her land had to also help Ruth to have a son who would come to provide for her.
This is a comment made by the writer of the text. He functions as a narrator in this instance. It indicates that there was a considerable period of time between the events that occurred and the time they were written down.
"the gate of the city" or "the gate of Bethlehem." This was the main entrance to the walled town of Bethlehem. There was an open area by the gate that was used as a meeting place to discuss community matters.
This was the closest living relative to Elimelek.
stopped going to where he had planned to go and went toward Boaz
"leaders of the city"
It was the responsibility of the kinsman to buy back his relative's land and to care for his family. In this case, it meant the man must buy Naomi's land, marry Ruth, and care for Naomi.
"inform you"
This would make the transaction legal and binding.
This meant to buy the land to keep it within their family.
Boaz was the next kinsman in line to redeem the land.
Boaz uses this expression to inform his relative of the additional responsibility he will have if he buys the land.
Here the word "hand" represents Naomi, who owns the field. Alternate translation: "from Naomi"
"you must also marry Ruth"
"Ruth ... the widow of Elimelek's son"
"that she may have a son to inherit the property and carry on the name of her dead husband"
He would have to give some of his own wealth to the children that Ruth might bear.
"You redeem it yourself" or "You yourself redeem it instead of me"
The writer of the book explains of the custom of exchange during the time of Ruth.
"in earlier times." This implies that the customs had changed from when the story took place until the book was written.
This refers to the person with whom he was making the agreement. In this situation the near kinsman gave Boaz his shoe.
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This refers to all the people who were present at the meeting place, not to everyone in the town.
This refers to all the land and possessions of Naomi's dead husband and sons.
The hand of Naomi represents Naomi. She was responsible for the money exchange. Alternate translation: "from Naomi"
The first son that Ruth bore would be legally considered Mahlon's son and would inherit the land that Boaz bought from Naomi. Alternate translation: "so that I might give her a son who will inherit the dead man's property"
Being forgotten is spoken of as if one's name were being cut off from a list of people who had lived earlier. Alternate translation: "so that he will not be forgotten by his brothers' descendants and the people of this town"
The gate of the town is where important legal decisions were made, such as decisions about who owns a piece of land.
"people who were meeting together near the gate"
This has literal and figurative meaning. As Ruth marries Boaz, she will move into his house. House can also refer to becoming part of Boaz's family by being his wife.
These were the two wives of Jacob, whose name was changed to Israel.
"bore many children who became the nation of Israel"
Ephrathah is the name of the clan to which Boaz belonged in Bethlehem.
God abundantly blessed Judah through his son Perez. The people were asking God to bless Boaz in a similar way through Ruth's children.
Tamar was also a widow. Judah fathered a son with her, which continued the family name.
Yahweh would give Boaz children through Ruth.
"Boaz married Ruth" or "Boaz took Ruth as a wife"
This is a polite way of saying that he had sexual relations. Alternate translation: "He had sexual relations with her" or "He lay with her"
This phrase can be expressed positively. Alternate translation: "who has provided you today with a near kinsman"
This refers to the reputation and character of Naomi's grandson.
This phrase probably refers to how Naomi will again experience joy and hope in her life as a result of having a new grandson. Alternate translation: "one who brings joy to you again" or "one who will make you feel young again"
"he will take care of you when you become old"
"Seven" was the Hebrew number of completeness. Naomi's sons both died before they produced any offspring, but Ruth bore a grandson to Naomi by Boaz. Alternate translation: "better to you than any son"
This refers to Naomi holding the child. Make sure it does not sound like she took him away from Ruth.
"held him close against her chest." This is a statement of love and affection for the child.
chest, shoulders, and arms
"The child is like a son to Naomi." It was understood that the child was Naomi's grandson, not her physical son.
"father of King David." Though "king" is not stated, it was clear to the original audience that David was King David.
"the successive descendants." Because it was mentioned earlier that Perez was the son of Judah, the writer continues listing the family line that came from Perez.
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1 There was a certain man of Ramathaim of the Zuphites, of the hill country of Ephraim; his name was Elkanah son of Jeroham son of Elihu son of Tohu son of Zuph, an Ephraimite. [1]2 He had two wives; the name of the first was Hannah, and the name of the second was Peninnah. Peninnah had children, but Hannah had none. 3 This man went from his city year after year to worship and to sacrifice to Yahweh of hosts in Shiloh. The two sons of Eli, Hophni and Phinehas, priests to Yahweh, were there. 4 When the day came for Elkanah to sacrifice each year, he always gave portions of the meat to Peninnah his wife, and to all her sons and her daughters. 5 But to Hannah he always gave a double portion, for he loved Hannah, although Yahweh had closed her womb. 6 Her rival provoked her severely in order to irritate her, because Yahweh had closed her womb. 7 So year after year, when she went up to the house of Yahweh with her family, her rival always provoked her. Therefore she used to weep and eat nothing. 8 Elkanah her husband always said to her, "Hannah, why do you weep? Why do you not eat? Why is your heart sad? Am I not better to you than ten sons?"
9 On one of these occasions, Hannah rose up after they had finished eating and drinking in Shiloh. Now Eli the priest was sitting upon his seat by the doorway to the temple of Yahweh. 10 She was deeply distressed; she prayed to Yahweh and wept bitterly. 11 She made a vow and said, "Yahweh of hosts, if you will look on the affliction of your servant and call me to mind, and do not forget your servant, but give your servant a son, then I will give him to Yahweh all the days of his life, and no razor will ever touch his head."
12 As she continued praying before Yahweh, Eli watched her mouth. 13 Hannah spoke in her heart. Her lips moved, but her voice was not heard. Therefore Eli thought she was drunk. 14 Eli said to her, "How long will you be drunk? Get rid of your wine." 15 Hannah answered, "No, my master, I am a woman of a sorrowful spirit. I have drunk neither wine nor strong drink, but I have been pouring out my soul before Yahweh. 16 Do not consider your servant to be a worthless woman; I have been speaking out of the abundance of my great concern and provocation." 17 Then Eli answered and said, "Go in peace; may the God of Israel grant the request that you have asked him for." 18 She said, "Let your servant find favor in your eyes." Then the woman went her way and ate; her face was no longer sad.
19 They rose early in the morning and worshiped before Yahweh, and then they returned again to their house in Ramah. Elkanah knew Hannah his wife, and Yahweh remembered her. 20 When the time came, Hannah conceived and gave birth to a son. She called his name Samuel, saying, "Because I have asked for him from Yahweh."
21 Once again, Elkanah and all his house went up to offer to Yahweh the yearly sacrifice and pay his vow. 22 But Hannah did not go; she had said to her husband, "I will not go until the child is weaned; then I will bring him, so that he may appear before Yahweh and live there forever." 23 Elkanah her husband said to her, "Do what seems good to you. Wait until you have weaned him; only, may Yahweh confirm his word." So the woman stayed and nursed her son until she weaned him. 24 When she had weaned him, she took him with her, along with a three-year-old bull, [2] one ephah of meal, and a bottle of wine, and brought him to the house of Yahweh in Shiloh. Now the child was still young. 25 They killed the bull, and they brought the child to Eli. 26 She said, "Oh, my master! As you live, my master, I am the woman who stood here next to you praying to Yahweh. 27 For this child I prayed and Yahweh has given me my petition which I asked of him. 28 I have given him to Yahweh, as long as he lives he is lent to Yahweh." Then he worshiped Yahweh there. [3]
This chapter introduces Samuel. It is the beginning of the section 1 Samuel 1-7 which tells about Samuel, the religious leader of Israel.
This was a common practice in the ancient Near East. It was against the law of Moses. The men of Israel would have sinned if they married more than one woman. This type of marriage always creates problems because of jealousy. (See: lawofmoses and sin and jealous)
It was customary for Israelites to promise God to make a sacrifice to him if God answered special prayers. Making such a sacrifice was called paying one's vow. (See: vow)
When Hannah wanted to assure Eli she was telling the truth, she used the idiom "as you live." This is a type of oath formula meaning "I promise you I am telling the truth."
The author also uses the phrase "call to mind." This is a common idiom meaning "remember."
This is the name of a small village possibly located eight kilometers northwest of Jerusalem.
This is the name of a people group that descended from Zuph.
These are the names of men.
This is the name of a woman.
"This man" refers to Elkanah.
This is the name of God that he revealed to his people in the Old Testament. See the translationWord page about Yahweh concerning how to translate this.
These are the names of men.
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This is a woman's name. See how you translated this in [1 Samuel 1:2]
"made her barren" or "prevented her from becoming pregnant"
The other wife would often grieve and shame Hannah.
This is Peninnah, the other wife of Elkanah. A rival is someone who competes against another person. In this case Peninnah was competing against Hannah to try to get Elkanah to love her best.
These rhetorical questions can be translated as statements, if necessary. Alternate translation: "Hannah, you should not weep. You should eat, and your heart should be glad because I am better to you than ten sons!" or "You have little reason for sadness. I favor you and that should be enough."
Elkanah is exaggerating to emphasize how important Hannah is to him. Alternate translation: "than any son could be"
Hannah begins to pray to Yahweh, and Eli watches.
Implicit information here can be made explicit. Either Hannah's tent was next to the tabernacle tent or she walked from her tent to the tabernacle to pray. Alternate translation: "Hannah rose up and went to the house of Yahweh to pray after"
"Now" is used here to mark a stop in the main story. Here the author tells about a new person in the story. This person is the priest Eli.
The "temple" was actually a tent, but it was where the people worshiped, so it is best to translate as "temple" here.
Hannah was deeply troubled or grieved because of not having any children and being ridiculed regularly by Peninnah, her husband's other wife.
Hannah's prayer to Yahweh continues.
The abstract noun "affliction" can be translated as a verb phrase. This refers either to 1) Hannah being unable to become pregnant. Alternate translation: "how I am suffering because I cannot become pregnant" or 2) the way Peninnah always insulted her. Alternate translation: "how that woman is afflicting me"
This is a special plea to God to take action on Hannah's behalf. God does know what is happening to Hannah; he has not forgotten.
This phrase says almost the same thing as "call me to mind."
Eli was the chief priest, so he was in the tabernacle of God and in charge of it.
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"I am a woman who is deeply sad"
This is an idiom that means "telling Yahweh my deepest emotions."
Hannah speaks of herself in the second person to show her humility. It can be stated in first person. Alternate translation: "Do not consider me, your servant, to be" or "Do not consider me"
This is another way of saying that she has a "sorrowful spirit," as in 1:15. The abstract nouns "abundance," "concern," and "provocation" can be translated as adjectives and verbs. Alternate translation: "I have been speaking because I am very sad, and my rival has greatly provoked me"
These words both mean that Hannah is sad and annoyed because her rival has been provoking her.
Peninnah irritates and annoys her.
Hannah is referring to the grief and shame she feels because Peninnah is being cruel to her.
Eli was the head priest residing over the tabernacle.
Hannah speaks of herself in the second person to show respect for Eli, the head priest. This can be stated in the first person. Alternate translation: "Let me, your servant, find" or "Let me find"
Here "find favor" is an idiom that means be approved of or that he is pleased with her. Here the eyes are a metonym for sight, and seeing represents judging or deciding the value of something. Alternate translation: "evaluated me and approve"
Here "her face" represents Hannah herself. You can make this a separate sentence, if needed. Alternate translation: "ate. She was" or "ate. People could see that she was"
This is a euphemism. Alternate translation: "Elkanah had sexual relations with Hannah"
God knew what was happening to Hannah; he had not forgotten her. See how you translated similar words in 1 Samuel 1:11.
"Hannah became pregnant"
The word "house" is a metonym for the people who lived in the house. Alternate translation: "his family"
stops drinking milk and starts eating only solid food
Hannah had promised God that she would allow Samuel to live and work with Eli the priest in the temple (1 Samuel 1:11).
"gave her son milk"
An ephah is about 22 liters of dry material.
Wine was kept in animal skins, not glass bottles.
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Here the idiom "As you live" shows that Hannah is being sincere and truthful. Alternate translation: "Sir, what I am going to tell you is certainly true"
The noun "petition" refers to a formal request for another person to do something. It can be translated with a verb. The idiom "to give a petition" means to do what the person requests. Alternate translation: "has agreed to do what I solemnly requested that he do"
This can be translated in active form. Alternate translation: "I am loaning him to Yahweh"
Possible meanings: 1) "He" refers to Elkanah or 2) "he" is a synecdoche referring to both Elkanah and his family. Alternate translation: "Elkanah and his family"
1 Hannah prayed and said,
"My heart rejoices in Yahweh.
My horn is exalted in Yahweh.
My mouth boasts over my enemies,
because I rejoice in your salvation.
2 There is no one holy like Yahweh,
for there is none besides you;
there is no rock like our God.
3 Boast no more so very proudly;
let no arrogance come out of your mouth.
For Yahweh is a God of knowledge;
by him acts are weighed.
4 The bows of the mighty men are broken,
but those who stumble are girded with strength.
5 Those who were full have hired themselves out for bread;
those who were hungry have stopped being hungry.
Even the barren one gives birth to seven,
but the woman who has many children becomes weak.
6 Yahweh kills and brings to life.
He brings down to Sheol and raises up.
7 Yahweh makes some people poor and some rich.
He humbles, but he also lifts up.
8 He raises up the poor out of the dust.
He lifts the needy from the ash heap
to make them sit with princes
and inherit the seat of honor.
For the pillars of the earth are Yahweh's
and he has set the world upon them.
9 He will guard the feet of his faithful people,
but the wicked will be put to silence in darkness,
for no one will prevail by strength.
10 Those who oppose Yahweh will be broken to pieces;
he will thunder against them from heaven.
Yahweh will judge the ends of the earth;
he will give strength to his king
and exalt the horn of his anointed."
11 Then Elkanah went to Ramah, to his house. The child served Yahweh in the presence of Eli the priest.
12 Now the sons of Eli were worthless men. They did not know Yahweh. 13 The custom of the priests with the people was that when any man offered a sacrifice, the priest's servant would come with a three-pronged fork in his hand, while the meat was boiling. 14 He would stick it into the pan, or kettle, or cauldron, or pot. All that the fork brought up the priest would take for himself. They did this in Shiloh with all of Israel that came there. 15 Worse, before they burned the fat, the priest's servant came, and said to the man who was sacrificing, "Give meat to roast for the priest; for he will not accept boiled meat from you, but only raw." 16 If the man said to him, "They must burn the fat first, and then take as much as you want." Then he would say, "No, you will give it me now; if not, I will take it by force." 17 The sin of these young men was very great before Yahweh, for they despised Yahweh's offering.
18 But Samuel served Yahweh as a child clothed with a linen ephod. 19 His mother would make him a little robe and bring it to him from year to year, when she came up with her husband to offer the yearly sacrifice. 20 Eli would bless Elkanah and his wife and say, "May Yahweh give you more children by this woman because of the request she made of Yahweh." Then they would return to their own home. 21 Yahweh again helped Hannah, and again she conceived. She bore three sons and two daughters. Meanwhile, the child Samuel grew before Yahweh.
22 Now Eli was very old; he heard all that his sons were doing to all Israel, and how they were lying with the women who were serving at the entrance to the tent of meeting. 23 He said to them, "Why do you do such things? For I hear of your evil actions from all these people. 24 No, my sons; for it is not a good report that I hear. You make Yahweh's people disobey. 25 If one man sins against another, God will judge him; but if a man sins against Yahweh, who will speak for him?" But they would not listen to the voice of their father, because Yahweh intended to kill them. 26 The child Samuel grew up, and increased in favor with Yahweh and also with men.
27 Now a man of God came to Eli and said to him, "Yahweh says, 'Did I not reveal myself to the house of your father when they were in Egypt in bondage to the house of Pharaoh? 28 I chose him out of all the tribes of Israel to be my priest, to go up to my altar, and to burn incense, to wear an ephod before me. I gave to the house of your father all the offerings of the people of Israel made with fire. 29 Why, then, do you scorn my sacrifices and offerings, which I commanded in the place where I live? Why do you honor your sons above me by making yourselves fat with the best of every offering of my people Israel?' 30 Therefore, Yahweh, the God of Israel, declares, 'I promised that your house and the house of your father should walk before me forever.' But now Yahweh declares, 'Far be it from me to do this, for I will honor those who honor me, but those who despise me will be lightly esteemed. 31 See, the days are coming when I will cut off your strength and the strength of your father's house, so that there will no longer be any old man in your house. 32 You will see distress in the place where I live. Although good will be given to Israel, there will no longer be any old man in your house. 33 Any one of you that I do not cut off from my altar, I will cause your eyes to fail, and I will cause grief in your heart, then all the increase of your house will die while men. 34 This will be the sign for you that will come on your two sons, on Hophni and Phinehas: They will both die on the same day. 35 I will raise up for myself a faithful priest who will do what is in my heart and in my soul. I will build him a sure house; and he will walk before my anointed king forever. 36 Everyone who is left in your house will come and bow down to him, asking for a piece of silver and a loaf of bread, and will say, "Please assign me to one of the priests' positions so I can eat a piece of bread."'"
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with Hannah's poetic prayer in 2:1-10 .
This song is about how God protects the weak and strengthens them. He humbles the rich, provides for the poor, and defeats his enemies.
Eli, the chief priest, had two sons. They were ungodly priests who continually sinned and did not honor God. Eli corrected them but they did not listen. A prophet warned Eli that God would stop his family from being priests and his sons would both die on the same day. At the same time, Samuel was growing up and serving God. (See: sin and godly and prophet)
This chapter has many figures of speech because the first part of the chapter is a song and the last part of the chapter is a prophecy. Songs and prophecy tend to have many figures of speech.
"My heart" and "my mouth" are synecdoches referencing the speaker.
Body parts are often used to stand for activities involving that part of the body. "The feet of his faithful people" is a metonym meaning what they are doing or where they are going. Place names are often used for people in that place such as "the ends of the earth" meaning the people living in the ends of the earth.
Hannah used many military metaphors: "rock," representing protection; "the bows of the mighty men are broken," representing military defeat; "the horn of his anointed," representing the power of the one that God has chosen to be king.
God used three rhetorical questions to correct and condemn Eli. "Did I not reveal myself to the house of your ancestor, when they were in Egypt in bondage to Pharaoh's house?" "Why then do you scorn my offerings that I required in the place where I live?" "Why do you honor your sons above me by making yourselves fat with the best of every offering of my people Israel?"
Hannah recites a song to Yahweh.
The word "heart" here is a metonym for the whole person. Alternate translation: "I rejoice"
"because of who Yahweh is" or "because Yahweh is so great"
A horn is a symbol of strength. Alternate translation: "I am now strong"
Hannah continues to recite a song to Yahweh.
This is another way of saying that God is strong and faithful.
This is a rock large enough to hide behind or to stand on and so be high above one's enemies.
Hannah continues to recite a song to Yahweh. She speaks as if other people were listening to her.
"no arrogant words"
This can be stated in active form. Alternate translation: "he weighs people's acts" or "he understands why people act as they do"
Hannah continues to recite a song to Yahweh.
Possible meanings are 1) the bows themselves are broken or 2) the men who carry the bows are prevented from acting. Alternate translation: "Mighty bowmen are kept from acting"
This can be stated in active form. Alternate translation: "Yahweh breaks the bows of the mighty men" or "Yahweh can make even the strongest of people weak"
"those who stumble put on strength like a belt." This metaphor means they will no longer stumble, but their strength will remain with them as tightly as a belt. Alternate translation: "he will make those who stumble strong"
This means that they have put something around their waist to prepare for work.
Hannah continues to recite a song to Yahweh.
"gives birth to seven children"
Hannah continues to recite a song to Yahweh.
Yahweh is in control of everything.
Hannah continues to recite a song to Yahweh.
Yahweh is in control of everything.
Hannah continues to recite a song to Yahweh.
These are metaphors for the lowest position in society.
people who do not have the things that they need
Hannah continues to recite a song to Yahweh.
Here "feet" is a metonym for the way a person walks, which in turn is a metaphor for the way a person decides how to live his life. Alternate translation: "keep his faithful people from making foolish decisions" or "enable his faithful people to make wise decisions"
This polite way of saying that Yahweh will kill the wicked can be stated in active form. Alternate translation: "Yahweh will put the wicked to silence in darkness" or "Yahweh will put the wicked in the dark and silent world of the dead"
The words "be put to silence" are an idiom for "be made silent." This can be stated in active form. Alternate translation: "Yahweh will make them silent"
"because he is strong"
Hannah continues to recite a song to Yahweh.
This can be stated in active form. Alternate translation: "Yahweh will break those who oppose him"
This idiom means "defeated."
This is an idiom that means everywhere. Alternate translation: "the whole earth"
A horn is a symbol of strength. See how you translated similar words in [1 Samuel 2:1]
This speaks of the person that Yahweh chose and empowered for his purposes as if Yahweh had anointed the person with oil. This can be stated in active form. Alternate translation: "the one he has anointed" or "the one he has chosen"
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When people would offer animals as sacrifices, they would first burn the animal's fat and then boil the meat and eat it.
"did not listen to Yahweh" or "did not obey Yahweh"
A custom is an action that people regularly do.
These are containers in which food could be cooked. If your language does not have separate words for these items it can be stated more generally. Alternate translation: "into whatever the people were cooking the meat in"
a small metal container for boiling and cooking
a large, heavy metal container for boiling and cooking
a large, heavy metal container for boiling and cooking
a clay container for cooking
When people would offer animals as sacrifices, they would first burn the animal's fat and then boil the meat, give some to the priest, and eat the rest.
"They even did something worse than that. Before"
The person who actually did the burning can be made explicit. Alternate translation: "the man who was sacrificing took his sacrifice to the priests and the priests burned"
"Give me some meat so I can give it to the priest so he can roast it"
cook over a fire
cooked in water
not cooked
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The young men did not like and paid no attention to Yahweh's instructions regarding what people would offer to him.
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Hannah had asked Yahweh for a baby and promised him that she would give the baby to serve in the temple.
This means where Yahweh could see him and Samuel could learn about Yahweh.
This is a euphemism. Alternate translation: "they were having sexual relations with the women"
This rhetorical question can be translated as a statement. Alternate translation: "It is terrible that you do such things!"
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This rhetorical question can be translated as a statement. Alternate translation: "there is certainly no one who can speak for him."
"ask Yahweh to have mercy on him"
Here the father's "voice" represents the father. Alternate translation: "their father" or "what their father said"
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This phrase usually means a prophet of Yahweh. Alternate translation: "a man who hears and tells words from God"
This rhetorical question can be translated as a statement. Alternate translation: "You should know that I revealed myself ... house of Pharaoh."
The word "house" is a metonym for the people who lived in the house, and "father" refers to a distant ancestor. Alternate translation: "the family of your ancestor"
Aaron
This refers to making an offering to Yahweh.
The words "wear an ephod" are a metonym for the work of the priests who wear the ephod. Alternate translation: "to do what I had commanded the priests to do"
The man of God continues to speak to Eli.
This rhetorical question is a rebuke. It can be translated as a statement. Alternate translation: "You should not scorn my sacrifices ... where I live."
"the place where my people bring offerings to me"
The best part of the offering was to be burned up as an offering to Yahweh, but the priests were eating it.
The word "house" is a metonym for the people who lived in the house, and "father" in this case refers to a distant ancestor. See how you translated this in [1 Samuel 2:27]
This is an idiom that means "live in obedience to me."
"I will certainly not allow your family to serve me forever"
The words "lightly esteemed" is an ironic euphemism for "greatly despised." This can be stated in active form. Alternate translation: "I will lightly esteem those who despise me" or "I will greatly despise those who despise me"
"Listen carefully to what I am about to say" or "What I am about to say is very important"
The words "cut off ... strength" are probably a euphemism for the death of strong, young men; the words "your father's house" are a metonym for "your family." Alternate translation: "I will kill you and all strong, young male descendants in your family"
"be any old men" or "be any men who grow old"
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"cause you to lose your eyesight" or "cause you to go blind"
This metaphor speaks of children born into the "house," the family, as if they were the "increase" of fruit or grain growing in a field. Alternate translation: "all the children born into your family"
while they are the strongest they can be
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This is an idiom. Alternate translation: "I will cause a man to become priest"
This is an idiom. Alternate translation: "to serve me"
"what I want him to do and what I tell him to do"
Here "house" is an idiom used for "descendants." Alternate translation: "I will ensure that he always has a descendant who serves as high priest"
the faithful priest whom God will raise up
Here "piece of bread" is used for "food. "Alternate translation: "so I can have something to eat"
1 The child Samuel served Yahweh under Eli. Yahweh's word was rare in those days; there was no frequent prophetic vision. 2 At that time, Eli, whose eyesight had begun to grow dim so that he could not see well, was lying down in his own bed. 3 The lamp of God had not yet gone out, and Samuel was lying down in the temple of Yahweh, where the ark of God was. 4 Yahweh called to Samuel, who said, "Here I am." 5 Samuel ran to Eli and said, "Here I am, for you called me." Eli said, "I did not call you; lie down again." So Samuel went and lay down. 6 Yahweh called again, "Samuel." Again Samuel rose and went to Eli and said, "Here I am, for you called me." Eli answered, "I did not call you, my son; lie down again." 7 Now Samuel did not yet have any experience of Yahweh, nor had any message from Yahweh ever been revealed to him. 8 Yahweh called Samuel again the third time. Again Samuel got up and went to Eli and said, "Here I am, for you called me." Then Eli realized that Yahweh had called the boy. 9 Then Eli said to Samuel, "Go and lie down again; if he calls you again, you must say, 'Speak, Yahweh, for your servant is listening.'" So Samuel went and lay down in his own place once more.
10 Yahweh came and stood; he called as at the other times, "Samuel, Samuel." Then Samuel said, "Speak, for your servant is listening." 11 Yahweh said to Samuel, "See, I am about to do something in Israel at which the ears of everyone who hears it will tingle. 12 On that day I will carry out against Eli everything I have said about his house, from beginning to end. 13 I have told him that I am about to judge his house once for all for the iniquity that he knew about, because his sons brought a curse upon themselves and he did not stop them. 14 Because of this I have sworn to the house of Eli that the iniquity of his house will never be atoned for by sacrifice or offering."
15 Samuel lay down until morning; then he opened the doors of the house of Yahweh. But Samuel was afraid to tell Eli about the vision. 16 Then Eli called Samuel and said, "Samuel, my son." Samuel said, "Here I am." 17 He said, "What was the word he spoke to you? Please do not hide it from me. May God do so to you, and even more, if you hide anything from me of all the words that he spoke to you." 18 Samuel told him everything; he hid nothing from him. Eli said, "It is Yahweh. Let him do what seems good to him."
19 Samuel grew up, and Yahweh was with him, and he let none of his prophetic words fall to the ground. 20 All Israel from Dan to Beersheba knew that Samuel was appointed to be a prophet of Yahweh. 21 Yahweh appeared again in Shiloh, for he revealed himself to Samuel in Shiloh by his word.
God spoke at night to Samuel when he was a small boy, telling him that he would punish Eli's family. As Samuel grew up, God gave him many messages. People came from all over Israel to find out what God had to say.
In order to show respect when talking to God, Samuel calls himself "your servant" when referring to himself.
One characteristic of prophecy is the use of figures of speech. In this passage there are two idioms: "ears will shake," meaning "will shock everyone who hears" and "carry out," meaning "do."
In order to be sure Samuel would tell him the whole truth, Eli used the standard formula for a curse: "may God do to you, and even more, if," meaning "God will punish severely if the person does what the curse says he will do." (See: curse)
"Yahweh did not often speak to people"
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This is the seven-candle lampstand in the holy place of the tabernacle that burned every day and through the night until it was empty.
The "temple" was actually a tent, but it was where the people worshiped, so it is best to translate the word as "temple" here. See how you translated this in 1 Samuel 1:9.
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Eli was not Samuel's true father. Eli speaks as if he were Samuel's father to show Samuel that he is not angry but that Samuel needs to listen to him.
This can be stated in active form. Alternate translation: "nor had Yahweh ever revealed any message to him" or "and Yahweh had never revealed any message to him"
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Eli tells Samuel to speak to Yahweh as if Samuel were another person so that Samuel would show respect to Yahweh. Alternate translation: "I am"
Possible meanings are 1) Yahweh actually appeared and stood before Samuel or 2) Yahweh made his presence known to Samuel.
Samuel speaks to Yahweh as if Samuel were another person to show respect to Yahweh. Alternate translation: "I am"
Here "ears ... will tingle" is an idiom that means everyone will be shocked by what they hear. Alternate translation: "that will shock everyone who hears it"
This means to feel like someone is gently poking with small, sharp objects, usually because of the cold or because someone has slapped that body part with their hand.
This is a merism for completeness. Alternate translation: "absolutely everything"
"did those things which Yahweh had said he would punish those who did them"
This can be translated in active form. Alternate translation: "there is no sacrifice or offering that anyone can offer that will atone for the iniquity of his house"
Here the word "house" is a metonym for the family living in the house. "the iniquity that the people in his family have committed"
The "house" was actually a tent, but it would be best to translate "house" here.
Eli was not Samuel's true father. Eli speaks as if he were Samuel's father to show Samuel that he is not angry but that Samuel needs to answer him. See how you translated this in [1 Samuel 1:6]
"the message Yahweh gave"
This is an idiom to emphasize how serious Eli is. Alternate translation: "May God punish you the same way he said he will punish me, and even more"
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Here messages that do not come true are spoken of as if they fell to the ground. This can be stated positively. Alternate translation: "he made all the things he prophesied happen"
"All the people in Israel"
This is a merism for "in every part of the land." Alternate translation: "from one end of the land to the other" or "from Dan in the very north to Beersheba in the very south"
This can be stated in active form. Alternate translation: "Yahweh had appointed"
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1 The word of Samuel came to all of Israel.
Now Israel went out to battle against the Philistines. They set up camp at Ebenezer, and the Philistines set up camp at Aphek. 2 The Philistines lined up for battle against Israel. When the battle spread, Israel was defeated by the Philistines, who killed about four thousand men on the field of battle. 3 When the people came into the camp, the elders of Israel said, "Why has Yahweh defeated us today before the Philistines? Let us bring the ark of the covenant of Yahweh here from Shiloh, that it may be here with us, that it might keep us safe from the hands of our enemies." 4 So the people sent men to Shiloh; from there they carried the ark of the covenant of Yahweh of hosts, who sits above the cherubim. The two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God.
5 When the ark of the covenant of Yahweh came into the camp, all of the people of Israel gave a great shout of joy, and the earth resounded. 6 When the Philistines heard the noise of the joyful shouting, they said, "What does this loud joyful shouting in the camp of the Hebrews mean?" Then they realized that the ark of Yahweh had come into the camp. 7 The Philistines were afraid; they said, "A god has come into the camp." They said, "Woe to us! Nothing like this has happened before! 8 Woe to us! Who will protect us from the strength of these mighty gods? These are the gods who attacked the Egyptians with many different kinds of plagues in the wilderness. 9 Take courage, and be men, you Philistines, or you will become slaves to the Hebrews, as they have been slaves to you. Be men, and fight." 10 The Philistines fought, and Israel was defeated. Every man fled to his tent, and the slaughter was very great; for thirty thousand footmen from Israel fell. 11 The ark of God was taken, and the two sons of Eli, Hophni and Phinehas, died.
12 A man of Benjamin ran from the battle line and came to Shiloh the same day, arriving with his clothes torn and earth on his head. 13 When he arrived, Eli was sitting on his seat by the road watching because his heart trembled with concern for the ark of God. When the man entered the city and told the news, the whole city cried out. 14 When Eli heard the noise of the outcry, he said, "What is the meaning of this uproar?" The man quickly came and told Eli. 15 Now Eli was ninety-eight years old; his eyes did not focus, and he could not see. 16 The man said to Eli, "I am the one who came from the battle line. I fled from the battle today." Eli said, "How did it go, my son?" 17 The man who brought the news answered and said, "Israel fled from the Philistines. Also, there has been a great slaughter among the people. Also, your two sons, Hophni and Phinehas, are dead, and the ark of God has been taken." 18 When he mentioned the ark of God, Eli fell over backward from his seat by the side of the gate. His neck was broken, and he died, because he was old and heavy. He had judged Israel for forty years.
19 Now his daughter-in-law, the wife of Phinehas, was pregnant and about to give birth. When she heard the news that the ark of God was captured and that her father-in-law and her husband were dead, she knelt down and gave birth, but her labor pains overwhelmed her. 20 About the time of her death the women attending to her said, "Do not be afraid, for you have given birth to a son." But she did not answer or take what they said to heart. 21 She called the child Ichabod, saying, "The glory has gone away from Israel!" for the ark of God had been captured, and because of her father-in-law and her husband. 22 She said, "The glory has gone away from Israel, because the ark of God has been captured."
This chapter begins a new section on the Ark and the Philistines. It recounts two battles between Israel and the Philistines. In both battles, Israel was badly defeated and, in the second, the Ark was captured.
The Philistine army invaded Israel, and Israel's army went to fight them but was defeated. Israel decided that if they took the Ark into the next battle, God would cause them to win. When Eli's sons took the Ark into the next battle and the Philistines won the battle, they killed Eli's two sons and captured the Ark. When Eli heard the Ark was captured, he fell over, broke his neck, and died. Hearing this news, his daughter-in-law named her baby "the glory has departed."
The Philistines expressed their fear using a rhetorical question: "Who will protect us from the strength of this mighty God?"
These are the names of places.
This can be translated in active form. Alternate translation: "the Philistines defeated the Israelites and killed"
Here the number four thousand is a round number. There may have been a few more than that or a few less than that. The word "about" shows that it is not an exact number. Alternate translation: "about 4,000 men"
the soldiers who had been fighting the battle
The elders truly did not know why Yahweh had defeated them, but they wrongly thought they knew how to make sure it did not happen again, by bringing the ark to be with them.
You may need to make explicit that the cherubim are those on the lid of the ark of the covenant. The biblical writers often spoke of the ark of the covenant as if it were Yahweh's footstool upon which he rested his feet as he sat on his throne in heaven above. Alternate translation: "who sits on his throne above the cherubim on the ark of the covenant"
This Phinehas is not the same as the grandson of Aaron in Exodus and Numbers.
were in Shiloh
"When the people carried the ark of the covenant of Yahweh into the camp" Some languages may need to add understood information to make the meaning clear. Alternate translation: "The people, along with Hophni and Phinehas, picked up the ark of the covenant of Yahweh and carried it into the camp. When the people carried the ark into the camp"
"the people had carried the ark of Yahweh into the camp"
"they said to themselves ... They said to each other" or "they said to each other ... They said to each other." The second clause clearly refers to what the Philistines said to each other. The first clause probably refers to what they thought, though it could also refer to what they said to each other. If possible, avoid stating who was spoken to.
The Philistines worshiped many gods, so they probably believed that one of those gods, or one whom they did not worship, had come into the camp. Another possible meaning is that they were speaking the proper name of the God of Israel: "Yahweh has come." Because 4:8 speaks of "gods," some translations read, "Gods have come," that is, "It is gods who have come."
This rhetorical question is an expression of deep fear. It can be written as a statement. Alternate translation: "There is no one who can protect us from these mighty gods."
Because the word "god"
This is an idiom. Alternate translation: "be strong and fight"
This can be stated in active form. Also, "Israel" refers to the army of Israel. Alternate translation: "they defeated the army of Israel"
"his home." The Israelites were living in houses in those days.
This can be stated in active form. Alternate translation: "The Philistines also took the ark of God"
This is a way to express deep mourning in Israelite culture.
This is an idiom which means he was very fearful or terribly concerned about something.
This is a metonym for "all the people in the city."
"The man of Benjamin"
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Eli was not the other man's true father. Eli speaks as if he were the man's father to show the man that he is not angry but that the man needs to answer him.
This is a general statement about what happened. The rest of the man's words give details.
"I will now tell you something worse ... I will now tell you something worse" or "Not only has there been ... people, but your two sons"
This can be stated in active form. Alternate translation: "the Philistines have taken the ark of God"
"When the man of Benjamin mentioned"
"spoke of"
This can be stated in active form. Alternate translation: "His neck broke because he fell" or "He broke his neck when he fell"
Eli's daughter-in-law
This can be stated in active form. Alternate translation: "the Philistines had captured the ark of God"
"pay any attention to what they said" or "allow herself to feel better"
"she named"
The name is actually a phrase that means "no glory." The name of a person sometimes reveals information about the person, place, or thing it refers to.
This can be stated in active form. Alternate translation: "for the Philistines had captured the ark of God"
This can be stated in active form. Alternate translation: "because the Philistines have captured the ark of God"
1 Now the Philistines had captured the ark of God, and they brought it from Ebenezer to Ashdod. 2 The Philistines took the ark of God, brought it into the house of Dagon, and set it up beside Dagon. 3 When the people of Ashdod got up early the next day, behold, Dagon had fallen facedown on the ground before the ark of Yahweh. So they took Dagon and set him up in his place again. 4 But when they got up early the next morning, behold, Dagon had fallen facedown on the ground before the ark of Yahweh. The head of Dagon and both of his hands were lying cut off on the threshold. Only the trunk of Dagon remained. 5 This is why, even today, the priests of Dagon and anyone who comes into Dagon's house does not step on the threshold of Dagon in Ashdod.
6 Yahweh's hand was heavy upon the people of Ashdod. He destroyed them and afflicted them with tumors, both Ashdod and its territories. 7 When the men of Ashdod realized what was happening, they said, "The ark of the God of Israel must not stay with us, because his hand is hard against us and against Dagon our god." 8 So they sent for and gathered together all of the rulers of the Philistines; they said to them, "What should we do with the ark of the God of Israel?" They answered, "Let the ark of the God of Israel be brought around to Gath." So they carried the ark of the God of Israel there. 9 But after they brought it around, Yahweh's hand was against the city, causing a very great tumult. He afflicted the men of the city, both small and great; and tumors broke out on them. 10 So they sent the ark of God to Ekron. But as soon as the ark of God came into Ekron, the Ekronites cried out, saying, "They have brought to us the ark of the God of Israel to kill us and our people." 11 So they sent for and gathered together all of the rulers of the Philistines; they said to them, "Send away the ark of the God of Israel, and let it return to its own place, so that it does not kill us and our people." For there was a deathly tumult throughout the city; the hand of God was very heavy there. 12 The men who did not die were afflicted with the tumors, and the cry of the city went up to the heavens.
The story of the Ark of the Covenant in Philistia continues.
The Philistines took the Ark of God to Ashdod and put it in their idol temple, but their idol fell down in front of the Ark and the people got sick with bubonic plague. They took it to Gath next, and the people of Gath began dying of the plague. When they took the Ark to Ekron, the people of Ekron were afraid of it too and did not want it there. Finally they decided to send it back to Israel. (See: temple)
There are two slightly different idioms used in the same way: the "hand was heavy" and the "hand was hard." Both idioms mean "was severely punished."
This word marks the beginning of a new part of the story. If your language has a word or phrase that does the same, you could use it here.
See how you translated this in 1 Samuel 3:3. This is the a same as the "ark of the covenant of Yahweh" in 1 Samuel 4:3.
This refers to the temple of Dagon, the god of the Philistines.
"they were very surprised to see that Dagon"
The reader should understand that Yahweh had caused the statue to fall on its face during the night.
The reader should understand that Yahweh had caused Dagon to fall.
It was as if Yahweh were a soldier who had defeated his enemy and cut off the enemy's head and hands.
You may need to make explicit that this was the threshold in the doorway of the entrance to the temple. Alternate translation: "on the threshold of the doorway of the entrance to the temple"
The writer is about to give some background information separate from the main story.
Here "today" means up to the day when the author was writing this book.
You may need to make explicit the relationship between the threshold and Dagon. Alternate translation: "the threshold of the doorway of the temple of Dagon"
This is an idiom. "Yahweh severely judged"
Possible meanings are 1) painful swelling under the skin or 2) hemorrhoids.
The name of the town is a metonym for the people living in the town. "both the people of Ashdod and the people in the land surrounding Ashdod"
"the men of Ashdod understood"
See how you translated this in 1 Samuel 3:3. This is the a same as the "ark of the covenant of Yahweh" in 1 Samuel 4:3.
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This is an idiom. Alternate translation: "Yahweh punished"
Possible meanings are 1) this is a merism that refers to age. Alternate translation: "men of all ages" or 2) this is a merism that refers social class. Alternate translation: "from the poorest and weakest men to the richest and most powerful men"
Possible meanings are 1) painful swelling under the skin or 2) hemorrhoids. See how you translated this in 1 Samuel 5:6
Why they cried out can be stated clearly. Alternate translation: "cried out in fear"
See how you translated similar words in 1 Samuel 3:3. This is the a same as the "ark of the covenant of Yahweh" in 1 Samuel 4:3.
Possible meanings are 1) they were speaking the proper name of the God of Israel or 2) they believed that Israel worshiped one of many gods, "the god of Israel." See how you translated this in 1 Samuel 5:7.
"people all over the city were afraid that they were going to die"
The hand is a metonym for God punishing the people. "Yahweh was punishing the people there very severely"
This implies that many men actually died.
Possible meanings are 1) painful swelling under the skin or 2) hemorrhoids. See how you translated this in 1 Samuel 5:6.
The word "city" is a metonym for the people of the city. Possible meanings are 1) the words "went up to the heavens" is an idiom for "was very great." Alternate translation: "the people of the city cried out very loudly" or 2) the words "the heavens" is a metonym for the people's gods. Alternate translation: "the people of the city cried out to their gods"
1 Now the ark of Yahweh was in the country of the Philistines for seven months. 2 Then the Philistines called for the priests and the diviners; they said to them, "What should we do with the ark of Yahweh? Tell us how we should send it back to its own country." 3 The priests and diviners said, "If you send back the ark of the God of Israel, do not send it without a gift; by all means send him a guilt offering. Then you will be healed, and you will know why his hand has not been lifted off of you until now." 4 Then they said, "What should the guilt offering be that we are returning to him?" They replied, "Five golden tumors and five golden mice, five being the number that is the same as the number of the rulers of the Philistines. For the same plague afflicted you and your rulers. 5 So you must make models of your tumors, and models of your mice that are ruining the land, and give glory to the God of Israel. Perhaps he will lift his hand from you, from your gods, and from your land. 6 Why should you harden your hearts, as the Egyptians and Pharaoh hardened their hearts? That was when the God of Israel dealt severely with them; did not the Egyptians send away the people, and they left? 7 Now then, prepare a new cart with two nursing cows that have never been yoked. Tie the cows to the cart, but take their calves home, away from them. 8 Take the ark of Yahweh and place it on the cart, and put the figures of gold, which you are returning to him as a guilt offering, in a box beside it. Send it off and let it go its way, 9 but watch. If it goes up the road to its own land toward Beth Shemesh, then it is Yahweh who has caused us this great harm. But if not, then we will know that it is not his hand that afflicted us; it happened to us by chance."
10 The men did as they were told; they took two nursing cows, tied them to the cart, and confined their calves at home. 11 They put the ark of Yahweh on the cart, together with a box containing the golden mice and the castings of their tumors. 12 The cows went straight in the direction of Beth Shemesh. They went along one highway, lowing as they went, and they did not turn aside either to the right or to the left. The rulers of the Philistines followed after them to the border of Beth Shemesh. 13 Now the people of Beth Shemesh were harvesting their wheat in the valley. When they lifted up their eyes and saw the ark, they rejoiced. 14 The cart came into the field of Joshua from the town of Beth Shemesh and stopped there. A great stone was there, and they split the wood from the cart, and offered the cows as a burnt offering to Yahweh. 15 The Levites took down the ark of Yahweh and the box that was with it, where the golden figures were, and put them on the great stone. The men of Beth Shemesh offered burnt offerings and made sacrifices the same day to Yahweh. 16 When the five rulers of the Philistines saw this, they returned that day to Ekron.
17 These are the golden tumors which the Philistines returned for a guilt offering to Yahweh—one for Ashdod, one for Gaza, one for Ashkelon, one for Gath, and one for Ekron. 18 The golden mice were the same in number as the number of all the cities of the Philistines belonging to the five rulers, both fortified cities and country villages. The great stone, beside which they set down the ark of Yahweh, remains a witness to this day in the field of Joshua the Bethshemite.
19 Yahweh attacked some of the men of Beth Shemesh because they had looked into the ark of Yahweh. He killed 50,070 men. The people mourned, because Yahweh had given the people a great blow. [1]20 The men of Beth Shemesh said, "Who is able to stand before Yahweh, this holy God? To whom will the ark go up from us?" 21 They sent messengers to the inhabitants of Kiriath Jearim, saying, "The Philistines have brought back the ark of Yahweh; come down and take it back with you."
This chapter ends the story of the Ark of the Covenant among the Philistines.
The Philistine leaders asked their priests what they should do with the Ark. The priests said to send it off with an offering. The Philistines put the Ark on a cart drawn by cows and let them go wherever they wanted to go. The cows went straight toward Israel. When some people peeked into the Ark, God killed them. Because of this, the people sent the Ark to Kiriath Jearim.
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These were pagan priests and diviners who worshiped Dagon.
The Philistines wanted to know how to get rid of the ark without angering Yahweh any further.
Possible meanings are 1) they were speaking the proper name of the God of Israel or 2) they believed that Israel worshiped one of many gods, "the god of Israel." See how you translated this in 1 Samuel 5:7.
The words "by all means" are a forceful way of saying something. Alternate translation: "you must send a guilt offering"
"you will no longer be ill"
The pronoun "you" is plural, referring to all of the Philistines.
Here "hand" is a metonym used to represent God's power to afflict or discipline. Alternate translation: "why he has not relieved your suffering"
Possible meanings are 1) painful swelling under the skin or 2) hemorrhoids. See how you translated this in 1 Samuel 5:6.
more than one mouse
A model is something that looks like a real thing.
Possible meanings are 1) painful swelling under the skin or 2) hemorrhoids. See how you translated this in 1 Samuel 5:6.
Possible meanings are 1) they were speaking the proper name of the God of Israel or 2) they believed that Israel worshiped one of many gods, "the god of Israel." See how you translated this in 1 Samuel 5:7.
Here "hand" is a metonym used to represent God's power to afflict or discipline. Alternate translation: "stop punishing you, your gods and your land"
The priests and diviners use a rhetorical question to urge the Philistines to think very seriously about what will happen if they refuse to obey God. This can be translated as a warning. Alternate translation: "Do not be stubborn like the Egyptians and Pharaoh were!"
This is an idiom that means to be stubborn or unwilling to obey God. Alternate translation: "refuse to obey God"
This is another rhetorical question used to remind the Philistines how the Egyptians finally sent the Israelites out of Egypt so that God would stop afflicting the Egyptians. This can be translated as a statement. Alternate translation: "remember that the Egyptians sent the Israelites out of Egypt."
"two cows that have calves that are still drinking milk"
Normally the two cows would head back home to their calves.
It is unlikely that the cows would choose to wander to Beth Shemesh when their calves are back in the Philistine area.
"two cows that have calves that are still drinking milk" See how you translated this in 1 Samuel 6:7.
Translated this as in 1 Samuel 6:4.
"models of their tumors"
Possible meanings are 1) painful swelling under the skin or 2) hemorrhoids. See how you translated this in 1 Samuel 5:6.
Nursing cows would normally return to their calves, but these cows went to Beth Shemesh.
Lowing is the noise cows make with their voices.
"they did not wander off of the highway." This can be stated positively. Alternate translation: "they stayed on the highway" or "they went straight ahead"
The writer is introducing a new part of the story. If your language has a way of marking the beginning of a new part of the story, you could use it here.
These were Israelites.
This is an idiom. Alternate translation: "looked up"
The people used this stone as an altar when they offered the cows as sacrifices.
This actually happened before they chopped the cart into firewood to use in offering the cows to Yahweh.
According to the law of Moses, only the Levites were permitted to handle the ark.
"the box containing the gold models of the rats and the tumors"
"the five Philistine kings"
Possible meanings are 1) painful swelling under the skin or 2) hemorrhoids. See how you translated this in 1 Samuel 5:6.
Translated this as in 1 Samuel 6:4.
These are cities with high walls around them to protect the people inside from attack by their enemies.
The stone is referred to as if it is a person who can see. Alternate translation: "The great stone ... is still there, and people remember what happened on it"
This is a man's name.
This is what a person from Beth Shemesh is called. Alternate translation: "from Beth Shemesh"
to the time at which the writer wrote the book
The ark was so holy that no one was permitted to look inside it. Only the priests were allowed to even see the ark.
"fifty thousand and seventy men"
Possible meanings are 1) this is a rhetorical question that expresses the people's fear of Yahweh. Alternate translation: "There is no one who can resist Yahweh because he is so holy!" or 2) this is a question asking for information. The phrase "stand before Yahweh" may refer to priests who serve Yahweh. It is implied that the people were looking for a priest whom Yahweh would permit to handle the ark. Alternate translation: "Is there a priest among us who serves this holy God, Yahweh, and is able to handle this ark?"
This is a question asking for information. It is implied that the people want Yahweh and the ark to go somewhere else so he will not punish them again. Alternate translation: "Where can we send this ark so that Yahweh will not punish us again?"
This was a town in Israel.
1 The men of Kiriath Jearim came, took the ark of Yahweh, and brought it into the house of Abinadab on the hill. They set apart his son Eleazar to keep the ark of Yahweh. 2 From the day the ark remained in Kiriath Jearim, a long time passed, twenty years. All the house of Israel lamented and wished to turn to Yahweh. 3 Samuel said to the entire house of Israel, "If you return to Yahweh with your whole heart, remove the foreign gods and the Ashtoreths from among you, turn your hearts to Yahweh, and worship him only, then he will rescue you from the hand of the Philistines." 4 Then the people of Israel removed the Baals and the Ashtoreths, and worshiped Yahweh only. 5 Then Samuel said, "Bring together all Israel to Mizpah, and I will pray to Yahweh for you." 6 They gathered at Mizpah, drew water and poured it out before Yahweh. They fasted that day and said, "We have sinned against Yahweh." It was there that Samuel decided disputes for the people of Israel and led the people. 7 Now when the Philistines heard the people of Israel had gathered at Mizpah, the rulers of the Philistines attacked Israel. When the people of Israel heard of it, they were afraid of the Philistines. 8 Then the people of Israel said to Samuel, "Do not stop calling out to Yahweh our God for us, so he will save us from the hand of the Philistines." 9 Samuel took a nursing lamb and offered it as a whole burnt offering to Yahweh. Then Samuel cried out to Yahweh for Israel, and Yahweh answered him. 10 As Samuel was offering up the burnt offering, the Philistines approached to attack Israel. But Yahweh thundered with a loud sound that day against the Philistines and threw them into confusion, and they were routed before Israel. 11 The men of Israel went from Mizpah, and they pursued the Philistines and killed them as far as below Beth Kar.
12 Then Samuel took a stone and set it between Mizpah and Shen. He named it Ebenezer, saying, "Thus far Yahweh has helped us." 13 So the Philistines were subdued and they did not enter the border of Israel. The hand of Yahweh was against the Philistines all the days of Samuel. 14 The towns that the Philistines had taken from Israel were restored to Israel, from Ekron to Gath; Israel brought back their territory from the Philistines. Then there was peace between Israel and the Amorites.
15 Samuel judged Israel all the days of his life. 16 Each year he went on a circuit to Bethel, to Gilgal, and to Mizpah. He decided disputes for Israel in all these places. 17 Then he would return to Ramah, because his house was there; and there also he decided disputes for Israel. He also built an altar there to Yahweh.
This chapter completes the section on Samuel leading Israel.
Samuel told the people to get rid of all their idols and worship Yahweh alone. The people were obedient. When the Philistines heard the Israelites were all gathered together, the Philistines attacked, but God defeated them. There was a time of peace during which Samuel settled disputes between the people as the judges had done before.
Whenever Samuel spoke to a group of people, he used many idioms: "to turn to" means "to worship"; "with your whole heart" means "completely"; and "rescue from the hand" means "rescued from the power."
This is the name of a place.
These are the names of men.
"20 years"
The word "house" is a metonym for the people who live in the house and their descendants. Alternate translation: "all of the descendants of Israel" or "all of the Israelite people"
Here "with your whole heart" is an idiom that means to be completely devoted to something. Alternate translation: "become completely devoted to worshiping and obeying Yahweh only"
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"all the people of Israel" or "all the Israelites"
Possible meanings are 1) the people denied themselves water as part of fasting or 2) they got water out of a stream or well and poured it on the ground as an outward sign of being sorry for their sin.
It can be stated plainly that it was the army and not the rulers by themselves who attacked Israel. Alternate translation: "the Philistine rulers led their army and attacked Israel"
The "hand" is a metonym for the power of the person. Alternate translation: "save us from the Philistine army" or "keep the Philistine army from harming us"
a lamb that is still drinking its mother's milk
"cried out for help"
"Yahweh did what Samuel asked him to do"
This begins to explain what the writer means by "Yahweh answered him" in (1 Samuel 7:9).
The word "confusion" here is used as a casual way of saying the Philistines were unable to think clearly. Alternate translation: "made them unable to think clearly"
This can be translated in active form. Possible meanings are 1) "Yahweh routed them before Israel" or 2) "Israel routed them"
To rout people is to defeat them before they can cause any harm.
This finishes explaining what the writer means by "Yahweh answered him" in (1 Samuel 7:9).
This is the name of a place.
The Israelites and other peoples in that land would place a large stone where important events had happened as a reminder of God's help.
These are the names of places.
The writer has just finished telling how the Philistines were subdued. If your language has a way of marking the end of a description, you could use it here.
This can be translated in active form. Alternate translation: "Yahweh subdued the Philistines" or "Yahweh kept the Philistines from causing harm"
The Philistines did not enter Israel's border to attack them.
The word "hand" is a metonym for power. Alternate translation: "Yahweh used his power against the Philistines"
This can be stated in active form. Possible meanings are 1) Here "Israel" refers to the "land" of Israel. "Yahweh restored to the land of Israel the towns ... from Israel" or 2) "Israel" is a metonym for the people who live there. Alternate translation: "the people of Israel were able to reclaim the towns ... from Israel"
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traveled from place to place in a rough circle
Disputes are arguments or disagreements between two or more people.
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1 When Samuel was old, he made his sons judges over Israel. 2 The name of his firstborn was Joel, and the name of his second son was Abijah. They were judges in Beersheba. 3 His sons did not walk in his ways, but chased after dishonest gain. They took bribes and perverted justice.
4 Then all the elders of Israel gathered together and came to Samuel at Ramah. 5 They said to him, "Look, you are old, and your sons do not walk in your ways. Appoint for us a king to judge us like all the nations." 6 But it displeased Samuel when they said, "Give us a king to judge us." So Samuel prayed to Yahweh. 7 Yahweh said to Samuel, "Obey the voice of the people in everything they say to you; for they have not rejected you, but they have rejected me from being king over them. 8 The same deeds they have done since the day I brought them out of Egypt—abandoning me and serving other gods—they are now doing also to you. 9 Now listen to them; but warn them solemnly and let them know by what ordinances the king will reign over them."
10 So Samuel told all the words of Yahweh to the people who were asking for a king. 11 He said, "These will be the ordinances of the king who will reign over you. He will take your sons and appoint them to his chariots and to be his horsemen, and to run before his chariots. 12 He will appoint for himself captains of thousands and captains of fifties. He will make some plow his ground, some reap his harvest, and some make his weapons of war and the equipment for his chariots. 13 He will also take your daughters to be perfumers, cooks, and bakers. 14 He will take the very best of your fields, your vineyards, and your olive orchards, and give them to his servants. 15 He will take a tenth of your grain and of your vineyards and give to his officers and his servants. 16 He will take your male servants and your female servants and the best of your cattle [1] and your donkeys; he will put them all to work for him. 17 He will take the tenth of your flocks, and you will be his slaves. 18 Then on that day you will cry out because of your king whom you have chosen for yourselves; but Yahweh will not answer you on that day."
19 But the people refused to listen to Samuel; they said, "No! There must be a king over us 20 so that we might be like all the other nations, and so that our king may judge us and go out before us and fight our battles." 21 When Samuel heard all the words of the people he repeated them in the ears of Yahweh. 22 Yahweh said to Samuel, "Obey their voice and cause a king to reign over them." So Samuel said to the men of Israel, "Every man must go to his own city."
The section including chapters 8-16 begins a new part of the story. The people wanted a king, and God chose Saul, the man the people wanted, to be their king. He was not the king Yahweh wanted.
When Samuel was old, he appointed his sons to be judges. They were corrupt and took bribes, so the people came and asked Samuel to appoint a king for them. Samuel asked God, who gave them a king but warned them what a king would be like. Despite Samuel's warning that a king would oppress them, the people still wanted a king. This was sinful because they were rejecting God as their king. (See: appoint, oppress and and sin)
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The writer speaks of money that people would give Samuel's sons as if it were a person or animal running away from Samuel's sons, and he speaks of Samuel's sons as if they were physically chasing that person or animal. Alternate translation: "they worked hard to gain money by being dishonest"
"judged in favor of those who did evil"
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The way a person lives is spoken of as walking on a path. Alternate translation: "do not do the things you do" or "do not do what is just the way you do"
Possible meanings are 1) "Appoint for us a king like the kings of all the nations so that he can judge us" or 2) "Appoint for us a king who will judge us the way the kings of the nations judge them"
The leaders wrongly believed that a king, and his sons after him, would rule justly.
Samuel was unhappy that the people did not just want him to remove his corrupt sons and to appoint honest judges, but they wanted a king to rule over them like other countries had.
Here "the voice" is a metonym for the will or the desire of the people. Alternate translation: "Do what the people say"
Yahweh knew that the people were not just rejecting corrupt judges, but they were rejecting Yahweh as their king.
This refers to Yahweh freeing the Israelites from slavery in Egypt many years before.
"Now do what they are asking you to do"
"be very serious as you warn them"
"how the king who reigns over them will treat them" or "what the king who rules over them will require them to do"
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The practice of the king will be to take. This begins the list of things he will take.
The abstract noun "ordinances" can be translated as a verb. Alternate translation: "This is how the king who will reign over you will act" or "This is what the king who will reign over you will do"
See how you translated this word in 1 Samuel 8:9.
"have them drive chariots in battle"
They will ride horses into battle.
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Samuel continues to tell what things the king will take.
"to make good-smelling oils to put on his body"
"fields of olive trees"
They will have to divide their grain into ten equal parts and give one of those parts to the king's officers and servants.
They will have to divide the wine that they produce in their vineyards into ten equal parts and give one of those parts to the king's officers and servants.
These are the leaders of the king's army.
Samuel continues to tell what things the king will take.
They will have to divide their flocks into ten equal parts and give one of those parts to the king's officers and servants. See how you translated "tenth" in [1 Samuel 8:15]
"you will feel as if you are his slaves"
Possible meanings are 1) the people will ask Yahweh to rescue them from the king or 2) the people will ask the king to stop treating them so badly .
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Here "the ears of Yahweh" refers to Yahweh. Samuel prayed to Yahweh repeating all that the people said. Alternate translation: "he repeated them to Yahweh"
Here the metonym "their voice" refers to the will of the people. Alternate translation: "Obey the people"
"make someone king over them." Use the common term in your language for making someone king.
"go home"
1 There was a man from Benjamin, a man of great wealth. His name was Kish son of Abiel son of Zeror son of Bekorath son of Aphiah, the son of a Benjamite. 2 He had a son named Saul, a handsome young man. There was no man among the people of Israel who was a more handsome person than he. From his shoulders upward he was taller than any of the people. 3 Now the donkeys of Kish, Saul's father, were lost. So Kish said to Saul his son, "Take one of the servants with you; arise and go search for the donkeys." 4 So Saul passed through the hill country of Ephraim and went through the land of Shalisha, but they did not find them. Then they passed through the land of Shaalim, but they were not there. Then he passed through the land of the Benjamites, but they did not find them.
5 When they came to the land of Zuph, Saul said to his servant who was with him, "Come, let us go back, or my father may stop caring for the donkeys and become anxious about us." 6 But the servant said to him, "See now, there is a man of God in this city. He is a man who is held in honor; everything that he says comes true. Let us go there; maybe he can tell us which way we should go on our journey." 7 Then Saul said to his servant, "But if we go, what can we bring the man? For the bread in our sack is gone, and there is no present to bring to the man of God. What do we have?" 8 The servant answered Saul and said, "Here, I have with me one-fourth of a shekel of silver that I will give to the man of God, to tell us which way we should go." 9 (Formerly in Israel, when a man went to seek the knowledge of God's will, he said, "Come, let us go to the seer." For today's prophet was formerly called a seer.) 10 Then Saul said to his servant, "Well said. Come, let us go." So they went to the city where the man of God was.
11 As they went up the hill to the city, they found young women coming out to draw water; Saul and his servant said to them, "Is the seer here?" 12 They answered, and said, "He is; see, he is just ahead of you. Hurry up, for he is coming to the city today, because the people are sacrificing today at the high place. 13 As soon as you enter the city you will find him, before he goes up to the high place to eat. The people will not eat until he comes, because he will bless the sacrifice; afterwards those who are invited will eat. Now go up, for you will find him immediately." 14 So they went up to the city. As they were entering the city, they saw Samuel coming out toward them, to go up to the high place.
15 Now the day before Saul came, Yahweh had revealed to Samuel: 16 "Tomorrow about this time I will send you a man from the land of Benjamin, and you will anoint him to be prince over my people Israel. He will save my people from the hand of the Philistines. For I have looked on my people with pity because their cry for help has come to me." 17 When Samuel saw Saul, Yahweh told him, "Here is the man I told you about! He is the one who will rule over my people." 18 Then Saul came close to Samuel in the gate and said, "Tell me where is the house of the seer?" 19 Samuel answered Saul and said, "I am the seer. Go up before me to the high place, for today you will eat with me. In the morning I will let you go, and I will tell you everything that is on your mind. 20 As for your donkeys that were lost three days ago, do not worry about them, for they have been found. Then on whom are all the desires of Israel set? Is it not on you and all your father's house?" 21 Saul answered and said, "Am I not a Benjamite, from the smallest of the tribes of Israel? Is not my clan the least of all the clans of the tribe of Benjamin? Why then have you spoken to me in this manner?"
22 So Samuel took Saul and his servant, brought them into the hall, and seated them at the head place of those who had been invited, who were about thirty people. 23 Samuel said to the cook, "Bring the portion which I gave to you, of which I said to you, 'Put it aside.'" 24 So the cook took up the thigh and what was on it and set it before Saul. Then Samuel said, "See what has been kept is set before you. Eat it, because it has been kept for you until the appointed time, from the time when I said, 'I have invited the people.'" So Saul ate with Samuel that day.
25 When they had come down from the high place into the city, Samuel spoke with Saul on the rooftop. 26 Then at the break of dawn, Samuel called to Saul on the rooftop and said, "Get up, so I can send you on your way." So Saul got up, and both he and Samuel went out into the street. 27 As they were going to the outskirts of the city, Samuel said to Saul, "Tell the servant to go ahead of us"—and he went ahead—"but you must stay here awhile, that I may announce the message of God to you."
When the donkeys of Saul's father strayed away, Saul went looking for them. When he could not find them, he asked Samuel to ask God where they were. Samuel said the donkeys had been found. He invited Saul as the guest of honor to a feast and gave him a place to sleep for the night.
Saul uses two rhetorical questions to convince Samuel he is not important: "Am not I a Benjamite, from the smallest of the tribes of Israel? Is not my clan the least of all the clans of the tribe of Benjamin?"
If your language has a way of telling the reader that the writer is giving background information in these verses, you could use it here.
Possible other meanings are 1) he was a nobleman or 3) he was a mighty and brave man.
These are names of the men of Saul's family line.
A Benjamite is someone who belongs to the tribe of Benjamin.
someone who looks good
The other tall people in Israel did not even come up to his shoulders.
The writer has ended the background information that began in (1 Samuel 9:1) and starts a new main part of the story.
"stop what you are doing and go"
These are all areas in Israel.
The words "them" and "they" all refer to the donkeys.
This is an area in Israel just north of Jerusalem.
The phrase "See now" indicates that what follows is a polite request for the hearer to pay attention. "Please listen carefully: there"
This phrase usually means a prophet of Yahweh. See how you translated this in 1 Samuel 2:27. Alternate translation: "a man who hears and tells words from God"
"which way we should go to find the donkeys"
Giving a gift is a sign of respect for the man of God.
This phrase usually means a prophet of Yahweh. See how you translated this in 1 Samuel 2:27. Alternate translation: "a man who hears and tells words from God"
"1/4 of a shekel." A shekel is a type of money used in the Old Testament.
This is cultural information added by the Hebrew author. If it is not natural in your language to state this information here, it can be moved to the end of verse 11.
"Seer is the old name for what we call a prophet today"
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These are likely the feast or first-fruit sacrifices, not the sin sacrifices, which must be held at the tabernacle.
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This is a place that the people had designated as holy to make sacrifices and offerings to Yahweh. The writer writes as though it were outside the wall that was around the city.
The writer stops telling the story and gives background information so the reader can understand what happens next.
The term prince is used here instead of king. This is the man whom God has chosen to be king of Israel.
"the land where people from the tribe of Benjamin live"
Here the word "hand" is a metonym for control. Alternate translation: "from the control of the Philistines" or "so the Philistines will no longer control them"
"My people are suffering and I want to help them"
"Yahweh told Samuel"
"the prophet of Yahweh"
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These questions are an expression of deep conviction that Saul is the one whom Yahweh wants to be the king that the Israelites are looking for. The questions can be translated as statements. Alternate translation: "You should know that it is on you that all the desires of Israel are set. They are set on you and your father's family."
Saul is expressing surprise because Benjamin was the smallest tribe in Israel, and other Israelites considered the tribe unimportant. Also, Benjamites considered the clan of which Saul was a member as unimportant. These questions can be translated as statements. Alternate translation: "I am from the tribe of Benjamin, the least important of all tribes. And my clan is the least important clan in our tribe. I do not understand why you are saying that the Israelite people want me and my family to do something important."
The writer assumes that the reader knows that near the place where they would offer sacrifices there was a large building in which people would eat together.
This is the seat of honor.
"30 people"
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Possible meanings are 1) the other food that Saul was to eat along with the meat or 2) other parts of the bull.
In the original language it is not clear who is speaking. It is possible that the cook is speaking to Saul. Alternate translation: "Then the cook said"
This is a normal place for family and guests to eat, visit, and sleep. It tends to be cooler in the evening and at night than the inside of the house.
What Saul was doing on the rooftop can be made explicit. Alternate translation: "while Saul was sleeping on the rooftop, Samuel called to him and said"
It is possible that Samuel speaks all of these words. Alternate translation: "ahead of us, and when he has gone ahead, you must stay"
"so that I can tell you God's message for you"
1 Then Samuel took a flask of oil, poured it on Saul's head, and kissed him. He said, "Has not Yahweh anointed you to be a ruler over his inheritance? 2 When you leave me today, you will find two men near Rachel's tomb, in the territory of Benjamin at Zelzah. They will say to you, 'The donkeys that you were looking for have been found. Now your father has stopped caring about the donkeys and is anxious about you, saying, "What should I do about my son?"' 3 Then you will go on further from there, and you will come to the oak of Tabor. Three men going to God at Bethel will meet you there, one carrying three young goats, another carrying three loaves of bread, and another carrying a skin of wine. 4 They will greet you and give you two loaves of bread, which you will take from their hands. 5 After that, you will come to the hill of God, where the garrison of the Philistines is. When you arrive at the city, you will meet a group of prophets coming down from the high place with a lute, a tambourine, a flute, and a harp before them; they will be prophesying. 6 The Spirit of Yahweh will rush upon you, and you will prophesy with them, and you will be changed into a different man. 7 Now, when these signs come to you, do whatever your hand finds to do, for God is with you. 8 Go down before me to Gilgal. Then I will come down to you to offer burnt offerings and to sacrifice peace offerings. Wait seven days until I come to you and show you what you must do."
9 When Saul turned his back to leave Samuel, God gave him another heart. Then all these signs came to pass that day. 10 When they came to the hill, a group of prophets met him, and the Spirit of God rushed upon him so that he prophesied with them. 11 When everyone who knew him before saw him prophesying with the prophets, the people said to each other, "What has happened to the son of Kish? Is Saul one of the prophets now?" 12 A man who was from that same place answered, "Then who is their father?" Because of this, it became a saying, "Is Saul also one of the prophets?" 13 When he finished prophesying, he came to the high place.
14 Then Saul's uncle said to him and his servant, "Where did you go?" He replied, "To search for the donkeys. When we saw that we could not find them, we went to Samuel." 15 Saul's uncle said, "Please tell me what Samuel said to you." 16 Saul replied to his uncle, "He told us plainly that the donkeys had been found." But he did not tell him about the matter of the kingdom, of which Samuel had spoken.
17 Now Samuel called the people together before Yahweh at Mizpah. 18 He said to the people of Israel, "This is what Yahweh, the God of Israel says: 'I brought up Israel out of Egypt, and I rescued you from the hand of the Egyptians, and from the hand of all the kingdoms that oppressed you.' 19 But today you have rejected your God, who saves you from all of your calamities and your distresses; and you have said to him, 'Set a king over us.' Now present yourselves before Yahweh by your tribes and by your clans." 20 So Samuel brought all the tribes of Israel near, and the tribe of Benjamin was chosen. 21 Then he brought the tribe of Benjamin near by their clans; and the clan of the Matrites was chosen; and Saul son of Kish was chosen. But when they went looking for him, he could not be found. 22 Then the people wanted to ask God more questions, "Is there still another man to come?" Yahweh answered, "He has hidden himself among the baggage." 23 Then they ran and retrieved Saul from there. When he stood among the people, he was taller than any of the people from his shoulders upward. 24 Then Samuel said to the people, "Do you see the man whom Yahweh has chosen? There is no one like him among all the people!" All the people shouted, "Long live the king!"
25 Then Samuel told the people the customs and rules of kingship, wrote them down in a book, and placed it before Yahweh. Samuel then sent all the people away, each man to his own house. 26 Saul also went to his home at Gibeah, and with him went some strong men, whose hearts God had touched. 27 But some worthless men said, "How can this man save us?" These people despised Saul and did not bring him any gifts. But Saul kept silent. [1]
This is the first chapter about King Saul.
Samuel told Saul that God had chosen him to be king, and on the way home he would meet some prophets. Saul would then begin prophesying and God would give him the Holy Spirit to help him to know what to do. Samuel told everyone to come to Mizpah where he announced that God had chosen Saul to be their king. (See: prophet and holyspirit)
This chapter uses rhetorical questions to express different ideas: to state a fact
Samuel frequently uses idioms when prophesying: "going to God" means "going to worship God"; "take it from their hands" means "accept their gift"; "rush upon you" means "control you"; "hand finds to do" means "what you think you should do"; "God is with you" means "God is directing you"; "another heart" means "a different way of thinking"; "came to pass" means "happened"; "before Yahweh" means "to do work for Yahweh"; and "hearts God had touched" means "God had made them want to help Saul."
In Israelite culture, when a prophet poured oil on someone's head, that person received a blessing from Yahweh.
a small container made from baked clay
Samuel knows the answer to his question. He is reminding Saul that Yahweh has chosen him to be king of Israel. Alternate translation: "Yahweh has certainly anointed you to be a ruler over his inheritance."
This is the name of a place.
Saul's father is now concerned about Saul and wants to find him.
This is the name of a place.
The hands are a synecdoche for the person. "take from them" or "accept"
This is a musical instrument with a head like a drum that can be hit and with pieces of metal around the side that sound when the instrument is shaken.
The phrase "rush upon" means that Yahweh's Spirit will influence Saul. In this case it means it means he will make Saul prophesy and act like a different person.
Here Samuel speaks of Saul's hand as if it were a person trying to find things. Alternate translation: "do whatever you think is right to do"
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God enabled Samuel to think differently from the way he had thought before.
Samuel speaks as if the Spirit of Yahweh were a person running up to Saul and taking complete control of him. See how you translated this in [1 Samuel 10:6]
Possible meanings are 1) the people are asking for information or 2) this is a rhetorical question that means Saul is not important. Alternate translation: "Kish is not an important person, so it cannot be true that his son has become a prophet!"
"Saul, the son of Kish"
This man uses a rhetorical question to remind people that being a prophet has nothing to do with who one's parents are. The question can be translated as a statement. Alternate translation: "It does not matter who the parents of these other prophets are. What matters is that, amazingly, Saul is speaking messages from God."
This became a proverb among the Israelites. Apparently people said this to express surprise when a person unexpectedly did something that he had not done before. The implied meaning of the question can be stated explicitly. Alternate translation: "And that is why, when people cannot believe some report, they think about what happened to Saul and say, 'Is Saul really one of the prophets?'"
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"Then the brother of Saul's father said to Saul"
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"Saul did not tell his uncle that God had appointed him to be the king of Israel"
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The name "Israel" is a metonym for the people of Israel. "I brought the people of Israel out of Egypt"
The word "hand" is a metonym for power. Alternate translation: "the power of the Egyptians ... the power of all the kingdoms"
Samuel is speaking of the time since Israel had begun to reject God, not only the time since the sun had last set.
"Give us a king to rule us"
"gather together by tribes and clans and come to stand before Yahweh"
This can be translated in active form. It is probably best not to say how the people knew whom Yahweh had chosen. Alternate translation: "Yahweh chose the tribe of Benjamin"
This can be translated in active form. It is probably best not to say how the people knew whom Yahweh had chosen. Alternate translation: "Yahweh chose the clan of the Matrites ... Yahweh chose Saul son of Kish"
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The other tall people in Israel did not even come up to his shoulders. See how you translated this in 1 Samuel 9:2.
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The abstract noun "kingship" can be translated with a noun clause. Alternate translation: "the customs and rules that a king would be required to follow"
God touching a person's heart is an idiom that means God put something in their mind or moved them to do something. Alternate translation: "who wanted to go with Saul because God had changed their thinking"
This is a rhetorical question that is used to express sarcasm. Alternate translation: "This man has no power to save us!"
strongly disliked or hated
1 Then Nahash the Ammonite went and besieged Jabesh Gilead. All the men of Jabesh said to Nahash, "Make a covenant with us, and we will serve you." 2 Nahash the Ammonite replied, "On this condition will I make a treaty with you, that I gouge out all of your right eyes, and in this way bring disgrace on all Israel." 3 Then the elders of Jabesh replied to him, "Leave us alone for seven days, so that we may send messengers to all the territory of Israel. Then, if there is no one to save us, we will surrender to you." 4 The messengers came to Gibeah, where Saul lived, and told the people what had happened. All the people wept loudly. 5 Now Saul was following the oxen out of the field. Saul said, "What is wrong with the people that they are weeping?" They told Saul what the men of Jabesh had said.
6 When Saul heard what they said, the Spirit of God rushed upon him, and he was very angry. 7 He took a yoke of oxen, cut them into pieces, and sent them throughout all the territory of Israel with the messengers. He said, "Whoever does not come out after Saul and after Samuel, this is what will be done to his oxen." Then the terror of Yahweh fell on the people, and they came out together as one man. 8 When he mustered them at Bezek, the people of Israel were three hundred thousand, and the men of Judah thirty thousand. 9 They said to the messengers that came, "You will tell the men of Jabesh Gilead, 'Tomorrow, by the time the sun is hot, deliverance will be yours.'" So the messengers went and told the men of Jabesh, and they were glad. 10 Then the men of Jabesh said to Nahash, "Tomorrow we will surrender to you, and you can do to us whatever seems good to you." 11 The next day Saul put the people in three groups. They came into the middle of the camp during the morning watch, and they attacked and defeated the Ammonites until the heat of the day. Those who survived were scattered, so that no two of them were left together.
12 Then the people said to Samuel, "Who was it who said, 'Will Saul reign over us?' Bring the men, so we can put them to death." 13 But Saul said, "No one must be put to death this day, because today Yahweh has brought about deliverance in Israel."
14 Then Samuel said to the people, "Come, let us go to Gilgal and renew the kingship there." 15 So all the people went to Gilgal and made Saul king before Yahweh in Gilgal. There they sacrificed peace offerings before Yahweh, and Saul and all the men of Israel rejoiced greatly.
This chapter continues the story of King Saul by telling of his first victory in war.
Nahash, king of the Ammonites, and his army surrounded the Israeli town of Jabesh Gilead. When the city's leaders asked for peace terms, Nahash demanded the right to poke out one eye of every man in order to show Israel their weakness. When Saul heard this, he called for all of Israel to help save this city. Many people came to help Saul's army. Israel was victorious and everyone wanted Saul as their king. At this time, Israel was not a truly unified country, even though it is often spoken of as one country.
The idioms in this chapter explain the effect God has on his people: "rushed upon him" means "empowered him"; "terror ... fell" means "they became afraid"; "as one man" means "they all agreed"; and "put to death" means "kill."
This is a man from Ammon, a descendent of Lot, Abraham's nephew.
This is the name of a place.
"I cut out" or "I pluck out"
"bring shame on" or "bring a bad reputation to"
"7 days"
This is the name of a place.
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The phrase "rushed upon" means Yahweh's Spirit influenced Saul. In this case he enabled Saul to cause the people to fearfully respect him as their king and to join his army. See how you translated a similar phrase in 1 Samuel 10:6.
Saul was calling all the men of Israel to come fight against Nahash and the Ammonites.
Yahweh enabled people to fearfully respect Saul as their king. The result was that the men rallied together with Saul at Bezek.
This is the name of a town near Jabesh Gilead.
"the people of Israel were 300,000, and the men of Judah were 30,000"
"They" refers to Samuel and Saul.
"before the hottest part of the day" or "before noon"
These are the names of places. See how you translated them in 1 Samuel 11:1.
This is the name of a king. See how you translated this name in 1 Samuel 11:1.
This was before dawn when most people in the camp were still asleep.
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"made Saul king while Yahweh watched"
Part of Samuel's service to Yahweh is to offer sacrifices even though he is not from the line of Aaron or Levi.
1 Samuel said to all Israel, "I have listened to everything you said to me, and I have set a king to reign over you. 2 Now, here is the king walking before you; and I am old and gray; and, my sons are with you. I have walked before you from my youth until today. 3 Here I am; testify against me before Yahweh and before his anointed one. Whose ox have I taken? Whose donkey have I taken? Whom have I defrauded? Whom have I oppressed? From whose hand have I taken a bribe to blind my eyes with? Testify against me, and I will restore it to you." 4 They said, "You have not defrauded us, oppressed us, or stolen anything from any man's hand." 5 He said to them, "Yahweh is witness against you, and his anointed one is witness today, that you have found nothing in my hand." They replied, "Yahweh is witness."
6 Samuel said to the people, "It is Yahweh who appointed Moses and Aaron, and who brought your fathers up from the land of Egypt. 7 Now then, present yourself, so that I may plead with you before Yahweh about all of the righteous deeds of Yahweh, which he did for you and your fathers. 8 When Jacob came to Egypt, and your ancestors cried out to Yahweh, then Yahweh sent Moses and Aaron, who led your ancestors out of Egypt and they settled in this place. 9 But they forgot Yahweh their God; he sold them into the hand of Sisera, captain of the armies of Hazor, into the hand of the Philistines, and into the hand of the king of Moab; these all fought against your ancestors. 10 They cried out to Yahweh and said, 'We have sinned, because we have abandoned Yahweh and have served the Baals and the Ashtoreths. But now rescue us from the hand of our enemies, and we will serve you.' 11 So Yahweh sent Jerub-Baal, Bedan, Jephthah, and Samuel, and gave you victory over your enemies all around you, so that you lived in security. 12 When you saw that Nahash the king of the people of Ammon came against you, you said to me, 'No, a king must rule over us'—even though Yahweh your God was your king. 13 Now here is the king whom you have chosen, whom you have asked for and whom Yahweh has now appointed as king over you. 14 If you fear Yahweh, serve him, obey his voice, and not rebel against the command of Yahweh, then both you and the king who reigns over you will be followers of Yahweh your God. 15 If you do not obey the voice of Yahweh, but rebel against the commands of Yahweh, then Yahweh's hand will be against you, as it was against your ancestors. 16 Even now present yourself and see this great thing which Yahweh will do before your eyes. 17 Is it not the wheat harvest today? I will call upon Yahweh, that he may send thunder and rain. Then you will know and see that your wickedness is great, which you have done in the sight of Yahweh, in asking for yourselves a king." 18 So Samuel called to Yahweh; and that same day Yahweh sent thunder and rain. Then all the people greatly feared Yahweh and Samuel.
19 Then all the people said to Samuel, "Pray for your servants to Yahweh your God, so that we do not die. For we have added to all our sins this evil in asking for a king for ourselves." 20 Samuel replied, "Do not be afraid. You have done all this evil, but do not turn away from Yahweh, but serve Yahweh with all your heart. 21 Do not turn away after empty things that cannot profit or rescue you, because they are useless. 22 For the sake of his great name, Yahweh will not reject his people, because it has pleased Yahweh to make you a people for himself. 23 As for me, far be it from me that I should sin against Yahweh by ceasing to pray for you. I will teach you the way that is good and right. 24 Only fear Yahweh and serve him in truth with all your heart. Consider the great things he has done for you. 25 But if you persist in doing evil, both you and your king will be destroyed."
This chapter serves as a type of farewell address. This is a way for leaders to give instructions to their followers before they leave or die. Samuel first established his holiness before calling on the people to repent of their desire to have a king. (See: holy and repent)
It is common in Scripture to use Israel's history to show how faithful God has been. This gives the readers evidence to trust in Yahweh in their current situation. (See: faithful and trust)
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These expressions mean that people can actually see the kind of lives Saul and Samuel are living. Alternate translation: "the king's life was seen ... My life was seen"
By this statement, Samuel is challenging the people to speak up if he has done anything wrong to anyone. Alternate translation: "I stand in front of you now. I ask you to speak in front of Yahweh and his anointed king if I have done you any wrong"
Samuel uses rhetorical questions to remind the people that he has never stolen their animals. Alternate translation: "I have never stolen a prized animal from anyone."
Samuel uses another rhetorical question to say he has always been honest. Alternate translation: "I have never cheated or bribed any man."
"If I have done any of these evil things, speak now, and I will pay back what I owe. I will make right any wrong"
This phrase means what a person possesses or what they have done to obtain favor from others. This is a polite way of saying he has not stolen, nor has he given or taken bribes.
This phrase means what a person possesses or what they have done to obtain favor from others. This is a polite way of saying he has not stolen, nor has he given or taken bribes.
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Samuel is calling their attention to the history of Yahweh's dealing with Israel, which has been filled with goodness and purpose.
These are names of men.
"into the power of Sisera ... Philistines ... king of Moab"
This is the name of a man.
This is the name of a place.
This is an expression for God giving them over to their enemies to be their slaves.
"They" refers to the nation of Israel.
Serving here is referring to acting worshipful towards the false gods. Alternate translation: "have worshiped false gods and goddesses"
This statement is using "hand" to refer to power. Alternate translation: "the power or control of our enemies"
This is sometimes translated in other versions, as Jerubbaal. This is a name of godly honor and strength to fight the false god.
Samuel is telling the story of what God did after the people's confession of sin and plea for help.
These are the names of some judges that God raised up. Samuel included himself in this list.
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These two phrases have similar meanings and emphasize that this is the king whom the people wanted.
These similar words are used to emphasize how important this is.
This speaks of Yahweh punishing the people as his "hand" being against them. The word "hand" here represents Yahweh's power and control. Alternate translation: "Yahweh will punish you, just as he punished your ancestors"
The word "eyes" here represents the people of the nation of Israel. Alternate translation: "out in the open where all of the nation of Israel may see"
Samuel knows it is harvest time. He is using a rhetorical question to emphasize that it does not usually rain at this time so the people will know that the rain that will ruin their harvest is a judgment from Yahweh. Alternate translation: "It is harvest time and does not usually rain at this time"
Samuel is asking Yahweh to punish Israel for asking for a king by sending a rainstorm during the harvest which will ruin the grain.
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The ultimate punishment for sin is death. The nation of Israel had seen Yahweh destroy the nations that had oppressed them. They were concerned that they had become "dedicated for destruction" like those nations.
The people did evil and were afraid of God destroying them. Alternate translation: "Do not be afraid that God will be angry and destroy you because of this sin"
"pursue worship of false gods"
Here "name" refers to the reputation of Yahweh. Alternate translation: "So that people will continue to honor and respect Yahweh"
The people are filled with fear because of the rain and thunder that Yahweh sent when Samuel prayed. Some people may believe Samuel would use his prayers to harm them.
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1 Saul was thirty years old when he began to reign; when he had reigned forty years over Israel, 2 he chose three thousand men of Israel. Two thousand were with him in Mikmash and in the hill country of Bethel, while a thousand were with Jonathan in Gibeah of Benjamin. The rest of the soldiers he sent home, each man to his tent. 3 Jonathan defeated the garrison of the Philistines that was at Geba and the Philistines heard of it. Then Saul blew the ram's horn throughout all the land, saying, "Let the Hebrews hear." 4 All Israel heard that Saul had defeated the garrison of the Philistines, and also that Israel had become a rotten smell to the Philistines. Then the soldiers were summoned together to join Saul at Gilgal.
5 The Philistines gathered together to fight against Israel, with three thousand chariots, six thousand men to drive the chariots, and troops as numerous as the sand on the seashore. They came up and encamped at Mikmash, east of Beth Aven. 6 When the men of Israel saw that they were in trouble—for the people were distressed, the people hid in caves, in the underbrush, in rocks, in wells, and in pits. 7 Some of the Hebrews went over the Jordan to the land of Gad and Gilead. But Saul was still at Gilgal, and all the people followed him trembling.
8 He waited seven days, the time Samuel had set. But Samuel did not come to Gilgal, and the people were scattering from Saul. 9 Saul said, "Bring me the burnt offering and the peace offerings." Then he offered the burnt offering. 10 As soon as he finished offering the burnt offering Samuel arrived. Saul went out to meet him and to greet him. 11 Then Samuel said, "What have you done?" Saul replied, "When I saw that the people were leaving me, and that you did not come within the set time, and that the Philistines had assembled at Mikmash, 12 I said, 'Now the Philistines will come down against me at Gilgal, and I have not sought the favor of Yahweh.' So I forced myself to offer the burnt offering." 13 Then Samuel said to Saul, "You have acted foolishly. You have not kept the command of Yahweh your God that he commanded you. For then Yahweh would have established your rule over Israel forever. 14 But now your rule will not continue. Yahweh has sought out a man after his own heart, and Yahweh has appointed him to be prince over his people, because you have not obeyed what he commanded you." 15 Then Samuel arose and went up from Gilgal to Gibeah of Benjamin.
Then Saul numbered the people who were present with him, about six hundred men. 16 Saul, his son Jonathan, and the people who were present with them, stayed in Geba of Benjamin. But the Philistines camped at Mikmash. 17 Raiders came from the camp of the Philistines in three groups. One group turned toward Ophrah, to the land of Shual. 18 Another group turned toward Beth Horon, and another group turned toward the border that overlooks the Valley of Zeboyim toward the wilderness.
19 No blacksmith could be found throughout all of Israel, because the Philistines said, "Otherwise the Hebrews would make swords or spears for themselves." 20 But all the men of Israel used to go down to the Philistines, each to sharpen his plow points, his mattock, his ax, and his sickle. 21 The charge was two-thirds of a shekel for the plow points, and the mattocks, and one-third of a shekel for sharpening axes and for straightening the goads. 22 So on the day of battle, there were no swords or spears found in the hands of any of the soldiers who were with Saul and Jonathan; only Saul and his son Jonathan had them. 23 The garrison of the Philistines went out to the pass of Mikmash.
This chapter is the beginning of a story about Jonathan's victory over the Philistines.
Saul sent most of his army home before Jonathan attacked and defeated a Philistine garrison. This attack made the Philistines very angry, and they brought a huge army into Israel and camped at the top of a hill. Most of Saul's army ran away in fear and hid from the Philistines. There are many aspects of this story that give the reader the impression that Israel was unprepared for battle.
Wanting to express the vast number of enemy soldiers, the author uses a hyperbole: "as numerous as the sand on the seashore," meaning "too many to count."
Samuel has renewed Saul's kingdom at Gilgal and Samuel has reminded the people to follow the Lord.
The text of this verse in ancient copies is uncertain, so modern versions have many different translations. They are all attempts to represent the most probable meaning of the original text.
"chose 3,000 men"
"2,000 men were with him"
This is the name of a city.
Gibeah is a town. See how you translated this in 1 Samuel 10:26.
"He sent the rest of the soldiers home"
"military base of the Philistines" or "military camp of the Philistines"
This is the name of the town that the Philistine garrison was stationed in.
Possible meanings are that 1) Saul was taking responsibility for Jonathan's actions or 2) Saul was taking credit for Jonathan's actions.
The Philistines hating the Israelites is spoken of as if the Israelites had become a bad smell that offended the Philistines. Alternate translation: "the Philistines hated the Israelites"
This can be stated in active form. Alternate translation: "Saul called the soldiers together to join him at Gilgal"
"3,000 ... 6,000"
This is an exaggeration that means a group of soldiers so large that it was difficult to count them.
This is the name of a place.
This is the name of a place.
The Philistines had gathered together to fight against Israel.
This phrase refers to the nation of Israel.
"the people worried greatly"
The people were greatly afraid.
"according to the time Samuel had told them he would come"
This can be stated in active form. Alternate translation: "the people had started to leave Saul"
Only the line of Aaron was permitted to perform the burnt offering sacrifice to God.
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Samuel was not really asking a question, but giving a rebuke to Saul. Saul sought to defend his actions even though they were wrong.
Michmash is the name of a place. See how you translated this in 1 Samuel 13:2.
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This may sound better in your language: "the command of Yahweh your God that he gave you."
Saul was to wait for Samuel to come and sacrifice the burnt offering to God. He was not to perform the sacrifice himself.
"set up your rule" or "authorized your rule" or "appointed your rule"
This is a litotes that can be stated in the positive form. Alternate translation: "your rule will end soon"
Here "heart" represents Yahweh's desire or will. The phrase "man after his own heart" is an idiom that means to be a person who does what Yahweh desires. Alternate translation: "a man who is the kind of person he wants" or "a man who will obey him"
This is an idiom for "Samuel left and went up."
Gilgal is a city. See how you translated this in 1 Samuel 7:15.
Gibeah is a town. See how you translated this in 1 Samuel 10:26.
"600 men"
Geba is a town. See how you translated this in 1 Samuel 13:3.
Michmash is the name of a place. See how you translated this in 1 Samuel 13:2.
Raiders are normally military people who attack enemy villages for their food and other supplies.
These are the names of places.
These are the names of places.
The narrative shifts to background information regarding blacksmiths in Israel.
This can be stated in active form. Alternate translation: "No one could find a blacksmith"
Here "blacksmith" refers to someone who made or sharpened metal tools and weapons.
The words "plow points" refer to the point of a metal tool used for digging up the ground for planting crops.
These are common garden tools.
A "mattock" is a broad-bladed axe, with a horizontal blade that is used for breaking up hard soil.
a curved blade for cutting grasses and grain stalks
The shekel is divided into 3 parts, 2 of 3 parts are given. "2/3 of a shekel"
"taking out the bend and making the ox goad straight again so it could be used"
The narrative continues.
This explains in part why Saul's army was afraid. They did not have any weapons to fight.
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1 One day, Jonathan son of Saul said to the young man who was his armor bearer, "Come, let us go over to the Philistines' garrison on the other side." But he did not tell his father. 2 Saul was staying on the outskirts of Gibeah under the pomegranate tree that is in Migron. About six hundred men were with him, 3 including Ahijah son of Ahitub (Ichabod's brother) son of Phinehas son of Eli, the priest of Yahweh at Shiloh, who wore an ephod. The people did not know that Jonathan was gone. 4 On each side of the pass through which Jonathan wanted to go in order to get to the Philistines' garrison, there was a rocky cliff on one side and another rocky cliff on the other side. One rocky cliff was named Bozez and the other rocky cliff was named Seneh. 5 One rocky cliff stood on the north in front of Mikmash, and the other on the south in front of Geba.
6 Jonathan said to his young armor bearer, "Come, let us cross over to the garrison of these uncircumcised fellows. It may be that Yahweh will work on our behalf, for nothing can stop Yahweh from saving by many or by few people." 7 His armor bearer replied, "Do everything that is in your heart. Go ahead, see, I am with you, to obey all your commands." 8 Then Jonathan said, "We will cross over to the men, and we will show ourselves to them. 9 If they say to us, 'Wait there until we come over to you'—then we will stay in our place and will not cross over to them. 10 But if they reply, 'Come over to us,' then we will cross over; because Yahweh has given them into our hand. This will be the sign to us." 11 So both of them revealed themselves to the garrison of the Philistines. The Philistines said, "Look, Hebrews are coming out of the holes where they have hidden themselves." 12 Then the men of the garrison called to Jonathan and his armor bearer, and said, "Come up to us, and we will show you something." Jonathan said to his armor bearer, "Follow after me, because Yahweh has given them into the hand of Israel." 13 Jonathan climbed up on his hands and feet, and his armor bearer followed behind him. The Philistines were put to death before Jonathan, and his armor bearer put some to death behind him. 14 That first attack that Jonathan and his armor bearer made, killed about twenty men within an area of half an acre. 15 There was a panic in the camp, in the field, and among the people. Even the garrison and the raiders panicked. The earth quaked, and there was a great panic.
16 Then Saul's watchmen in Gibeah of Benjamin looked; the crowd of Philistine soldiers was dispersing, and they were going here and there. 17 Then Saul said to the people that were with him, "Count and see who is missing from us." When they had counted, Jonathan and his armor bearer were missing. 18 Saul said to Ahijah, "Bring the ark of God here," for at that time it was with the people of Israel. 19 While Saul was talking to the priest, the commotion in the camp of the Philistines was continuing and increasing. Then Saul said to the priest, "Withdraw your hand." 20 Saul and all the people who were with him rallied and went into battle. Every Philistine's sword was against his fellow countrymen, and there was very great tumult. 21 Now those Hebrews who previously had been with the Philistines, and who had gone with them into the camp, even they joined with Israel who were with Saul and Jonathan. 22 When all the men of Israel who had hidden themselves in the hills near Ephraim heard that the Philistines were fleeing, even they chased after them in battle. 23 So Yahweh saved Israel that day, and the battle passed beyond Beth Aven.
24 That day the men of Israel were distressed because Saul had put the people under an oath and said, "Cursed be the man that eats any food until evening and I am avenged on my enemies." So none of the troops tasted food. 25 Then all the people entered the forest and there was honey upon the ground. 26 When the people entered into the forest, the honey flowed, but no one put his hand to his mouth for the people feared the curse. 27 But Jonathan had not heard that his father had bound the people with an oath. He reached out the tip of the staff that was in his hand and dipped it in the honeycomb. He raised his hand to his mouth, and his eyes brightened. 28 Then one of the people, answered, "Your father strictly charged the people with an oath, by saying, 'Cursed be the man that eats food on this day,' even though the people are weak from hunger." 29 Then Jonathan said, "My father has made trouble for the land. See how my eyes have become brightened because I tasted a little of this honey. 30 How much better if the people had eaten freely today of the plunder from their enemies that they found? Because now the slaughter has not been great among the Philistines."
31 They attacked the Philistines that day from Mikmash to Aijalon. The people were very weary. 32 The people rushed greedily on the plunder and took sheep, cattle and calves, and killed them on the ground. The people ate them with the blood. 33 Then they told Saul, "Look, the people are sinning against Yahweh by eating with the blood." Saul said, "You have acted unfaithfully. Now, roll a big stone here to me." 34 Saul said, "Go out among the people, and tell them, 'Let every man bring his cattle and his sheep, and slaughter them here and eat them. Do not sin against Yahweh by eating meat with the blood.'" So each of the people brought his own ox with him that night and killed it there. 35 Saul built an altar to Yahweh, which was the first altar that he built to Yahweh.
36 Then Saul said, "Let us pursue the Philistines by night and plunder them until the morning light; let us not leave one of them alive." They replied, "Do whatever seems good to you." But the priest said, "Let us approach God here." 37 Saul asked God, "Should I pursue the Philistines? Will you give them into the hand of Israel?" But God did not answer him that day. 38 Then Saul said, "Come here, all you leaders of the people; learn and see how this sin has happened today. 39 For, as Yahweh lives, who saves Israel, even if it is in Jonathan my son, he will surely die." But none of the men among all the people answered him. 40 Then he said to all Israel, "You must stand on one side, and I and Jonathan my son will be on the other." The people said to Saul, "Do what seems good to you." 41 Saul said, "Yahweh, God of Israel! If this sin has been committed by me or by my son Jonathan, then, Yahweh, God of Israel, give the Urim. But if this sin has been committed by your people Israel, give the Thummim." [1] Then Jonathan and Saul were taken by lot, but the army was exonerated. 42 Then Saul said, "Cast lots between me and Jonathan my son." Then Jonathan was taken by lot.
43 Then Saul said to Jonathan, "Tell me what you have done." Jonathan told him, "I tasted a little honey with the end of the rod that was in my hand. Here I am; I will die." 44 Saul said, "God do so and more also to me, if you do not die, Jonathan." 45 Then the people said to Saul, "Should Jonathan die, who has accomplished this great salvation for Israel? Far from it! As Yahweh lives, not one hair of his head will fall to the ground, for he has worked with God today." So the people ransomed Jonathan so that he did not die. 46 Then Saul stopped pursuing the Philistines, and the Philistines went to their own place.
47 When Saul had taken the kingship over Israel, he fought against all his enemies on every side. He fought against Moab, the Ammonites, Edom, the kings of Zobah, and the Philistines. Wherever he turned, he inflicted punishment on them. 48 He acted with great courage and defeated the Amalekites. He rescued Israel out of the hands of those who plundered them.
49 The sons of Saul were Jonathan, Ishvi, and Malki-Shua. The names of his two daughters were Merab, the firstborn, and Michal, the younger. 50 The name of Saul's wife was Ahinoam; she was the daughter of Ahimaaz. The name of the captain of his army was Abner son of Ner, Saul's uncle. 51 Kish was Saul's father; and Ner, the father of Abner, was the son of Abiel.
52 There was hard fighting against the Philistines all the days of Saul. When Saul saw any mighty man, or any valiant man, he attached him to himself.
This chapter completes the story of Jonathan's victory over the Philistines.
Jonathan took his armor bearer to where the Philistines were on the top of the hill. He said God could use a few people just as easily as he could use many people to win his battles. He and his armor bearer started killing the Philistines, and suddenly the Philistines began fighting each other or running away. The rest of Israel, who had hidden, came and chased the Philistines. Even though Israel had a king, God was still in control of the nation of Israel.
The people of Israel often used the term "uncircumcised" to refer to Gentiles. Here it is used to mean the Philistines. (See: circumcise)
Jonathan begins his second raid on the Philistines' army.
a teenage boy who is responsible for caring for his master's weapons of war
This is an outpost staffed by the Philistine army.
This is the name of a hill north of Jerusalem.
a tree whose fruit is thick skinned, round, red and has many seeds to eat
"Migron" is the name of a place north of Jerusalem.
"600 men were with him"
"Ahitub" and "Ichabod" are names of men.
Phinehas was one of the priests. See how you translated this in 1 Samuel 1:3.
A "cliff" is a rocky height with a steep drop. The cliff was well-known and given the name "Bozez."
This was the name of the other cliff.
towns north of Jerusalem
This was a teenage boy who was responsible for caring for his master's weapons of war. See how you translated this in 1 Samuel 14:1.
a derogatory term used for non-Jewish men
"work for our support" or "help us"
"Yahweh can gain victory" or "Yahweh can win the battle"
These extremes also include everything in between. Alternate translation: "by any number of people"
Here "heart" refers to Jonathan's desires. Alternate translation: "everything that you desire to do"
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"will not go over to the other side of the valley where the Philistines are"
Here "hand" refers to the power to defeat them. Alternate translation: "will enable us to defeat them"
"This will confirm that the Lord will be with us"
"allowed the Philistine soldiers to see them"
the army camp
The Philistines implied that the Hebrews had been hiding in holes in the ground like animals.
This is an idiom that means "we will teach you a lesson."
Here "hand" refers to power to defeat the Philistines. Alternate translation: "will enable Israel to defeat them"
He did this because it was very steep. This could be made explicit. Alternate translation: "So Jonathan climbed up, using his hands and his feet because it was very steep"
This can be stated in active form. Alternate translation: "Jonathan killed the Philistines"
"Jonathan's armor bearer followed him and also killed Philistine soldiers"
An acre of land was the area that a farmer could plow in a day with two oxen yoked together.
The abstract noun "panic" can be translated as a verb or as an adjective. Alternate translation: "The Philistine soldiers in the camp and in the field, and all the people with them, panicked" or "The Philistine soldiers in the camp and in the field, and all the people with them, became very afraid"
the Philistines who were raiding Israelite cities
It may be helpful to state the cause. Alternate translation: "God caused the ground to shake"
This was the town where Saul was born. Translated "Gibeah" as in [1 Samuel 10:26]
These two phrases share similar meanings and emphasize that the soldiers were running away in every direction.
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A few versions have "ephod" here instead of "ark of God."
great noise and confusion
This seems to be an idiom the means "Stop what you are doing." Saul did not want Ahijah to continue to use the ark to ask God for direction. Alternate translation: "Do not bring the sacred chest at this time"
the remnant of the Israelite army that remained with Saul
The swords are spoken of as if they were living people. Alternate translation: "The Philistine soldiers were striking each other with their swords"
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This does not refer to an ambush. These soldiers were hiding because they were afraid of the Philistines. This can be stated explicitly. Alternate translation: "the Israelite soldiers who were afraid and had hidden themselves in the hills"
This is a place in Israel. See how you translated this in [1 Samuel 13:5]
It was understood by the troops that no refreshment was permitted under Saul's oath.
The Philistine soldiers fled through the forests and the Israelite soldiers followed them there.
This is an exaggeration to emphasize how much honey there was in the forest. Alternate translation: "there was a lot of honey everywhere"
Here putting one's "hand to his mouth" is a metonym that means to eat. Alternate translation: "no one ate any"
Jonathan learns of his father's oath.
Here the obligation to obey an oath is spoken of as if the people were bound with ropes. Alternate translation: "commanded that the people obey his oath"
Here "hand to his mouth" is a metonym that means to eat. Alternate translation: "He ate some honey"
This idiom means that he was strengthened. Alternate translation: "he regained his strength"
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This is a metonym that represents the nation of Israel. Alternate translation: "for Israel"
This idiom means that he was strengthened. Alternate translation: "I regained my strength"
Jonathan uses this rhetorical question to say that the people should have been allowed to eat the food in the plunder they had taken. Alternate translation: "It would have been much better if the people had eaten freely today of the plunder that they took from their enemies."
This word refers to the things the people had taken from the battle with their enemy.
Because the troops were not able to eat during the battle, as the day progressed, they became weaker. Because of this, they were not able to kill as many of the Philistines.
Jonathan's words lead the army to sin against God in their great hunger.
This is the name of a town. See how you translated this in 1 Samuel 13:2.
a place in Zebulun in Israel
This refers to the Israelites.
The were so hungry they did not drain the blood first before eating. This was a violation of the Law which was given to Moses for the nation of Israel. This can be made explicit. Alternate translation: "ate them without draining the blood first as required by the law"
This was a violation of the Law which was given to Moses for the nation of Israel. This can be made explicit. Alternate translation: "by eating meat without draining the blood first as required by the law"
Saul is accusing his whole army of acting unfaithfully though this is a generalization because not every soldier acted unfaithfully.
The stone would hold the animals up and make it easier to drain the blood from them.
This would allow Saul to observe if the blood was properly drained from the animals.
Saul had told the people to bring their animals to a big stone to kill and eat.
It is unclear if Saul built this altar with the large stone that the people brought to him in 1 Samuel 14:33.
Saul seeks to continue the fight against the Philistines.
This is stated in a negative way to emphasize the slaughter. It can be stated in positive form. Alternate translation: "let us kill every one of them"
Saul had the support of his army to continue the fight.
Here "approaching God" is associated with asking him counsel. Alternate translation: "Let us ask God what we should do"
Here "hand" refers to the power to defeat them. Alternate translation: "enable us to defeat them"
This implies that God was not willing to help Saul.
This refers to the Israelites.
"find who sinned"
The word "it' refers to the guilt. Alternate translation: "Even if Jonathan my son is the guilty one, he will surely die"
The people remained silent because most of them knew that Jonathan had broken Saul's oath. This can be stated explicitly. Alternate translation: "His men knew who was guilty, but none of them said anything to Saul"
This was a generalization since only the Israelite soldiers were present. Alternate translation: "Then he said to the Israelite soldiers who were there"
The Israelites at that time used special stones called the Urim and the Thummim to receive direction from God. Alternate translation: "Show us by means of the Thummim"
This is a borrowed word from the original language.
This can be stated in active form. Alternate translation: "The lots indicated that either Jonathan or Saul was guilty, but the army was not guilty"
This can be stated in active form. Alternate translation: "Then the lot indicated that Jonathan was guilty"
The lots had just showed that Jonathan had sinned.
"Tell me how you have sinned" or "Tell me what you have done that was wrong"
Possible meanings are 1) "I am willing to die" or 2) "do I deserve to be executed because of doing that?"
Saul makes a second foolish oath in less than one day. Alternate translation: "May God kill me if I do not kill you, Jonathan"
The Army defends and protects Jonathan from Saul.
The people scold Saul. This rhetorical question can be translated as a statement. Alternate translation: "Jonathan has just accomplished this great salvation for Israel. He should surely not die."
This is a metonym for winning the victory that brought about the salvation. Alternate translation: "won this great victory"
The people were expressing their certainty that they would not let anything happen to Jonathan.
This exaggeration shows how the people of Israel would protect Jonathan and keep him safe. This litotes can be stated in a positive form. Alternate translation: "we will protect him from any harm"
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For a brief period Saul served with great courage in defeating Israel's enemies.
This is a metonym that represents the people of Israel. Alternate translation: "the Israelites"
This refers to the people of Moab. Alternate translation: "the Moabites"
This refers to the people of Edom. Alternate translation: "the Edomites"
"Wherever he sent his army"
The word "hand" represents control. Alternate translation: "out of the control"
This is background information on Saul's family.
These are names of men.
These are names of women.
This is the name of a woman.
These are names of men.
These are names of men.
"all of Saul's life"
"he forced him to join his army"
1 Samuel said to Saul, "Yahweh sent me to anoint you king over his people Israel. Now listen to the words of Yahweh. 2 This is what Yahweh of hosts says, 'I have noted what Amalek did to Israel in opposing them on the way, when they came up from Egypt. 3 Now go and attack Amalek and completely destroy all that they have. Do not spare them, but put to death both man and woman, child and infant, cattle and sheep, camel and donkey.'"
4 Saul summoned the people and numbered them at the city of Telaim—two hundred thousand footmen, and ten thousand men of Judah. 5 Then Saul came to the city of Amalek and waited in the valley. 6 Then Saul said to the Kenites, "Go, depart, come out from among the Amalekites, so I do not destroy you along with them. For you showed kindness to all the people of Israel, when they came from Egypt." So the Kenites moved away from the Amalekites. 7 Then Saul attacked the Amalekites, from Havilah as far as Shur, which is east of Egypt. 8 Then he took Agag the king of the Amalekites alive; he completely destroyed all the people with the edge of the sword. 9 But Saul and the people spared Agag, as well as the best of the sheep and cattle, fattened calves and the lambs. Everything that was good, they did not destroy. But they completely destroyed anything that was despised and worthless.
10 Then the word of Yahweh came to Samuel, saying, 11 "I regret that I have set Saul to reign as king, for he has turned back from following me and has not performed my commandments." Samuel was angry; he cried out to Yahweh all night. 12 Samuel got up early to meet Saul in the morning. Samuel was told, "Saul came to Carmel and he set up a monument to himself, then turned and proceeded on down to Gilgal." 13 Then Samuel came to Saul, and Saul said to him, "Blessed are you by Yahweh! I have fulfilled the command of Yahweh." 14 Samuel said, "What then is this bleating of sheep in my ears, and the lowing of the cattle that I hear?" 15 Saul replied, "They have brought them from the Amalekites. For the people spared the best of the sheep and cattle, to sacrifice to Yahweh your God. The rest we have completely destroyed." 16 Then Samuel said to Saul, "Wait, and I will tell you what Yahweh has said to me tonight." Saul said to him, "Speak!"
17 Samuel said, "Though you are little in your own sight, were you not made the head of the tribes of Israel? Then Yahweh anointed you king over Israel, 18 and Yahweh sent you on your way and said, 'Go and completely destroy the sinners, the Amalekites, and fight against them until they are destroyed.' 19 Why did you not obey the voice of Yahweh? Why did you rush to the plunder and do what was evil in the sight of Yahweh?" 20 Then Saul said to Samuel, "I have indeed obeyed the voice of Yahweh, and have gone on the way that Yahweh sent me. I have captured Agag, the king of Amalek, and have completely destroyed the Amalekites. 21 But the people took some of the booty—sheep and cattle, the best of the things devoted to destruction, to sacrifice to Yahweh your God in Gilgal." 22 Samuel replied, "Has Yahweh as much delight in burnt offerings and sacrifices, as in obeying the voice of Yahweh? Obedience is better than sacrifice, and to listen is better than the fat of rams. 23 For rebellion is like the sin of divination, and stubbornness is like wickedness and idolatry. Because you have rejected the word of Yahweh, he has also rejected you from being king."
24 Then Saul said to Samuel, "I have sinned; for I have broken Yahweh's commandment and your words, because I was afraid of the people and obeyed their voice. 25 Now, please pardon my sin, and return with me so that I may worship Yahweh." 26 Samuel said to Saul, "I will not go back with you; for you have rejected the word of Yahweh, and Yahweh has rejected you from being king over Israel." 27 As Samuel turned to leave, Saul took hold of the hem of his robe, and it tore. 28 Samuel said to him, "Yahweh has torn the kingdom of Israel from you today and has given it to a neighbor of yours, one who is better than you. 29 Also, the Strength of Israel will not lie nor change his mind; for he is not a man, that he should change his mind." 30 Then Saul said, "I have sinned. But please honor me now before the elders of my people and before Israel. Turn again with me, that I may worship Yahweh your God." 31 So Samuel turned again after Saul, and Saul worshiped Yahweh.
32 Then Samuel said, "Bring Agag the king of the Amalekites here to me." Agag came to him confined with chains and said, "Surely death is bitter." 33 Samuel replied, "As your sword has made women childless, so must your mother be childless among women." Then Samuel chopped Agag to pieces before Yahweh at Gilgal.
34 Samuel went to Ramah, and Saul went up to his house at Gibeah of Saul. 35 Samuel did not see Saul until the day of his death, for he mourned for Saul. Yahweh regretted that he had made Saul king over Israel.
This is the end of the section on Saul and Samuel (8-15).
Samuel told Saul that God wanted him to completely destroy the Amalekite people and animals. Saul fought the Amalekites and killed all the people except the king. He destroyed the animals that were not very good but saved the best animals. Saul told Samuel he had obeyed God's command. Samuel asked him about the animals Saul had. Saul said he had saved them for a sacrifice to God. God said that obedience was better than sacrifice. Because Saul had disobeyed him, God had chosen someone else to become king.
"He has turned back from following me" is an idiom meaning "he has stopped obeying me."
When Saul insisted that he had obeyed God, Samuel rebuked him with these rhetorical questions: "What then is this bleating of sheep in my ears, and the lowing of the oxen that I hear?"; "Though you are little in your own sight, were you not made the head of the tribes of Israel?"; "Why then did you not obey the voice of Yahweh, but instead you seized the booty and did what was evil in the sight of Yahweh?"; and "Has Yahweh as much delight in burnt offerings and sacrifices, as in obeying the voice of Yahweh?"
"the message of Yahweh"
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These two phrases mean the same thing. The second phrase gives specific details about what they are to destroy completely.
"Do not allow any of them to live"
"the army"
"counted them"
"200,000 footmen, and 10,000 men of Judah"
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a nomad people group that had always been friendly to the nation of Israel
These are the names of places.
Yahweh had told Saul to destroy everything, but here Saul disobeys Yahweh's command.
Here Saul represents himself accompanied by his army. Alternate translation: "Saul and his army took Agag" or "Saul and his army captured Agag"
The "edge of the sword" represents the swords and other weapons that soldiers used in battle. Here Saul represents himself accompanied by his army. Alternate translation: "they completely destroyed all of the people with their swords" or "they killed all of the people with their swords"
Saul disobeyed God by letting Agag live.
Saul disobeyed God by keeping the best of the livestock.
The idiom "the word of Yahweh came to" is used to introduce a special message from God. Alternate translation: "Yahweh gave a message to Samuel. He said," or "Yahweh spoke this message to Samuel:"
"I am sorry"
Saul not obeying Yahweh is spoken of as if Saul had physically turned away from walking behind God. Alternate translation: "he has stopped following me"
"has not obeyed what I commanded him to do." Saul was to completely destroy everything and everyone. God had placed a ban on the Amalekites. But Saul permitted some livestock to live.
Possible meanings are 1) Samuel was angry with Saul for his disobedience or 2) Samuel was disturbed.
"Someone told Samuel"
Saul was full of pride.
Gilgal was lower in elevation than Carmel.
It is not clear if Saul understood that he had not fully obeyed God's command to completely destroy the Amalekites.
Samuel questions why Saul did not utterly destroyed the Amalekites.
These are the sounds that these animals make. Your language may have different terms for these.
These two phrases mean the same thing. Here "in my ears" refers to hearing.
The word "they" and the phrase "the people" here both represent Saul's army. Saul is blaming the people rather than himself.
Saul is arguing that animals for sacrifice were an exception to Yahweh's command to destroy everything.
Saul here does not describe Samuel's God as his own God.
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Here sight represents judgment or evaluation. Alternate translation: "in your own opinion" or "in your judgment"
Samuel uses this question to remind Saul of now much God had given him. This question can be translated as a statement. Alternate translation: "Yahweh made you the ruler of the tribes of Israel!"
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Samuel asks this question to rebuke Saul for disobeying Yahweh. This question can be translated as a statement. Alternate translation: "You should have obeyed the voice of Yahweh!"
Here "voice" refers to the commands that Yahweh spoke. Alternate translation: "the things that Yahweh commanded"
Samuel asks this question to rebuke Saul for disobeying Yahweh. This question can be translated as a statement. Alternate translation: "You should not have rushed to the plunder and done what was evil in the sight of Yahweh!"
Here "sight" refers to Yahweh's thoughts or opinion. Alternate translation: "what Yahweh considers to be evil" or "what is evil in Yahweh's judgment"
This is an emphatic statement. It is unclear if Saul thought this was true, or if he was simply making excuses for his sin.
Here "voice" refers to the commands that Yahweh spoke. Alternate translation: "the things that Yahweh commanded"
This is the name of the king of the Amalekites.
This appears to be shifting the blame to the people.
"animals that Yahweh commanded them to destroy"
This is the name of a place.
Samuel asks this question to emphasize that obedience is much more important than sacrifice. This can be translated as a statement. Alternate translation: "Yahweh does not delight in burnt offerings and sacrifices as much as in obeying his voice!"
Here "voice" refers to the commands that Yahweh spoke. Alternate translation: "the things that Yahweh commanded"
God wanted Saul's complete obedience in the destruction of the Amalekites. Nothing in the land was fit for sacrifice.
"better than to sacrifice the fat of rams as a burnt offering"
The abstract noun "rebellion" can be translated with a verb. Alternate translation: "to rebel is as sinful as practicing divination"
The abstract noun "stubbornness" can be translated with a verb and the abstract noun "wickedness" can be translated as an adjective. Alternate translation: "being stubborn is as bad as doing wicked things and practicing idolatry"
"Yahweh's message" or "Yahweh's command"
"decided that you will no longer be king"
This is an idiom that means he had disobeyed the commandment. Alternate translation: "I have disobeyed what Yahweh commanded"
This is the reason Saul gives for not obeying God. Alternate translation: "because I was afraid of the soldiers"
Here "voice" refers to what the soldiers asked Saul to do. Alternate translation: "did what they asked"
Saul and Samuel were apparently talking in private away from the other people.
Samuel made it clear that Saul understood that he was disobeying God at the time when he spared the best animals and did not kill Agag.
"rejected Yahweh's command" or "rejected Yahweh's message." This means that he refused to obey Yahweh's command. Alternate translation: "refused to obey Yahweh's command"
Saul did this to try to stop Samuel from leaving. This can be stated explicitly. Alternate translation: "Saul tried to stop him by grabbing the edge of Samuel's robe"
"the edge of his robe" or "the fringe of his robe"
This refers back to when Saul tore Samuel's robe in [1 Samuel 15:27]
God had already decided who would be the next king after Saul.
Here Yahweh is referred to as "the Strength of Israel" because he gives strength to the Israelites. Alternate translation: "Yahweh, who is the strength of Israel"
This is stated as a negative to emphasize that God tells the truth. This can be stated in positive form. Alternate translation: "will always tell the truth and do what he says"
This refers to his thoughts and decisions. Alternate translation: "what he has decided to do"
This is stated as a negative to emphasize that God is trustworthy. This can be stated in positive form. Alternate translation: "he is God, and will do what he says he will do"
Saul may have been more interested in being honored by the people than in actually worshipping God.
Here "Israel" refers to the people of Israel. Alternate translation: "before the people of Israel and the elders who lead them"
"Come back with me" or "Return with me"
This implies that Samuel changed his mind, and that they went together to where the people were. Alternate translation: "So Samuel finally agreed to do that, and they went together back to where the people were"
The text here is unclear. Possible meanings are 1) Agag knows that Samuel will not spare his life, as Saul had, or 2) Agag no longer thinks he will be killed. Alternate translation: "Agag came to him confidently, thinking to himself, 'Surely I am no longer in danger of dying.'"
"They brought Agag to him bound by chains and Agag said"
Both of these phrases have similar meaning and may be intended to be in poetic form. Alternate translation: "Since you have killed people, you will also be killed"
This is a polite way of referring to killing people. Alternate translation: "killed the sons of other women, so shall I kill your mother's son"
Samuel is the one who completed this task that Yahweh commanded Saul to do. Alternate translation: "Then Samuel cut Agag into pieces with his sword"
These are the names of places.
Gibeah was higher in elevation than Gilgal where Saul and Samuel had been talking.
"Samuel did not see Saul again for as long as he lived"
1 Yahweh said to Samuel, "How long will you mourn for Saul, since I have rejected him from being king over Israel? Fill your horn with oil and go. I will send you to Jesse of Bethlehem, for I have selected for myself a king among his sons." 2 Samuel said, "How can I go? If Saul hears of it, he will kill me." Yahweh said, "Take a heifer with you and say, 'I have come to sacrifice to Yahweh.' 3 Call Jesse to the sacrifice, and I will show you what you will do. You will anoint for me the one whom I tell you." 4 Samuel did as Yahweh said and went to Bethlehem. The elders of the city were trembling as they came to meet him and said, "Are you coming in peace?" 5 He said, "In peace; I have come to sacrifice to Yahweh. Prepare to set yourselves apart and come with me to the sacrifice." Then he set apart Jesse and his sons and invited them to the sacrifice.
6 When they came, he looked at Eliab and said to himself that Yahweh's anointed was certainly standing before him. 7 But Yahweh said to Samuel, "Do not look at his outward appearance, or on the height of his stature; because I have rejected him. For Yahweh does not see as man sees; man looks on the outward appearance, but Yahweh looks on the heart." 8 Then Jesse called Abinadab and made him pass before Samuel. Then Samuel said, "Neither has Yahweh chosen this one." 9 Jesse then made Shammah pass by, but Samuel said, "Neither has Yahweh chosen this one." 10 Jesse made seven of his sons pass before Samuel. Then Samuel said to Jesse, "Yahweh has not chosen any of these." 11 Then Samuel said to Jesse, "Are these all the boys?" He replied, "There remains yet the youngest, but he is tending the sheep." Samuel said to Jesse, "Send and get him; for we will not sit down until he comes here." 12 Jesse sent and brought him in. Now this son was ruddy and had beautiful eyes and a handsome appearance. Yahweh said, "Arise, anoint him; for he is the one." 13 Then Samuel took the horn of oil and anointed him in the middle of his brothers. The Spirit of Yahweh rushed on David from that day forward. Then Samuel rose up and went to Ramah.
14 Now the Spirit of Yahweh left Saul, and a harmful spirit from Yahweh tormented him instead. 15 Saul's servants said to him, "See now, a harmful spirit from God is tormenting you. 16 Let our master now command your servants who are before you to search for a man who is a skillful player on the harp. Then when the harmful spirit from God is on you, he will play it and you will be well." 17 Saul said to his servants, "Find me a man that can play well and bring him to me." 18 Then one of the young men answered, and said, "I have seen a son of Jesse the Bethlehemite, who is skillful in playing, a strong, courageous man, a man of war, one prudent in speech, a handsome man; and Yahweh is with him." 19 So Saul sent messengers to Jesse, and said, "Send me your son David, who is with the sheep." 20 Jesse took a donkey loaded with bread, a container of wine, and a young goat, and sent them with his son David to Saul. 21 Then David came to Saul and entered his service. Saul loved him greatly, and he became his armor bearer. 22 Saul sent to Jesse, saying, "Let David stand before me, for he has found favor in my eyes." 23 Whenever the harmful spirit from God was upon Saul, David took the harp and played it. So Saul would be refreshed and well, and the harmful spirit would depart from him.
Chapter 16 establishes God's choice of David to be the next king. David receives the Holy Spirit to empower and guide him as the king. This chapter also records the Holy Spirit leaving Saul because of his disobedience. (See: holyspirit)
Humans judge others by what they look like, but God judges people by their true inner character. God rejected David's older brothers in favor of David, who truly loved and obeyed him. (See: judge and love)
God scolds Samuel with this rhetorical question for his unwillingness to accept God's decision: "How long will you mourn for Saul, since I have rejected him from being king over Israel?" It was wrong to mourn because it was God's punishment of Saul.
This rhetorical question is a rebuke from God and can be translated as a statement. Alternate translation: "Stop mourning that I rejected Saul from being king over Israel."
The term "horn" was sometimes used to refer to a "flask" that was shaped like a horn and was used for holding water or oil. A flask of oil was used for anointing a king.
Samuel uses a question to emphasize that he is worried about going to Bethlehem. Alternate translation: "I cannot go!" or "I am afraid to go."
You can state the understood information. Alternate translation: "Take a heifer with you to Bethlehem and say to the people there"
This has a quotation within a quotation. The direct quotation can be stated as an indirect quotation. Alternate translation: "say to the people there that you have come to sacrifice to Yahweh."
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It seems the elders were trembling because they were worried that Samuel came to rebuke them.
This can be stated as a complete sentence. Alternate translation: "Yes, I have come in peace"
To set someone apart means to get that person ready for Yahweh's purposes by making sure that person is ritually clean according to the law of Moses.
Here "they" refers to Jesse and his sons.
Here "he" refers to Samuel.
This is the name of Jesse's oldest son.
Here "him" refers to Yahweh.
Here "see" means to evaluate something.
Yahweh is speaking about himself in the third person. Alternate translation: "For I, Yahweh, do not see ... I, Yahweh, look"
Here "heart" represents a person's inner being.
This is the name of one of Jesse's sons.
"told him to go to Samuel"
It is understood that Shammah passed by Samuel. Alternate translation: "Jesse then made Shammah pass before Samuel" or "Jesse then told Shammah to go to Samuel"
This is the name of one of Jesse's sons.
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"There is still my youngest son"
It is understood that they were waiting to sit down and eat. Alternate translation: "we will not sit down to eat"
The word "Now" is used here to mark a stop in the main story. Here the narrator tells about a new person in the story.
The word "ruddy" means David was healthy looking.
The term "horn" was sometimes used to refer to a "flask" that was shaped like a horn and was used for holding water or oil. A flask of oil was used for anointing a king. See how you translated a similar phrase in 1 Samuel 16:1.
It is implied that he rose up after they sat down to eat.
The phrase "rushed on" means Yahweh's Spirit influenced David. In this case it means he enabled David to fulfill whatever Yahweh wanted him to do. See how you translated a similar phrase in 1 Samuel 10:6.
This word is used here to mark a stop in the main story. Here the narrator starts to tell a new part of the story.
This may refer to either a "spirit that causes trouble" or an "evil spirit."
The phrase "See now" indicates that what follows is a polite request for the hearer to pay attention. Alternate translation: "Please listen carefully: a harmful spirit"
See how you translated similar words in 1 Samuel 9:6.
The servants refer to Saul in the third person as "our master." Alternate translation: "We ask that you, our master, command"
The servants refer to themselves in the third person as "your servants." Alternate translation: "command us, your servants who attend to you, to search"
"troubles you"
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Possible meanings are 1) "a great warrior" or 2) "a very brave man."
"one wise in speech" or "one who speaks wisely"
Here "with him" means Yahweh helps and blesses David.
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Here "came" can be translated as "went."
The abstract noun "service" can be stated as a verb. Alternate translation: "began to serve him"
"David became Saul's armor bearer"
Here "stand before me" is an idiom that means to continue in Saul's service. Alternate translation: "Let David stay in my service"
Here "eyes" are a metonym for sight, and "my sight" represents how Saul judges or evaluates David. Alternate translation: "he has found favor in my judgment" or "I am pleased with him"
Here "harmful spirit" may refer to either a "spirit that causes trouble" or an "evil spirit." See how you translated this in 1 Samuel 16:14.
"troubled Saul"
This can be stated in active form. Alternate translation: "the music would refresh Saul and make him well"
1 Now the Philistines gathered their armies for battle. They were gathered at Sokoh, which belongs to Judah. They had encamped between Sokoh and Azekah, in Ephes Dammim. 2 Saul and the men of Israel gathered and encamped in the Valley of Elah, and drew up their battle line to meet the Philistines. 3 The Philistines stood on a mountain on one side, and Israel stood on a mountain on the other side with a valley between them. 4 A strong man came out of the Philistines' camp, a man named Goliath of Gath, whose height was six cubits and a span. 5 He had a helmet of bronze on his head, and he was clothed in scale armor of bronze that weighed five thousand shekels. 6 He had bronze armor on his legs and a javelin of bronze between his shoulders. 7 The staff of his spear was large, with a loop of cord for throwing it like the cord on a weaver's beam. His spear's head weighed six hundred shekels of iron. His shield bearer went before him. 8 He stood and shouted to the ranks of Israel, "Why have you come out to draw up for battle? Am I not a Philistine, and are you not servants of Saul? Choose a man for yourselves and let him come down to me. 9 If he is able to fight with me and kill me, then will we be your servants. But if I defeat him and kill him, then you will be our servants and serve us." 10 Again the Philistine said, "I defy the ranks of Israel today. Give me a man so we may fight together." 11 When Saul and all Israel heard what the Philistine said, they were discouraged and greatly afraid.
12 Now David was the son of the Ephrathite of Bethlehem in Judah, whose name was Jesse. He had eight sons. Jesse was an old man in the days of Saul, very old among men. 13 The three oldest sons of Jesse had followed Saul to the battle. The names of his three sons who went to the battle were Eliab the firstborn, second to him Abinadab, and the third Shammah. 14 David was the youngest. The three oldest followed Saul. 15 Now David went back and forth between Saul's army and his father's sheep at Bethlehem, in order to feed them. 16 For forty days the Philistine strong man came near morning and evening to present himself for battle.
17 Then Jesse said to his son David, "Take to your brothers an ephah of this roasted grain and these ten loaves, and carry them quickly to the camp for your brothers. 18 Also bring these ten cheeses to the captain of their thousand. Look to the well-being of your brothers, and bring back some evidence that they are doing well. 19 Your brothers are with Saul and all the men of Israel in the Valley of Elah, fighting the Philistines." 20 David got up early in the morning and left the flock in the care of a shepherd. He took the supplies and left, as Jesse commanded him. He came to the camp as the army was going out to the battlefield shouting the war cry. 21 Then Israel and the Philistines lined up for battle, army against army. 22 David left his belongings with the keeper of supplies, ran to the army, and greeted his brothers. 23 As he talked with them, the strong man, the Philistine of Gath, Goliath by name, came out of the ranks of the Philistines and said the same words as before, and David heard them. 24 When all the men of Israel saw the man, they fled from him and were very afraid. 25 The men of Israel said, "Have you seen this man who has come up? He has come to defy Israel. The king will give great riches to the man who kills him, and he will give his daughter to him in marriage, and will make his father's house free from taxation in Israel." 26 David said to the men who stood by him, "What will be done for the man who kills this Philistine and takes away the disgrace from Israel? Who is this uncircumcised Philistine that he should defy the armies of the living God?" 27 Then the people repeated what they had been saying and told him, "So it will be done for the man who kills him."
28 Eliab his oldest brother heard when he spoke to the men. Eliab's anger was kindled against David, and he said, "Why did you come down here? With whom have you left those few sheep in the wilderness? I know your pride, and the mischief in your heart; for you have come down here so that you might see the battle." 29 David said, "What have I done now? Was it not just a question?" 30 He turned away from him toward another, and spoke in the same way. The people answered the same thing as before.
31 When the words that David said were heard, soldiers repeated them to Saul, and he sent for David. 32 Then David said to Saul, "Let no man's heart fail because of that Philistine; your servant will go and fight with this Philistine." 33 Saul said to David, "You are not able to go against this Philistine to fight with him; for you are only a youth, and he a man of war from his youth." 34 But David said to Saul, "Your servant used to shepherd his father's sheep. When a lion or a bear came and took a lamb out of the flock, 35 I chased after him and attacked him, and rescued it out of his mouth. When he rose up against me, I caught him by his beard, struck him, and put him to death. 36 Your servant has killed both a lion and a bear. This uncircumcised Philistine will be like one of them, since he has defied the armies of the living God." 37 David said, "Yahweh rescued me from the paw of the lion and from the paw of the bear. He will rescue me from the hand of this Philistine." Then Saul said to David, "Go, and may Yahweh be with you." 38 Saul clothed David with his armor. He put a helmet of bronze upon his head, and he clothed him with a coat of chainmail. 39 David strapped his sword on his armor. But he was not able to walk, because he had not trained with them. Then David said to Saul, "I cannot go out to fight with these, for I have not trained with them." So David put them off. 40 He took his staff in his hand and chose five smooth stones out of the brook; he put them in his shepherd's pouch. His sling was in his hand as he approached the Philistine.
41 The Philistine came and approached David, with his shield bearer in front of him. 42 When the Philistine looked around and saw David, he despised him, for he was only a boy, and ruddy, with a handsome appearance. 43 Then the Philistine said to David, "Am I a dog, that you come to me with sticks?," and the Philistine cursed David by his gods. 44 The Philistine said to David, "Come to me, and I will give your flesh to the birds of the heavens and to the wild animals of the field." 45 David replied to the Philistine, "You come to me with a sword, a spear, and a javelin. But I come to you in the name of Yahweh of hosts, the God of the armies of Israel, whom you have defied. 46 Today Yahweh will give me victory over you, and I will kill you and remove your head from your body. Today I will give the dead bodies of the Philistine army to the birds of the heavens and to the wild beasts of the earth, so that all the earth may know that there is a God in Israel, 47 and that all this gathering may know that Yahweh does not save with sword or spear. For the battle is Yahweh's, and he will give you into our hand." 48 When the Philistine rose and approached David, then David ran quickly toward the enemy army to meet him. 49 David put his hand in his bag, took a stone from it, slung it, and hit the Philistine in the forehead. The stone sank into the Philistine's forehead, and he fell on his face to the ground.
50 David defeated the Philistine with a sling and with a stone. He hit the Philistine and put him to death. There was no sword in David's hand. 51 Then David ran and stood over the Philistine and took his sword, drew it out of the sheath, killed him, and cut off his head with it. When the Philistines saw that their mighty man was dead, they fled. 52 Then the men of Israel and of Judah rose with a shout, and chased after the Philistines as far as the valley and the gates of Ekron. The dead Philistines lay along the way to Shaaraim, all the way to Gath and Ekron. 53 The people of Israel returned from hotly pursuing the Philistines, and they plundered their camp. 54 David took the head of the Philistine and brought it to Jerusalem, but he put his armor in his tent.
55 When Saul saw David go out against the Philistine, he said to Abner, the captain of the army, "Abner, whose son is this youth?" Abner said, "As you live, king, I do not know." 56 The king said, "Ask those who might know, whose son the boy is." 57 When David returned from killing the Philistine, Abner took him, and brought him before Saul with the head of the Philistine in his hand. 58 Saul said to him, "Whose son are you, young man?" David answered, "I am the son of your servant Jesse the Bethlehemite."
This chapter introduced David as a soldier, a skill that will be important for the rest of his life.
Trust in God is more powerful than physical might or military training and equipment. David, trusting in the Lord and armed only with a sling, defeats Goliath who is well-armed and physically strong but who did not believe in Yahweh. (See: trust and believe)
The people of Israel often used the term "uncircumcised" to refer to Gentiles. Here it is used to describe the Philistines. (See: circumcise)
David uses rhetorical questions to state his desire to fight the giant: "What will be done for the man who kills this Philistine and takes away the disgrace from Israel? Who is this uncircumcised Philistine that he should defy the armies of the living God?"
His brother uses rhetorical questions to show his disdain for his younger brother, whom he thinks is pretending to be bigger than he really is: "Why did you come down here? With whom have you left those few sheep in the wilderness?" David defends himself with some questions: "What have I done now? Was it not just a question?"
Goliath also uses a rhetorical question to show his contempt for young David: "Am I a dog, that you come to me with sticks?"
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This is the name of a place.
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A cubit is a unit of measurement equal to about 46 centimeters. A span is a unit of measurement equal to about 23 centimeters. Alternate translation: "about 3 meters"
A "coat of chainmail" is a flexible piece of body armor covered with protective scales or small plates. This can be stated in active form. Alternate translation: "he protected himself by wearing a coat of chainmail" or "he wore a coat of chainmail"
A shekel is a unit of weight equal to about 11 grams. Alternate translation: "about 55 kilograms"
A "javelin" is a small spear that is meant to be thrown.
"the handle of his spear"
"rope rolled up into a circle"
"The point of his spear"
A shekel is a unit of weight equal to about 11 grams. Alternate translation: "about 7 kilograms"
"Why have you come to fight in battle against us?" Goliath uses this question to mock the Israelites. Alternate translation: "You are fools if you think you can fight in battle against us!"
Goliath uses this question to mock the Israelites. When he says that he is a Philistine, he is implying that he is strong. Alternate translation: "I am a great Philistine, and you are merely servants of Saul."
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"I defy the army of Israel"
This refers to the Israelite soldiers who were there.
The words "discouraged" and "greatly afraid" mean basically the same thing and emphasize the intensity of their fear.
"He" refers to Jesse.
The two phrases mean basically the same thing and are combined for emphasis.
"Abinadab the second born, and Shammah the third born." This phrase shows birth order.
The implied information is that these are the sons of Jesse. Alternate translation: "The three oldest sons of Jesse"
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"For 40 days"
"to show that he was ready to fight"
An ephah is a unit of measurement equal to about 22 liters.
"the captain of your brothers' thousand." Possible meanings are 1) the word "thousand" represents the exact amount of soldiers that this captain led. Alternate translation: "the captain of your brothers' unit of 1,000 soldiers" or 2) the word translated as "thousand" does not represent exact number, but is the name of a large military division. Alternate translation: "the captain of your brothers' military division"
"Check and find out how your brothers are doing"
"all the soldiers of Israel"
This is the name of a place. See how you translated it in [1 Samuel 17:2]
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"whose name was Goliath"
"stepped forward from the Philistines' battle line"
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The soldiers were saying this to draw one another's attention to the man Goliath. Alternate translation: "Look at this man who has come up!"
This refers to the king of Israel. Alternate translation: "Our king"
This refers to the king's daughter.
The words "him" and "his" refer to the man who kills Goliath.
The word "house" refers to the household or family. Alternate translation: "will no longer require his family to pay taxes"
This can be expressed with the verb "disgrace." Alternate translation: "stops Israel from being disgraced" or "stops him from disgracing Israel"
David said this to show his anger that this Philistine was defying God's army. Alternate translation: "This uncircumcised Philistine certainly has no power that he should defy the armies of the living God!"
This phrase is an insult and indicates that Goliath does not belong to the living God.
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Here anger is spoken of as if it were a fire that could be kindled. Alternate translation: "Eliab became angry with David"
Eliab uses this question to show that he is angry that David came down. He was probably implying that David did not have a good reason for coming. Alternate translation: "You had no good reason to come here"
Eliab uses this question to insult David by making his work seem unimportant and by accusing him of not taking care of his father's sheep. Alternate translation: "You simply had the responsibility of watching over a few sheep in the wilderness. You could not even carry out that simple responsibility!"
These two phrases mean basically the same thing and are combined for emphasis.
David used these questions to express his frustration and to justify himself. Alternate translation: "I have done nothing wrong. I was only asking a question!"
"He" refers to David and the word "him" refers to Eliab.
This can be stated in active form. Alternate translation: "When the soldiers heard what David said"
The heart failing represents being terrified and losing confidence. Alternate translation: "Do not let anyone be terrified" or "Do not let anyone lose their confidence"
David spoke of himself as "your servant" to show respect to Saul. Alternate translation: "I, your servant, will go"
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David spoke of himself as "your servant" to show respect to Saul. See how you translated this in [1 Samuel 17:32]
"used to take care of his father's sheep"
A bear is a large animal with thick fur and long claws and that walks on four legs but can stand on two legs as a person does.
Here "him" refers to the lion or bear. Some languages would use the word "it" instead of "him."
Here "it" refers to the lamb.
Here "rose up against" is an idiom that refers to attacking. Alternate translation: "it attacked me"
The "beard" refers to the lion's mane or the hair on the bear's face.
David continues speaking to King Saul.
This phrase is an insult and indicates that Goliath does not belong to the living God. See how you translated this in 1 Samuel 17:26.
David is saying that he will be able to kill the Philistine just as he was able to kill the lion and bear.
Bears and lions use their paws when they attack, so the word "paw" represents the attack. Alternate translation: "from the attack of the lion and from the attack of the bear" or "from the lion and the bear"
The Philistine's hand represents his power in fighting. Alternate translation: "the power of this Philistine" or "the Philistine"
a flexible piece of body armor covered with protective scales or small plates
"Saul's sword on the armor"
Here "his" refers to David.
A sling is a weapon for throwing stones.
"and his shield bearer walked in front of him"
"he hated him"
"and healthy looking"
Here a dog represents a small animal that a person can easily kill. The word "sticks" refers to David's staff and shows Goliath's opinion that it is not a good weapon. Goliath uses this question to accuse David of insulting him. Alternate translation: "You insult me by coming at me with mere sticks as if I were just a dog!"
Goliath speaks of killing David and leaving his body on the ground for the animals to eat it as if he were to give David's body to the animals. Alternate translation: "I will kill you, and the birds of the heavens and the wild animals of the field will eat your body"
"birds of the sky" or "birds"
Here "name" represents God's power or authority. Alternate translation: "with the power of Yahweh" or "with the authority of Yahweh"
"whom you have provoked" or "whom you have insulted"
David continues speaking to Goliath.
David speaks of leading the Israelites in killing the Philistines and leaving their bodies on the ground for the animals to eat them as if he were to give their bodies to the animals. Alternate translation: "We Israelites will kill the Philistine army, and the birds of the heavens and the wild beasts of the earth will eat them"
The word "earth" refers to the people on earth. Alternate translation: "all the people of the earth may know"
"Yahweh can save his people without anyone's sword or spear"
These words are a synecdoche for any weapon used in battle. Alternate translation: "the weapons people use"
Winning the battle is spoken of as owning the battle. Alternate translation: "Yahweh always wins the battle" or "the victory belongs to Yahweh"
Giving the Philistines into Israel's hand represents helping Israel to defeat the Philistines in battle. Alternate translation: "he will help us defeat you"
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Verse 50 is a summary of David's amazing victory over Goliath. The details about how he hit and killed Goliath are in 1 Samuel 17:49 and 17:51. Some languages do not use summary statements like this. In those situations, translators may restructure the verses as they are in the UDB.
David did this after Goliath fell to the ground in 1 Samuel 17:49.
"took the Philistine's sword." Here the word "his" refers to Goliath.
It can be stated clearly that the Israelites were killing the Philistines as they chased them. Alternate translation: "And they killed the Philistines as they chased them, and the bodies of the dead Philistines were on the ground along the way to Shaaraim"
"the Israelites plundered the Philistines' camp"
"he put Goliath's armor in his own tent"
The conversation in 17:55-56 happened before David killed Goliath. Alternate translation: "When Saul had seen David" or "Earlier when Saul saw David"
"go to fight against the Philistine"
"who is this youth's father"
This was a way of swearing that what he was about to say was true.
"who the boy's father is"
Here "his" refers to David.
"Who is your father"
"My father is your servant Jesse, the Bethlehemite"
David referred to his father as "your servant" to show that his father was faithful to King Saul.
1 When he had finished speaking to Saul, the soul of Jonathan was bound to the soul of David, and Jonathan loved him as his own soul. 2 Saul took David into his service that day; he did not let him return to his father's house. 3 Then Jonathan and David made a covenant of friendship because Jonathan loved him as his own soul. 4 Jonathan took off the robe that he was wearing and gave it to David with his armor, as well as his sword, bow, and belt. 5 David went out wherever Saul sent him, and he succeeded. Saul set him over the men of war. This was pleasing in the eyes of all the people and also in the sight of Saul's servants.
6 As they came home from defeating the Philistines, the women came from all the cities of Israel, singing and dancing, to meet King Saul, with tambourines, with joy, and with musical instruments. 7 The women sang one to another as they played. They sang:
"Saul has killed his thousands,
and David his ten thousands."
8 Saul was very angry, and this song displeased him. He said, "They have ascribed to David ten thousands, but they have ascribed only thousands to me. What more can he have but the kingship?" 9 Saul looked at David with suspicion from that day on.
10 The next day a harmful spirit from God rushed upon Saul and he prophesied within the house. So David played his instrument, as he did each day. Saul had a spear in his hand. 11 Saul threw the spear, for he thought, "I will pin David to the wall." But David escaped from Saul's presence twice in this way. 12 Saul was afraid of David, because Yahweh was with him, but was no longer with Saul. 13 So Saul removed him from his presence and appointed him a commander of a thousand. In this way David went out and came in before the people. 14 David was prospering in all his ways, for Yahweh was with him. 15 When Saul saw that he prospered, he stood in awe of him. 16 But all Israel and Judah loved David, for he went out and came in before them.
17 Then Saul said to David, "Here is my oldest daughter Merab. I will give her to you as a wife. Only be courageous for me and fight Yahweh's battles." For Saul thought, "Let not my hand be on him, but let the hand of the Philistines be on him." 18 David said to Saul, "Who am I, and who are my relatives, or my father's clan in Israel, that I should be son-in-law to the king?" 19 But at the time when Merab, Saul's daughter, should have been given to David, she was given to Adriel the Meholathite as a wife. 20 But Michal, Saul's daughter, loved David. They told Saul, and this pleased him. 21 Then Saul thought, "I will give her to him, so that she can be a trap for him, and that the hand of the Philistines may be against him." So Saul said to David a second time, "You will be my son-in-law."
22 Saul commanded his servants, "Speak with David in private, and say, 'See, the king takes pleasure in you, and all his servants love you. Now then, become the king's son-in-law.'" 23 So Saul's servants spoke these words to David. Then David said, "Is it a small matter to you to be the king's son-in-law, since I am a poor man, and lightly esteemed?" 24 The servants of Saul reported to him the words which David spoke. 25 Then Saul said, "Say this to David, 'The king does not desire any price for the bride except a hundred foreskins of the Philistines, to be avenged from the king's enemies.'" Now Saul thought to make David fall by the hand of the Philistines. 26 When his servants told David these words, it pleased David to be the king's son-in-law. 27 Before those days had expired, David went with his men and killed two hundred Philistines. David brought their foreskins, and they gave them in full number to the king, so that he might be the king's son-in-law. So Saul gave him Michal his daughter as his wife. 28 When Saul saw, and he knew that Yahweh was with David, and that Michal, Saul's daughter, loved him, 29 Saul was even more afraid of David. Saul was continually David's enemy.
30 Then the princes of the Philistines came out for battle, and as often as they came out, David behaved more prudently than all the servants of Saul, so that his name was highly regarded.
This is the first chapter of a section explaining why Saul wants to kill David.
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetic song in 18:7.
Saul's son, Jonathan, loves David. David is successful in battling the Philistines, and Saul is happy until the women give David more attention than they give him. He fears that David will replace him as king. This is potentially confusing because the author has already established that David will be the next king. It is probably that Saul feared David would kill him in order to be the next king sooner, or that he did not really believe David would be the next king. (See: love)
Some scholars believe Jonathan loved David as a man loves his wife. There is no reason to translate this as if Jonathan were a homosexual. Instead, treat this as a brotherly type of love.
Very close friendship is spoken of as if it were binding together the souls of two people. This can be stated in active form. Alternate translation: "Jonathan felt a strong affection towards David" or "Jonathan committed himself to David"
Here "loved" refers to the love between friends, not romantic love. The word "soul" represents the person or the person's life. Alternate translation: "Jonathan loved David as much as he loved himself" or "Jonathan loved David as he loved his own life"
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Here "loved" refers to the love between friends, not romantic love. The word "soul" represents the person or the person's life. See how you translated this in [1 Samuel 18:1]
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"he prospered"
The phrases "in the eyes of" and "in the sight of" mean the same thing. The opinion of the people is spoken of as something that they view as either good or bad. Alternate translation: "This was pleasing in the opinions of all the people and of Saul's servants" or "This pleased all the people and Saul's servants"
This is generalization that emphasizes the great number of women who came from many cities. Alternate translation: "from many of the cities throughout Israel"
"joyfully playing tambourines and other musical instruments"
A "tambourine" is a small handheld drum.
"thousands of enemy soldiers ... ten thousand enemy soldiers"
The verb may be supplied from the previous line. Alternate translation: "David has killed his ten thousands"
"They have credited"
This rhetorical question can be translated as a statement. Alternate translation: "The only thing left for him to have is the kingship."
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Here "harmful spirit" may refer to either "a spirit that causes trouble" or "an evil spirit." See how you translated this in 1 Samuel 16:15.
The phrase "rushed upon" means the harmful spirit influenced Saul. In this case it means it caused Saul to be troubled and act crazy. See how you translated a similar phrase in 1 Samuel 10:6.
"a spirit caused him to speak." Here it appears that what Saul said was of no benefit to the hearers, so some modern English versions read, "he spoke words that made no sense."
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"Yahweh was with David"
"So Saul removed David from his presence"
Possible meanings are 1) the word "thousand" represents the exact amount of soldiers that he would lead. Alternate translation: "a commander of 1,000 soldiers" or 2) the word translated as "thousand" does not represent exact number, but is the name of a large military division. Alternate translation: "a commander of a large military division" See how you translated a similar phrase in [1 Samuel 17:18]
Here "the people" refers to the soldiers under David's command. The phrases "went out" and "came in" are idioms that refer to leading the people into battle and leading them home from battle. Alternate translation: "David led his soldiers into battle and led them home from battle"
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Here "stood in awe" is an idiom that means to fear. Alternate translation: "he feared David"
Here "Israel and Judah" represent the people of all of the tribes. Alternate translation: "all the people in Israel and Judah loved David"
The phrases "went out" and "came in" are idioms that refer to leading the people into battle and leading them home from battle. See how you translated this in [1 Samuel 18:13]
Harming someone is spoken of as if it were placing one's hand on that person. Here, Saul is referring to killing David. Alternate translation: "I will not be the one to kill him; I will let the Philistines kill him"
David uses this rhetorical question to emphasize that he is not worthy of being Saul's son-in-law. Alternate translation: "I am nobody and neither my relatives nor my father's family are important enough in Israel ... to the king."
"husband of the king's daughter"
This can be stated in active form. Alternate translation: "when Saul should have given his daughter Merab to David"
This can be stated in active form. Alternate translation: "Saul gave her to Adriel"
Here "loved" means she had romantic feelings for David.
Here "they" refers to people who found out about Michal's feelings, not to David and Michal.
Harming someone is spoken of as if it were placing one's hand on that person. Here, Saul is referring to killing David. See how you translated a similar phrase in [1 Samuel 18:17]
"You will be the husband of my daughter"
"all of his servants admire you"
"For these reasons you should"
David asks this rhetorical question to emphasize that he is not worthy to be the king's son-in-law. Alternate translation: "It is a great matter to be the king's son-in-law, and I am too poor and unimportant for that."
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This double negative emphasizes that a hundred foreskins is the only price that the king desires. The verb for the second phrase may be supplied from the first. Alternate translation: "The king desires only a hundred foreskins as price for the bride" or "The king does not desire any price for the bride; he desires only that you bring to him a hundred foreskins"
100
The foreskin is a fold of skin on a man's private part that is removed during circumcision.
This can be stated in active form. Alternate translation: "to get revenge on the king's enemies"
Here "fall" means to die. The phrase "by the hand" is an idiom that tells us the means by which something will happen, in this case, David will be killed by the Philistines. This can be stated in active form. Alternate translation: "to have the Philistines kill David"
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This can be rendered numerically. Alternate translation: "200 Philistines"
"David and his men gave all of them to the king"
Here the words "saw" and "knew" share similar meanings and emphasize that Saul knew with certainty. Alternate translation: "Saul recognized"
Here "loved" means she had romantic feelings for David.
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Many modern English translations understand this phrase as a metonym for the success that his prudent behavior gave him, so they read, "had more success."
Here "name" is a metonym for David. This can be stated in active form. Alternate translation: "so that people greatly respected David"
1 Saul said to Jonathan his son and to all his servants that they should kill David. But Jonathan, Saul's son, took great pleasure in David. 2 So Jonathan told David, "Saul my father seeks to kill you. Therefore be on your guard in the morning and hide yourself in a secret place. 3 I will go out and stand beside my father in the field where you are, and I will speak with my father about you. If I learn anything, I will tell you." 4 Jonathan spoke well of David to Saul his father and said to him, "Do not let the king sin against his servant David. For he has not sinned against you, and his deeds have brought you good. 5 For he took his life in his hand and killed the Philistine. Yahweh brought about great salvation for all Israel. You saw it and rejoiced. Why would you sin against innocent blood by killing David for no reason?" 6 Saul listened to Jonathan. Saul swore, "As Yahweh lives, he will not be put to death." 7 Then Jonathan called David, and Jonathan told him all these things. Jonathan brought David to Saul, and he was in his presence as before.
8 There was war again, and David went out and fought with the Philistines and defeated them with a great slaughter. They fled before him. 9 A harmful spirit from Yahweh came on Saul as he sat in his house with his spear in his hand, and as David was playing his instrument. 10 Saul tried to pin David to the wall with the spear, but he slipped away from Saul's presence, so that Saul drove the spear into the wall. David fled and escaped that night. 11 Saul sent messengers to David's house to watch him that he might kill him in the morning. Michal, David's wife, told him, "If you do not save your life tonight, tomorrow you will be killed." 12 So Michal let David down through the window. He went and fled, and escaped. 13 Michal took a household idol and laid it in the bed. Then she put a pillow of goats' hair at its head, and covered it with the clothes. 14 When Saul sent messengers to take David, she said, "He is sick." 15 Then Saul sent the messengers to see David; he said, "Bring him up to me in the bed, so that I may kill him." 16 When the messengers came in, behold, the household idol was in the bed along with the pillow of goats' hair at its head. 17 Saul said to Michal, "Why have you deceived me and let my enemy go, so that he has escaped?" Michal answered Saul, "He said to me, 'Let me go. Why should I kill you?'"
18 Now David fled and escaped, and went to Samuel in Ramah and told him all that Saul had done to him. Then he and Samuel went and stayed in Naioth. 19 It was told to Saul, saying, "See, David is at Naioth in Ramah." 20 Then Saul sent messengers to capture David. When they saw the company of the prophets prophesying, and Samuel standing as head over them, the Spirit of God came on the messengers of Saul, and they also prophesied. 21 When Saul was told this, he sent other messengers, and they also prophesied. So Saul sent messengers again the third time, and they also prophesied. 22 Then he also went to Ramah and came to the deep well that is in Seku. He asked, "Where are Samuel and David?" Someone said, "See, they are at Naioth in Ramah." 23 Saul went to Naioth in Ramah. Then the Spirit of God came upon him, and as he went he prophesied until he came to Naioth in Ramah. 24 He stripped off his clothes and also prophesied before Samuel. He lay naked all that day and all that night. This is why they ask, "Is Saul also among the prophets?"
Jonathan persuades Saul not to kill David, but Saul again becomes jealous and orders his servants to bring David to him to be killed. God uses Michal to save David. David flees to Samuel and they begin prophesying. When Saul sends servants to capture David, they begin prophesying. This causes Saul to go himself and he begins to prophesy. (See: jealous and save and prophet)
Here "his" refers to Saul.
Jonathan greatly enjoyed being with David.
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Jonathan speaks as if Saul is another person to show Saul that Jonathan respects Saul. Alternate translation: "Do not sin against your servant"
Here "life in his hand" is an idiom that refers to risking his life. Alternate translation: "he risked his life"
The words "brought about great salvation" is a metonym for allowing the Israelites to win the battle. Alternate translation: "Yahweh gave us a great victory"
Jonathan asks this question to rebuke Saul. This rhetorical question can be translated as a statement. Alternate translation: "You should not sin against innocent blood and kill David without cause."
Here "blood" is a metonym for the life of an innocent person. Alternate translation: "commit the sin of murder"
This can be stated in active form. Alternate translation: "I will not put him to death" or "I will not kill him" or "I will certainly keep him alive"
David was in Saul's presence.
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Here "harmful spirit" may refer to either "a spirit that causes trouble" or "an evil spirit." See how you translated this in 1 Samuel 16:14.
throw his spear so it would go through David and into the wall
"Saul might kill David"
Michal told David
Here "save your life" is an idiom that refers to escape. Alternate translation: "If you do not escape"
This can be stated in active form. Alternate translation: "someone will kill you"
Michal helps David escape King Saul. She uses a household idol to make David's bed look like he is sleeping in it.
Possible meanings are 1) the head of the idol was lying on the goat's hair pillow and Michal dressed the idol in David's clothes or 2) Michal used David's clothes as a blanket to completely cover the idol and made the "pillow" of goat's hair look like David's hair sticking out from under the blanket of clothes.
Saul acts out his desire to kill David.
"take David back to Saul"
Here "she" refers to Michal.
The reason why the men thought David was in bed can be made explicit. Alternate translation: "If he really is too sick to come to me, bring me the bed with him in it"
See how you translated this in 1 Samuel 19:13.
The word "behold" here shows that the messengers were surprised by what they saw.
Possible meanings are 1) Saul really wants to know why Michal did what she did or 2) Saul uses this question to rebuke Michal. This rhetorical question can be translated as a statement. Alternate translation: "You should not have deceived me and let my enemy go, so that he has escaped."
Although David did not actually say this, Michal tells Saul that David threatened her with this question. This rhetorical question can be translated as a statement. Alternate translation: "I will kill you if you do not help me to escape."
David flees to Samuel.
This word is used here to show that the writer has started to tell a new part of the story.
This can be stated in active form. Alternate translation: "Someone told Saul"
"Look" or "Listen" or "Pay attention to what I am about to tell you"
Here "head" refers to a position of authority. Alternate translation: "acting as their leader"
This can be stated in active form. Alternate translation: "When someone told Saul this"
These are place names.
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This became a proverb among the Israelites. Apparently people said this to express surprise when a person unexpectedly did something that he had not done before. The implied meaning of the question can be stated explicitly. See how you translated this in [1 Samuel 10:12]
Here "they" refers to people in general. The question became a proverb among the people.
1 Then David fled from Naioth in Ramah and came and said to Jonathan, "What have I done? What is my iniquity? What is my sin before your father, that he seeks to take my life?" 2 Jonathan said to David, "Far from it; you will not die. My father does nothing either great or small without telling it to me. Why should my father hide this thing from me? It is not so." 3 Yet David vowed again and said, "Your father knows well that I have found favor in your eyes. He has said, 'Do not let Jonathan know this, or he will be grieved.' But as truly as Yahweh lives, and as you live, there is but a step between me and death." 4 Then Jonathan said to David, "Whatever you say, I will do for you." 5 David said to Jonathan, "Tomorrow is the new moon, and I ought to sit down to eat with the king. But let me go, so that I may hide myself in the field until the third day at evening. 6 If your father misses me at all, then say, 'David earnestly asked leave of me that he might run to Bethlehem his city, because it is the yearly sacrifice there for all the clan.' 7 If he says, 'It is well,' your servant will have peace. But if he is very angry, then know that he has decided on evil. 8 Therefore deal kindly with your servant. For you have brought your servant into a covenant of Yahweh with you. But if there is iniquity in me, kill me yourself; for why then should you bring me to your father?" 9 Jonathan said, "Far be it from you! If I learned my father decided harm to come upon you, would I not tell you?" 10 Then David said to Jonathan, "Who will tell me if by chance your father should answer you roughly?" 11 Jonathan said to David, "Come, let us go out into the field." So they both went out into the field.
12 Jonathan said to David, "May Yahweh, the God of Israel, be witness. When I have questioned my father around this time tomorrow, or the third day, see, if there is good will toward David, will I not then send to you and make it known to you? 13 If it pleases my father to do you harm, may Yahweh do to Jonathan and more also if I do not make it known to you and send you away, so that you may go in peace. May Yahweh be with you, as he has been with my father. 14 If I am still alive, will you not show me the covenant faithfulness of Yahweh, that I may not die? 15 Do not cut off your covenant faithfulness from my house forever—not even when Yahweh cuts off every one of the enemies of David from the face of the earth." 16 So Jonathan made a covenant with the house of David and said, "May Yahweh require an accounting from the hand of the enemies of David."
17 Jonathan made David vow again because of the love that he had for him, because he loved him as he loved his own soul. 18 Then Jonathan said to him, "Tomorrow is the new moon. You will be missed because your seat will be empty. 19 When you have stayed three days, go down quickly and come to the place where you hid yourself when this matter began, and stay by the stone Ezel. 20 I will shoot three arrows to the side of it, as though I were shooting at a target. 21 Then I will send my young man and say to him, 'Go find the arrows.' If I say to the young boy, 'Look, the arrows are on this side of you; get them," then come; for there will be safety for you and not harm, as Yahweh lives. 22 "But if I say to the young man, 'Look, the arrows are beyond you,' then go your way, for Yahweh has sent you away. 23 As for the agreement of which you and I have spoken, see, Yahweh is between you and me forever.'"
24 So David hid himself in the field. When the new moon came, the king sat down to eat food. 25 The king sat on his seat, as usual, on the seat by the wall. Jonathan stood up, and Abner sat by Saul's side. But David's place was empty. 26 Yet Saul did not say anything that day, because he thought, "Something has happened to him. He is not clean; surely he is not clean." 27 But on the second day, the day after the new moon, David's place was empty. Saul said to Jonathan his son, "Why has the son of Jesse not come to the meal either yesterday or today?" 28 Jonathan answered Saul, "David earnestly asked permission from me to go to Bethlehem. 29 He said, 'Please let me go. For our family has a sacrifice in the city, and my brother has ordered me to be there. Now, if I have found favor in your eyes, please let me go and see my brothers.' For this reason he has not come to the king's table."
30 Then Saul's anger burned against Jonathan, and he said to him, "You son of a perverse, rebellious woman! Do I not know that you have chosen the son of Jesse to your own shame, and to the shame of your mother's nakedness? 31 For as long as the son of Jesse lives on the earth, neither you nor your kingdom will be established. Now then, send and bring him to me, for he must surely die." 32 Jonathan answered Saul his father, "For what reason should he be put to death? What has he done?" 33 Then Saul threw his spear at him to kill him. So Jonathan knew that his father was determined to put David to death. 34 Jonathan got up from the table in fierce anger and ate no food the second day of the month, for he was grieved over David, because his father had dishonored him.
35 In the morning, Jonathan went out into the field to the appointment with David, and a young man was with him. 36 He said to his young man, "Run and find the arrows that I shoot." As the young man ran, he shot an arrow beyond him. 37 When the young man came to the place where the arrow that Jonathan shot had landed, Jonathan called after the young man, and said, "Is not the arrow beyond you?" 38 Then Jonathan called after the young man, "Hurry, be quick, do not stay!" So Jonathan's young man gathered up the arrows and came to his master. 39 But the young man did not know anything. Only Jonathan and David knew the matter. 40 Jonathan gave his weapons to his young man and said to him, "Go, take them to the city." 41 As soon as the young man was gone, David stood up from behind the mound, lay facedown on the ground, and bowed himself three times. They kissed one another and wept together, with David weeping the more. [1]42 Jonathan said to David, "Go in peace, because we have both sworn in the name of Yahweh and said, 'May Yahweh be between you and me, and between my descendants and your descendants, forever.'" Then David stood up and left, and Jonathan returned to the city.
David tells Jonathan that Saul is still trying to kill him. Jonathan promises to find out if this is true. When David misses dinner two consecutive days, Saul asks about him. Jonathan says that David went home for an annual sacrifice. Saul gets angry at Jonathan, telling him he will never be king unless they kill David. Saul throws his spear at Jonathan. Jonathan warns David to run away, but first they both promise to always be friends. It was usually a king's son who became king after his death in the ancient Near East.
David uses a powerful metaphor and an oath to impress Jonathan with the danger he is in: "But as truly as Yahweh lives, and as you live, there is but a step between me and death."
These three questions mean basically the same thing. David uses them to emphasize that he has done nothing wrong to Saul. This rhetorical question can be translated as a statement. Alternate translation: "I have done nothing wrong. I have not committed any iniquity. I have not sinned against your father. He has no reason to take my life."
Here "take my life" is an idiom for "kill me."
Here "far from it" is an idiom that refers to that it is not true. Alternate translation: "This is certainly not true"
The words "great or small" include everything in between. Alternate translation: "nothing at all"
Jonathan uses this question to emphasize that Saul would have told him if he planned to kill David. This rhetorical question can be translated as a statement. Alternate translation: "My father has no reason to hide this thing from me!" or "If this thing were true, my father would certainly let me know!"
"It is not true"
Here the eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: "I have pleased you" or "you consider me favorably"
This can be stated in active form. Alternate translation: "this will grieve him" or "he will be very sad"
Here "step between me and death" is an idiom that refers to being very close to death. Alternate translation: "I am very close to death"
David proposes a test against King Saul to Jonathan.
On the first of every month the people would celebrate and offer sacrifices to God.
"until the evening of the day after tomorrow"
David continues to describe the test he proposes.
"asked me if I would allow him to leave"
The word "he" refers to Saul.
David speaks of himself as if he were another person to show that he respects Jonathan. Alternate translation: "I, your servant, will have peace"
David continues speaking to Jonathan.
David speak of himself in the third person as a form of humility. Alternate translation: "with me, your servant ... have brought me, your servant" or "with me ... have brought me"
What it was that the two men agreed on can be made explicit. Alternate translation: "Yahweh heard you when you made a solemn agreement with me that you and I will always be good friends"
This rhetorical question can be translated as a statement. Alternate translation: "then there would be no reason for you to bring me to your father"
This is an idiom that means it will never happen to you. Alternate translation: "This will never happen to you!"
This rhetorical question can be translated as a statement. Alternate translation: "I would certainly tell you."
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"look" or "listen" or "pay attention to what I am about to tell you"
"if my father wants to do good things for you"
Jonathan uses this question to emphasize that he will tell David if Saul intends to harm him. This rhetorical question can be translated as a statement. Alternate translation: "then I will certainly send to you and make it known to you"
This is an idiom. Jonathan uses this oath for emphasis and speaks of himself as if he were another person. Alternate translation: "may Yahweh do to me whatever harm my father intends to do to you, and even more than that"
Jonathan asks David not to completely kill all his offspring so that a remnant will remain.
Jonathan asks this question to confirm that David will do this. This rhetorical question can be translated as a statement. Alternate translation: "please show me the covenant faithfulness of Yahweh, that I may not die"
The abstract noun "faithfulness" can be stated as "faithful." Possible meanings for "of Yahweh" are 1) "be faithful to me as Yahweh is faithful" or 2) "be faithful to me as Yahweh requires"
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The word "house" is a metonym for the people who live in the house. Alternate translation: "David's family"
The hand is a synecdoche for the person. Possible meanings are 1) "May Yahweh use David's enemies to punish David if David breaks this promise" or 2) "May Yahweh destroy the enemies of David."
Here "his own soul" refers to himself. Alternate translation: "Jonathan loved David as much as he loved himself"
This can be stated in active form. Alternate translation: "My father will miss you"
"Ezel" was the name of the stone. Alternate translation: "the stone that people call Ezel"
Jonathan continues to speak to David.
Here the word "it" refers to the stone by which David was to hide.
These refer to the same person.
"Listen" or "Pay attention to what I am about to tell you"
"then you, David, come"
Jonathan continues to speak to David.
Possible meanings are 1) "we know that Yahweh" or 2) "pay attention because this is important: Yahweh."
Possible meanings are 1) "Yahweh is a witness between you and me" or "Yahweh will be watching how we treat each other" or 2) "May Yahweh be a witness between you and me" or "May Yahweh watch how we treat each other"
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Some ancient copies have "Jonathan sat across from him."
According to the law of Moses, a person who is ceremonially unclean is not to participate in the feast until the priest declares that he is clean. Saul repeats this phrase as if he is trying to convince himself.
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"asked me to allow him to go"
Here the eyes represent seeing, and seeing represents thoughts or judgment. See how you translated this in [1 Samuel 20:3]
Jonathan speaks of Saul as if he is another person to show that he respects Saul. Alternate translation: "your table"
Here "anger burned" is a metonym that refers to becoming very angry. Alternate translation: "Saul became very angry with Jonathan"
This is an idiom. Saul uses this phrase as a harsh rebuke to Jonathan and his concern for David. Alternate translation: "You stupid son of a prostitute" or "You stupid traitor"
Saul uses this question to emphasize that he knows that Jonathan and David are friends. This rhetorical question can be translated as a statement. Alternate translation: "I know that you have chosen the son of Jesse ... mother's nakedness."
Here "mother's nakedness" is an idiom that refers to the mother who gave birth to you. Alternate translation: "to the shame of your mother who gave birth to you"
This can be stated in active form. Alternate translation: "you will not become king and will not establish your kingdom"
Jonathan is trying to get Saul to think carefully about what he is doing. This can be translated as a statement, and the words "should he be put to death" can be translated in active form. Alternate translation: "You have no good reason to put him to death. He has done nothing wrong." or "You have no good reason to kill him. He has done nothing wrong."
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This "second" is an ordinal number which refers to two. Alternate translation: "the second day of the new moon festival"
This can be stated in active form. Alternate translation: "he was grieving over David"
Here "him" refers to David.
Here "him" refers to Jonathan.
"Jonathan shot an arrow beyond the young man"
Jonathan uses this question to emphasize that the arrow is farther ahead of the young man. The uses of litotes also emphasizes this. The rhetorical question can be translated as a statement. Alternate translation: "You should know that the arrow is beyond you." or "The arrow is far beyond you."
"called out to the young man, who was running away from him, 'Hurry"
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It seems that David had hidden behind a pile of earth or stones.
David bowed before Jonathan, who was still the King's son, worthy of such respect. Also, this was the last time David met with Jonathan.
Possible meanings are 1) "Yahweh is a witness between you and me" or "Yahweh will be watching how we treat each other" or 2) "May Yahweh be a witness between you and me" or "May Yahweh watch how we treat each other." See how you translated this in 1 Samuel 20:23.
1 Then David came to Nob to see Ahimelek the priest. Ahimelek came to meet David trembling and said to him, "Why are you alone and have no one with you?" 2 David said to Ahimelek the priest, "The king has sent me on a mission and has said to me, 'Let no one know anything about the business I am sending you, and what I have commanded you.' I have directed the young men to a certain place. 3 Now then what do you have on hand? Give me five loaves of bread, or whatever is here." 4 The priest answered David and said, "There is no ordinary bread on hand, but there is holy bread—if the young men have kept themselves from women." 5 David answered the priest, "Surely women have been kept from us for the past three days, as usual when I set out. The things belonging to the young men have been set apart even on ordinary missions. How much more today will what they have be set apart!" 6 So the priest gave him the bread that was set apart. For there was no bread there except the bread of the presence, which was removed from before Yahweh, in order to put hot bread in its place on the day it was taken away.
7 Now one of the servants of Saul was there that day, detained before Yahweh. His name was Doeg the Edomite, the chief of Saul's shepherds. 8 David said to Ahimelek, "Now is there not here on hand any spear or sword? For I brought neither my sword nor my weapons with me, because the king's business was urgent." 9 The priest said, "The sword of Goliath the Philistine, whom you killed in the Valley of Elah, is here wrapped in a cloth behind the ephod. If you want to take that, take it, for there is no other weapon here." David said, "There is no other sword like that one; give it to me."
10 David arose and fled that day from Saul and went to Achish, the king of Gath. 11 Achish's servants said to him, "Is not this David, the king of the land? Did they not sing to one another about him in dances,
'Saul has killed his thousands,
and David his ten thousands?'"
12 David took these words to heart and was very afraid of Achish, the king of Gath. 13 He changed his behavior before them and pretended to be insane in their hands; he made marks on the doors of the gate and let his saliva run down his beard. 14 Then Achish said to his servants, "Look, you see the man is mad. Why have you brought him to me? 15 Do I lack madmen, so that you have brought this fellow to behave like one in my presence? Will this fellow really come into my house?"
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetic song in 21:11.
David visits the chief priest and lies to him about being on a special mission for the king. He asks for food, weapons, and prayer. The chief priest gives him some sacred bread and Goliath's sword and prays for him.
David flees to Gath. The advisers to the king tell him that David is almost the king of Israel. David becomes afraid of the king and pretends to be insane.
The king of Gath's advisers use two rhetorical questions to warn him about how dangerous David could be: "Is not this David the king of the land? Did they not sing to one another about him in dances, 'Saul has killed his thousands, and David his ten thousands?'"
This is the name of a place.
This is a man's name.
shaking in fear
"to do work for him"
"I have told the young men to go to another place, and I will meet them there later"
David is starting a new part of the conversation.
Here "on hand" is a metonym meaning "available." Alternate translation: "What food do you have that you can give me?"
This is a polite request.
bread that the priests have not used in worship
This can be translated as a complete sentence by supplying the understood information. Alternate translation: "Your men may eat it if they have not slept with women recently"
This can be translated in active form. Alternate translation: "we have kept ourselves from women"
"3 days"
"when I begin a journey"
This can be translated in active form. Alternate translation: "The young men have set what belongs to them apart"
This is a statement, not a question. It can be translated in active form. Alternate translation: "It is especially true today that they will set apart what they have"
This double negative emphasizes that the bread of the presence was the only bread that was there. Alternate translation: "the only bread that was there was the bread of the presence"
This can be translated in active form. Alternate translation: "the bread that the priests had set apart"
This can be translated in active form. Alternate translation: "which the priests had removed from before Yahweh so that they could put"
Possible meanings are that 1) Doeg had some religious work regarding Yahweh to do there. Alternate translation: "for some work before Yahweh" or 2) Yahweh detained Doeg there. Alternate translation: "because Yahweh had detained him there"
You may need to say clearly that Doeg saw what David did. Alternate translation: "Doeg ... herdsmen, and he saw what Ahimelech did"
This is the name of a man from the land of Edom.
Here "on hand" is a metonym meaning "available." See how you translated this in [1 Samuel 21:3]
a general name for such things as swords, knives, bows and arrows, and spears
This is the name of a place in Israel.
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They were probably exaggerating when they said that David was king of the land. They used this question to imply that David was a powerful enemy and Achish should not let him stay there. Alternate translation: "You know that this is David, who is as dangerous as the king of the land"
This rhetorical question can be translated as a statement. Alternate translation: "You know that when the people of the land were dancing, they sang to each other about him, 'Saul ... thousands.'"
Here "took ... to heart" is a metonym to think seriously about what was said. Alternate translation: "David thought seriously about what the servants said"
Here "hands" are a synecdoche for the person. Alternate translation: "in their presence"
Possible meanings are 1) Achish demands that his servants explain why they have brought David to him or 2) Achish is scolding them with a rhetorical question. Alternate translation: "You should have known not to bring him to me."
This rhetorical question is a rebuke. Alternate translation: "There are enough madmen here who waste my time. You should not have brought this fellow to behave like one in my presence."
This rhetorical question can be translated as a statement. Alternate translation: "Do not allow this fellow to enter my house."
1 So David left there and escaped to the cave of Adullam. When his brothers and all his father's house heard it, they went down there to him. 2 Everyone who was in distress, everyone who was in debt, and everyone who was discontented—they all gathered to him. David became captain over them. There were about four hundred men with him.
3 Then David went from there to Mizpah in Moab. He said to the king of Moab, "Please let my father and my mother go out with you until I know what God will do for me." [1]4 He left them with the king of Moab. His father and mother stayed with him the whole time that David was in his stronghold. 5 Then the prophet Gad said to David, "Do not stay in your stronghold. Leave and go into the land of Judah." So David left there and went into the forest of Hereth.
6 Saul heard that David had been discovered, along with the men who were with him. Now Saul was sitting in Gibeah under the tamarisk tree on a hill, with his spear in his hand, and all his servants were standing around him. 7 Saul said to his servants who stood around him, "Listen now, people of Benjamin! Will the son of Jesse give every one of you fields and vineyards? Will he make you all captains of thousands and captains of hundreds, 8 in exchange for all of you plotting against me? None of you informs me when my son makes a covenant with the son of Jesse. None of you is sorry for me. None of you informs me that my son has incited my servant David against me. Today he hides and waits for me so he may attack me." 9 Then Doeg the Edomite, who stood by the servants of Saul, answered, "I saw the son of Jesse come to Nob, to Ahimelek son of Ahitub. 10 He prayed to Yahweh that he might help him, and he gave him provisions and the sword of Goliath the Philistine."
11 Then the king sent someone to summon the priest Ahimelek son of Ahitub and all his father's house, the priests who were in Nob. All of them came to the king. 12 Saul said, "Listen now, son of Ahitub." He answered, "Here I am, my master." 13 Saul said to him, "Why have you plotted against me, you and the son of Jesse, in that you have given him bread, and a sword, and have prayed to God that he might help him, so that he might rise up against me, to hide in secret, as he does today?" 14 Then Ahimelek answered the king and said, "Who among all your servants is so faithful as David, who is the king's son-in-law and is over your bodyguard, and is honored in your house? 15 Is today the first time I have prayed to God to help him? Far be it from me! Do not let the king impute anything to his servant or to all the house of my father. For your servant knows nothing of this whole matter." 16 The king replied, "You will surely die, Ahimelek, you and all your father's house." 17 The king said to the guard that stood around him, "Turn and kill the priests of Yahweh. Because their hand also is with David, and because they knew that he fled, but did not reveal it to me." But the servants of the king would not put out their hand to kill the priests of Yahweh. 18 Then the king said to Doeg, "Turn and kill the priests." So Doeg the Edomite turned and attacked the priests; he killed eighty-five persons who wore a linen ephod that day. 19 He also put to the sword Nob, the city of the priests, both men and women, children and infants, and its cattle, donkeys and sheep, he put to the sword.
20 But one of the sons of Ahimelek son of Ahitub, named Abiathar, escaped and fled after David. 21 Abiathar told David that Saul had killed Yahweh's priests. 22 David said to Abiathar, "I knew on that day, when Doeg the Edomite was there, that he would surely tell Saul. I am responsible for every death in your father's family! 23 Stay with me and do not be afraid. For the one who seeks your life seeks mine as well. You will be safe with me."
There are two stories in this chapter: David gathering a group of followers and Saul having all the priests and their families killed. (See: priest)
David hides in the wilderness, and people in trouble come to him. Soon he has a force of 500 men. The prophet then tells him to leave the wilderness. (See: prophet)
Doeg tells Saul that Ahimelech the priest gave David food and a sword and prayed for him. Saul accuses the priests of encouraging David to rebel. This is a serious accusation because the priests are God's representatives and are rebelling against God's king if the accusation is true. Saul has the priests and all their families killed except those who escape to David. (See: highpriest)
a hollow space under the ground, generally opening into the side of a hill, large enough for people to enter
This is the name of a town near the city of Gath.
heard that David had gone to hide in the cave
This is a generalization. Alternate translation: "Many people who were distressed ... many people who were unhappy"
military officer who leads soldiers
"400"
"Then David went from the cave at Adullam"
This is the name of a city.
David wanted his parents to live with the king of Moab so that King Saul would not be able to harm them. Translators can express his basic meaning by using the ideas of "come to stay with you," "stay with you," or "live here with you," as in the UDB.
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"go to your home land of Judah"
This is the name of a city.
Saul was most interested in David, so the writer mentions the other men separately. This can be translated in active form. Alternate translation: "someone had discovered where David and all the men who were with him were hiding"
This is a type of tree. Alternate translation: "a large shade tree"
Saul uses a question to emphasize that David, who is from the tribe of Judah, does not desire to do this for the people of the tribe of Benjamin. Alternate translation: "The son of Jesse will not give you fields or vineyards."
The time when he will give can be made explicit. Alternate translation: "When the son of Jesse becomes king, will he give"
"David"
Saul uses a question to emphasize that David, who is from the tribe of Judah, does not desire to do this for the people of the tribe of Benjamin. Alternate translation: "He will not make you captains of thousands and captains of hundreds"
You may need to make explicit when he will make them captains. Alternate translation: "When he becomes king, will he make you all captains"
Possible meanings are 1) these numbers represent the exact amount of soldiers that these captains led. Alternate translation: "captains of 1,000 soldiers and captains of 100 soldiers" or 2) the words translated as "thousands" and "hundreds" do not represent exact numbers, but are the names of larger and smaller military divisions. Alternate translation: "captains of large military divisions and captains of smaller military divisions" See how you translated a similar phrase in [1 Samuel 17:18]
This continues what Saul said to his servants.
This is the name of a man. See how you translated this in [1 Samuel 21:7]
This is a place name and the name of a man. See how you translated this in [1 Samuel 21:1]
This is the name of a man.
Ahitub prayed to Yahweh that Yahweh might help David, and Ahitub gave David
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"by giving"
"rebel" or "fight"
This rhetorical question can be translated as a statement. Alternate translation: "None of your servants is as faithful as David ... house."
a person or group of people who protect someone
The word "house" is a metonym for the family that lives in the house. This can be translated in active form. Alternate translation: "whom your family honors"
Ahimelech asks himself this question before Saul can ask it, then immediately answers it. This rhetorical question can be translated as a statement. Alternate translation: "This is not the first time I have prayed to God to help David."
This idiom means "Absolutely not!"
Ahimelech speaks of himself in the third person as the "servant." Ahimelech also refers to Saul in the third person as "the king." Ahimelech speaks this way to show respect to Saul. Alternate translation: "Please, King Saul, do not consider me, your servant, or anyone in the house of my father to be guilty. For I know nothing"
to consider someone guilty
Here "house" represents "family." Alternate translation: "to all my father's family"
The word "house" is a metonym for the family that lives in the house. Alternate translation: "your father's family" or "your father's descendants"
"the soldiers standing nearby to protect him"
Here "Turn" means to turn around or turn away from the king. Alternate translation: "Go and kill" or "Kill"
The word "hand" is a metonym for the work done with the hand. Alternate translation: "they also help David"
The word "hand" is a metonym for the work done with the hand. Alternate translation: "did not do anything to kill" or "refused to kill"
Here "Turn" means to turn around or turn away from the king. See how you translated this in [1 Samuel 22:17]
Possible meanings are 1) Doeg killed all the priests himself or 2) the word "Doeg" is a synecdoche for Doeg and the men who went with him. Alternate translation: "Doeg the Edomite and his men turned and attacked ... they killed"
This is the name of a man. See how you translated this in [1 Samuel 21:7]
"85 men" or "85 priests"
Possible meanings are 1) Doeg killed all the priests himself or 2) the word "Doeg" is a synecdoche for Doeg and the men who went with him. Alternate translation: "They also put to the sword ... they put to the sword"
"killed with the sword"
Nob is the name of a city. Here the name "Nob" represents the people of that city. Alternate translation: "the people in the city of Nob" or "the people of Nob"
This is a man's name.
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1 They told David, "Look, the Philistines are fighting against Keilah and are robbing the threshing floors." 2 So David prayed to Yahweh for help and asked him, "Should I go and attack these Philistines?" Yahweh said to David, "Go and attack the Philistines and save Keilah." 3 David's men said to him, "See, we are afraid here in Judah. How much more then if we go to Keilah against the armies of the Philistines?" 4 Then David prayed to Yahweh for help yet again. Yahweh answered him, "Arise, go down to Keilah. For I will give you victory over the Philistines." 5 David and his men went to Keilah and fought with the Philistines. He led away their cattle and struck them with a great slaughter. So David saved the inhabitants of Keilah. 6 When Abiathar son of Ahimelek had fled to David at Keilah, he came down with an ephod in his hand.
7 Saul was told that David had gone to Keilah. Saul said, "God has given him into my hand. For he is shut in because he has entered a city that has gates and bars." 8 Saul summoned all his forces for battle, to go down to Keilah, to besiege David and his men. 9 David knew that Saul was plotting harm against him. He said to Abiathar the priest, "Bring the ephod here." 10 Then David said, "Yahweh, the God of Israel, your servant has indeed heard that Saul seeks to come to Keilah, to destroy the city for my sake. 11 Will the men of Keilah surrender me into his hand? Will Saul come down, as your servant has heard? Yahweh, the God of Israel, I beg you, please tell your servant." Yahweh said, "He will come down." 12 Then David said, "Will the men of Keilah surrender me and my men into the hand of Saul?" Yahweh said, "They will surrender you." 13 Then David and his men, who were about six hundred, got up and went away from Keilah, and they went from place to place. It was told Saul that David had escaped from Keilah, and he stopped the pursuit. 14 David stayed in the strongholds in the wilderness, in the hill country in the wilderness of Ziph. Saul looked for him every day, but God did not give him into his hand.
15 David saw that Saul had come out to seek his life; now David was in the wilderness of Ziph at Horesh. 16 Then Jonathan, Saul's son, got up and went to David at Horesh, and strengthened his hand in God. 17 He said to him, "Do not be afraid. For the hand of Saul my father will not find you. You will be king over Israel, and I will be next to you. Saul my father also knows this." 18 They made a covenant before Yahweh. David remained at Horesh, and Jonathan went home.
19 Then Ziphites came to Saul at Gibeah and said, "Is not David hiding among us in the strongholds at Horesh, on the hill of Hakilah, which is south of Jeshimon? 20 Now come down, king! According to your desire, come down! Our part will be to surrender him into the king's hand." 21 Saul said, "May you be blessed by Yahweh. For you have had compassion on me. 22 Go, make even more sure. Learn and find out where his hiding place is and who has seen him there. It is told to me that he is very crafty. 23 So look, and learn all of the places where he hides himself. Come back to me with sure information, and then I will return with you. If he is in the land, I will search him out among all the thousands of Judah."
24 Then they rose up and went to Ziph ahead of Saul. Now David and his men were in the wilderness of Maon, in the Arabah to the south of Jeshimon. 25 Saul and his men went to seek him. But David was told of it, so he went down to a rocky hill and lived in the wilderness of Maon. When Saul heard it, he chased David in the wilderness of Maon. 26 Saul went on one side of the mountain, and David and his men were going on the other side of the mountain. David hurried to get away from Saul. As Saul and his men were surrounding David and his men to take them, 27 a messenger came to Saul and said, "Hurry and come, for the Philistines have made a raid against the land." 28 So Saul returned from pursuing David and went against the Philistines. Therefore that place was called Sela Hammahlekoth. 29 David went up from there and lived in the strongholds of En Gedi.
Saul wants to kill David, but David trusts in God who keeps rescuing him. David rescues the town of Keilah from the Philistines who are stealing their harvest. Saul goes to Keilah to capture David, but David flees to the wilderness near Ziph. When David goes deeper into the wilderness, Saul follows but he has to leave to fight the Philistines who have invaded the land. Saul's pursuit of David shows that Saul cares more about killing his enemies than pleasing God. (See: trust)
Jonathan strengthens David with a synecdoche: "For the hand of Saul my father will not find you." This helps to strengthen David's faith. (See: and faith)
"Keilah" is the name of a town. Here "Keilah" represents the people who live there. Alternate translation: "fighting against the people of Keilah"
separating the grain or seeds, generally from a cereal plant or wheat by some mechanical means
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This rhetorical question can be translated as a statement. Alternate translation: "We will be even more fearful if we go to Keilah to fight the armies of the Philistines."
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The writer pays the most attention to David, so these words are all singular, though David's men helped him do all these things.
This is the name of a man. See how you translated this in [1 Samuel 21:1]
This can be translated in active form. Alternate translation: "Someone told Saul" or "They told Saul"
officially called. The reader should understand that Saul probably told his officials to gather the soldiers. He did not call with a loud voice to get them to come.
"all his soldiers"
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"David asked" or "David prayed"
David speaks as if he were someone else to show his respect for Yahweh. Alternate translation: "I have indeed heard"
make the city so no one could live in it and kill all the people who live there
David speaks as if he were someone else to show his respect for Yahweh. Alternate translation: "as I have heard ... tell me"
Here "hand" represents power or control. Alternate translation: "give me over to Saul"
or "David asked" or "David prayed"
Here "hand" represents power or control. Alternate translation: "give me and my men over to Saul"
"600"
This can be translated in active form. Alternate translation: "Someone told Saul" or "They told Saul"
"had run away from"
This is the name of a deserted area near the city of Ziph.
The word "hand" is a metonym for power. Alternate translation: "did not allow Saul to have power over David" or "did not allow Saul to do as he desired with David" or "did not allow Saul to capture David"
This is an idiom. Alternate translation: "try to kill him"
This is the name of city near Ziph.
This is an idiom. Alternate translation: "encouraged him to trust in God"
Here "hand" is a metonym for Saul and his power. Alternate translation: "For Saul my father will not find you" or "For Saul my father will never be able to have power over you"
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This is the name of the people group from Ziph.
This rhetorical question can be translated as an exclamation. Alternate translation: "David is hiding among us in ... Jeshimon!"
This is the name of a hill in the wilderness of Judah.
This is the name of a desert area near the Dead Sea. It can also be translated as "the Judean Wilderness" or "the wasteland."
The word "hand" is a metonym for power. The Ziphites speak to Saul as if he were another man to show him that they respect him. Alternate translation: "give David to you so you can do whatever you desire with him"
This can be translated in active form. Alternate translation: "I hope that Yahweh blesses you"
The abstract noun "compassion" can be translated with the adjective "kind." Saul says this because they had told him about David and they were willing to help Saul capture David. Alternate translation: "you have been kind to me" or "you have kindly told this to me"
These two words mean almost the same thing and can be translated as one phrase. Alternate translation: "Know for sure"
"who saw him"
This can be translated in active form. Alternate translation: "People tell me" or "I have heard"
This is an idiom. Alternate translation: "even if I have to arrest every man in Judah" or "among all the clans of Judah"
They stopped what they had been doing. The reader should not believe that they were sitting or lying.
"Then the Ziphites"
This is the name of a place. See how you translated this in 1 Samuel 23:14.
This is the name of a desert area near the Dead Sea. It can also be translated as "the Judean Wilderness" or "the wasteland." See how you translated this in [1 Samuel 23:19]
This is the name of the deserted area around the city of Maon in southern Judah.
This can be translated in active form. Alternate translation: "Someone told David that they were coming" or "David learned that they were coming"
a hill covered with many rocks or boulders
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The words "hurry" and "come" can be combined into one idea. Alternate translation: "Come quickly"
"chasing David, trying to catch him"
The name means "Rock of Escape." This was a memorial or marker of David's escape from Saul.
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1 When Saul returned from chasing the Philistines, he was told, "David is in the wilderness of En Gedi." 2 Then Saul took three thousand chosen men from all Israel and went to seek David and his men on the Rocks of the Wild Goats. 3 He came to sheep pens on the way, where there was a cave. Saul went inside to cover his feet. Now David and his men were sitting far back in the cave. 4 David's men said to him, "This is the day of which Yahweh spoke when he said to you, 'I will give your enemy into your hand, for you to do with him as you wish.'" Then David arose and quietly crept forward and cut off the corner of Saul's robe. 5 Afterward David's heart afflicted him because he had cut a corner off Saul's robe. 6 He said to his men, "May Yahweh forbid that I should do this thing to my master, Yahweh's anointed, to put out my hand against him, seeing he is Yahweh's anointed." 7 So David rebuked his men with these words, and did not permit them to attack Saul. Saul stood up, left the cave, and went on his way.
8 Afterward, David also stood up, left the cave, and called out after Saul: "My master the king." When Saul looked behind him, David bowed with his face to the ground and showed him respect. 9 David said to Saul, "Why do you listen to the men who say, 'See, David is seeking your harm?' 10 Today your eyes have seen how Yahweh put you into my hand when we were in the cave. Some told me to kill you, but I spared you. I said, 'I will not put out my hand against my master; for he is Yahweh's anointed.' 11 See, my father, see the corner of your robe in my hand. For the fact that I cut off the corner of your robe and did not kill you, you may know and see that there is no evil or treason in my hand, and I have not sinned against you, even though you hunt my life to take it. 12 May Yahweh judge between you and me, and may Yahweh avenge me against you, but my hand must not be against you. 13 As the proverb of the ancients says, 'Out of the wicked comes wickedness.' But my hand will not be against you. 14 After whom has the king of Israel come out? After whom do you pursue? After a dead dog! After a flea! 15 May Yahweh be judge and give judgment between you and me, and see to it, and plead my cause and permit me to escape from your hand."
16 When David had finished speaking these words to Saul, Saul said, "Is this your voice, my son David?" Saul lifted up his voice and wept. 17 He said to David, "You are more righteous than I am. For you have repaid me good, where I have repaid you evil. 18 You have declared today how you have done good to me, for you did not kill me when Yahweh had put me at your mercy. 19 For if a man finds his enemy, will he let him go safely? May Yahweh reward you with good for what you have done to me today. 20 Now, I know that you will surely be king and that the kingdom of Israel will be established in your hand. 21 Swear to me by Yahweh that you will not cut off my descendants after me, and that you will not destroy my name out of my father's house." 22 So David made an oath to Saul. Then Saul went home, but David and his men went up to the stronghold.
Even though Saul tries again and again to kill David, David does not avenge himself on Saul because God had chosen Saul as king. This is meant to contrast with Saul's treatment of David, the future king. Saul represents the king the people wanted, a selfish man. David is the king God wanted, a godly man. (See: avenge and elect and godly)
This can be translated in active form. Alternate translation: "someone told him"
Engedi is a place in Israel west of the Dead Sea where there is water with dry land all around it.
3,000
men whom he had chosen because of their superior military abilities
"sheep corrals" or "sheep enclosures"
This is a euphemism for "relieve himself" or "defecate" or "empty his intestines."
generally a natural hole under the ground, often with an opening in the side of a hill or cliff
The word "arose" is an idiom for taking action. Alternate translation: "David took action; he quietly crept"
approached slowly, carefully or quietly
This is an idiom. Alternate translation: "David was sad because he had done something wrong"
"the one whom Yahweh has chosen to lead his people" or "the one Yahweh has made king"
The hand is a metonym for the ability to cause harm. Alternate translation: "to harm him in any way"
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This is a rhetorical question. It can be translated as a statement. Alternate translation: "You should not listen to the men who say, 'See, David is seeking to harm you."
Here "your eyes" represent King Saul. Alternate translation: "you have seen with your own eyes"
The word "hand" is a metonym for control. Alternate translation: "put you where I could kill you or allow you to live"
Saul was not David's real father. David calls him "father" to show that he respects Saul.
David speaks as if evil and treason were physical objects he could hold in his hand. Here "hand" represents a person acting or doing something. Alternate translation: "I have done no evil deed against you, nor have I rebelled against you"
The hand is a metonym for the ability to cause harm. See how you translated a similar phrase in [1 Samuel 24:6]
This nominal adjective can be translated as a noun phrase. Alternate translation: "people who lived long ago"
These rhetorical questions can be translated as statements. When David asks the questions, he knows that he will answer the questions himself. Alternate translation: "Let me tell you who the king of Israel has come out after. Let me tell you who it is that you are pursuing."
The words "dead dog" are a metaphor for a powerless person. This sentence can be made complete. Alternate translation: "You are pursuing a person who is as powerless as a dead dog"
The word "flea" is a metaphor for a person whom others do not consider important. Alternate translation: "You are pursuing a person who is as unimportant as a flea"
Possible meanings are 1) "do what is right, and plead my cause" or 2) "see that my cause is right and fight for me."
The word "hand" is a metonym for power. Alternate translation: "so that you have no power over me"
Saul speaks as if David were his son to show David that he loves him.
The writer writes as if a voice were something a person could lift up with his hands. Alternate translation: "wept loudly"
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Saul acknowledges that David did show that he supported King Saul and was loyal to him by not killing him.
Saul acknowledges that David chose to show mercy and demonstrated his loyalty to King Saul as Yahweh's anointed.
A rhetorical question with the answer included in the question. Alternate translation: "For if a man finds his enemy, he will not let him go safely."
Where Saul had believed David was his enemy, he learns that even though David will be king, David will not take over the throne from Saul by force, but will wait for Yahweh's appointed time.
This can be stated in active form. Possible meanings are 1) David will cause the kingdom of Israel to prosper through his power as king. Alternate translation: "the kingdom of Israel will prosper as you rule the Israelite people" or 2) Yahweh will cause David to have complete control over the kingdom of Israel. Alternate translation: "you will have complete rule over the kingdom of Israel"
The word "hand" is a metonym that represents power or control.
"you will not kill my sons and their families." It was common for a new king who was not from the previous family line to kill off all the children of the former king to prevent any of them from challenging him for the throne.
It is important for each family in Israel to have descendants from generation to generation carrying on the family name and land inheritance. Alternate translation: "you will not destroy my family and descendants" or "you will allow my family to live"
"David and his army"
1 Now Samuel died. All Israel gathered together and mourned for him, and they buried him in his house at Ramah. Then David rose and went down to the wilderness of Paran.
2 There was a man in Maon, whose possessions were in Carmel. The man was very wealthy. He had three thousand sheep and one thousand goats. He was shearing his sheep in Carmel. 3 The man's name was Nabal, and the name of his wife was Abigail. The woman was intelligent and beautiful in appearance. But the man was harsh and evil in his dealings. He was a descendant of the house of Caleb. 4 David heard in the wilderness that Nabal was shearing his sheep. 5 So David sent ten young men. David said to the young men, "Go up to Carmel, go to Nabal, and greet him in my name. 6 You will say to him, 'Live in prosperity. Peace to you and peace to your house, and peace be to all that you have. 7 I hear that you have shearers. Your shepherds have been with us, and we did them no harm, and they missed nothing the whole time they were in Carmel. 8 Ask your young men, and they will tell you. Now let my young men find favor in your eyes, for we have come on a festive day. Please give whatever you have on hand to your servants and to your son David.'"
9 When David's young men arrived, they said all of this to Nabal in David's name and then waited. 10 Nabal answered David's servants, "Who is David, and who is the son of Jesse? There are many servants these days who are breaking away from their masters. 11 Should I take my bread and my water and my meat that I have killed for my shearers, and give it to men who come from I do not know where?" 12 So David's young men turned away and came back, and told him everything that was said. 13 David said to his men, "Every man strap on his sword." So every man strapped on his sword. David also strapped on his sword. About four hundred men followed after David, and two hundred stayed by the baggage.
14 But one of the young men told Abigail, Nabal's wife; he said, "David sent messengers out of the wilderness to greet our master, and he screamed at them. 15 Yet the men were very good to us. We were not harmed and did not miss anything as long as we went with them when we were in the fields. 16 They were a wall to us both day and night, all the while we were with them tending the sheep. 17 Therefore know this and consider what you will do, for evil is plotted against our master, and against his whole house. He is such a worthless fellow that one cannot reason with him."
18 Then Abigail hurried and took two hundred loaves, two bottles of wine, five sheep already prepared, five measures of parched grain, one hundred clusters of raisins, and two hundred cakes of figs, and laid them on donkeys. 19 She said to her young men, "Go on before me, and I will come after you." But she did not tell her husband Nabal. 20 As she rode on her donkey and came down by the cover of the mountain, David and his men came down toward her, and she met them. 21 Now David had said, "Surely in vain have I guarded all that this man has in the wilderness, so that nothing was missed of all that belonged to him, and he has returned me evil for good. 22 May God do so to the enemies of David, and more also, if by the morning I leave so much as one male of all who belong to him."
23 When Abigail saw David, she hurried and got down from her donkey and lay before David facedown and bowed herself to the ground. 24 She lay at his feet and said, "On me alone, my master, be the guilt. Please let your servant speak to you, and listen to the words of your servant. 25 Let not my master regard this worthless fellow, Nabal, for as his name is, so is he. Nabal is his name, and folly is with him. But I your servant did not see the young men of my master, whom you sent. 26 Now then, my master, as Yahweh lives, and as you live, since Yahweh has restrained you from bloodshed, and from avenging yourself with your own hand, now let your enemies, and those who seek to do evil to my master, be like Nabal. 27 Now let this present that your servant has brought to my master be given to the young men who follow my master. 28 Please forgive the trespass of your servant, for Yahweh will certainly make my master a sure house, because my master is fighting the battles of Yahweh; and evil will not be found in you so long as you live. 29 Though men rise up to pursue you to take your life, yet the life of my master will be bound in the bundle of the living by Yahweh your God; and he will sling away the lives of your enemies, as from the pocket of a sling. 30 Yahweh will have done for my master everything he promised you, and has appointed you leader over Israel. 31 This will not cause grief or a troubled heart to my master—that you have poured out innocent blood, or because my master attempted to rescue himself. For when Yahweh will do good for my master, remember your servant."
32 David said to Abigail, "May Yahweh, the God of Israel, be blessed, he who sent you to meet me today. 33 Your wisdom is blessed and you are blessed, because you have kept me today from bloodshed and from avenging myself with my own hand! 34 For in truth, as Yahweh, the God of Israel, lives, he who has kept me from hurting you, unless you had hurried to come meet me, there would certainly have not been left to Nabal so much as one male baby by the morning light." 35 So David received from her hand what she had brought him; he said to her, "Go up in peace to your house; see, I have listened to your voice and have accepted you."
36 Abigail went back to Nabal; behold, he was holding a feast in his house, like the feast of a king; and Nabal's heart was merry within him, for he was very drunk. So she told him nothing at all until the morning light. 37 It came about in the morning, when the wine had gone out of Nabal, that his wife told him these things; his heart died within him, and he became like a stone. 38 It came about ten days later that Yahweh attacked Nabal so that he died.
39 When David heard that Nabal was dead, he said, "May Yahweh be blessed, who has avenged the scorn I have received from the hand of Nabal and has kept back his servant from doing wrong. He has turned Nabal's evil action back on his own head." Then David sent and spoke to Abigail, to take her to himself as wife. 40 When David's servants had come to Abigail at Carmel, they spoke to her and said, "David has sent us to you to take you to him as his wife." 41 She arose, bowed herself with her face to the ground, and said, "See, your female servant is a servant to wash the feet of the servants of my master." 42 Abigail hurried and arose, and rode on a donkey with five servant girls of hers who followed her; and she followed David's messengers and became his wife.
43 Now David had also taken Ahinoam of Jezreel as a wife; both of them became his wives. 44 Also, Saul had given Michal his daughter, David's wife, to Paltiel son of Laish, who was of Gallim.
When David decides to kill all of the men in Nabal's household, Abigail convinces David not to avenge himself but to leave revenge to God. (See: avenge)
This is likely a generalization. A large number of the people of Israel were probably there, but some were probably unable to attend.
"met together"
Possible meanings are that they buried Samuel 1) in his home town of Ramah or 2) on his family's land in Ramah but not physically in the house or 3) in his house in Ramah.
"David and his men moved on and they went down"
Some translators may need to put the ideas in these verses in a different order. Alternate translation: "There was a very wealthy man in Maon whose possessions were in Carmel."
This is the name of a town.
This is the name of a town. This is different from Mount Carmel.
3,000
1,000
"shaving the wool off his sheep"
This verse give some background information about the man Nabal and his character. Some translators may need to put the ideas in this verse in a different order. Alternate translation: "Now the man was a descendant of the house of Caleb. His name was Nabal, and the name of his wife was Abigail. She was intelligent and beautiful in appearance. But the man was harsh and evil in his dealings."
This is the name of a man.
This is the name of a woman.
Here "house" represents family. Alternate translation: "He was a descendant of the family of Caleb" or "He was a descendant of Caleb"
"shaving the wool off his sheep"
"greet him as I would greet him if I were there"
"I desire that you may live in prosperity." The abstract noun "prosperity" can be translated as a verb. Alternate translation: "I desire that you possess many good things as long as you live"
"I desire that peace may come to you, your household and your possessions"
"your shearers are working" or "your shearers have sheep to shear." David wants his men to speak so that Nabal understands that his sheep were well because David's men helped guard them.
David is pointing out how he and his men offered protection to Nabal's servants and flocks. This can be stated in positive form. Alternate translation: "we kept them and all their property from harm"
Here the eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: "may you be pleased with my young men" or "may you consider my young men favorably"
David was expressing respect toward Nabal by calling his men Nabal's servants.
David spoke as if he were Nabal's son to show that he respected Nabal, who was an older man.
"David's army"
"told Nabal that this message had come from David"
Nabal used questions to emphasize that he had no reason to help David. These two rhetorical questions can be translated as statements. Alternate translation: "This David son of Jesse you speak of—I do not know him." or "I do not know who this David is, so I will not do as he says. I do not know who Jesse is, so I do not care what happens to his son."
"running away from" or "rebelling against"
Here "bread" is an idiom for any kind of food.
"men when I do not know where they have come from" or "men whom I do not know"
This can be stated in active form. Alternate translation: "that Nabal had said"
"said to his army"
If swords are not known in your language, you can treat "strap on his sword" as a metonym meaning to prepare for war. Alternate translation: "'Every man, prepare for war.' And every man prepared for war. David also prepared for war"
400
200
They remained at their base camp to prevent other raiders from stealing their possessions.
You may need to make explicit what the young man did before he spoke with Abigail. Alternate translation: "One of Nabal's servants found out what David and his men were planning to do, so he went to Nabal's wife Abigail"
This can be translated in active form. Alternate translation: "Nobody harmed us" or "We were safe"
"we did not lose anything when we were with them." David's men kept wild animals and other people from stealing Nabal's flocks.
David's men were like a wall around a city that protects the people in the city from their enemies.
The speaker is careful not to name the one plotting the evil. This can be translated in active form. Alternate translation: "someone is plotting to do evil things to our master"
The speaker speaks of David as if David were another person to show that he respects David. Alternate translation: "you"
200
A loaf is like a cake. You may need to make explicit what the loaves consisted of. Alternate translation: "loaves of bread"
"that someone had already cooked" or "ready for someone to cook"
This is a generic term as none is given.
"grain that someone had cooked"
"cakes of raisins" or "masses of raisins"
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"David and his army"
Possible meanings are 1) into a low, narrow stream bed or 2) to where the men were hiding.
The writer gives background information before he continues with the story.
The reader needs to understand that David had said these things before he said, "Every man strap on his sword" in 1 Samuel 25:13.
The word "Now" is used here to mark a break in the story. The author stops telling about Abigail going to David and tells about what David had said sometime before Abigail went to him.
This can be stated positively and in active form. Alternate translation: "he still has everything that was his"
The reader needs to understand that David had said these things before he said, "Every man strap on his sword" in 1 Samuel 25:13.
Many modern English translations read, "May God do so to David." This follows the reading in some ancient manuscripts and translations, as well as the more common wording of such statements.
"all the people who belong to him" or "those in his family"
The writer has finished giving background information, so he continues the story.
Abigail was being humble and showing that she would obey David because he was a powerful leader.
"hear"
"David ... me ... my words." Abigail speaks of herself and David as if they are two other people, to show that she respects David.
Abigail continues to advise David not to take revenge.
Abigail speaks of herself and David as if they are other people to show that she respects David. Alternate translation: "Do not regard ... I ... your young men"
You may need to make explicit what Abigail would have done. Alternate translation: "But if I ... had seen ... whom you sent, I would have given them food"
Abigail continues to advise David not to take revenge.
Abigail speaks of David as if he is another person to show that she respects David. Alternate translation: "David ... you"
murder
The hand is a metonym for what a person does with the hand. Abigail assumes that David should allow Yahweh to take vengeance for him. Alternate translation: "taking vengeance yourself instead of letting Yahweh do it"
Abigail speaks as if Yahweh has already punished Nabal. Alternate translation: "I hope that Yahweh will punish your enemies ... as he will punish Nabal"
Abigail continues to tell David not to be angry.
Abigail uses the passive to show her respect for David. This can be translated in active form. Alternate translation: "please give this present, which your servant has brought to my master, to the young men" or "please let my master give this present, which your servant has brought to my master, to the young men"
"these gifts." The "present" was actually many different things.
Abigail speaks of herself and David as if they are two other people to show that she respects David. Alternate translation: "I have ... you ... you"
Abigail continues to reason with David.
Abigail speaks of herself and David as if they are two other people, to show that she respects David. Alternate translation: "my trespass ... you ... you are"
Here "house" is an idiom used for "descendants." Alternate translation: "Yahweh will ensure that my master always has a descendant who serves as king"
"fighting against Yahweh's enemies"
This can be translated in active form. Alternate translation: "no one will ever see you do any evil thing" or "you will never do anything evil"
Abigail continues to reason with David.
chase and try to catch
Abigail speaks of David's life as if it were a long and thin object that a person could put with other long and thin objects and then tie together into a bundle with a rope. This can be translated in active form. Alternate translation: "Yahweh your God will bind the life of my master in the bundle of the living" or "Yahweh your God will keep you alive with those who are alive"
Abigail speaks of herself and David as if they are two different people to show that she respects David. Alternate translation: "your life"
Abigail speaks of David's enemies' lives as if they were small objects like a stone that could be put in a sling and shot a long distance. Alternate translation: "he will kill your enemies as easily as a man slings a stone a long distance"
a piece of animal skin with long cords at both ends in which a person can put a stone or other small, hard object and throw it a long distance
Abigail continues to reason with David.
Abigail speaks of David as if he is another person, to show that she respects David. Alternate translation: "you"
Abigail finishes reasoning with David.
The word “This” refers to David’s actions. This implies that if David were to pour out blood needlessly or attempt to avenge himself, he would feel grief and have a troubled heart. But since he will not do those things, he will not feel grief and have a troubled heart. Alternate translation: “Your action will not cause you the grief or the troubled heart that pouring out blood needlessly or trying to avenge yourself would cause you.”
A troubled heart is a metonym for feelings of guilt. Alternate translation: "Your action will not give you sorrow or guilty feelings" or "You will not do something that causes you to regret what you did and to feel guilty"
Pouring out blood is a metonym for killing people. Alternate translation: "that you have killed innocent people" or "that you have killed people needlessly"
Abigail speaks of herself and David as if they are two other people, to show that she respects David. Alternate translation: "you ... you ... yourself ... you ... me"
That is, when Yahweh actually makes him king after Saul's reign is over.
David accepts Abigail's counsel and gifts.
This can be translated in active form. Possible meanings are 1) "I praise Yahweh ... who" or 2) "May all people praise Yahweh ... who."
This can be translated in active form. Alternate translation: "I thank Yahweh because he has blessed you by making you wise and because"
murder. The same word appears in 1 Samuel 25:26.
The word "hand" here is a metonym for the action taken by the hand. Alternate translation: "by my own actions"
David accepts Abigail's gifts and agrees to do as she has advised him.
This can be translated in active form. Alternate translation: "I would not have left to Nabal even one male baby"
This is an idiom. Abigail did not unload all gifts from the donkeys herself. Alternate translation: "accepted all the gifts that she had brought"
The word "voice" is a metonym for the message the person speaks and a synecdoche for the person who speaks. Alternate translation: "have listened to what you have told me" or "will do as you have advised me"
dawn
Nabal was very happy
Yahweh's judgment on Nabal
Nabal was no longer drunk and so was no longer feeling happy.
Nabal was unable to move because was so afraid that he was no longer physically healthy, probably because he had suffered a stroke.
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David offers to protect Abigail by marrying her.
This can be translated in active form. See how you translated this in [1 Samuel 25:32]
This is an idiom. Alternate translation: "has defended me after Nabal insulted me"
David speaks as if he were another person to show his respect for Yahweh. Alternate translation: "has kept me from doing evil deeds"
The abstract noun "action" can be translated as a verb. Alternate translation: "has done to Nabal what Nabal planned to do to me"
The head is a synecdoche for the person. Alternate translation: "on him"
You may make clear the understood information. Alternate translation: "sent men to speak to Abigail and tell her that David wanted to take her to be his wife"
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Abigail responded by bowing. The reader should understand that she was probably already standing when the men were talking to her in [1 Samuel 25:40]
Abigail speaks as if she were another person to show that she is humble. She shows that she desires to be David's new wife by offering to wash the feet of David's servants. Alternate translation: "See, I will serve you, the servants of my master David, by washing your feet"
You may need to make explicit what Abigail did after she arose and before she rode. Alternate translation: "quickly did what she needed to do to prepare for the journey, and then she rode"
Abigail was riding a donkey, but the servant girls were walking.
This event took place before David married Abigail.
This is the name of a woman.
This event took place before David married Abigail.
This is the name of a woman.
These are names of men.
This is a town north of Jerusalem.
1 The Ziphites came to Saul at Gibeah and said, "Is not David hiding in the hill of Hakilah, which is before Jeshimon?" 2 Then Saul arose and went down to the wilderness of Ziph, having three thousand chosen men of Israel with him, to seek David in the wilderness of Ziph. 3 Saul camped on the hill of Hakilah, which is before Jeshimon, by the road. But David was staying in the wilderness, and he saw that Saul was coming after him into the wilderness. 4 So David sent out spies and learned that Saul had indeed come. 5 David arose and went to the place where Saul had camped; he saw the place where Saul lay, and Abner son of Ner, the general of his army; Saul lay in the camp, and the people were camped around him, all asleep.
6 Then David said to Ahimelek the Hittite, and to Abishai son of Zeruiah, the brother of Joab, "Who will go down with me to Saul in the camp?" Abishai said, "I! I will go down with you." 7 So David and Abishai went to the army by night. Saul was there sleeping inside the camp with his spear stuck in the ground beside his head. Abner and his soldiers lay around him. 8 Then Abishai said to David, "Today God has put your enemy into your hand. Now please let me pin him to the ground with the spear with just one blow. I will not strike him a second time." 9 David said to Abishai, "Do not destroy him; for who can extend his hand against Yahweh's anointed one and be guiltless?" 10 David said, "As Yahweh lives, Yahweh will kill him, or his day will come to die, or he will go into battle and perish. 11 May Yahweh forbid that I should extend my hand against his anointed one; but now, I beg you, take the spear that is at his head and the jar of water, and let us go." 12 So David took the spear and the jar of water from Saul's head, and they got away. No one saw them or knew about it, nor did anyone wake up, for they were all asleep, because a deep sleep from Yahweh had fallen on them.
13 Then David went over to the other side and stood on the top of the mountain far off; a great distance was between them. 14 David shouted out to the people and to Abner son of Ner; he said, "Do you not answer, Abner?" Then Abner answered and said, "Who are you who is shouting to the king?" 15 David said to Abner, "Are not you a courageous man? Who is like you in Israel? Why then have you not kept watch over your master the king? For someone came in to destroy the king your master. 16 This thing you have done is not good. As Yahweh lives, you deserve to die because you have not kept watch over your master, Yahweh's anointed one. Now see where the king's spear is and the jar of water that was near his head!"
17 Saul recognized David's voice and said, "Is that your voice, my son David?" David said, "It is my voice, my master, king." 18 He said, "Why does my master pursue his servant? What have I done? What evil is in my hand? 19 Now therefore, I beg you, let my master the king listen to the words of his servant. If it is Yahweh who has stirred you up against me, may he be pleased with an offering; but if it is human beings, may they be cursed in the sight of Yahweh, for they have today driven me out, that I should not cling to the inheritance of Yahweh; they have said to me, 'Go worship other gods.' 20 Now therefore, do not let my blood fall to the earth away from Yahweh's presence; for the king of Israel has come out to search for the one flea as when one hunts a partridge in the mountains."
21 Then Saul said, "I have sinned. Return, David, my son; for I will harm you no more, because my life was precious in your eyes today. See, I have played the fool and have made a very bad mistake." 22 David answered and said, "See, your spear is here, king! Let one of the young men come over and get it and bring it to you. 23 May Yahweh pay each man for his righteousness and his faithfulness; because Yahweh put you into my hand today, but I would not strike his anointed. 24 See, as your life was precious in my eyes today, so may my life be much valued in the eyes of Yahweh, and may he rescue me out of all trouble." 25 Then Saul said to David, "May you be blessed, David my son! You will certainly do great things and you will succeed in them." So David went his way, and Saul returned to his place.
David has another opportunity to kill Saul but he refuses to kill the one God had chosen as king. This contrasts with Saul, who tried to find David and kill him. Saul came to admit that David was more righteous than he was because he did not kill his enemy. (See: elect and righteous)
David put his reason for not killing Saul in a rhetorical question: "Do not destroy him; for who can extend his hand against Yahweh's anointed one and be guiltless?"
This rhetorical question can be translated as an exclamation. Alternate translation: "David is hiding ... Jeshimon!"
"from which we can see Jeshimon"
This is the name of a desert area near the Dead Sea. It can also be translated as "the Judean Wilderness" or "the wasteland." See how you translated this in [1 Samuel 23:19]
The word "arose" is an idiom for taking action. Alternate translation: "Then Saul took action and he went"
3,000
men whom he had chosen because of their superior military abilities
"from which they could see Jeshimon"
This is the name of a desert area near the Dead Sea. It can also be translated as "the Judean Wilderness" or "the wasteland." See how you translated this in [1 Samuel 23:19]
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"David took action and he went"
These are the names of men.
These are the names of men.
These are the names of women.
David and his men were probably on higher ground than Saul.
"I want to be the one who goes down"
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Abishai speaks as if the enemy were a small object that God had put into David's hand. The word "hand" is a metonym for the power the hand can wield. Alternate translation: "God has given you complete control over your enemy"
This is a metonym that refers to "kill with a spear"
"I will kill him the first time I strike him" or "I will not need to strike him a second time"
This rhetorical question can be translated as a statement. This can also be stated in positive form. Alternate translation: "No one can strike Yahweh's anointed one and be without guilt." or "Anyone who strikes Yahweh's anointed one will be guilty of murder."
"as certainly as Yahweh lives" or "as surely as Yahweh lives"
"he will die a natural death"
The hand is a metonym for the harm a hand can do. Alternate translation: "do anything to harm"
David includes Abishai, so the word "us" here is inclusive.
Yahweh had caused them to sleep deeply.
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David uses a question to shame Abner into answering. This rhetorical question can be translated as a statement. Alternate translation: "Answer me, Abner!"
"David spoke as loudly as he could" so Saul and his men could hear him
David uses a question to rebuke Abner for not guarding Saul. Alternate translation: "You are a very brave man."
David uses a question to rebuke Abner for not guarding Saul. Alternate translation: "You are the greatest soldier in Israel."
Possible meanings are 1) this is a real question and David wants Abner to answer him or 2) this is a rhetorical question and David is rebuking Abner. Alternate translation: "Therefore you should have kept watch over your master the king!"
The word "destroy" here is hyperbole for "kill." Alternate translation: "to kill the king"
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Saul was not David's true father. Saul speaks as if he were David's father to show David that he wants David to trust and respect him as David would trust and respect his own father.
Possible meanings are 1) David really does want Saul to answer the question or 2) this rhetorical question can be translated as a statement. Alternate translation: "My master has no reason to pursue his servant."
Here David speaks of Saul in third person calling him "my master," and he speaks of himself in third person calling himself "his servant." David speaks this way to show respect to Saul. Alternate translation: "Why are you, my master, pursuing me, your servant?" or "Why are you pursuing me?"
Possible meanings are 1) David really does want Saul to answer the question or 2) this rhetorical question can be translated as a statement. Alternate translation: "You know that I have done nothing to harm you."
This speaks of evil as if it were an object that is held in the hand. Here "hand" represents a person acting or doing something. Possible meanings are 1) David really does want Saul to answer the question. Alternate translation: "What have I done wrong?" or 2) this rhetorical question can be translated as a statement. Alternate translation: "I have done nothing wrong!"
David speaks as if he and the king were other people to show respect to Saul. Alternate translation: "you my king, listen to my words"
"caused you to be angry with me"
You may need to make explicit the reason he will give an offering. Alternate translation: "I will give him an offering and hope he will accept it so he will no longer cause you to be angry with me"
This can be translated in active form. Alternate translation: "may Yahweh decide to punish them"
"for they have today driven me out. It is as if they want me to stop clinging to the inheritance of Yahweh. It is as if they have said to me, 'Go worship other gods.'"
"so that I will no longer trust that Yahweh will give me what he has promised me"
David speaks as if the king was another person to show respect to Saul. Alternate translation: "you have"
This is a polite way of saying "do not kill me."
David uses the word "flea" as a metaphor for a person, himself, who cannot do any great harm. Alternate translation: "this single flea" or "me, and I cannot harm you any more than one flea can"
Saul is chasing David as if he were hunting a valuable wild bird.
Possible meanings are 1) "Return to serve me in my palace" or "Return to your home."
Saul was not David's true father. Saul speaks as if he were David's father to show David that he wants David to trust and respect him as David would trust and respect his own father.
Here the eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: "today you have considered my life to be very valuable" or "today you showed me that you really do respect me"
"been very foolish"
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The word "hand" is a metonym for the person's power. "Yahweh gave me an opportunity to attack you today" or "Yahweh placed me where I could easily have killed you"
"give what is proper to each man"
David speaks as if Saul were another person to show that he respects Saul because Saul is king. Alternate translation: "the one he has chosen to be king"
Here the eyes represent seeing, and seeing represents thoughts or judgment. See how you translated similar words in [1 Samuel 26:21]
Here the eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: "so may Yahweh consider my life very valuable as well" or "so may Yahweh value my life as much as I have valued your life"
This can be translated in active form. Alternate translation: "May Yahweh bless you"
Saul was not David's true father. Saul speaks as if he were David's father to show David that he wants David to trust and respect him as David would trust and respect his own father.
1 David said in his heart, "I will now perish one day by Saul's hand; there is nothing better for me than to escape into the land of the Philistines; Saul will give up looking for me any more within all the borders of Israel; in this way I will escape out of his hand." 2 David arose and passed over, he and the six hundred men who were with him, to Achish son of Maok, the king of Gath. 3 David lived with Achish at Gath, he and his men, each man with his own household, and David with his two wives, Ahinoam the Jezreelite woman, and Abigail the Carmelite woman, Nabal's wife. 4 Saul was told that David had fled to Gath, so he looked for him no longer.
5 David said to Achish, "If I have found favor in your eyes, let them give me a place in one of the cities in the country, that I may live there. Why should your servant live in the royal city with you?" 6 So that day Achish gave him Ziklag; that is why Ziklag belongs to the kings of Judah to this very day. 7 The number of days that David lived in the land of the Philistines was a full year and four months.
8 David and his men attacked various places, making raids on the Geshurites, the Girzites, and the Amalekites; for those nations were the inhabitants of the land, as you go to Shur, as far as the land of Egypt. They had been living there in the land from ancient times. [1]9 David attacked the land and saved neither man nor woman alive. He took away the sheep and cattle, the donkeys, the camels, and the clothing. Then he returned and went back to Achish. 10 Achish would say, "Against whom have you made a raid today?" David would answer, "Against the south of Judah," or "Against the south of the Jerahmeelites," or "Against the south of the Kenites." 11 David would keep neither man nor woman alive to bring them to Gath, saying, "So that they cannot say about us, 'David did such and such.'" This was what he did all the while he was living in the country of the Philistines. 12 Achish believed David, saying, "He has made his people Israel utterly abhor him; he will therefore be my servant forever."
This begins a section about David living with the Philistines.
David is afraid Saul will someday catch him and kill him, so he moves to the Philistine city of Gath. This is a type of exile David creates for himself out of fear. It is caused by his lack of trust in God. This is the same reason his descendants would come to be exiled. (See: trust)
Here "his heart" is a metonym that means to himself. Alternate translation: "David thought to himself"
The word "hand" is a synecdoche for the person. Alternate translation: "escape from him"
"David took action; he passed over"
"passed over the border between Israel and Philistia"
600
This is the name of a man. See how you translated this in [1 Samuel 21:10]
This is the name of a man.
This is the name of a woman. See how you translated this in [1 Samuel 14:50]
This is the name of a woman. See how you translated this in [1 Samuel 25:3]
This is the name of a man. See how you translated this in [1 Samuel 25:3]
This can be stated in active form. Alternate translation: "Someone told Saul" or "Saul heard"
Here the eyes represent seeing, and seeing represents thoughts or judgment. See how you translated this in [1 Samuel 20:3]
Since Achish was the one who would "give," this is a metonym for "please give me a place."
"one of the outlying towns" or "one of the towns outside the city"
This rhetorical question can be translated as a statement. Alternate translation: "I do not need to live in the city with you." or "I am not important enough to live here with you in the royal city."
David speaks as if he were another person to show that he respected Achish.
This is the name of a city in the southwest part of Judah.
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attacking and taking property many times
A people group who apparently lived somewhere between Philistia and Egypt.
Here "you" is being used as an indefinite pronoun that refers to anyone. Alternate translation: "on the way most people travel to Shur"
region on the northeast border of Egypt
the king of Gath
the king of Gath
a clan from the tribe of Judah
a people group who lived in the land of Midian
one of five Philistine city-states.
the king of Gath
1 It came about in those days that the Philistines gathered their armies together for battle to fight with Israel. Achish said to David, "Know for certain that you will go out with me in the army, you and your men." 2 David said to Achish, "That being the case, you will know what your servant can do." Achish said to David, "Then I will make you my bodyguard all your days."
3 Now Samuel had died, and all Israel had lamented him and buried him in Ramah, in his own city. Also, Saul had banned sorcerers and spiritists from the land. 4 Then the Philistines gathered themselves together and came and camped at Shunem; and Saul gathered all Israel together, and they camped at Gilboa. 5 When Saul saw the army of the Philistines, he was afraid, and his heart trembled very much. 6 Saul prayed to Yahweh for help, but Yahweh did not answer him—neither by dreams, nor by Urim, nor by prophets. 7 Then Saul said to his servants, "Find me a woman who is a sorceress, so that I may go to her and seek her advice." His servants said to him, "See, there is a woman in Endor who is a sorceress."
8 So Saul disguised himself, putting on other clothing and went, he and two men with him. They went to the woman by night. He said, "Divine for me by a spirit and bring up for me the one I name." 9 The woman said to him, "See, you know what Saul has done, how he has banned sorcerers and spiritists from the land. So why are you setting a trap for my life, to make me die?" 10 Saul swore to her by Yahweh and said, "As Yahweh lives, no punishment will happen to you for this thing." 11 Then the woman said, "Whom should I bring up to you?" Saul said, "Bring up Samuel for me." 12 When the woman saw Samuel, she cried with a loud voice and spoke to Saul, saying, "Why have you deceived me? For you are Saul." 13 The king said to her, "Do not be afraid. What do you see?" The woman said to Saul, "I see a god coming up out of the earth." 14 He said to her, "What does he look like?" She said, "An old man is coming up; he is clothed with a robe." Then Saul knew it was Samuel, and he bowed with his face to the ground and showed him respect.
15 Samuel said to Saul, "Why have you disturbed me and brought me up?" Saul answered, "I am very distressed, for the Philistines are waging war against me, and God has left me and does not answer me any more, neither by prophets, nor by dreams. Therefore I have called you, that you may make known to me what I will do." 16 Samuel said, "What then do you ask me, since Yahweh has left you, and he has become your enemy? 17 Yahweh has done to you what he said he would. Yahweh has torn the kingdom out of your hand and he has given it to someone else—to David. 18 Because you did not obey the voice of Yahweh and did not carry out his fierce wrath on Amalek, he has therefore done this today to you. 19 Yahweh will give Israel along with you into the hand of the Philistines, and tomorrow you and your sons will be with me. Yahweh will also give the army of Israel into the hand of the Philistines."
20 Then Saul immediately fell his full length on the ground and was very afraid because of the words of Samuel. There was no strength in him, for he had eaten no food all that day, neither that whole night. 21 The woman came to Saul and saw that he was very troubled, She said to him, "See, your woman servant has listened to your voice; I have put my life in my hand and have listened to the words that you said to me. 22 Now therefore, I beg you, listen also to the voice of your woman servant, and let me set a little food in front of you. Eat so that you may gain strength for when you go on your way." 23 But Saul refused and said, "I will not eat." But his servants, together with the woman, compelled him, and he listened to their voice. So he rose from the ground and sat on the bed. 24 The woman had a fatted calf in the house; she hurried and killed it; she took flour, kneaded it, and baked unleavened bread with it. 25 She brought it before Saul and his servants, and they ate. Then they got up and left that night.
Talking to the dead was against the law of Moses. God or the Holy Spirit left Saul because of his sin and would not help him. (See: death, lawofmoses and holyspirit and sin)
Samuel uses a rhetorical question to say it was useless to ask his advice since there was no way Saul could be successful with God against him: "What then do you ask me, since Yahweh has left you, and he has become your enemy?"
"to fight against Israel"
The phrases "That being the case" and "Then" show that the speaker agrees with what the other person has just said. Alternate translation: "Very well, I will go with you so that you will know ... Very well, I will make"
David probably wanted Achish to think that David would kill many Israelites, but "what your servant can do" could also mean that David was planning to kill Philistines instead. Try to translate so that the reader can see both of these possible meanings.
David speaks as if he is another person so that Achish will think David respects him. Alternate translation: "I"
The word "you" refers to David and so is singular.
a person who protects another person
The writer provides background information to prepare the reader for the events that follow.
He had officially removed them from the country or region, or prevented from entering. Alternate translation: "expelled ... from Israel"
"those who talked with the dead and those who talked with spirits." If your language has one word for those who talk with the dead and one word for those who talk with spirits, or if your language has only one word for those who talk with the dead and with spirits, you should use those words here.
after David and Achish spoke (1 Samuel 28:2)
"gathered all his armies in Israel together"
these are names of places
These two phrases mean basically the same thing and emphasize the intensity of his fear. Here Saul is referred to by his "heart." Alternate translation: "he was terrified"
The high priest carried the sacred lots called Urim and Thummin in his breastplate, in a marked pouch, next to his heart.
This is the name of a place.
Saul disguised himself because the way from Gilboa (1 Samuel 28:4) to Endor (1 Samuel 28:7) was through land that the Philistines were living in. He traveled all day and reached the woman after the sun had gone down.
changed his usual appearance no one would know who he was
Saul was requesting that the woman call on the familiar spirit she used to contact the dead and have that spirit call up the spirit of the dead person Saul would name.
"those who talked with the dead and those who talked with spirits." If your language has one word for those who talk with the dead and one word for those who talk with spirits, or if your language has only one word for those who talk with the dead and with spirits, you should use those words here. See how you translated similar words in 1 Samuel 28:3.
The word "life" represents the person. Alternate translation: "me"
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Other possible meanings are 1) "one like God" or 2) "a judge" (1 Samuel 7:15).
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Samuel speaks as if the kingdom were a physical object that could be held in the hand and grabbed out by another person. Alternate translation: "made you so you are no longer king" or "made another person king in your place"
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Samuel speaks as if the people of Israel were a small object that Yahweh would give to the Philistines, whom he speaks of as if they were one person. Alternate translation: "Yahweh will allow the Philistines to do whatever they want to do to you and the people of Israel"
This is a polite way to say that Saul will die. Alternate translation: "will be dead"
Samuel speaks as if the army of Israel were a small object that Yahweh would give to the Philistines, whom he speaks of as if they were one person. Alternate translation: "Yahweh will allow the Philistines to do whatever they want to do to the army of Israel"
Saul had not eaten during the night before he traveled from Gilboa (1 Samuel 28:4) to Endor (1 Samuel 28:7), nor during the day as he journeyed, nor during the night on which he visited the woman.
This is an idiom. "I could die because I listened" or "Someone could kill me because I listened"
The woman speaks as if she is another person to show that she respects Saul. She refers to herself by her "voice" to emphasize what she says. Alternate translation: "my voice" or "me speak to you"
"Saul would not do what they asked"
"forced him"
a calf that has been grown and fed to be available for a special feast
She mixed flour and oil, working and rolling the mixture thoroughly with her hands to produce dough for baking.
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1 Now the Philistines gathered together all their army at Aphek, and Israel camped by the spring that is in Jezreel. 2 The princes of the Philistines passed on by hundreds and by thousands; David and his men passed on in the rear guard with Achish. 3 Then the princes of the Philistines said, "What are these Hebrews doing here?" Achish said to the other princes of the Philistines, "Is not this David, the servant of Saul, the king of Israel, who has been with me these days, or rather these years, and I have found no fault with him since he came away to me to this day?" 4 But the princes of the Philistines were angry with him and said, "Send the man back, that he may return to the place you assigned him. He will not go down with us into battle, for he will become our adversary during the fighting. For how else could he make himself acceptable to his master than by taking the heads of our own men? 5 Is this not David of whom they sang one to another in dances, saying,
'Saul has killed his thousands,
and David his ten thousands'?"
6 Then Achish called David and said to him, "As Yahweh lives, you have been good, and your going out and your coming in with me in the army is good in my view; for I have found nothing wrong with you since the day of your coming to me to this very day. Nevertheless, the princes are not favorable to you. 7 So now return and go in peace, so that you do not displease the princes of the Philistines." 8 David said to Achish, "But what have I done? What have you found in your servant as long as I have been before you to this day, that I may not go and fight against the enemies of my master the king?" 9 Achish answered and said to David, "I know that you are as blameless in my sight as an angel of God; nevertheless, the princes of the Philistines have said, 'He must not go up with us to the battle.' 10 So now rise up early in the morning with the servants of your master who have come with you; as soon as you are up early in the morning and have light, go away." 11 So David rose up early, he and his men, to leave in the morning, to return into the land of the Philistines. But the Philistines went up to Jezreel.
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetic song in 29:5.
It is unclear whether David wanted to go into battle with the Philistines. He would have been fighting against Saul, but he also would have been fighting against Israel's soldiers. It is probably best to see that David is conflicted over this issue, but some scholars believe that David planned on turning against the Philistines in the battle.
a small stream of water flowing naturally from the Earth
"divided their men into groups; some groups had one hundred soldiers and some groups had one thousand soldiers"
100s ... 1,000s
The groups of hundreds and thousands passed on first, then Achish and his helpers, and then David, his men, and the other Philistine soldiers, who were guarding Achish.
Possible ways to translate this rhetorical question as a statement are Alternate translation: 1) "You should not have allowed these Hebrews, our enemies, to be here with us." or 2) "Tell us who these Hebrews are."
Another possible translation is "Is not this David, ... these years? I have found ... this day." The rhetorical question can be translated as a statement. Alternate translation: "You should know that this is David ... these years. I have found ... this day."
"I know of nothing that he has done wrong"
The person here is a synecdoche for the army he commands. Alternate translation: "Do not let his army join with our army against our enemies"
This rhetorical question can be translated as a statement. Here "taking the heads" is a metonym for killing. Alternate translation: "The best way for David to make peace with his master would be by killing our soldiers!"
This rhetorical question can be translated as a statement. Alternate translation: "You should not trust David—he is the one of whom they sang one to another in dances, saying, 'Saul ... ten thousands'!"
"1,000s ... 10,000s"
This is an idiom. "As certainly as Yahweh lives" or "This is a true statement"
"I am happy to have you go out and come in with me and my army" or "It is good that you go everywhere with me and my army"
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David speaks as if Achish were another person so that Achish will think David respects him. Alternate translation: "you, my master and king"
"even though that is true, this is more important: the princes" or "however, the princes"
The reader should understand that Achish is speaking of Saul.
"can see with the morning sun"
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1 It came about, when David and his men had come to Ziklag on the third day, that the Amalekites had made a raid upon the Negev and on Ziklag. They attacked Ziklag, burned it, 2 and captured the women and everyone who was in it, both small and great. They killed no one, but carried them off as they went on their way. 3 When David and his men came to the city, it was burned, and their wives, their sons, and their daughters were taken captive. 4 Then David and the people that were with him raised their voices and wept until they had no more power to weep. 5 David's two wives were taken captive, Ahinoam the Jezreelite woman, and Abigail the wife of Nabal the Carmelite. 6 David was greatly distressed, for the people were talking about stoning him, for all the people were bitter in spirit, each man for his sons and daughters; but David strengthened himself in Yahweh, his God.
7 David said to Abiathar son of Ahimelek, the priest, "I beg you, bring the ephod here for me." Abiathar brought the ephod to David. 8 David prayed to Yahweh for direction, saying, "If I pursue after this troop, will I overtake them?" Yahweh answered him, "Pursue, for you will certainly overtake them, and you will surely recover everything." 9 So David went, he and the six hundred men who were with him; they came to the brook Besor, where those who were left behind stayed. 10 But David kept pursuing, he and four hundred men; for two hundred had stayed behind, who were so weak that they could not go over the brook Besor.
11 They found an Egyptian in a field and brought him to David; they gave him bread, and he ate; they gave him water to drink; 12 and they gave him a piece of a cake of figs and two clusters of raisins. When he had eaten, he gained strength again, for he had eaten no bread nor drunk any water for three days and three nights. 13 David said to him, "To whom do you belong? Where do you come from?" He said, "I am a young man of Egypt, servant to an Amalekite; my master left me because three days ago I fell sick. 14 We made a raid on the Negev of the Kerethites, and what belongs to Judah, and the Negev of Caleb, and we burned Ziklag." 15 David said to him, "Will you bring me down to this raiding party?" The Egyptian said, "Swear to me by God that you will not kill me or betray me up into the hands of my master, and I will bring you down to this raiding party."
16 When the Egyptian had brought David down, the raiders were spread out over all the ground, eating and drinking and celebrating because of all the booty they had taken out of the land of the Philistines and from the land of Judah. 17 David attacked them from the twilight to the evening of the next day. Not a man escaped except for four hundred young men, who rode on camels and fled. 18 David recovered all that the Amalekites had taken; and David rescued his two wives. 19 Nothing was missing, neither small nor great, neither sons nor daughters, neither booty, nor anything that the raiders had taken for themselves. David brought back everything. 20 David took all the flocks and the herds, which the men drove ahead of the other livestock. They said, "This is David's booty."
21 David came to the two hundred men who had been too weak to follow him, the ones the others had made to stay at the brook Besor. These men went ahead to meet David and the people who were with him. When David came to these people, he greeted them. 22 Then all the wicked men and worthless fellows among those who had gone with David said, "Because these men did not go with us, we will not give them any of the booty that we have recovered. However, each man may lead away his wife and children and go." 23 Then David said, "You must not act like this, my brothers, with what Yahweh has given to us. He has preserved us and given into our hand the marauding band that came against us. 24 Who will listen to you in this matter? For as the share is for anyone who goes into battle, so also will the share be for anyone who waits by the baggage; they will share and share alike." 25 It has been so from that day to this day, for David made it a statute and a decree for Israel.
26 When David came to Ziklag, he sent some of the booty to the elders of Judah, to his friends, saying, "See, here is a present for you from the booty from Yahweh's enemies." 27 He also sent some to the elders who were in Bethel, and to those who were in Ramoth of the South, and to those who were in Jattir, 28 and to those who were in Aroer, and to those who were in Siphmoth, and to those who were in Eshtemoa. 29 He also sent some to the elders who were in Rakal, and to those who were in the cities of the Jerahmeelites, and to those who were in the cities of the Kenites, 30 and to those who were in Hormah, and to those who were in Bor Ashan, and to those who were in Athak, 31 and to those who were in Hebron, and to all the places where David himself and his men habitually went.
When David and his men arrive home, they find the Amalekites have raided Ziklag and taken everything. They catch and destroy them and bring back all of their goods and families. Then David sends gifts to all the cities in Judah through which they had traveled.
Ziklag is a city in the southern part of Judah. This was where David and his men kept their families.
the Amalekites
Possible meanings are 1) "both unimportant people and important people" or 2) "both physically small and physically large."
belonging to David and his men
This can be translated in active form. Alternate translation: "they saw that someone had burned it and taken their wives ... captive"
These were mainly his army of men.
David finds strength in Yahweh after the raid.
"Ahinoam from Jezreel"
"Nabal the man from Carmel"
women's names
suffering
The word "bitter" is a metaphor for the desire to rebel. The word "spirit" is a synecdoche for the person. Alternate translation: "all the people were ready to rebel against David" or "all the people were very unhappy"
Possible meanings are 1) "David took courage because he knew Yahweh his God would help him" or 2) "Yahweh his God made David strong."
David seeks Yahweh's direction in dealing with the raid on his people.
The abstract noun "direction" can be translated as a clause. Alternate translation: "David prayed that Yahweh would tell David what David should do"
chase and try to catch
600 men
small stream
"kept chasing them, trying to catch them"
400 men
200 men
They were tired from their own raids and now in pursuit of the Amalekites. They no longer had the strength to continue.
He was left there to die from the Amalekite raiding party.
"clusters of dried grapes"
David questioned the Egyptian slave.
"three days in the past"
3 days
an attack on a town to take property
a group of armed warriors who attack people or places unexpectedly
Here "hands" refers to control. Alternate translation: "you will not ... violate the trust I have in you by allowing my master to control me again"
the goods they had stolen in the raid
the time just after the sun goes down until the sky is dark
This double negative emphasizes that the four hundred young men were the only ones who escaped. Alternate translation: "The only ones who escaped were four hundred young men"
400
"got back ... got back." These two words translate the same Hebrew word. Your language may also have a word for a person getting his own property back from the person who stole it that is different from the word for a person getting his wife back from those who have captured her.
"got his two wives back" or "saved his two wives from danger"
"None of the items the Amalekites had stolen were lost"
Possible meanings are 1) "neither unimportant people nor important people" or 2) "neither physically small nor physically large." See how you translated similar words in 1 Samuel 30:2.
goods that the Amelekites had stolen. See how you translated this in 1 Samuel 30:16.
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200
a small stream or creek named Besor. See how you translated this in [1 Samuel 30:9]
spoke to them in a friendly way
the goods they had taken from the enemy in battle. See how you translated this in 1 Samuel 30:16.
"we have regained" or "we have gotten back"
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This rhetorical question can be translated as a statement: Alternate translation: "No one will listen to you in this matter."
The abstract noun "share" can be translated as a verb. Alternate translation: "as what belongs to anyone who goes"
the warriors who actually fought the enemy in war
"will make sure that all receive the same amount"
the people who supported the warriors by managing and guarding their supplies
belongings that the soldiers left behind when they went into battle
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This is the name of a town.
goods that David had taken from the Amalekites after the battle. See how you translated this in 1 Samuel 30:16.
"a gift"
The writer begins a list of towns whose elders received gifts from David.
These are names of towns.
The writer continues the list that began in 1 Samuel 30:27 of towns whose elders received gifts from David.
These are names of towns.
The writer continues the list that began in 1 Samuel 30:27 of towns whose elders received gifts from David.
This is the name of a town.
These are the names of people groups.
The writer continues the list that began in 1 Samuel 30:27 of towns whose elders received gifts from David.
These are names of towns.
The writer finishes the list that began in 1 Samuel 30:27 of towns whose elders received gifts from David.
1 Now the Philistines fought against Israel. The men of Israel fled from before the Philistines and fell down dead on Mount Gilboa. 2 The Philistines closely pursued Saul and his sons. The Philistines killed Jonathan, Abinadab, and Malki-Shua, his sons. 3 The battle went heavily against Saul, and the archers overtook him. He was in severe pain because of them. 4 Then Saul said to his armor bearer, "Draw your sword and thrust me through with it. Otherwise, these uncircumcised will come and abuse me." But his armor bearer would not, for he was very afraid. So Saul took his own sword and fell on it. 5 When his armor bearer saw that Saul was dead, he fell on his sword in the same way and died with him. 6 So Saul died, his three sons, and his armor bearer—these men all died together that same day.
7 When the men of Israel who were on the other side of the valley, and those beyond the Jordan, saw that the men of Israel had fled, and that Saul and his sons were dead, they abandoned their cities and fled, and the Philistines came and lived in them. 8 It came about on the next day, when the Philistines came to strip the dead, that they found Saul and his three sons fallen on Mount Gilboa. 9 They cut off his head and stripped off his armor, and sent messengers into the land of the Philistines throughout to carry the news to their idols' temples and to the people. 10 They put his armor in the temple of the Ashtoreths, and they fastened his body to the city wall of Beth Shan. 11 When the inhabitants of Jabesh Gilead heard of what the Philistines had done to Saul, 12 all the fighting men arose and went all night and took the body of Saul and the bodies of his sons from the wall of Beth Shan. They went to Jabesh and burned them there. 13 Then they took their bones and buried them under a tamarisk tree in Jabesh, and fasted for seven days.
This is the end of the section on Saul, but the book continues in 2 Samuel 1.
Saul receives his punishment from God: death for his disobedience and resisting the will of God. (See: willofgod)
This battle was the result of the conflict between David and the Philistines in 1 Samuel 29:11. The writer has finished telling the story of David that began in 1 Samuel 30:1, and now he tells about the battle between the Israelites and the Philistines.
"Israel" refers to the people who live there. Alternate translation: "against the people of Israel"
This is the name of a mountain
"chased Saul and three of his sons"
These are names of men.
This is an idiom. "Saul's army began to lose the battle"
The armor bearer carried the large shield of his commanding officer and other weapons. He protected the commanding officer during a battle.
The nominal adjective "uncircumcised" can be translated as an adjective. Not being circumcised is a metonym for being foreigners. Alternate translation: "these men who have not been circumcised" or "these non-Israelite men"
The ellipsis can be filled in. Alternate translation: "would not do what Saul had told him to do"
"killed himself with his own sword"
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"on that one day"
lived in the cities the men of Israel had left
take the armor and weapons off the dead Israelites' bodies
a mountain range overlooking the Valley of Jezreel in northern Israel, south of Nazareth
"all areas of the land of the Philistines"
"to speak the news inside the temples and to the people"
the buildings where they worshiped their idols
ancient false goddesses and idols, also called "Asherah" or "Astarte"
attached, probably with a large spike or nail
the name of a city
This is the name of a town. See how you translated this in [1 Samuel 11:1]
"how the Philistines had dishonored Saul"
"throughout the whole night"
This is a type of tree. See how you translated this in [1 Samuel 22:6]
1 After the death of Saul, David returned from attacking the Amalekites and remained in Ziklag for two days. 2 On the third day, a man came from Saul's camp with his clothes torn and with dirt on his head. When he came to David he fell to the ground and bowed down. 3 David said to him, "Where did you come from?" He answered, "I escaped from the camp of Israel." 4 David said to him, "Please tell me how things went." He answered, "The people fled from the battle. Many have fallen and many are dead. Saul and Jonathan his son are also dead." 5 David said to the young man, "How do you know that Saul and Jonathan his son are dead?" 6 The young man replied, "By chance I happened to be on Mount Gilboa, and there Saul was leaning on his spear, and chariots and riders were about to catch up with him. 7 Saul turned around and saw me and called out to me. I answered, 'Here I am.' 8 He said to me, 'Who are you?' I answered him, 'I am an Amalekite.' 9 He said to me, 'Please stand over me and kill me, for great suffering has taken hold of me, but life is still in me.' 10 So I stood over him and killed him, because I knew that he would not live after he had fallen. Then I took the crown that was on his head and the band that was on his arm, and brought them here to you, my master."
11 Then David tore his clothes, and all the men with him did the same. 12 They mourned, wept, and fasted until evening for Saul, for Jonathan his son, for the people of Yahweh, and for the house of Israel because they had fallen by the sword. 13 David said to the young man, "Where are you from?" He answered, "I am the son of a foreigner in the land, an Amalekite." 14 David said to him, "Why were you not afraid to destroy Yahweh's anointed king with your own hand?" 15 David called one of the young men and said, "Go and kill him." So that man went and struck him down, and the Amalekite died. 16 Then David said to the dead Amalekite, "Your blood is on your head because your own mouth has testified against you and said, 'I have killed Yahweh's anointed king.'"
17 Then David sang this lament about Saul and Jonathan his son. 18 He commanded the people to teach this Song of the Bow to the sons of Judah, which has been written in the Book of Jashar.
19 "Your glory, Israel, is dead, killed on your high places!
How the mighty have fallen!
20 Do not tell it in Gath,
do not proclaim it in the streets of Ashkelon,
so that the daughters of the Philistines may not rejoice,
so that the daughters of the uncircumcised may not celebrate.
21 Mountains of Gilboa,
let there not be dew or rain on you,
nor fields giving grain for offerings,
for there the shield of the mighty was defiled.
The shield of Saul is no longer anointed with oil.
22 From the blood of those who have been killed,
from the bodies of the mighty,
the bow of Jonathan did not turn back,
and the sword of Saul did not return empty.
23 Saul and Jonathan were loved and gracious in life,
and in their death they were not separated.
They were swifter than eagles,
they were stronger than lions.
24 You daughters of Israel, weep over Saul,
who clothed you in scarlet as well as jewels,
and who put ornaments of gold on your clothing.
25 How the mighty have fallen in the midst of the battle!
Jonathan is killed on your high places.
26 I am distressed for you, my brother Jonathan.
You were very dear to me.
Your love to me was wonderful,
exceeding the love of women.
27 How the mighty have fallen,
and the weapons of war perished!"
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetic song in 1:19-27.
This chapter continues the material from 1 Samuel.
David praised Saul and Jonathan as great warriors and Jonathan as his dearest friend.
David used two figures of speech to express that Jonathan and Saul were great warriors: "the bow of Jonathan did not turn back, and the sword of Saul did not return empty."
This is the name of a city in the southern part of Judah.
"After three days"
In this culture, tearing one's own clothes and putting dirt on one's head was an act of mourning.
This was an act of showing submission to David, who was now the king of Israel.
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Possible meanings are 1) "Many were wounded and many were killed" or 2) "Many were wounded and killed."
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This statement emphasizes that the man did not plan to meet Saul.
Possible meanings are 1) Saul was weak and using the spear to support himself or 2) Saul was attempting to kill himself by falling on his own spear.
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These direct quotations could be stated as indirect speech. Alternate translation: "He asked me who I was, and I told him that I am an Amalekite"
These are the same people David just finished attacking in 2 Samuel 1:1.
Saul's suffering is spoken of as something terrible that has grabbed hold of him. Alternate translation: "I am suffering terribly"
This idiom means he is still alive. Alternate translation: "I am still alive"
"he would die anyway"
David and his men tore their clothes as a sign of mourning for the death of King Saul.
Both statements mean basically same thing. The word "house" is a metonym that represents the descendants of Israel. But, both "people" and "house" probably are a synecdoche representing the soldiers of Israel. Alternate translation: "for the Israelite soldiers"
This is the name of God that he revealed to his people in the Old Testament. See the translationWord page about Yahweh concerning how to translate this.
Here "fallen" is a polite way of referring to being killed. Also, "sword" represents a battle. This here means "had been killed." Alternate translation: "they had died in battle" or "enemies had killed them in battle"
The man had already stated that he is an Amalekite in 2 Samuel 1:8. David apparently asks the man to confirm this because of the serious judgment that David was going to pronounce on the man.
This rhetorical question is used to rebuke the man. It can be translated as a statement. Alternate translation: "You should have feared Yahweh and not killed his anointed king with your own hand!"
This refers to Saul.
This phrase refers to doing something yourself. Alternate translation: "yourself" or "personally"
This idiom means "killed him."
Here "blood" is a metonym that implies "shed blood" and is associated with death. Here "your head" is a synecdoche referring to the man and means that he is responsible. Alternate translation: "You are responsible for your own death" or "You have caused your own death"
Here "your own mouth" refers to the man himself. Alternate translation: "you have testified against yourself"
David sings a song of mourning for Saul and Jonathan.
This was the title of the song.
This is background information added to tell the reader what happened to the song in the future.
The word "Jashar" means "upright." Alternate translation: "the Book of the Upright"
"Your glory" refers to Saul.
The phrase "the mighty" refers to both Saul and Jonathan. This nominal adjective is plural, and can be stated as "the mighty ones."
The word "fallen" here means "died."
These two phrases mean the same thing and are repeated as part of the poetry of the song.
Gath and Ashkelon are two of the Philistines' major cities. The Philistines killed Saul and Jonathan.
These two phrases mean the same thing and are repeated as part of the poetry of the song.
This phrase refers to people who do not follow Yahweh, such as the Philistines.
David speaks directly to the "Mountains of Gilboa" as if they were listening to his song.
David curses the ground where King Saul died in the battle. This was out of reverence for Saul, who was God's anointed king.
The "mighty" here refers to Saul. The shield was defiled because it fell on the ground, and because the king's blood was shed on it.
Saul's shield was made of leather. To care for the shield, it was rubbed with oil. Alternate translation: "No one will care for Saul's shield anymore"
Saul and Jonathan are shown here to have been fierce and valiant warriors.
Saul's sword is spoken of as if it were a living thing that could return on its own. Rather than return empty, it was carrying the blood of Saul's enemies that it killed.
The phrase "were not separated" is used to emphasize that they were always together. Alternate translation: "even in death they were together"
Saul and Jonathan were spoken of as if they were faster than eagles and stronger than lions.
"who provided you nice clothes and jewelry." These two phrases share similar meanings that describe providing the women with expensive, attractive clothing.
This phrase is repeated in verse 27 to emphasize that Israel's best warriors are dead. Alternate translation: "The mighty men have died in battle"
Here "mighty" is plural and may refer to only Saul and Jonathan, or to all of the soldiers of Israel. Alternate translation: "the mighty warriors"
This is a polite way to say "have died."
This can be stated in active form. Alternate translation: "Jonathan has died in battle" or "The enemy has killed Jonathan"
David continues to address this part of the song to the mountains of Gilboa as he started in [2 Samuel 1:21]
Here "brother" is used in the sense of a very close friend.
Here "love" is used in the sense of friendship and loyalty. Jonathan's loyalty to David was even greater than the loyalty a woman has for her husband and children.
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1 After this David asked Yahweh and said, "Should I go up to one of the cities of Judah?" Yahweh replied to him, "Go up." David said, "To which city should I go?" Yahweh replied, "To Hebron." 2 So David went up with his two wives, Ahinoam from Jezreel, and Abigail from Carmel, the widow of Nabal. 3 David brought the men who were with him, who each brought his family, to the cities of Hebron, where they began to live. 4 Then men from Judah came and anointed David king over the house of Judah.
They told David, "The men of Jabesh Gilead have buried Saul." 5 So David sent messengers to the men of Jabesh Gilead and said to them, "You are blessed by Yahweh, since you have shown this loyalty to your master Saul and have buried him. 6 Now may Yahweh show you steadfast love and faithfulness. I also will show you this goodness because you have done this thing. 7 Now then, let your hands be strong; be courageous for Saul your master is dead, and the house of Judah has anointed me king over them."
8 But Abner son of Ner, commander of Saul's army, took Ish-Bosheth son of Saul and brought him to Mahanaim. 9 He made Ish-Bosheth king over Gilead, Asher, Jezreel, Ephraim, Benjamin, and over all Israel. 10 Ish-Bosheth son of Saul, was forty years old when he began to reign over Israel, and he reigned two years. But the house of Judah followed David. 11 The time that David was king in Hebron over the house of Judah was seven years and six months.
12 Abner son of Ner, and the servants of Ish-Bosheth son of Saul, went out from Mahanaim to Gibeon. 13 Joab son of Zeruiah and the servants of David went out and met them by the pool of Gibeon. There they sat down, one group on one side of the pool and the other on the other side. 14 Abner said to Joab, "Let the young men arise and compete before us." Then Joab said, "Let them arise." 15 Then the young men got up and gathered together, twelve for Benjamin and Ish-Bosheth son of Saul, and twelve from servants of David. 16 Each man seized his opponent by the head and thrust his sword into the side of his opponent, and they fell down together. Therefore that place was called "Helkath Hazzurim," or "Field of Swords," which is in Gibeon. 17 The battle was very severe that day and Abner and the men of Israel were defeated before the servants of David.
18 The three sons of Zeruiah were there: Joab, and Abishai, and Asahel. Asahel was swift in his feet like a wild gazelle. 19 Asahel closely pursued Abner and followed him without turning away in any direction. 20 Abner looked behind him and said, "Is that you Asahel?" He answered, "It is I." 21 Abner said to him, "Turn aside to your right or to your left, and seize one of the young men and take his armor." But Asahel would not turn aside. 22 So Abner said again to Asahel, "Stop pursuing me. Why should I strike you to the ground? How then could I hold up my face to Joab, your brother?" 23 But Asahel refused to turn aside, and so Abner stabbed him in the body with the blunt end of his spear, so that the spear came out the other side. Asahel fell down and died there. So it came about that anyone who arrived at the place where Asahel fell down and died, he stopped and stood still.
24 But Joab and Abishai pursued Abner. When the sun was going down, they came to the hill of Ammah, which is near Giah by the road to the wilderness of Gibeon. 25 The men of Benjamin gathered themselves together behind Abner and stood on the top of the hill. 26 Then Abner called to Joab and said, "Must the sword devour forever? Do you not know it will be bitter in the end? How long will it be before you tell your men to stop pursuing their brothers?" 27 Joab replied, "Just as God lives, if you had not said that, my soldiers would have pursued their brothers until the morning!" 28 So Joab blew the ram's horn, and all his men stopped and did not pursue Israel anymore, nor did they fight anymore. 29 Abner and his men traveled all that night through the Arabah. They crossed the Jordan, marched all the next morning, and then reached Mahanaim.
30 Joab returned from pursuing Abner. He assembled all his people, from whom were missing Asahel and nineteen of David's servants. 31 But the servants of David had slaughtered from Benjamin and of Abner's men 360 men who died. 32 Then they took up Asahel and buried him in the tomb of his father, which was in Bethlehem. Joab and his men traveled all night, and the day dawned on them at Hebron.
This chapter begins the story of the civil war between Saul's son and David.
There was a civil war in Israel. David was made king of Judah and Saul's uncle (Abner) made Saul's son (Ishbosheth) king of the rest of Israel. When they fought each other, Abner killed Joab's brother, but David's army was victorious.
Abner finally stopped the battle with a rhetorical question to David's army. "Must the sword devour forever?"
"After David mourned the deaths of Saul and Jonathan in battle"
At this time David was in the city of Ziklag. David used the phrase "go up" because Ziklag was lower in elevation than Judah. Alternate translation: "travel to one of the cities of Judah"
At this time David was in the city of Ziklag. The narrator uses the phrase "went up" because Ziklag was lower in elevation than Hebron. Alternate translation: "David traveled to Hebron with his two wives"
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In this symbolic act, they poured oil on David's head to show that he was selected to be the king.
Here "house" is used in the sense of "tribe." Alternate translation: "the tribe of Judah"
This is the name of a town in the region of Gilead.
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David speaks to the people of Jabesh Gilead.
The abstract nouns "love" and "faithfulness" can be expressed with the verb "loves" and the adjective "faithful." Alternate translation: "Now may Yahweh show you that he loves you without ceasing and is faithful"
They buried Saul.
Here "hands" refers to the people of Jabesh Gilead. Alternate translation: "be strong"
In this symbolic act, they poured oil on David's head to show that he was selected to be the king.
These are the names of men.
This is the name of a place.
These are the names of places.
Obeying David's rule is spoken of as "following" him. Alternate translation: "the tribe of Judah obeyed David as their king"
Here "house" is used to mean "tribe."
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These are the names of men.
This is the name of a man.
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This is a polite way of saying they died. Alternate translation: "they both died"
This is a name given to remind people what happened there.
It may be helpful to explicitly state that this was the large battle that followed the contest of the young men. Alternate translation: "Then the others started to fight also. It was a very fierce battle that day"
These are the names of men.
Here Asahel is compared to a gazelle, an animal that runs very fast. Alternate translation: "Asahel could run very fast"
This small, four-legged animal, with two long horns on its head, runs very fast.
This is the name of a man.
Here "without turning away" is stated in negative form to emphasize how closely he followed Abner's path. Alternate translation: "followed him wherever he went"
This is the name of a man.
"Stop chasing me ... stop chasing Abner"
Abner was asking Asahel to kill and plunder another younger soldier who would not be as dangerous as Abner. He did not want to kill Asahel. Alternate translation: "fight with another soldier and take his equipment as plunder"
This rhetorical question is used to warn Asahel of the danger he faced. "Strike to the ground" is a polite way of saying "to kill." Alternate translation: "I do not wish to kill you"
This rhetorical question emphasizes that Abner does not want to fight and kill Asahel because it would destroy Abner's relationship with Joab. Here "hold up my face to Joab" is an idiom that means that he would be too ashamed to look at Joab. Alternate translation: "I would be too ashamed to look at your brother, Joab"
This means to "halt" or "stop chasing."
This refers to the handle, which is not sharp or designed to pierce anything. It can be implied that Abner was only trying to stop Asahel from following him, and did not intend to kill him.
This is the name of a man.
These are the names of places.
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"Abner shouted" or "Abner yelled"
This rhetorical question emphasizes that the battle had already continued too long. Here "sword" refers to the fighting. The killing in the battle is spoken of as if a wild animal was eating the soldiers. Alternate translation: "We do not need to keep using our swords to fight and kill each other."
This rhetorical question is used to force Joab to acknowledge that continued fighting could only result in more suffering. Here "bitter" is a euphemism for the terrible suffering that would occur. Alternate translation: "You know very well that there will be a terrible result if this continues!"
This rhetorical question is intended to convince Joab to stop fighting their fellow Israelites. Here "brother" is used to represent the members of the nation of Israel. Alternate translation: "Stop this now so that Israelites will not have to kill each other!"
This is a very strong vow. Alternate translation: "With God as my witness" or "God will affirm that I mean what I say"
Joab spoke about what did not happen to show how good it was that Abner said what he said. Because Abner said what he said, Joab would tell his soldiers to stop chasing their brothers.
Trumpets were used to signal orders to the armies across great distances.
Here "Israel" refers to the Israelite soldiers. Alternate translation: "did not continue to chase the Israelite soldiers"
These are the names of places.
"his men" or "his fighting men"
This is the name of a man.
"David's soldiers." These men served David as soldiers. See how you translated this phrase in 2 Samuel 3:22.
"360 men from Benjamin who followed Abner." Abner did not die.
"three hundred and sixty men"
This phrase means "from the tribe of Benjamin."
"carried Asahel's body with them"
"they arrived at Hebron by dawn the next morning"
1 Now there was a long war between the house of Saul and the house of David. David grew stronger and stronger, but the house of Saul grew weaker and weaker.
2 Sons were born to David in Hebron. His firstborn was Amnon, by Ahinoam from Jezreel.
3 His second son, Kileab, was born to Abigail, the widow of Nabal from Carmel. The third, Absalom, was son of Maakah, daughter of Talmai, king of Geshur.
4 David's fourth son, Adonijah, was the son of Haggith. His fifth son was Shephatiah son of Abital,
5 and the sixth, Ithream, was the son of David's wife Eglah. These sons were born to David in Hebron.
6 It came about during the war between the house of Saul and the house of David that Abner made himself strong in the house of Saul. 7 Saul had a concubine whose name was Rizpah, the daughter of Aiah. Ish-Bosheth said to Abner, "Why have you gone to my father's concubine?" 8 Then Abner was very angry at the words of Ish-Bosheth and said, "Am I a dog's head that belongs to Judah? Today I am showing faithfulness to the house of Saul, your father, to his brothers, and to his friends, by not delivering you into the hand of David. But now you accuse me of iniquity concerning this woman? 9 May God do so to me, Abner, and more also, if I do not do for David as Yahweh has sworn to him, 10 to transfer the kingdom from the house of Saul and set up the throne of David over Israel and over Judah, from Dan to Beersheba." 11 Ish-Bosheth could not answer Abner another word, because he feared him.
12 Then Abner sent messengers to David to speak for him saying, "Whose land is this? Make a covenant with me, and you will see that my hand is with you, to bring all Israel to you." 13 David answered, "Good, I will make a covenant with you. But one thing I require from you is that you cannot see my face unless you first bring Michal, Saul's daughter, when you come to see me." 14 Then David sent messengers to Ish-Bosheth, Saul's son, saying, "Give me my wife Michal, to whom I betrothed to myself at the price of one hundred Philistine foreskins." 15 So Ish-Bosheth sent for Michal and took her from her husband, Paltiel son of Laish. 16 Her husband went with her, weeping as he went, and followed her to Bahurim. Then Abner said to him, "Return home now." So he returned.
17 Abner spoke with the elders of Israel saying, "In the past you were trying to have David be king over you. 18 Now do it. For Yahweh has spoken of David saying, 'By the hand of my servant David I will save my people Israel from the hand of the Philistines and from the hand of all their enemies.'" 19 Abner also spoke personally to the people of Benjamin. Then Abner went also to speak with David in Hebron to explain everything that Israel and the whole house of Benjamin desired to accomplish. 20 When Abner and twenty of his men arrived in Hebron to see David, David had a feast prepared for them. 21 Abner explained to David, "I will arise and gather all Israel to you, my master the king, so that they may make a covenant with you, so that you may reign over all that you desire." So David sent Abner away, and Abner left in peace.
22 Then the servants of David and Joab came from a raid and brought much plunder with them. But Abner was not with David in Hebron. David had sent him away, and Abner had left in peace. 23 When Joab and all the army with him arrived, they told Joab, "Abner son of Ner came to the king, and the king has sent him away, and Abner left in peace." 24 Then Joab came to the king and said, "What have you done? Look, Abner came to you! Why have you sent him away, and he is gone? 25 Do you not know that Abner son of Ner came to deceive you and to discover your plans and learn everything you are doing?" 26 When Joab left David, he sent messengers after Abner, and they brought him back from the well of Sirah, but David did not know this.
27 When Abner returned to Hebron, Joab took him aside in the middle of the gate to speak with him quietly. There Joab stabbed him in the stomach and so that Abner died. In this way, Joab avenged the blood of Asahel his brother. 28 When David heard about this he said, "I and my kingdom are innocent before Yahweh forever regarding the blood of Abner son of Ner. 29 May his blood fall upon the head of Joab and upon all his father's house! May Joab's house never be without someone who has a running sore or leprosy or who is lame and must walk with a staff or who is killed by the sword or does not have enough food." 30 So Joab and Abishai his brother killed Abner, because he had killed their brother Asahel at Gibeon in battle.
31 David said to Joab and to all the people who were with him, "Tear your clothes, gird yourselves with sackcloth, and mourn before Abner's body." Now King David walked behind the body in the funeral procession. 32 They buried Abner in Hebron. The king wept and cried loudly at the tomb of Abner, and all the people also wept. 33 The king lamented for Abner and sang,
"Should Abner die as a fool dies?
34 Your hands were not bound.
Your feet were not shackled.
As a man falls before the sons of injustice, so you have fallen."
Once more all the people wept over him. 35 All the people came to make David eat while it was still day, but David swore, "May God do so to me, and more also, if I taste bread or anything else before the sun goes down." 36 All the people took notice of David's grief, and it pleased them, as whatever the king did pleased them. 37 So all the people and all Israel understood that day that it was not the king's desire to kill Abner son of Ner. 38 The king said to his servants, "Do you not know that a prince and a great man has fallen this day in Israel? 39 Now I am weak today, though I am an anointed king. These men, the sons of Zeruiah, are too severe for me. May Yahweh repay the evildoer by punishing him for his wickedness, as he deserves."
This chapter records the first attempt to end the civil war.
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetic song in 3:33-34.
David never wanted to hurt Saul's family. Isbosheth criticized Abner and Abner became angry. He decided to help David become king of all of Israel. Abner came and made a treaty with David. As he left, Joab arrived and told him he wanted to talk to him and he murdered Abner. David was very unhappy that Abner had been killed.
This word is used here to mark a stop in the main story. Here Samuel gives information about the war between David and the supporters of Saul.
Here "house" is used to mean "supporters."
This metaphor means the number of people supporting David increased.
This metaphor means the number of people supporting Saul's family decreased.
This can be stated in active form. Alternate translation: "David's wives gave birth to six sons"
This is the name of a woman, a wife of David.
These two sons were born after the "firstborn"
These are women's names. They are the wives of David.
These are men's names.
This is the numerical order of David's sons.
These are the names of David's sons.
These are names of David's wives.
This is the numerical order of David's sons.
This is the name of one of David's sons.
This is the name of one of David's wives.
This introduces a new event in the story of the struggle between David's supporters and Saul's family.
This refers to Saul's family and supporters who assumed control of his estate after he died.
This refers to the supporters of David.
Abner's increasing power over Saul's family is spoken of as if he became physically stronger. Alternate translation: "Abner gained more power over the family and supporters of Saul"
These are names of women.
This is a male name, a son of Saul.
Ish-Bosheth asked this question to rebuke Abner who was acting like he was the king. Alternate translation: "You did not have the right to go to father's concubine!"
This is a euphemism for sexual relations. Alternate translation: "had sexual relations with"
This question is used by Abner as an angry denial of Ish-Bosheth's accusation. It can be translated as a statement. Alternate translation: "I am not a traitor working for David!"
Abner speaks of himself as the head of a dog, which the Israelites considered to be loyal to anyone who fed them. Here "belongs to Judah" implies that Abner's loyalty is to Judah, to which David belonged, and not to Saul's house. Alternate translation: "Am I a traitor for Judah?" or "I am not a traitor working for David!"
Here "hand" represents the power to defeat. Alternate translation: "to be defeated by David"
Abner asks this question to rebuke Ishbosheth. It is unclear if Abner actually slept with Rizpah, or if he was falsely accused, but it appears that he is denying that he is guilty. Alternate translation: "You should not think that I have slept with this woman!"
This is the form of a solemn vow in that time. Abner is asking God to judge him severely if he does not keep his vow. Your language may have a way of expressing vows. Alternate translation: "I am asking God to punish me if I do not"
Here "house" refers to Saul's family and supporters who survived Saul's death. Alternate translation: "the family and supporters of Saul"
This phrase refers to the authority of David as king.
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Some versions have "to David when he was at Hebron." You may want to include "when he was at Hebron" if it is present in your national version.
The original meaning of this question is not clear. Possible meanings are 1) Abner had the power to give the land to David. Alternate translation: "This land is mine!" or 2) David is chosen by God to rule the land: Alternate translation: "This land rightfully belongs to you!"
Here "hand" represents Abner's assistance that he is offering to David. Alternate translation: "I will assist you"
David is stating the condition under which he will meet Abner. Here "face" refers to David himself. Alternate translation: "you cannot see me unless you bring Michal to me first"
This is the name of a daughter of Saul. She was David's first wife.
This represents the number of men David killed so that Saul would allow him to marry Michal. These men are represented here by their "foreskins." The "foreskin" is the fold of skin that covers the male reproductive organ.
Paltiel was Michal's second husband. Saul gave her to him after David fled from Saul.
These are the names of men.
This is the name of a village.
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"So now make David your king"
Here "hand" refers to David's power to defeat the Philistines. Alternate translation: "I will empower my servant David and"
Here "hand" refers to power over Israel. Alternate translation: "the power of the Philistines"
Here "hand" refers to power over Israel. Alternate translation: "the power of all of their enemies"
Both of these statements refer to the descendants of Benjamin, who were one of the tribes of Israel.
The number of men who came with Abner.
This phrase means "all of the nation of Israel."
They parted as friends. David was not angry with Abner.
"David's soldiers." These men served David as soldiers. See how you translated this phrase in 2 Samuel 3:22.
These are items taken from the enemy.
Abner had already left to return home.
"someone told Joab"
This is a man's name. He is the grandfather of Saul.
Joab asks this question to rebuke David for letting Abner go in peace. Alternate translation: "You should not have done this!"
Joab asks this question to rebuke David for letting Abner escape. This can be translated as a statement. Alternate translation: "Abner was here and you let him leave!"
Joab asks this question to convince David that Abner is plotting against David. Alternate translation: "Surely you know ... everything you are doing."
"Sirah" is the name of a place where the well was located.
This refers to one of the gates in the city wall at Hebron. As the UDB implies, city gates were constructed as part of buildings set into the city walls. Inside the passageway were doors leading to side rooms, where guests could be received and business and judicial proceedings could be conducted. It was probably in one of these rooms that Joab murdered Abner.
Here "blood" is associated with the death of Asahel. Alternate translation: "the death of Asahel"
This is the name of a male person.
Here "blood" refers to violent death. See how you translated a similar phrase in [2 Samuel 3:27]
This is the name of a man.
This phrase means the results of the guilt will happen to Joab and his family as if something heavy had collapsed on them. Alternate translation: "always cause suffering for Joab and for all his father's house"
Here "house" refers to descendants. Alternate translation: "all the descendants of Joab's father"
This double negative emphasizes that there will always be someone with the problems listed. Alternate translation: "May Joab's house always have someone" (See: )
Here "sword" refers to violent death. Alternate translation: "dies violently"
"is hungry"
These are the names of men.
These were symbolic actions to demonstrate their grief and sadness.
The words "wept" and "cried loudly" mean basically the same thing and emphasize how much David mourned for Abner.
This rhetorical question is used to emphasize that his death was not fair. Alternate translation: "Abner should not have died in disgrace!"
These two sentences express similar ideas. They can be combined into one sentence. Alternate translation: "You were in no way a criminal in prison" or "You were completely innocent of doing wrong"
This can be stated in active form. Alternate translation: "No one had tied your hands"
This can be stated in active form. Alternate translation: "No one had attached your feet to chains"
This refers to people who are unjust or wicked. Alternate translation: "wicked men"
This deliberate exaggeration is used to show that the nation of Israel wanted to take care of David in his grief. Alternate translation: "Many people came"
This is the form of a solemn vow in that time. David is asking God to judge him severely if he eats anything before sunset. Your language many have a way of expressing vows. Alternate translation: "I am asking God to punish me if"
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This is the name of a man.
This rhetorical question is used to show how much David respected Abner. Here "fallen" is a euphemism that means "died." It can be translated as a statement. Alternate translation: "It is certainly true that a great prince has died today in Israel!"
These two phrases both refer to Abner. Alternate translation: "a great prince"
This is the name of a man.
"are too much like animals" or "are too violent"
1 When Ish-Bosheth, Saul's son, heard that Abner was dead in Hebron, his hands became weak, and all Israel was troubled. 2 Now Saul's son had two men who were captains of groups of soldiers. The name of one was Baanah and the other Rekab, sons of Rimmon the Beerothite, who was from the people of Benjamin (for Beeroth is also considered part of Benjamin, 3 and the Beerothites fled to Gittaim and have been living there until this very time).
4 Now Jonathan, Saul's son, had a son who was crippled in his feet. He was five years old when the news about Saul and Jonathan came from Jezreel. His nurse picked him up to flee, but in her hurry, Jonathan's son fell and became lame. His name was Mephibosheth.
5 So the sons of Rimmon the Beerothite, Rekab and Baanah, traveled during the heat of the day to the house of Ish-Bosheth, as he was resting at noon. 6 The woman guarding the door had fallen asleep while sifting wheat, and Rekab and Baanah walked in quietly and passed her. 7 So after they entered the house, they attacked him and killed him as he was lying on his bed in his room. Then they cut off his head and carried it away, traveling on the road all night to the Arabah. 8 They brought the head of Ish-Bosheth to David at Hebron, and they said to the king, "Look, this is the head of Ish-Bosheth son of Saul, your enemy, who sought your life. Today Yahweh has avenged our master the king against Saul and his descendants." 9 David answered Rekab and Baanah his brother, the sons of Rimmon the Beerothite; he said to them, "As Yahweh lives, who delivered my life from every trouble, 10 when someone told me, 'Look, Saul is dead,' thinking he was bringing good news, I seized him and killed him at Ziklag. That was the reward I gave him for his news. 11 How much more, when wicked men have killed an innocent person in his own house on his bed, should I not now require his blood from your hand and completely remove you from the earth?" 12 Then David gave orders to the young men, and they killed them and cut off their hands and feet and hung them up beside the pool at Hebron. But they took the head of Ish-Bosheth and buried it in the grave of Abner in Hebron.
While the end of the civil war occurs in this chapter, David still only reigned over Judah (1-4).
David never sought revenge against Saul's family. When two men snuck into Ishbosheth's room, cut off his head and brought it to David, David had them killed for killing an innocent man. (See: avenge)
When two men brought Ishbosheth's head to David and expected to get a reward for it, David condemned them with the rhetorical question: "should I not now require his blood from your hand, and remove you from the earth?" (See: and condemn and reward)
This is the name of a man.
In this phrase "his hands" represents Ishbosheth himself. Alternate translation: "Ishbosheth became weak" or "Ishbosheth lost all strength"
These are names of men.
This introduces the men Baanah and Rechab into the story.
Here the author begins to provide background information about Beeroth for the reader. The area of Beeroth was part of the land that belonged to the tribe of Benjamin.
This is the name of a place.
Here the author finishes providing background information about Beeroth for the reader. The area of Beeroth was part of the land that belonged to the tribe of Benjamin.
This is the name of a place.
This verse pauses the main story to provide background information about Mephibosheth, a descendent of Saul through Jonathan instead of through Ishbosheth. Mephibosheth will become an important character later in the book.
This phrase means "unable to walk."
This was the age of Jonathan's son at the time of his father's death.
This refers to the news about their death.
This is a woman or girl who is hired to care for young children.
This explains how Mephibosheth was injured so he was unable to walk.
This is the name of Jonathan's young son, the grandson of Saul.
The story returns to the actions of Rechab and Baanah who were introduced in 2 Samuel 4:2.
the middle of the day, the part of the day when it is the hottest
"cleaning chaff from wheat"
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This idiom means "was trying to kill you."
This is one of the strongest oaths David could swear, as Yahweh is the witness. Alternate translation: "I swear on the life of Yahweh"
Here "life" refers to David himself. This means that Yahweh has kept David alive. Alternate translation: "who rescued me"
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This question is used to show that the men had committed an especially serious crime. It can be translated as a statement. Alternate translation: "You are even more guilty! It is my duty to require his blood from your hand and to remove you from the earth."
The phrase "his blood" represents the life of Ishbosheth. Here "from your hand" represents Rechab and Baanah, the sons of Rimmon the Beerothite, introduced in [2 Samuel 4:5]
These were symbolic actions to show contempt for the men.
This was a symbolic act to honor Ish-Bosheth. This could be stated explicitly. Alternate translation: "they honored Ish-Bosheth by burying his head in the grave"
1 Then all the tribes of Israel came to David at Hebron and said, "Look, we are your flesh and bone. 2 In the recent past, when Saul was king over us, it was you who led the Israelite army. Yahweh said to you, 'You will shepherd my people Israel, and you will become ruler over Israel.'" 3 So all the elders of Israel came to the king at Hebron, and King David made a covenant with them before Yahweh. They anointed David king over Israel. 4 David was thirty years old when he began to reign, and he reigned forty years. 5 In Hebron he reigned over Judah seven years and six months, and in Jerusalem he reigned thirty-three years over all Israel and Judah.
6 The king and his men went to Jerusalem against the Jebusites, the inhabitants of the land. They said to David, "You will not come here except to be turned away by the blind and the lame. David cannot come here." 7 Nevertheless, David captured the stronghold of Zion, which now is the city of David. 8 At that time David said, "Those who attack the Jebusites will have to go through the water shaft to reach the 'lame and the blind' who are David's enemies." That is why people say, "The 'blind and the lame' must not enter the palace." 9 So David lived in the stronghold and called it the city of David. He fortified around it, from the terrace toward the inside. 10 David became very powerful because Yahweh, the God of hosts, was with him.
11 Then Hiram king of Tyre sent messengers to David, and cedar trees, carpenters, and masons. They built a house for David. 12 David knew that Yahweh had established him as king over Israel, and that he had exalted his kingdom for the sake of his people Israel.
13 After David left Hebron and came to Jerusalem, he took more concubines and wives in Jerusalem, and more sons and daughters were born to him. 14 These were the names of the children who were born to him in Jerusalem: Shammua, Shobab, Nathan, Solomon, 15 Ibhar, Elishua, Nepheg, Japhia, 16 Elishama, Eliada, and Eliphelet.
17 Now when the Philistines heard that David had been anointed as king over Israel, they all went out looking for him. But David heard about it and went down to the stronghold. 18 Now the Philistines had come and spread out in the Valley of Rephaim. 19 Then David asked for help from Yahweh. He said, "Should I attack the Philistines? Will you give victory over them?" Yahweh said to David, "Attack, for I will certainly give you victory over the Philistines." 20 So David attacked at Baal Perazim, and there he defeated them. He commented, "Yahweh has burst through my enemies before me like a bursting flood of water." So he called the name of that place Baal Perazim. 21 The Philistines left their idols there, and David and his men carried them away.
22 Then the Philistines came up again and spread out once more in the Valley of Rephaim. 23 So David sought help from Yahweh again, and Yahweh said to him, "You must not attack their front, but rather circle around behind them and come on them through the balsam woods. 24 When you hear the sound of marching in the wind blowing through the balsam treetops, then attack with force. Do this because Yahweh will have gone out before you to attack the army of the Philistines." 25 So David did as Yahweh had commanded him. He killed Philistines from Geba all the way to Gezer.
This records the beginning of the kingdom's expansion.
David brought the combined army to Jerusalem and conquered it by going in through the water shaft. He enlarged the city and strengthened the defenses, and made it his capital. Jerusalem is an important place in the plans of God.
David always consulted God before fighting a battle. The Philistines invaded Israel trying to capture David. David asked God if he should attack the Philistines, and God said yes; so he defeated them. They invaded again and God told him to attack them from the rear and he defeated them again.
This phrase means "a relative." Alternate translation: "we are related to you" or "we are of the same family"
This is historical information. Saul had been their king before David.
These two clauses mean basically the same thing and emphasize that Yahweh had chosen David to be king.
Here ruling over the people is spoken of as shepherding them. Alternate translation: "You will care for my people Israel" or "You will rule over my people Israel"
To "anoint" is a symbolic act to show that they recognized that God had chosen David as king.
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David and the army of Israel attack Jerusalem.
This can be stated in a positive form. Alternate translation: "If you come here, even the blind and the lame will be able to turn you away"
Here "the blind" and "the lame" are nominal adjectives. Alternate translation: "those people who cannot see and those who cannot walk"
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David was speaking to his soldiers. Alternate translation: "David said to his soldiers, 'Those who want to get rid of the Jebus people"
These words could be either 1) a literal reference to people who are truly lame and blind or 2) a metonym that speaks about the Jebusites inside the city of Jerusalem as if they were all weak and handicapped.
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This is the name of a man.
those who work with wood
those who work with stone or brick
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This can be stated in active form. Alternate translation: "he had more sons and daughters" or "they bore him more sons and daughters"
These are the names of David's sons.
This can be stated in active form. Alternate translation: "that his wives bore for him" or "he had"
These are the names of David's sons.
These are the names of David's sons.
This can be stated in active form. Alternate translation: "Israel had anointed David as king"
Here "all" is a generalization that means the Philistine army. Alternate translation: "the Philistine army went looking for him"
This is the name of a place.
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This is the name of a place.
Here David speaks of the victory that Yahweh brought as if it were a flood of water that overflowed its banks and covered the land, causing destruction. Alternate translation: "Yahweh has overwhelmed my enemies like a flood overwhelms the land"
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They "came up" because the Philistines lived at a lower elevation than David's stronghold.
This is the name of a place.
"Balsam" here is a type of tree, and the "woods" describe many balsam trees growing together.
This is the continuation of Yahweh's instruction to David that began in [2 Samuel 5:23]
This speaks of the sound of the leaves rustling as wind blows through them as if it were the sound of marching. Alternate translation: "When the wind blowing through the tops of the balsam trees sounds like men marching"
These are the names of places.
1 Now David again gathered together all the chosen men of Israel, thirty thousand. 2 David arose and went with all his men who were with him from Baalah in Judah to bring up from there the ark of God, which is called by the name of Yahweh of hosts, who sits enthroned over the cherubim. 3 They set the ark of God on a new cart. They brought it out of Abinadab's house, which was on a hill. Uzzah and Ahio, his sons, were guiding the new cart. 4 They brought the cart out of Abinadab's house on the hill with the ark of God on it. Ahio was walking in front of the ark. 5 Then David and all the house of Israel began to play before Yahweh, celebrating with instruments made of fir wood, harps, lyres, tambourines, rattles, and cymbals.
6 When they came to the threshing floor of Nakon, the oxen stumbled, and Uzzah reached out with his hand to grab the ark of God, and he took hold of it. 7 Then the anger of Yahweh burned against Uzzah. God attacked him there for his sin. Uzzah died there by the ark of God. 8 David was angry because Yahweh had attacked Uzzah, and he called the name of that place Perez Uzzah. That place is called Perez Uzza to this day. 9 David was afraid of Yahweh that day. He said, "How can the ark of Yahweh come to me?" 10 So David was not willing to take the ark of Yahweh with him into the city of David. Instead, he put it aside in the house of Obed-Edom the Gittite. 11 The ark of Yahweh remained in the house of Obed-Edom the Gittite for three months. So Yahweh blessed him and all his household. 12 Now King David was told, "Yahweh has blessed Obed-Edom's house and everything that belongs to him because of the ark of God." So David went and brought up the ark of God from Obed-Edom's house to the city of David with joy. 13 When those who were carrying the ark of Yahweh had gone six steps, he sacrificed an ox and a fattened calf. 14 David danced before Yahweh with all his might; he was wearing only a linen ephod. 15 So David and all the house of Israel brought up the ark of Yahweh with shouting and the sound of rams' horns.
16 Now as the ark of Yahweh came into the city of David, Michal, daughter of Saul, looked out the window. She saw King David leaping and dancing before Yahweh. Then she despised him in her heart. 17 They brought in the ark of Yahweh and put it in its place, in the middle of the tent that David had set up for it. Then David offered burnt offerings and fellowship offerings before Yahweh. 18 When David had finished sacrificing the burnt offerings and the fellowship offerings, he blessed the people in the name of Yahweh of hosts. 19 Then he distributed among all the people, the whole multitude of Israel, both to men and women, a loaf of bread, a portion of meat, and a cake of raisins. Then all the people left; each one returned to his own house.
20 Then David returned to bless his family. Michal, the daughter of Saul, came out to meet David and said, "How honored the king of Israel was today, who undressed himself today before the eyes of the slave girls among his servants, like one of the crude fellows who shamelessly undresses himself!" 21 David responded to Michal, "I did that before Yahweh, who chose me above your father and above all his family, who appointed me leader over the people of Yahweh, over Israel. Before Yahweh I will be joyful! 22 I will be even more undignified than this, and I will be humiliated in my own eyes. But by these slave girls you have spoken about, I will be honored." 23 So Michal, the daughter of Saul, had no children to the day of her death.
David organized a procession with many musical instruments to bring the ark to Jerusalem. They put it on a cart; but when the oxen stumbled, Uzzah reached out to steady it so it would not fall. God killed him for touching the ark. David was angry at God for killing Uzzah and was afraid to bring the ark any further. Uzzah died because the ark was perfectly holy. (See: holy)
David danced for joy in front of the ark. His wife, Michal, criticized David for uncovering himself as he danced, but David did not care. (See: joy)
Michal criticized David by using irony: "How honored the king of Israel was today, who undressed himself today before the eyes of the slave girls among his servants, like one of the crude fellows who shamelessly undresses himself!"
This word marks a new part of the story.
This metonym represents the army of the nation of Israel.
"30,000"
It is implied that they are taking the ark to Jerusalem. Alternate translation: "from Baalah in Judah to take to Jerusalem the ark of God"
Jerusalem was higher than almost any other place in Israel, so it was normal for Israelites to speak of going up to Jerusalem and going down from it.
The word "bring" can be translated as "take."
This is the name of a place.
Yahweh's name was written on the ark.
You may need to make explicit that the cherubim are those on the lid of the ark of the covenant. The biblical writers often spoke of the ark of the covenant as if it were Yahweh's footstool upon which he rested his feet as he sat on his throne in heaven above. Alternate translation: "who sits on his throne above the cherubim on the ark of the covenant"
to sit on a throne
David and the army of the nation of Israel move the ark of the covenant.
These are names of men.
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This metonym represents the people of Israel. Alternate translation: "all the other Israelites with him"
A tambourine is a musical instrument like the head of a drum with pieces of metal around the side that sound when the instrument is shaken or hit.
musical instruments with many small, hard objects inside a hard shell, making rhythmic noise when shaken
two thin, round metal plates that are hit together to make a loud sound
This is the name of a man.
Here the "anger of Yahweh" is spoken of as if it were fire.
It was a sin for Uzzah to touch the ark because Yahweh had commanded that no one should touch the ark.
This is the name of a place. Translator may add a footnote that says, "The name 'Perez Uzzah' means 'the punishment of Uzzah.'"
This means to the time when this was being written, not to the present time in the twenty-first century.
David uses this question to emphasize that he is afraid to take the ark to Jerusalem. Alternate translation: "I am too afraid to bring the ark of Yahweh with me to Jerusalem."
This is the name of a man.
Here "him" refers to Obed-Edom the Gittite.
This word starts a new part of the story.
This can be stated in active form. Alternate translation: "people told King David"
Here "house" represents a family. Alternate translation: "Obed-Edom and his family"
Jerusalem was higher than almost any other place in Israel, so it was normal for Israelites to speak of going up to Jerusalem and going down from it. Alternate translation: "moved the ark of God" or "took the ark of God"
The word "brought" can be translated as "took."
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Dancing here is a form of joyfully worshiping Yahweh.
a cloth made from fibers of the flax plant
Here "house" represents the people of Israel. Alternate translation: "all the other Israelites with him"
The word "Now" marks a stop in the story. Here the narrator gives information about Michal.
Michal was the daughter of King Saul and also David's first wife. See how you translated this name in 2 Samuel 3:13.
Here "heart" represents thoughts or emotions. Alternate translation: "she looked at him with disdain" or "she sneered at him"
"to Yahweh"
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To bless "in the name of Yahweh of hosts" means to bless with Yahweh's power and authority or as his representative.
a baked sweet bread made with dried grapes
Here "came" can be translated as "went."
This is an ironic statement. Michal means the opposite of what she said, and she does not believe David acted honorably. Michal speaks disrespectfully to King David about his dancing attire and behavior.
Here "eyes of the slave girls" represents the slave girls. Alternate translation: "in front of the slave girls"
Michal is comparing David to vulgar and foolish men.
Here "your" refers to Michal.
Here "the people of Yahweh" and "Israel" mean the same thing.
David is being ironic and means the opposite of what he said. He does not believe what he did was actually undignified or that his actions in the future will be undignified.
Here "in my own eyes" represents what a person considers or thinks about something. Alternate translation: "I will consider myself humiliated" or "I will consider myself a fool"
This can be stated in active form. Alternate translation: "But the slave girls of whom you have spoken will honor me"
"was never able to bear any children"
1 It happened that after the king had settled in his house, and after Yahweh had given him rest from all his surrounding enemies, 2 the king said to Nathan the prophet, "Look, I am living in a house of cedar, but the ark of God is staying in the middle of a tent."
3 Then Nathan said to the king, "Go, do what is in your heart, for Yahweh is with you."
4 But that same night the word of Yahweh came to Nathan, saying: 5 "Go and tell David my servant, 'This is what Yahweh says: Will you build me a house in which to live? 6 For I have not lived in a house from the day that I brought up the people of Israel out of Egypt until this present day. Rather, I have been moving about in a tent, a tabernacle. 7 In all places where I have moved among all the people of Israel, did I ever say anything to anyone from the tribes of Israel whom I appointed to shepherd my people Israel, saying, "Why have you not built me a house of cedar?"'
8 "Now then, tell my servant David, 'This is what Yahweh of hosts says: I took you from the pasture, from following the sheep, so that you would be ruler over my people Israel. 9 I have been with you wherever you went. I have cut off all your enemies from before you. Now I will make your name great, like the names of the great ones of the earth. 10 I will appoint a place for my people Israel and will plant them there, so that they may live in their own place and be troubled no more. No longer will wicked people oppress them, as they did before, 11 as they were doing from the days that I commanded judges to be over my people Israel. Now I will give you rest from all your enemies.
"Moreover, Yahweh declares to you that Yahweh will make you a house. 12 When your days are fulfilled and you lie down with your fathers, I will raise up a descendant after you, one who will come out from your body, and I will establish his kingdom. 13 He will build a house for my name, and I will establish the throne of his kingdom forever. 14 I will be a father to him, and he will be my son. When he commits iniquity, I will discipline him with the rod of men and with the whipping of the sons of men. 15 But my covenant faithfulness will not leave him, as I took it from Saul, whom I removed from before you. 16 Your house and kingdom will be confirmed forever before you. Your throne will be established forever.'"
17 Nathan spoke to David and reported to him all these words, and he told him about the entire vision.
18 Then David the king went in and sat before Yahweh and said, "Who am I, Lord Yahweh, and what is my family that you have brought me to this point? 19 Now this was a small thing in your sight, Lord Yahweh. You have even spoken about your servant's family for a great while to come, and have shown me future generations, Lord Yahweh!
20 "What more can I, David, say to you? You have known your servant, Lord Yahweh. 21 For your word's sake, and to fulfill your own purpose, you have done this great thing and revealed it to your servant.
22 "Therefore you are great, Lord Yahweh, for there is no one like you, and there is no God besides you, as we have heard with our own ears. 23 What nation is like your people Israel, the one nation on earth whom you, God, went and rescued for yourself? You did this so that they would become a people for yourself, to make a name for yourself, and to do great and fearful deeds for your land. You drove out nations and their gods from before your people, whom you rescued from Egypt. 24 You established Israel as your own people forever, and you, Yahweh, became their God.
25 "So now, Yahweh God, may the promise that you made concerning your servant and his family be established forever. Do as you have spoken. 26 May your name be forever great, so the people will say, 'Yahweh of hosts is the God of Israel,' while the house of me, David, your servant is established before you.
27 "For you, Yahweh of hosts, the God of Israel, have revealed to your servant that you will build him a house. That is why I, your servant, have found courage to pray to you. 28 Now, Lord Yahweh, you are God, and your words are trustworthy, and you have made this good promise to your servant. 29 Now then, let it please you to bless the house of your servant, so that it may continue forever before you. For you, Lord Yahweh, have said these things, and with your blessing your servant's house will be blessed forever."
This is the finishing of a small interruption about the house of God. (See: houseofgod)
David wanted to honor God by building him a temple. God told David that he would not build it, but his son would build it. (See: temple)
God made a covenant with David that was not conditioned upon anything David or his descendants did. God promised that one of David's descendants would rule Israel forever. Because Israel would not have a king in the future, this promise did not begin at this time. The descendant, who would rule forever, is Jesus. (See: covenant and promise and eternity)
This phrase is used here to mark the beginning of a new part of the story. If your language has a way for doing this, you could consider using it here.
"given him safety from all his surrounding enemies." Here "rest" is an abstract noun. Alternate translation: "caused the enemy people groups to stop attacking Israel"
Cedar is a kind of tree that is known for its strength. If you have an equivalent type of tree in your culture, you can use that name, otherwise you can reword this. Alternate translation: "I am living in a strong, permanent house"
Tents are temporary dwellings. If you do not have tents in your culture, you can word this differently. Alternate translation: "the ark of God is staying in a temporary place"
Here "heart" represents the mind. Alternate translation: "do what you think you should"
Here "with you" means God is helping and blessing David.
The idiom "the word of Yahweh came to" is used to introduce a special message from God. Alternate translation: "Yahweh gave a message to Nathan. He said," or "Yahweh spoke this message to Nathan:"
This is the beginning of a quotation that contains quotations within it.
Yahweh uses a question to emphasize that David is not the one to build a house for Yahweh. This question can be translated as a statement. Alternate translation: "You will not build a house for me"
Here the word "house" means a temple. Later Yahweh will say that he will build a house for David, but there the word "house" means a family. If your language has a word that can express both ideas, use it here.
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This has a quotation within a quotation and one rhetorical question inside another rhetorical question. The direct quotation can be stated as an indirect quotation, and the rhetorical questions can be translated as statements. Alternate translation: "did I ever ask any of Israel's leaders whom I appointed to shepherd my people Israel why they had not built me a house of cedar?" or "I never asked any of Israel's leaders whom I appointed to shepherd my people Israel why they had not built me a house of cedar." or "I never said anything to any of Israel's leaders whom I appointed to shepherd my people Israel. I never said, 'Why have you not built me a house of cedar.'" or "I never said anything to any of Israel's leaders whom I appointed to shepherd my people Israel. I never said, 'You should have built me a house of cedar.'"
The referent of "whom I appointed" is "anyone," not "tribes." Of those from the tribes of Israel whom he had appointed to shepherd, he had told none to build him a house.
Those who are leaders of the people of Israel are spoken of as if they were shepherds and the people were sheep.
If Yahweh had asked the leaders this question, he would have been using a question to scold them for not building him a house of cedar. But, Yahweh said previously that he did not ask them this question. Alternate translation: "You should have built me a house of cedar."
Yahweh describes his promises to King David through the prophet Nathan.
This does not mean "at this moment," but is used to draw attention to the important point that follows.
This has quotations within quotations. It may be necessary to translate the direct quotations as indirect quotations, as in the UDB. Alternate translation: "tell my servant David that I took him ... so that he would be ruler over my people Israel"
Yahweh is still telling the prophet Nathan what he should tell David.
David's job as a shepherd is referred to by the place he watched his sheep. Alternate translation: "I took you from your job as a shepherd"
This continues the quotations within quotations. It may be necessary to translate the direct quotations as indirect quotations, as in the UDB. Alternate translation: "I have been with him wherever he went. I have cut off all his enemies from before him. Now I will make his name great, like the name of the great ones of the earth"
Here "with you" means that Yahweh has helped and blessed David.
Yahweh destroying David's enemies is spoken of as if Yahweh cut them off, as one would cut a piece of cloth or cut a branch from a tree.
Here "name" represents a person's reputation.
The phrase "great ones" means famous persons.
Yahweh continues describing his promises to King David through the prophet Nathan.
"I will choose a place"
Yahweh causing the people to live in the land permanently and securely is spoken of as if he would plant them in the land.
This can be stated in active form. Alternate translation: "no one will ever trouble them"
"from the time"
After the people of Israel entered the land of Canaan and before they had kings to rule them, God appointed leaders called "judges" to lead them in times of trouble.
To be in authority is referred to as being over someone. Alternate translation: "to rule my people Israel"
If in [2 Samuel 7:8]
"I will give you safety from all your enemies." Here "rest" is an abstract noun. Alternate translation: "I will make all your enemies stop attacking you"
Here the metonym "house" refers to David's ancestors continuing on as the rulers of Israel. In [2 Samuel 7:4]
Yahweh continues describing his promises to King David through the prophet Nathan.
These two phrases have similar meanings and are combined for emphasis. They both are polite ways to refer to death and dying.
Yahweh appointing David's descendant is spoken of as if Yahweh would raise or lift him up.
This is an idiom that means the person will be David's descendant.
Here "his kingdom" represents his power to rule. Alternate translation: "I will make him to be a very powerful king"
Here "name" refers to Yahweh. Alternate translation: "a permanent dwelling for me"
Here "throne" represents the person's power to rule as king. Alternate translation: "I will make his rule over Israel to last forever"
The prophecy in 7:12-14 refers to Solomon, David's son. But, aspects of the prophecy will be fulfilled by Jesus. So, here it is best to translate the words "father" and "son" with your normal words for a biological father and son.
Yahweh finishes describing his promises to King David through the prophet Nathan.
The word "faithfulness" is an abstract noun that can be stated as "faithfully loving." Alternate translation: "I will never stop faithfully loving him as I stopped loving Saul"
If in [2 Samuel 7:8]
If in [2 Samuel 7:8]
These two sentences have similar meanings and emphasize that David's dynasty will last forever.
Here the word "house" represents David's descendants, who will rule as kings. Here "kingdom" means about the same thing as "house." This can also be stated in active form. Alternate translation: "You will live to see me establish your family and their rule over the people of Israel forever"
Here "throne" represents the power to rule as king. Alternate translation: "I will cause your descendants to rule over Israel forever"
"all these things." This refers to what Yahweh had said.
"he told him about everything Yahweh revealed to him"
David asks this question to express the deep emotion he felt from hearing Yahweh's proclamation. This rhetorical question can be translated as a statement. Alternate translation: "My family and I are not worthy of this honor, Lord Yahweh."
Here sight represents judgment or evaluation. Alternate translation: "in your judgment"
Here David refers to himself as "your servant." This can be stated in first person. Alternate translation: "my family"
This speaks about time as if it were something that travels and arrives somewhere. Alternate translation: "and what will happen to them in the future"
Here David refers to himself as "your servant." This can be stated in first person. Alternate translation: "me"
David uses this question to emphasize that he has nothing left to say to Yahweh. Alternate translation: "There is nothing more I can say to you."
"Because of what you promised to do"
"to accomplish what you planned to do"
David refers to himself as "your servant." It can be stated in first person. Alternate translation: "to me"
The phrase "with our own ears" is used for emphasis. Alternate translation: "as we ourselves have heard"
Here "we" refers to David and the nation of Israel.
David uses a question emphasize that there is no other nation like Israel. Alternate translation: "There is no nation like your people Israel, the one nation on earth whom you, God, went and rescued for yourself."
Here "name" represents Yahweh's reputation. Alternate translation: "to make all people know who you are"
Here "land" represents the people. Alternate translation: "for your people"
Here "nations" represents the people groups that were living in Canaan.
David continues to talk to Yahweh.
Here "now" does not mean "at this moment," but is used to draw attention to the important point that follows.
This can be stated in active form. Alternate translation: "may you do what you promised to me and my family, and may your promise never change"
David is speaking about himself in the third person. This can be stated in the first person. Alternate translation: "me and my family"
Here "name" represents Yahweh's reputation.
Here "house" represents family. Alternate translation: "my family"
This can be stated in active form. Alternate translation: "is secure because of you" or "continues because of you"
David refers to himself as "your servant." Alternate translation: "to me that you will build me a house"
Here the metonym "house" refers to David's ancestors continuing on as the rulers of Israel. In [2 Samuel 7:4]
Here "house" represents David's family.
This does not mean "at this moment," but is used to draw attention to the important point that follows.
"I trust what you say"
This can be stated in active form. Alternate translation: "you will continue to bless my family forever"
Here David refers to himself as "your servant." Alternate translation: "my house" or "my family"
1 After this it came about that David defeated the Philistines and subdued them. So David took Metheg Ammah from the control of the Philistines.
2 Then he defeated Moab and measured their men with a line by making them lie down on the ground. He measured off two lines to put to death, and one full line to keep alive. So the Moabites became servants to David and began to pay him tribute.
3 David then defeated Hadadezer son of Rehob, the king of Zobah, as Hadadezer was traveling to recover his rule by the Euphrates River. 4 David captured from him 1,700 chariots and twenty thousand footmen. David hamstrung all the chariot horses, but reserved enough of them for a hundred chariots. 5 When the Arameans of Damascus came to help Hadadezer king of Zobah, David killed twenty-two thousand Aramean men. 6 Then David put garrisons in Aram of Damascus, and the Arameans became servants to him and brought him tribute. Yahweh gave victory to David wherever he went. 7 David took the golden shields that were on Hadadezer's servants and brought them to Jerusalem. 8 From Tebah and Berothai, cities of Hadadezer, King David took very much bronze.
9 When Tou, king of Hamath, heard that David had defeated all the army of Hadadezer, 10 Tou sent Hadoram his son to King David to greet him and to bless him, because David had fought against Hadadezer and defeated him, and because Hadadezer had waged war against Tou. Hadoram brought with himself objects of silver, gold, and bronze. 11 King David dedicated these objects to Yahweh, together with the silver and gold that he had dedicated, which came from all the nations that he had conquered— 12 from Aram, Moab, the people of Ammon, the Philistines, and Amalek, along with all of the plundered goods of Hadadezer son of Rehob, the king of Zobah.
13 David's name was well known when he returned from conquering the Arameans in the Valley of Salt, with their eighteen thousand men. 14 He placed garrisons throughout all of Edom, and all the Edomites became servants to him. Yahweh gave victory to David wherever he went.
15 David reigned over all Israel, and he administered justice and righteousness to all his people. 16 Joab son of Zeruiah was the commander of the army, and Jehoshaphat son of Ahilud was recorder. 17 Zadok son of Ahitub and Ahimelek son of Abiathar were priests, and Seraiah was scribe. 18 Benaiah son of Jehoiada was in charge of the Kerethites and Pelethites, and David's sons were the priests. [1]
This chapter returns to the theme of the expansion of David's kingdom.
God enabled David to conquer all the surrounding nations. Much of the loot and tribute David received, he saved for the temple that his son would build.
Here "David" represents his soldiers. Alternate translation: "David and his soldiers attacked"
Here "he" refers to David who represents his soldiers. Alternate translation: "Then they defeated"
Here the "line" is a "rope." David had the soldiers lie down on the ground to be measured and sorted into three groups. The men in two groups were killed, and in the third, they were allowed to live.
Here both "David" and "Hadadezer" represent their armies. Alternate translation: "David and his army then defeated the army of Hadadezer"
These are the names of men.
This is the name of a region in Aram.
"to regain control over a region" or "to recapture a region"
"one thousand seven hundred chariots"
"20,000 footmen"
This is a practice where the tendons in the backs of the legs are cut so that the horses cannot run.
"set aside enough" or "saved enough"
"100 chariots"
Here David represents his soldiers. Alternate translation: "David and his soldiers killed"
"22,000 Aramean men"
"ordered large groups of his soldiers to remain in Aram"
Here "David" is probably a metonym for his soldiers. Alternate translation: "David's soldiers took"
Here "David" is probably a metonym for his soldiers. Alternate translation: "King David's soldiers took"
These are the names of places.
These are the names of men.
This is the name of a place.
Here "David" is a metonym for his army. Alternate translation: "David's army had defeated"
These are the names of men.
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"and the Amalekites"
These are the valuable items that soldiers take from the people they defeated.
See how you translated these names in 2 Samuel 8:3.
Here "name" refers to David's reputation. This can be stated in active form. Alternate translation: "David was very famous"
This is the name of a place. Its exact location is unknown.
"18,000 men"
"He ordered groups of his soldiers to remain in areas throughout all of Edom"
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See how you translated these names in 2 Samuel 2:13.
A recorder was a person who spoke to the people and told them the king's announcements. Alternate translation: "Ahilud was the herald"
This is the name of a man.
These are names of men.
These are names of men.
These are names of people-groups. These people were David's bodyguards.
They were probably officials who advised David on matters to do with the kingdom and not involved in temple worship.
1 David said, "Is there anyone left in Saul's family to whom I may show kindness for Jonathan's sake?" 2 There was in Saul's family a servant whose name was Ziba, and they called him to David. The king said to him, "Are you Ziba?" He replied, "Yes. I am your servant." 3 So the king said, "Is there not anyone left of Saul's family to whom I may show the kindness of God?" Ziba replied to the king, "Jonathan still has a son, who is lame in his feet." 4 The king said to him, "Where is he?" Ziba replied to the king, "Look, he is in the house of Makir son of Ammiel in Lo Debar." 5 Then King David sent and had him brought out of the house of Makir son of Ammiel from Lo Debar. 6 So Mephibosheth son of Jonathan son of Saul, came to David and bowed down his face to the floor in honor of David. David said, "Mephibosheth." He answered, "See, I am your servant!" 7 David said to him, "Do not be afraid, for I will surely show you kindness for Jonathan your father's sake, and I will restore to you all the land of Saul your grandfather, and you will always eat at my table." 8 Mephibosheth bowed and said, "What is your servant, that you should look with favor on such a dead dog as I am?"
9 Then the king called to Ziba, Saul's servant, and said to him, "All that belonged to Saul and his family I have given to your master's grandson. 10 You, your sons, and your servants must till the land for him and you must harvest the crops so that your master's grandson will have food to eat. For Mephibosheth, your master's grandson, must always eat at my table." Now Ziba had fifteen sons and twenty servants. 11 Then Ziba said to the king, "Your servant will do all that my master the king commands his servant." The king added, "As for Mephibosheth he will eat at my table, as one of the king's sons." 12 Mephibosheth had a young son whose name was Mika. All who lived in the house of Ziba were servants of Mephibosheth. 13 So Mephibosheth lived in Jerusalem, and he always ate at the king's table, though he was lame in both his feet.
This chapter is another interruption to the story of David expanding his kingdom. David is concerned with fulfilling his oath to Jonathan's descendants.
David determined to fulfill his vow to Jonathan to care for Jonathan's descendants. He found Jonathan's son and told him he would treat him as if he was one of his sons. He restored all of Saul's property to him and had him eat every day at the king's table. (See: fulfill and vow and restore)
Jonathan's son expressed his surprise and feeling of unworthiness with a rhetorical question: "What is your servant, that you should look with favor on such a dead dog as I am?" and by a metaphor comparing himself to "a dead dog."
"because of my love for Jonathan"
Jonathan was Saul's son and David's best friend.
This is the name of a man.
Ziba calls himself "your servant" to show great respect to David.
The abstract noun "kindness" can be stated as "kind." Alternate translation: "I may be kind as I promised God I would be"
"whose feet are damaged." The word "feet" here refers to the ability to walk. Alternate translation: "who is unable to walk"
These are names of men.
This is the name of a place.
It is understood that David sent messengers.
See how you translated this in 2 Samuel 4:4.
The word "came" can be translated as "went."
Mephibosheth refers to himself as "your servant" to show great honor to David.
"because I loved your father, Jonathan"
Here "my table" represents being together with David or in his presence. Eating with the king at his table was a great honor. Alternate translation: "you will always eat with me"
This rhetorical question shows that Mephibosheth understands that he is not important enough for the king to take care of him. This can be translated as a statement. Alternate translation: "I am like a dead dog. I do not deserve for you to be kind to me."
Here Mephibosheth represents the line of Saul, and he compares himself to a "dead dog." Dogs were feral animals, not cared for, and of little importance. A dead dog would be considered even less important. Alternate translation: "such a person like me who is worthless as a dead dog"
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Here "my table" represents being together with David or in his presence. Eating with the king at his table was a great honor. Alternate translation: "must always eat with me"
Here "now" makes a stop in the main story. The narrator gives background information about Ziba.
"15 sons and 20 servants"
Ziba refers to himself as "your servant" and refers to David as "my master." Alternate translation: "I, your servant will do all that you, my king, command me to do"
This is the name of the son of Mephibosheth.
Here "house" represents Ziba's family. Alternate translation: "All of Ziba's family"
Here "table" represents being together with David or in his presence. Eating with the king at his table was a great honor. Alternate translation: "he always ate with the king at his table"
"thouge both of his feet were damaged." Here "feet" represents the ability to walk. Alternate translation: "though he was unable to walk"
1 It came about later that the king of the people of Ammon died, and that Hanun his son became king in his place. 2 David said, "I will show kindness to Hanun son of Nahash, as his father showed kindness to me." So David sent his servants to comfort Hanun concerning his father. His servants entered the land of the people of Ammon. 3 But the leaders of the people of Ammon said to Hanun their master, "Do you really think that David is honoring your father because he has sent men to comfort you? Has not David sent his servants to you to look at the city, to spy it out, in order to overthrow it?" 4 So Hanun took David's servants, shaved off half their beards, cut off their garments up to their buttocks, and sent them away. 5 When they explained this to David, he sent to meet with them, for the men were deeply ashamed. The king said, "Stay at Jericho until your beards have grown back, and then return."
6 When the people of Ammon saw that they had become a stench to David, the people of Ammon sent messengers and hired the Arameans of Beth Rehob and Zobah, twenty thousand foot soldiers, and the king of Maakah with a thousand men, and the men of Tob with twelve thousand men. 7 When David heard of it, he sent Joab and all the army of soldiers. 8 The Ammonites came out and formed a line of battle at the entrance to their city gate, while the Arameans of Zobah and of Rehob, and the men of Tob and Maakah, stood by themselves in the open fields.
9 When Joab saw the battle lines facing him both in front and behind, he chose some of Israel's best fighters and arranged them against the Arameans. 10 The rest of his people he put into the hand of Abishai his brother, and he set them out in position to fight against the army of Ammon. 11 Joab said, "If the Arameans are too strong for me, then you, Abishai, must rescue me. But if the army of Ammon is too strong for you, then I will come and rescue you. 12 Be strong, and let us show ourselves to be strong for our people and for the cities of our God, for Yahweh will do what is good for his purpose." 13 So Joab and the soldiers of his army advanced to the battle against the Arameans, who were forced to flee before the army of Israel. 14 When the army of Ammon saw that the Arameans had fled, they also fled from Abishai and went back into the city. Then Joab returned from the people of Ammon and went back to Jerusalem.
15 When the Arameans saw that they were being defeated by Israel, they gathered themselves together again. 16 Then Hadarezer sent for Aramean troops from beyond the Euphrates River. They came to Helam, and Shobak, the commander of Hadarezer's army, went before them. 17 When David was told this, he gathered all Israel together, crossed the Jordan, and arrived at Helam. The Arameans arranged themselves in battle lines against David and fought him. 18 The Arameans fled from Israel, and David killed seven hundred of their men in chariots and forty thousand horsemen. Shobak the commander of their army was wounded and died there. 19 When all the kings who were servants of Hadarezer saw that they were defeated by Israel, they made peace with Israel and became their subjects. So the Arameans were afraid to help the people of Ammon anymore.
The chapter records the last expansion of David's kingdom. This chapter is also the beginning of a section dealing with the war between Israel and Ammon.
It was apparently the cause of shame or embarrassment in ancient Ammon to have their beards shaved off or to have their garments cut off.
The Ammon people used a metaphor comparing themselves to a bad smell: "they had become a stench to David" when they realized they had made David very angry.
This is the name of a man.
These are the names of men.
The leaders use a question to suggest to the king that he should not trust David. Alternate translation: "You are wrong to think that ... you!"
to secretly learn information about someone else
The leaders use a question to suggest to the king that he should not trust David. Alternate translation: "You need to know that David ... overthrow it."
Here "it" refers to the city which represents the people who live there. Alternate translation: "in order to conquer us"
Here "the city" refers to Rabbah, the capital city of the Ammonites.
This act was meant as an insult to humiliate the men.
Here "deeply" is an idiom that means "very."
"sent someone to meet"
It is understood that they should return to Jerusalem.
The phrase "become a stench" is a metaphor for "they had become offensive." Alternate translation: "they had become offensive like a bad smell to David"
These are the names of places.
"20,000 ... 1,000 ... 12,000"
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Here "the city" refers to Rabbah, the capital city of the Ammonites.
The battle with the Arameans and Ammon continues.
"He put Abishai his brother in charge of the rest of the army"
Joab gets the army ready for battle.
Here "me" refers to Joab. Joab and Abishai represents themselves and their armies. Alternate translation: "for us, then you, Abishai, and your army must rescue us"
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Here Abishai represents himself and his soldiers. Alternate translation: "from Abishai and his soldiers"
Here "the city" refers to Rabbah, the capital city of the Ammonites.
"returned to Jerusalem"
This can be stated in active form. Alternate translation: "when the Arameans realized that the Israelites were defeating them"
These are the names of men.
This means the east side of the Euphrates River.
Here "came to" can be translated as "went to" or "gathered at"
This is the name of a place.
This can be stated in active form. Alternate translation: "When David heard about this"
Here "Israel" represents the army of Israel. Alternate translation: "assembled all the army of Israel together"
See how you translated this man's name in 2 Samuel 10:16.
Here David represents himself and his soldiers. Alternate translation: "against David and his soldiers and fought them"
Here "David" is a synecdoche for himself and his soldiers. Alternate translation: "David and his soldiers killed"
"700 ... 40,000"
This can be stated in active form. Alternate translation: "The Israelites wounded Shobak the commander of the Aramean army, and he died there"
See how you translated this man's name in 2 Samuel 10:16.
See how you translated this man's name in 2 Samuel 10:16.
This can be stated in active form. Alternate translation: "realized that the Israelites had defeated them"
1 It came about in the spring of the year, at the time when kings normally go to war, that David sent out Joab, his servants, and all the army of Israel. They destroyed the army of Ammon and besieged Rabbah. But David stayed in Jerusalem.
2 So it came about one evening that David got up from his bed and walked on the roof of his palace. From there he happened to see a woman who was bathing, and the woman was very beautiful to look at. 3 So David sent and he asked people who would know about the woman. Someone said, "Is not this Bathsheba, the daughter of Eliam, and is she not the wife of Uriah the Hittite?" 4 David sent messengers and took her; she came to him, and he lay with her (for she had just purified herself from her uncleanness). Then she returned to her house. 5 The woman conceived, and she sent and told David; she said, "I am pregnant."
6 Then David sent to Joab saying, "Send me Uriah the Hittite." So Joab sent Uriah to David. 7 When Uriah arrived, David asked him how Joab was, how the army was doing, and how the war was going. 8 David said to Uriah, "Go down to your house and wash your feet." So Uriah left the king's palace, and the king sent a gift for Uriah after he left. 9 But Uriah lay down at the door of the king's palace with all the servants of his master, and he did not go down to his house. 10 When they told David, "Uriah did not go down to his house," David said to Uriah, "Have you not come from a journey? Why did you not go down to your house?" 11 Uriah answered David, "The ark, and Israel and Judah are staying in tents, and my master Joab and my master's servants are camped in an open field. How then can I go into my house to eat and to drink and to lie with my wife? As sure as you are alive, I will not do this." 12 So David said to Uriah, "Stay here today also, and tomorrow I will let you leave." So Uriah stayed in Jerusalem that day and the next day. 13 When David called him, he ate and drank before him, and David made him drunk. At evening Uriah went out to lie on his bed with the servants of his master; he did not go down to his house.
14 So in the morning David wrote a letter to Joab, and sent it by the hand of Uriah. 15 David wrote in the letter saying, "Set Uriah at the very front of the most severe battle, and then withdraw from him, that he may be hit and die." 16 So as Joab watched the siege upon the city, he assigned Uriah to the place where he knew the strongest enemy soldiers would be fighting. 17 When the men of the city went out and fought against Joab's army, some of the servants of David fell, and Uriah the Hittite was also killed there. 18 When Joab sent word to David about everything concerning the war, 19 he commanded the messenger, saying, "When you have finished telling all the things concerning the war to the king, 20 it may happen that the king will become angry, and he will say to you, 'Why did you go so near to the city to fight? Did you not know that they would shoot from the wall? 21 Who killed Abimelek son of Jerub-Besheth? Did not a woman cast an upper millstone on him from the wall, so that he died at Thebez? Why did you go so near the wall?' Then you must answer, 'Your servant Uriah the Hittite is dead also.'"
22 So the messenger left and went to David and told him everything that Joab had sent him to say. 23 Then the messenger said to David, "The enemy were stronger than we were at first; they came out to us into the field, but we drove them back to the entrance of the gate. 24 Then their shooters shot at your soldiers from off the wall, and some of the king's servants were killed, and your servant Uriah the Hittite was killed too." 25 Then David said to the messenger, "Say this to Joab, 'Do not let this displease you, for the sword devours one as well as another. Make your battle even stronger against the city, and overthrow it,' and encourage him."
26 So when the wife of Uriah heard that Uriah her husband was dead, she lamented deeply for her husband. 27 When her sorrow passed, David sent and took her home to his palace, and she became his wife and bore him a son. But what David had done displeased Yahweh.
This chapter begins a new section of David's life. God punished David by allowing his family to have many problems.
The army of Israel defeated the army of Ammon and then they besieged Ammon's capital while David stayed in Jerusalem. One day, David saw a beautiful woman, named Bathsheba, bathing. He committed adultery with her. When she became pregnant, David tried to cover up his sin. When this did not work, he had her husband killed in battle. (See: sin)
"It happened in the springtime." This introduces a new event in the story.
"at the time of year"
David sent them out to war. This can be stated clearly. Also, the word "his" refers to David. Alternate translation: "David sent Joab, his servants, and all the army of Israel to war"
"the Ammonite army"
This is the name of a city.
"So it happened" or "So it came to pass." The author uses this phrase to introduce the next event in the story.
The woman was not on the roof, she would have been bathing outside in the courtyard of her house. Alternate translation: "a woman who was bathing in the courtyard of her house"
Here the word "sent" means that David sent a messenger. Alternate translation: "So David sent a messenger"
David was trying to find out who the woman was. The word "he" refers to David, but is a metonym for the messenger that David sent. The messenger was to ask the people for information about her. Alternate translation: "the messenger asked the people who knew her about who she was"
This question gives information and can be written as a statement. Alternate translation: "This is Bathsheba ... and she is the wife of Uriah the Hittite."
David actually sent messengers, and they took her and brought her to him. Alternate translation: "they brought her to him"
She came into his palace and into his bedroom. Alternate translation: "she came into the place where he was"
This is a polite way of saying that he had sexual relations with her. You may need to use a different euphemism in your language.
The Israelites considered a woman unclean when she was bleeding from her womb, and she needed to wash herself after the bleeding stopped. The bath she was taking in 1 Samuel 11:2 may have been this ritual bath.
Here the word "sent" means that she sent a messenger to tell David that she was pregnant. Alternate translation: "she sent a messenger to David, and the messenger told David that she was pregnant"
Here the word "sent" means that David sent a messenger. Alternate translation: "Then David sent a messenger"
David was asking if Joab and the army were well and about the progress of the war. Alternate translation: "if Joab was well, if other soldiers were well, and how the war was progressing"
Possible meanings for the phrase "go down" are 1) Uriah's house was located at a lower elevation than the king's palace or 2) Uriah's house was of lesser importance than the king's palace. Alternate translation: "Go to your house"
This phrase is a metonym for returning home to rest for the night after working all day. Alternate translation: "rest for the night"
David sent someone to bring the gift to Uriah. This can be stated clearly. Alternate translation: "the king sent someone to take a gift to Uriah"
The word "his" refers to Uriah and the word "master" refers to David.
This rhetorical question is used to show David's surprise that Uriah did not visit his wife. This can be written as a statement. Alternate translation: "After coming from such a long journey, you should have gone down to your house."
This refers to their armies. Alternate translation: "the armies of Israel and Judah"
This rhetorical question is used to emphasize Uriah's refusal to visit his wife and can be translated as a statement. Alternate translation: "It would be wrong for me to go into my house ... with my wife while the other soldiers in my army are in danger."
This is a euphemism. Alternate translation: "to have sexual relations with my wife"
Uriah swears a strong promise that he will not go home to his wife as long as the rest of the soldiers are at war. He makes this promise by comparing the truth of his promise to the certainty that the king was alive. Alternate translation: "I solemnly promise that I will not do this"
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"Uriah ate and drank with David"
Possible meanings of the word "down" are 1) Uriah's house was located at a lower elevation than the king's palace or 2) Uriah's house was of lesser importance than the king's palace. See how you translated the similar phrase "down to your house" in [2 Samuel 11:8]
The phrase "the hand of Uriah" refers to Uriah himself. Alternate translation: "sent Uriah himself to deliver it to him"
"very front of the battle line where the fighting is the worst"
"command the soldiers to back away from him"
"he may be wounded and die"
The word "siege" can be expressed with the verbs "surround" and "attack." Alternate translation: "his army surround and attack the city"
The word "fell" is a polite way to refer to the soldiers being killed. Alternate translation: "David's servants were killed" or "they killed some of David's servants"
"David's soldiers." These men served David as soldiers. See how you translated this phrase in 2 Samuel 3:22.
This can be stated in active form. Alternate translation: "including Uriah the Hittite" or "and the men of the city also killed Uriah the Hittite"
The phrase "sent word" means that he sent a messenger to give a report. Alternate translation: "Joab sent a messenger to David to give a report"
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Joab says that David may rebuke him by asking these rhetorical questions. These questions may be written as statements. Alternate translation: "You should not have gone so near to the city to fight. You should have known that they would shoot from the wall."
This refers to men of the city shooting arrows down at their enemy from the top of the city wall. Alternate translation: "shoot arrows at you from the top of the city wall"
Joab says that David may rebuke him by asking these rhetorical questions. This can be written as a statement. Alternate translation: "Remember how Abimelek son of Jerub-Besheth was killed!"
This is the name of a man. His father is also know by the name Gideon.
Joab says that David may rebuke him by asking these rhetorical questions. This can be written as a statement. Alternate translation: "Remember he died at Thebez when a woman cast an upper millstone on him from the top of the wall."
a heavy stone that would roll, used to crush grain for making bread
"from the top of the city wall"
This is the name of a city.
Joab says that David may rebuke him by asking these rhetorical questions. This can be written as a statement. Alternate translation: "You should not have gone so near the wall!"
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"the city gate"
"their shooters shot arrows"
This can be stated in active form. Alternate translation: "they killed some of the king's servants"
"king's soldiers." These men served David as soldiers. See how you translated this phrase in 2 Samuel 3:22.
This can be stated in active form. Alternate translation: "they killed your servant Uriah the Hittite"
Here "the sword" refers to a person who kills someone with sword. Also, killing someone with a sword is spoken of as if the sword were "eating" the people. Alternate translation: "for one man can be killed by a sword the same as another man" or "for any man can die in battle"
"Fight even stronger"
Here the author speaks of her lamenting very much as if it were deep inside her. Alternate translation: "she lamented very much" or "she lamented greatly"
a deep feeling of sadness caused by suffering, disappointment or misfortune
Here the word "sent" means that he sent a messenger to get her and bring her to him. Alternate translation: "David sent a messenger to her to bring her home"
"saddened Yahweh" or "angered Yahweh"
1 Then Yahweh sent Nathan to David. He came to him and said, "There were once two men in a city. One man was rich and the other poor. 2 The rich man had a great number of sheep and cattle, 3 but the poor man had nothing except one little ewe lamb, which he had bought and fed and raised. It grew up together with him and with his children. The lamb even ate with him and drank from his own cup, and it lay in his bosom and was like a daughter to him. 4 One day a visitor came to the rich man, but the rich man was unwilling to take one of his own sheep or cattle to prepare a meal for him. Instead, he took the poor man's ewe lamb and cooked it for his visitor." 5 David was hot with anger against the rich man, and he raged to Nathan, "As Yahweh lives, the man who has done this deserves to be put to death. 6 He must pay back the lamb four times over because he did such a thing, and because he had no pity on the poor man."
7 Then Nathan said to David, "You are that man! Yahweh, the God of Israel, says, 'I anointed you king over Israel, and I rescued you out of the hand of Saul. 8 I gave you your master's house, and your master's wives into your arms. I also gave you the house of Israel and Judah. But if that had been too little, I would have given you many other things in addition. 9 So why have you despised the commands of Yahweh, so as to do what is evil in his sight? You have struck down Uriah the Hittite with the sword and have taken his wife to be your own wife. You killed him with the sword of the army of Ammon. 10 So now the sword will never leave your house, because you have despised me and have taken the wife of Uriah the Hittite as your wife.' 11 Yahweh says, 'Look, I will raise up disaster against you out of your own house. Before your own eyes, I will take your wives and give them to your neighbor, and he will lie with your wives in broad daylight. 12 For you committed your sin secretly, but I will do this thing before all Israel, in the sunlight.'" 13 Then David said to Nathan, "I have sinned against Yahweh." Nathan replied to David, "Yahweh also has passed over your sin. You will not be killed. 14 However, because by this act you have despised Yahweh, the child who is born to you will surely die." 15 Then Nathan left and went home.
Yahweh attacked the child that Uriah's wife bore to David, and he was very sick. 16 David then implored God for the boy. David fasted and went inside and lay all night on the floor. 17 The elders of his house arose and stood beside him, to raise him up from the floor, but he would not get up, and he would not eat with them. 18 It came about on the seventh day that the child died. David's servants were afraid to tell him that the child was dead, for they said, "Look, while the child was still alive we spoke to him, and he did not listen to our voice. What might he do to himself if we tell him that the boy is dead?!" 19 But when David saw that his servants were whispering together, David realized that the child was dead. He said to his servants, "Is the child dead?" They answered, "He is dead." 20 Then David arose from the floor and washed himself, anointed himself, and changed his clothes. He went to the tabernacle of Yahweh and worshiped there, and then he came back to his own palace. When he asked for it, they set food before him, and he ate. 21 Then his servants said to him, "Why have you done this? You fasted and wept for the child while he was alive, but when the child died, you got up and ate." 22 David answered, "While the child was still alive I fasted and wept. I said, 'Who knows whether or not Yahweh will be gracious to me, that the child may live?' 23 But now he is dead, so why should I fast? Can I bring him back again? I will go to him, but he will not return to me."
24 David comforted Bathsheba his wife, and went to her and lay with her. Later she gave birth to a son, and the child was named Solomon. Yahweh loved him 25 and he sent word through Nathan the prophet to name him Jedidiah, because Yahweh loved him.
26 Now Joab fought against Rabbah of the Ammonites, and he captured the royal city. 27 So Joab sent messengers to David and said, "I have fought against Rabbah, and I have taken the city's water supply. 28 Now therefore gather the rest of the army together and camp against the city and take it, because if I take the city, it will be named after me." 29 So David gathered all the army together and went to Rabbah; he fought against the city and captured it. 30 David took the crown from their king's head—it weighed a talent of gold, and there was a precious stone in it. The crown was placed on David's own head. Then he brought out the plunder of the city in large quantities. 31 He brought out the people who were in the city and forced them to work with saws, iron picks, and axes; he also made them work at brick kilns. David required all the cities of the people of Ammon to do this labor. Then David and all the army returned to Jerusalem.
This is the final expansion of David's kingdom and records the end of the war with Ammon.
God sent a prophet to confront David. He said that because David had Uriah killed, there would always be killing in his family and that the baby conceived with Bathsheba would die. David prayed that the baby be allowed to live, but the infant died. Bathsheba then had another son, who was named Solomon. (See: prophet)
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This double negative emphasizes that the lamb was the only thing that the poor man owned. This is probably an exaggeration that means that the man loved this lamb more than anything else he owned. Alternate translation: "the only thing the poor man had was one little ewe lamb ... raised" or "the poor man had a little ewe lamb ... raised, and which he loved more than anything else he owned"
a female lamb
This refers to the closeness of this man and his little lamb. Alternate translation: "he loved it as much as if it were one of his daughters"
a young, female sheep
It was for his visitor to eat. Alternate translation: "for his visitor to eat"
Here the author describes how David was very angry as if his body were physically hot because of his anger. Alternate translation: "David became furious with" or "David became very angry with"
This means that David spoke angrily to Nathan.
This expresses that David was swearing an oath or serious promise. Alternate translation: "I declare, as surely as Yahweh lives"
This means to be killed. Also, that can be stated in active form. Alternate translation: "to be killed" or "to die"
The amount the rich man was required to pay back to the poor man was to be four times what the little lamb cost. "He must pay the poor man four times the price of the lamb"
to feel sadness and love for someone who is suffering or hurt or not loved
Here the word "hand" refers to control. Alternate translation: "out of Saul's control" or "from Saul's control"
Here Yahweh describes David having his master's wives as his own wives, by saying that they are "in his arms." Alternate translation: "your master's wives as your own"
Here Yahweh speaks of how he gave David his authority as king over Israel and Judah as if he gave him the houses of Israel and Judah as a gift. The phrase "the house of" means "the people of." Alternate translation: "I also gave you authority as king over the people of Israel and Judah"
"if I had not given you enough"
This rhetorical question is used to rebuke David. This can be written as a statement. Alternate translation: "You should not have despised ... Yahweh and should not have done what is evil in his sight!"
Here "sight" refers to Yahweh's thoughts or opinion. Alternate translation: "what he considers to be evil" or "what is evil in Yahweh's judgement"
David did not kill Uriah himself, rather he arranged for him to be killed in battle. The phrase "with the sword" represents how Uriah died in battle. Alternate translation: "You have arranged for Uriah the Hittite to die in battle"
David did not kill Uriah himself, rather he arranged for him to be killed in battle when Israel was fighting against Ammon. The phrase "with the sword" refers to how he died in battle. Alternate translation: "You arranged for him to die in battle against the army of Ammon"
Here the word "sword" refers to people dying in war. Also, David's "house" refers to his descendants. Alternate translation: "some of your descendants will always die in battle"
Here David's "house" refers to his family. Alternate translation: "from among your own family"
Here David is referred to by his eyes to emphasize what he would see. Alternate translation: "While you are watching"
This is a euphemism. Alternate translation: "he will have sexual relations with your wives"
"in full daylight." The idea of doing something "openly" or in a way that people are fully aware of what is happening is often spoken about as being done in the "daylight." Alternate translation: "openly" or "and everyone will see what is happening"
"sinned"
This phrase speaks of the people of Israel knowing about what has happened to his wives as if they all actually witnessed it happening. Alternate translation: "before all the people of Israel" or "and all the people of Israel will know about it"
Yahweh has forgiven David of his sin. This is spoken of here as Yahweh passing over his sin as if it were something that he walked by and disregarded. Alternate translation: "forgiven"
This can be stated in active form. Sometimes men died because of their sins, but he will not die because of his sin with the woman. This can be stated clearly. Alternate translation: "You will not die" or "you will not die because of this sin"
to strongly dislike or hate someone or something
The phrase "born to you" means that it is David's baby. Alternate translation: "your child who will be born"
Here the author speaks of Yahweh causing the baby to become sick as Yahweh attacking the child. Alternate translation: "Yahweh afflicted the child that ... and he was very sick" or "Yahweh caused the baby that ... to become very sick"
This means that she gave birth to a child and that David was his father. Alternate translation: "David's child, who Uriah's wife gave birth to"
to beg or pray with strong desire
David went into his room when he was alone. Alternate translation: "went inside his room"
"and urged him to get up from the floor"
"It happened"
The servants are referred to here by their voices to emphasize that they were speaking. Alternate translation: "he did not listen to us"
"day 7." This refers to the seventh day after the baby was born. Alternate translation: "the seventh day after he was born"
This is used to get people's attention. Alternate translation: "Listen"
The servants ask this rhetorical question to express their fear. This can be written as a statement. Alternate translation: "We are afraid that he may harm himself if we tell him that the boy is dead!"
"were speaking very quietly to each other"
"David understood"
"David got up"
These verses contain rhetorical questions that emphasize that David realizes that Yahweh has allowed this to happen.
David asked this rhetorical question to empathize that no one knew if Yahweh would let the child live. This rhetorical question can be translated as a statement. Alternate translation: "No one knows whether or not Yahweh will be gracious to me so that the child may live."
David asks this rhetorical question to empathize that he no longer has a reason to fast. This can be written as a statement. Alternate translation: "Now that he is dead it would be of no use to fast any longer."
David asks this rhetorical question to empathize that the boy cannot come back to life. This can be written as a statement. Alternate translation: "I cannot bring him back to life."
David implies that he will go to where his child is when he dies. Alternate translation: "When I die I will go to where he is"
This is a euphemism. Alternate translation: "had sexual relations with her"
Here "word" refers to a message that Yahweh told Nathan to tell David. Alternate translation: "he sent Nathan to tell him"
This is another name for David's son Solomon, which Yahweh chose for him.
Here the author says "Joab" but he is referring to Joab and his soldiers who fought with him. Alternate translation: "Joab and his soldiers fought ... they captured"
Fighting against this city literally means to fight against the people of Rabbah. Translate the name the same as you did in [2 Samuel 11:1]
"So Joab sent messengers to David to say to him"
"Taking" a place or landmark means to take control of it. Alternate translation: "have taken control of the city's water supply"
Here Joab speaks of himself when he is actually referring to himself and his soldiers. Alternate translation: "My soldiers and I have fought ... my soldier and I have taken"
Here Joab speaks of himself when he is actually referring to himself and his soldiers. Alternate translation: "if my soldiers and I take"
This means to surround and attack. Alternate translation: "besiege" or "surround"
"Taking" a place or landmark means to take control of it. Alternate translation: "take control of it ... take control of the city"
This can be stated in active form. Alternate translation: "people will name it"
Here the author speaks of David when he is actually referring to David and his soldiers. Alternate translation: "David and his soldiers fought"
This may be written in modern weights. Alternate translation: "about 33 kilograms"
a rare gemstone such as a diamond, ruby, sapphire, emerald, or opal
This can be stated in active form. Alternate translation: "They placed the crown on David's own head"
Here the author speaks of David when he is actually referring to David's soldiers. Alternate translation: "they brought out"
valuable things taken from a defeated enemy
"large amounts"
David did not bring out the people himself; he commanded his soldiers to bring them out. Alternate translation: "David commanded his soldiers to bring out the people"
These are tools to cut wood or break up the ground.
ovens where bricks are dried and hardened
This refers to the people in the cities. Alternate translation: "all the people of the cites of Ammon"
1 It came about after this that David's son Absalom had a beautiful sister whose name was Tamar, and David's son Amnon loved her. 2 Amnon was so frustrated that he became sick because of his sister Tamar. She was a virgin, and it seemed impossible to Amnon to do anything to her. 3 But Amnon had a friend whose name was Jonadab son of Shimeah, David's brother. Jonadab was a very shrewd man. 4 Jonadab said to Amnon, "Why, son of the king, are you depressed every morning? Will you not tell me?" So Amnon answered him, "I love Tamar, my brother Absalom's sister." 5 Then Jonadab said to him, "Lie down on your bed and pretend to be sick. When your father comes to see you, ask him, 'Would you please send my sister Tamar to give me something to eat and cook it before me, so that I may see it and eat it from her hand?'" 6 So Amnon lay down and pretended to be sick. When the king came to see him, Amnon said to the king, "Please send my sister Tamar to make some food for my sickness in front of me so that I may eat from her hand."
7 Then David sent word to Tamar at his palace, saying, "Go now to your brother Amnon's house and prepare food for him." 8 So Tamar went to her brother Amnon's house where he was lying down. She took dough and kneaded it and formed bread in his sight, and then she baked it. 9 She took the pan and gave the bread to him, but he refused to eat. Then Amnon said to the others present, "Send everyone out, away from me." So everyone went out from him. 10 So Amnon said to Tamar, "Bring the food into my room that I may eat from your hand." So Tamar took the bread that she had made, and brought it into the room of Amnon her brother. 11 When she had brought the food to him, he took hold of her and said to her, "Come, lie with me, my sister." 12 She answered him, "No, my brother, do not force me, for nothing like this should be done in Israel. Do not do this disgraceful thing! 13 How could I be rid of my shame? What about you? You would be like one of the fools in Israel! Now, please speak to the king, for he would not keep me from you." 14 However Amnon would not listen to her, and he was stronger than she was, and he overpowered her, and he lay with her.
15 Then Amnon hated Tamar with extreme hatred. The hatred with which he hated her was even greater than the love with which he had loved her. Amnon said to her, "Get up and go." 16 But she responded to him, "No! Because this great evil of making me leave is even worse than what you did to me!" But Amnon did not listen to her. 17 Instead, he called his personal servant and said, "Take this woman away from me, and bolt the door after her." 18 Then his servant brought her out and bolted the door after her. Tamar was wearing a beautifully decorated garment because the king's daughters who were virgins dressed in such robes. 19 Tamar put ashes on her head and tore her beautifully decorated garment. She put her hands on her head and walked away, crying aloud as she went.
20 Absalom her brother said to her, "Has Amnon your brother been with you? But now keep quiet, my sister. He is your brother. Do not take this thing to heart." So Tamar remained alone in her brother Absalom's house. 21 But when King David heard of all these things, he was very angry. 22 Absalom said nothing to Amnon, for Absalom hated him for what he had done to her and how he had disgraced his sister Tamar.
23 It came about after two full years that Absalom had sheep shearers working at Baal Hazor, which is near Ephraim, and Absalom invited all the king's sons to visit there. 24 Absalom went to the king and said, "See now, your servant has sheep shearers. Please, may the king and his servants go with me, your servant." 25 The king answered Absalom, "No, my son, all of us should not go because we would be a burden to you." Absalom begged the king, but he would not go, but he gave him his blessing. 26 Then Absalom said, "If not, please let my brother Amnon go with us." So the king said to him, "Why should Amnon go with you?" 27 Absalom pressed David, and so he let Amnon and all the king's sons go with him. 28 Absalom commanded his servants saying, "Listen closely. When Amnon begins to be affected by the wine, and when I say to you, 'Attack Amnon,' then put him to death. Do not be afraid. Have I not commanded you? Be courageous and brave." 29 So Absalom's servants did to Amnon as he had commanded them. Then all the king's sons arose, and every man mounted his mule and fled.
30 So it came about, while they were on the road, that the news came to David saying, "Absalom has killed all the king's sons, and there is not one of them left." 31 Then the king arose and tore his clothes, and lay on the floor; all his servants stood by with their clothes torn. 32 Jonadab son of Shimeah, David's brother, answered and said, "Let not my master believe that they have killed all the young men who are the king's sons, for Amnon only is dead. Absalom has planned this from the day that Amnon violated his sister Tamar. 33 So therefore let not my master the king take this report to heart, so as to believe that all the king's sons are dead, for Amnon only is dead."
34 Absalom fled away. A servant keeping watch raised his eyes and saw many people coming on the road on the hillside west of him. 35 Then Jonadab said to the king, "Look, the king's sons are coming. It is just as your servant said." 36 So it came about when he finished speaking, the king's sons arrived and raised their voices and wept. The king and all his servants also wept bitterly.
37 But Absalom fled and went to Talmai son of Ammihud, the king of Geshur. David mourned for his son every day. 38 So Absalom fled and went to Geshur, where he was for three years. 39 The mind of King David longed to go out to see Absalom, for he was comforted concerning Amnon and his death.
This chapter begins the story about the difficulties and killings in David's family. David's sin caused these problems in his family. (See: sin)
Amnon raped Absalom's sister, who was his own half-sister. David did nothing to punish him and David's lack of action caused significant problems in his family and in Israel. This eventually caused Solomon to become king, even though he was not the oldest son.
This is the beginning of the account of the rebellion led by Absalom, David's son, which runs through 2 Samuel 19.
"It happened after this." This phrase is used to introduce a new event to the story.
Absalom, Amnon, and Tamar had all been born before the events in 1 Samuel 11-12. It was after those events that Amnon fell in love with Tamar.
The writer is introducing the people that the following account is about. Absalom (1 Samuel 3:2) is introduced first because the larger account, through 2 Samuel 19, is about him. Tamar and Amnon (1 Samuel 3:2) are not as important to the larger account and so are introduced after Absalom.
Amnon was frustrated because he desired to sleep with his sister Tamar. Alternate translation: "Amnon was so frustrated with desire for his sister Tamar that he felt sick"
These are the names of men. Shimeah was David's brother.
crafty or deceptive
in an emotional state of extreme unhappiness
It is understood that he is asking him about his depression, which can be stated clearly. Also, this rhetorical question is a request for Jehonadab to tell him why he is depressed. It may be written as a statement. Alternate translation: "Will you not tell me why you are depressed?" or "Please, tell me why you are depressed."
See how you translated this man's name in 2 Samuel 13:3.
This is probably a request for her to serve food to him personally. He probably did not want her to put the food in his mouth. Alternate translation: "have her serve it to me herself"
This is probably a request for her to serve food to him personally. He probably did not expect her to put the food in his mouth. Alternate translation: "she may serve it to me to eat"
This means he gave a false appearance of being ill.
The food is not for his sickness, but rather it is for him, because he is sick. The phrase "in front of me" is a request for Tamar to prepare the food in his presence. Alternate translation: "in front of me because I am sick"
This means that he sent a messenger to speak to Tamar. Alternate translation: "David sent a messenger"
a thick mixture of flour and liquid used for baking
used her hands to mix the dough
This means that Tamar made the bread in front of him. Alternate translation: "in front of him" or "in his presence"
To "go out from someone" means to leave them. Alternate translation: "So everyone left him"
This is a request for Tamar to serve the food to him personally. Alternate translation: "and serve it to me"
This is a euphemism. Alternate translation: "have sexual relations with me"
She does not want him to force her to have sexual relations with him. Alternate translation: "do not force me to have sexual relations with you"
Tamar continues to talk to Amnon.
Tamar asks this rhetorical question to emphasize how much shame she would have if she slept with him. Tamar speaks of getting rid of her shame as if it were an enemy or a tormentor that she needed to escape from. Alternate translation: "If you do this, I would have to endure shame everywhere I go"
This is a euphemism. Alternate translation: "he had sexual relations with her"
The repetition of the ideas of hate and love here emphasize that his feelings had changed completely. The abstract nouns "hatred" and "love" can be left untranslated. Alternate translation: "He hated her even more than he had loved her"
You may need to make explicit that the words "love" and "loved" here refer only to sexual desire. Alternate translation: "had desired her"
The abstract noun "this great evil" can be expressed as a verb. Alternate translation: "It would be very evil to make me leave! It would be even worse"
This means to lock the door so that she will not be able to come back in again. Alternate translation: "lock the door so that she cannot come back in"
This means to lock the door so that she will not be able to come back in again. Alternate translation: "locked the door so that she could not go back in"
כְּתֹ֣נֶת פַּסִּ֔ים
These are acts of mourning and grief in the Israelite culture. Alternate translation: "put ashes on her head and tore her beautifully decorated garment to show that she was very sad. Then to show her grief, she put her hands on her head"
This is a polite way to ask is Amnon has had sexual relations with her. Alternate translation: "Has Amnon your brother slept with you?"
This means to not tell anyone about something. Alternate translation: "do not tell anyone about this"
The phrase "take something to heart" means "to worry about it." Alternate translation: "Do not worry about what has happened"
This means that she did not marry.
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"did not speak"
This explains that two whole years has passed and introduces the next event in the story. The phrase "full years" means that they are complete years.
These are people who cut the wool from sheep.
This is the name of a place.
The phrase "See now" indicates that what follows is a polite request for the hearer to pay attention. "Please listen carefully: your servant"
Absalom is calling himself "your servant" to show respect.
It was customary for people in Israel to have a party after they had sheared their sheep.
Although he is talking to his father the king, he calls him "the king" instead of "you" to show respect for him.
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The oldest son could often represent his father in Israelite culture. Amnon was David's oldest son.
David knew that Amnon was not Absalom's friend.
Here the author speaks of Absalom urging David to let Amnon come as if he were putting physical pressure on him. Alternate translation: "Absalom begged David for Amnon to come"
This does not include Absalom and Amnon who is dead. It includes the rest of the sons that the king allowed to go to the celebration. Alternate translation: "the rest of the king's sons"
This implies that they do not need to be afraid of the consequences for killing Amnon. This can be stated clearly. Alternate translation: "Do not be afraid that you will be blamed for killing the king's son"
Absalom asks this rhetorical question to emphasize that he will be blamed for killing Amnon because he is commanding them. This can be written as a statement. Alternate translation: "I have commanded you to do this." or "I will be the one guilty for killing him because I have commanded you to do this."
What Absalom has commanded them to do may be stated in the question. Alternate translation: "not commanded you to kill him"
This refers to the king's sons who left the celebration.
"It happened that." This phrase is used here to introduce the next event in the story.
"travelling along the road"
Here it says that the news came, when really someone came and told David the news. Alternate translation: "that someone came and reported the news to David saying"
"Then the king stood up"
He did these things to show that he was extremely sad. Alternate translation: "tore his clothes, and threw himself on the floor grieving"
They did this to show their sadness and to mourn with their king. Alternate translation: "and tore their clothes, mourning with the king"
See how you translated these men's names in 2 Samuel 13:3.
"My master, do not believe"
Jonadab calls David "my master" to show respect.
This is a polite way of saying that Amnon raped his sister.
"my master the king, do not"
The phrase "take something to heart" means "to worry about it." Alternate translation: "worry about this report"
This means that the servant was watching for enemies while guarding at the city wall. Alternate translation: "who was guarding" or "who was guarding at the city wall"
Here the servant looking up at something is spoken of as if he lifted up his eyes. Alternate translation: "looked up"
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This phrase is used to introduce the next event in the story.
Here the sons crying out is spoken of as if their voices were something they lifted into the sky. Alternate translation: "cried out"
These are the names of men.
"for his son Amnon"
"where he stayed for three years"
Here David is referred to by his mind to emphasize his thoughts. Alternate translation: "King David longed"
"because he was no longer grieving about Amnon being dead." This refers to three years after Absalom fled to Geshur.
1 Now Joab son of Zeruiah knew that the king's heart went out to Absalom. 2 So Joab sent word to Tekoa and had a wise woman brought to him. He said to her, "Please pretend you are a mourner and put on mourning clothes. Please do not anoint yourself with oil, but be like a woman who has mourned a long time for the dead. 3 Then go to the king and speak to him about what I will describe." So Joab told her the words she was to say to the king.
4 When the woman from Tekoa spoke to the king, she lay facedown on the ground and said, "Help me, king." 5 The king said to her, "What is wrong?" She answered, "The truth is that I am a widow, and my husband is dead. 6 I, your servant, had two sons, and they fought with each other in the field, and there was no one to separate them. One struck the other and killed him. 7 Now the whole clan has risen against your servant, and they say, 'Give into our hand the man who struck his brother, so that we may put him to death, to pay for the life of his brother whom he killed.' So they would also destroy the heir. Thus they will put out the burning coal that I have left, and they will leave for my husband neither name nor descendant on the surface of the earth."
8 So the king said to the woman, "Go to your house, and I will command something to be done for you." 9 The woman of Tekoa replied to the king, "My master, king, may the guilt be on me and on my father's family. The king and his throne are guiltless." 10 The king replied, "Whoever says anything to you, bring him to me, and he will not touch you anymore." 11 Then she said, "Please, may the king call to mind Yahweh your God, so that the avenger of blood will not destroy anyone further, so that they will not destroy my son." The king replied, "As Yahweh lives, not one hair of your son will fall to the ground."
12 Then the woman said, "Please let your servant speak a further word to my master the king." He said, "Speak on." 13 So the woman said, "Why then have you devised such a thing against the people of God? For in saying this thing, the king is like someone who is guilty, because the king has not brought back home again his banished son. 14 For we all must die, and we are like water spilled on the ground, which cannot be gathered up again. But God will not take away life. Rather, he devises a way for those who were driven away not to remain outcast. 15 Now then, seeing that I have come to speak this thing to my master the king, it is because the people have made me afraid. So your servant said to herself, 'I will now speak to the king. It may be that the king will perform the request of his servant. 16 Perhaps the king will listen to me and deliver his servant from the hand of the man who would destroy me and my son together, out of the inheritance God gave us.' 17 Then your servant prayed, 'Yahweh, please let the word of my master the king give me relief, for as an angel of God, so is my master the king in telling good from evil.' May Yahweh your God be with you."
18 Then the king answered and said to the woman, "Please do not hide from me anything that I will ask you." The woman replied, "Let my master the king now speak." 19 The king said, "Is not the hand of Joab with you in all this?" The woman answered and said, "As you live, my master the king, no one can escape to the right hand or to the left from anything that my master the king has spoken. It was your servant Joab who commanded me and told me to say these things that your servant has spoken. 20 Your servant Joab has done this to change the course of what is happening. My master is wise, like the wisdom of an angel of God, and he knows everything that is happening in the land."
21 So the king said to Joab, "See now, I will do this thing. Go then, and bring the young man Absalom back." 22 So Joab lay facedown on the ground in honor and gratitude to the king. Joab said, "Today your servant knows that I have found favor in your eyes, my master, king, in that the king has performed the request of his servant." 23 So Joab arose, went to Geshur, and brought Absalom back to Jerusalem. 24 The king said, "He may return to his own house, but he may not see my face." So Absalom returned to his own house, but did not see the king's face.
25 Now in all Israel there was no one praised for his handsomeness more than Absalom. From the sole of his foot to the top of his head there was no blemish in him. 26 When he cut the hair of his head at the end of every year, because it was heavy on him, he weighed his hair; it would weigh about two hundred shekels, which is measured by the weight of the king's standard. 27 To Absalom were born three sons and one daughter, whose name was Tamar. She was a beautiful woman.
28 Absalom lived two full years in Jerusalem, without seeing the king's face. 29 Then Absalom sent word for Joab to send him to the king, but Joab would not come to him. So Absalom sent word a second time, but Joab still did not come. 30 So Absalom said to his servants, "See, Joab's field is near mine, and he has barley there. Go and set it on fire." So Absalom's servants set the field on fire. 31 Then Joab arose and came to Absalom at his house, and said to him, "Why have your servants set my field on fire?" 32 Absalom answered Joab, "Look, I sent word to you saying, 'Come here so I may send you to the king to say, "Why did I come from Geshur? It would be better for me to still be there. Now therefore let me see the king's face, and if I am guilty, let him kill me."'" 33 So Joab went to the king and told him. When the king called for Absalom, he came to the king and bowed low to the ground before the king, and the king kissed Absalom.
David missed his son, Absalom, who was in exile. Joab summons a wise woman to reconcile David and Absalom. (See: reconcile)
The wise woman uses a type of story to convince David that his actions were wrong. He treated a stranger worse than he treated his own son. This parable was intended to convict David of his sin. She uses David's own words against him. (See: sin)
This word is used here to mark a stop in the main story. Here the author tells about a new person in the story.
See how you translated this man's name in 2 Samuel 2:13.
This means that Joab sent someone with a message to Tekoa and had him bring back a woman to him. This can be written in active form. Alternate translation: "sent someone with a message to Tokoa and had him bring a wise woman back"
This is the name of a place.
This refers to someone who has died, not dead people in general. Alternate translation: "someone who has died"
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She did this to show her respect and submission to the king. Alternate translation: "she showed her respect to the king by lying facedown on the ground"
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"One of my sons hit the other son with something"
"my entire family"
To show respect for the king the woman refers to herself as "your servant."
This is an idiom which means to kill. Alternate translation: "kill him"
If they put the guilty brother to death there would not be a son left to inherit the family's possessions. The full meaning of this statement can be made clear. Alternate translation: "if they did this, they would be destroying our family's heir"
Here the woman refers to her only living son as if he were a burning piece of coal. She speaks of the men killing her son as stopping the coal's burning. Alternate translation: "In this way they will kill the only child I have left"
"they will not leave for my husband name or descendant"
This refers to a son to carry on the family's name into the next generation. Alternate translation: "no son to preserve our family's name"
"on the earth." This descriptive phrase emphasizes that the family line would not continue on earth after the husband died. "The surface of the earth" refers to the ground on which people walk.
This can be stated in active form. Alternate translation: "I will take care of this matter for you"
Translate the name of this place the same as you did in 2 Samuel 14:2.
This means that if people say that the king was wrong for helping the woman's family that the king should not be guilty. The full meaning of this statement can be made explicit. Alternate translation: "if anyone blames you for helping our family, may my family be considered guilty instead"
Here the word "throne" refers to anyone who later becomes king in David's place. Alternate translation: "The king and his descendants" or "The king and his family"
"are innocent." This implies that in the future if anyone accuses the king of wrongdoing, he will be innocent in the matter. Alternate translation: "will be innocent regarding the matter"
Here speaking threats is spoken of as speaking in general. Alternate translation: "threatens you" or "speaks threats to you"
Here David speaks of a person not threatening or hurting her, by saying that the person would not touch her. It is implied that David will not allow the person threatening her to bother her again. The full meaning of this statement can be made clear. Alternate translation: "I will make sure he does not threaten you again"
Possible meanings are 1) The phrase "call to mind" is an idiom meaning to pray. Alternate translation: "Please, pray to Yahweh your God" or 2) Here "call to mind" means to remember and it is implied that after he remembers Yahweh he will promise in his name. Alternate translation: "Please promise in the name of Yahweh your God"
This refers to the man who wants to avenge the death of the dead brother. This can be stated clearly. Alternate translation: "the man who wants to avenge my son's brother's death"
"cause anyone else to die." This is in addition to the brother who already died.
"that they will not kill my son" or "that they will not execute my son"
Often people would make promises and compare how surely they would fulfil their promise to how surely Yahweh is alive. Alternate translation: "I promise you, as surely as Yahweh lives" or "In Yahweh's name I promise"
The means that her son will not be harmed, which is exaggerated by saying that he will not lose even a single hair. Alternate translation: "your son will be completely safe"
To show respect for the king the woman refers to herself as "your servant."
"talk about something else to." The woman is requesting to speak to the king about another topic.
This is an idiom. The king was giving her permission to continue speaking. Alternate translation: "You may speak to me"
The woman asks this rhetorical question to rebuke David for how he has treated Absalom. This question can be written as a statement. Alternate translation: "What you have just said proved that you did wrong."
The woman compares the king to someone who is guilty to suggest that he is guilty without saying it directly. Alternate translation: "the king has declared himself guilty"
"his son whom he banished"
Here the woman speaks of a person dying as if they were water being spilled on the ground. Alternate translation: "We all must die, and after we die we cannot be brought back to life again"
"to be allowed to return"
The understood information may be supplied. Alternate translation: "I have come because the people have made me afraid"
To show respect for the king the woman refers to herself as "your servant"
This phrase is an idiom. Also, "the hand" is a metonym referring to the man's control. Alternate translation: "out of the control of the man"
"the message of my master the king"
Here David, the king, is compared to an "angel of God." Alternate translation: "for the king is like an angel of God because they both know how to tell good from evil"
The negative form here is used for emphasis and can be stated in a positive form. Alternate translation: "Please tell me the truth about everything I ask you"
Here the word "hand" refers to Joab's influence. Alternate translation: "Has not Joab influenced you in all this" or "Did Joab send you here to speak these things"
"As surely as you are alive." Here the woman compares the certainty of what David has said to the certainty that he is alive, to emphasize how true his statement is.
Here the woman describes the difficulty of speaking to the king and keeping him from finding out the truth by comparing it to a person not being about to escape in any direction. Alternate translation: "no one can keep you from knowing the truth"
The expression gives two extremes and means "anywhere." Alternate translation: "anywhere at all" or "anywhere"
"My master the king is wise"
The woman compares David's wisdom to the wisdom of an angel to emphasize how very wise he is. Alternate translation: "you are very wise, like an angel of God"
It is implied that the king had Joab brought before him so that he could speak to him. The full meaning of this can be made clear. Alternate translation: "Then the king summoned Joab and said to him"
The phrase "See now" indicates that what follows is a polite request for the hearer to pay attention. "Please listen carefully: I" See how you translated similar words in 2 Samuel 13:24.
This refers to what Joab wants the king to do. The full meaning of this statement can be made clear. Alternate translation: "what you want me to do"
Joab did this to honor the king and show his gratitude.
To show respect for the king Joab refers to himself as "your servant."
The phrase "found favor" is an idiom which means to be approved of by someone. Also, "eyes" is a metonym for sight, and sight represents judgment or evaluation. Alternate translation: "you are pleased with me" or "you have approved of me"
"because the king"
"you have done what I asked you to do"
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Here the word "face" refers to the king himself. Alternate translation: "but he may not see me ... the king"
This word marks a stop in the main story. This new section gives background information for the part of the story that follows.
This can be stated in active form. Alternate translation: "people praised Absalom for his handsomeness more than they praised anyone else"
good and pleasing appearance, especially of the face
This means the whole person was without blemish. Alternate translation: "There were no blemishes on any part of his body"
This can be written in modern units. Alternate translation: "two and a half kilograms"
The king had weights that determined the standard weight of the shekel and other weights and measurements.
This can be stated in active form. Alternate translation: "Absalom had three sons and one daughter"
Here "the king's face" refers to the king himself. Alternate translation: "the king"
Here "word" is a metonym for "a message." This means that he sent a messenger to Joab with a request. Alternate translation: "Absalom sent a messenger to Joab asking him"
It is implied that Absalom wanted Joab to come to him to see him and to intercede for him so that he would be allowed to see the king. The full meaning of this can be made clear. Alternate translation: "to come to him and to intercede for him so that he could see the king"
Here "word" is a metonym for "a message." This means that he sent a messenger to Joab again with the same request. The full meaning of this can be made clear. Alternate translation: "So Absalom sent a messenger to Joab again with the same request"
Here this word is used to remind people of something. Alternate translation: "As you know"
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"Pay attention, because what I am about to say is both true and important"
Here "word" is a metonym for "a message." This means that he sent a messenger. Alternate translation: "I sent a messenger"
The message here for the king is written as if Absalom were the speaker. Absalom was asking Joab to speak the message on his behalf. The full meaning of this statement can be made clear. Alternate translation: "to say to the king on my behalf" or "to ask the king for me"
Here "king's face" refers to the king himself. Alternate translation: "the king"
Absalom is showing respect to the king. Alternate translation: "bowed low to the ground to honor the king"
This implies that the king forgave and restored Absalom. The full meaning of this can be made clear.
1 It came about after this that Absalom prepared a chariot and horses for himself, with fifty men to run before him. 2 Absalom would get up early and stand beside the road leading to the city gate. When any man had a dispute to come to the king for judgment, Absalom would call to him and say, "From what city have you come?" Then the man would answer, "Your servant is from one of the tribes of Israel." 3 So Absalom would say to him, "Look, your case is good and in the right, but there is no one empowered by the king to hear your case." 4 Absalom would add, "I wish that I were made judge in the land, so that every man who had any dispute or cause might come to me, and I would bring him justice!" 5 So it came about that when any man came to Absalom to honor him, Absalom would put out his hand and take hold of him and kiss him. 6 Absalom acted in this way to all Israel who came to the king for judgment. So Absalom stole the hearts of the men of Israel.
7 It came about at the end of four years that Absalom said to the king, "Please let me go and pay a vow that I have made to Yahweh in Hebron. 8 For your servant made a vow while I was living at Geshur in Aram, saying,' If Yahweh will indeed bring me again to Jerusalem, then I will worship Yahweh.'" 9 So the king said to him, "Go in peace." So Absalom arose and went to Hebron. 10 But then Absalom sent spies throughout all the tribes of Israel, saying, "As soon as you hear the sound of the ram's horn, then you must say, 'Absalom is king in Hebron.'" 11 With Absalom went two hundred men from Jerusalem, who were invited. They went in their innocence, not knowing anything that Absalom had planned. 12 While Absalom offered sacrfices, he sent for Ahithophel from his hometown of Giloh. He was David's counselor. Absalom's conspiracy was strong, for the people following Absalom were constantly increasing.
13 A messenger came to David saying, "The hearts of the men of Israel are following after Absalom." 14 So David said to all his servants who were with him at Jerusalem, "Arise and let us flee, or none of us will escape from Absalom. Prepare to leave immediately, or he will quickly overtake us, and he will bring down disaster on us and attack the city with the edge of the sword." 15 The king's servants said to the king, "Look, your servants are ready to do whatever our master the king decides." 16 The king left and all his family after him, but the king left ten women, who were concubines, to keep the palace. 17 After the king went out and all the people after him, they stopped at the last house. 18 All his servants marched with him, and before him went all the Kerethites, and all the Pelethites, and all the Gittites—six hundred men who had followed him from Gath marched with the king.
19 Then the king said to Ittai the Gittite, "Why will you come with us? Return and stay with the king, for you are a foreigner and an exile. Return to your own place. 20 Since you just left yesterday, why should I make you wander all over with us? I do not even know where I am going. So return and take your fellow countrymen with you, and may steadfast love and faithfulness go with you." 21 But Ittai answered the king and said, "As Yahweh lives, and as my master the king lives, surely in whatever place where my master the king goes, there also will your servant go, whether that means living or dying." 22 So David said to Ittai, "Go ahead and continue with us." So Ittai the Gittite marched with the king, along with all his men and all the families who were with him. 23 All the country wept with a loud voice as all the people passed by over the Kidron Valley, and as the king also himself crossed over. All the people traveled on the road toward the wilderness.
24 Even Zadok with all the Levites, carrying the ark of the covenant of God, were present. They set the ark of God down, and then Abiathar joined them. They waited until all the people had passed by out of the city. 25 The king said to Zadok, "Carry the ark of God back into the city. If I find favor in the eyes of Yahweh, he will bring me back here and show me again the ark and the place where he lives. 26 But if he says, 'I am not pleased with you,' look, here am I, let him do to me whatever seems good to him." 27 The king also said to Zadok the priest, "Are you not a seer? Return into the city in peace, and your two sons with you, Ahimaaz your son, and Jonathan son of Abiathar. 28 See, I will wait at the fords of the wilderness until word comes from you to inform me." 29 So Zadok and Abiathar carried the ark of God back into Jerusalem, and they stayed there.
30 But David ascended barefoot and weeping up the Mount of Olives, and he had his head covered. Every man of the people who were with him covered his head, and they went up weeping as they walked. 31 Someone told David saying, "Ahithophel is among the conspirators with Absalom." So David prayed, "O Yahweh, please turn Ahithophel's advice into foolishness." 32 It came about that when David arrived at the top of the road, where God used to be worshiped, Hushai the Arkite came to meet him with his coat torn and earth on his head. 33 David said to him, "If you travel with me, then you will be a burden to me. 34 But if you return to the city and say to Absalom, 'I will be your servant, king, as I have been your father's servant in time past, so will I now be your servant,' then you will confuse Ahithophel's advice for me. 35 Will you not have the priests Zadok and Abiathar with you? So whatever you hear in the king's palace, you must tell it to Zadok and Abiathar the priests. 36 See that they have there with them their two sons, Ahimaaz, Zadok's son, and Jonathan, Abiathar's son. You must send to me by their hand everything that you hear." 37 So Hushai, David's friend, came into the city as Absalom arrived and entered into Jerusalem.
This chapter begins the story of Absalom's attempted revolt.
For four years, Absalom made many allies in an attempt to make himself king. This is why he acted as a judge for the people. Since this was all done in secret, it is called a "conspiracy." David found out and fled with those in the army who were loyal to him.
The author used the metaphor of a thief to describe how Absalom was able to win people's loyalty: "So Absalom stole the hearts of the men of Israel."
This phrase is used to introduce the next event in the story.
These men would run in front of the chariot to honor Absalom. Alternate translation: "with fifty men to run before him to honor him"
When a man would respond to Absalom's question he would refer to himself as "your servant" to honor Absalom.
It is implied that the person told his case to Absalom. This can be stated clearly. Alternate translation: "Absalom would ask him what his problem was, and the man would then explain to Absalom why he sought justice. Absalom would then say to him"
"Hearing" a case means to listen to it and to make a judgement decision over it. Alternate translation: "to judge your case" or "to oversee your case"
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This action is a friendly greeting. Alternate translation: "greet him as a friend by embracing him and kissing him"
This means that people came to the king so that he could decide their disputes. Alternate translation: "who came to the king for him to judge over their disputes"
This sentence means Absalom convinced the men to be loyal to him rather than to David. Here the author speaks of how the people became loyal to Absalom by saying that he stole their hearts. Alternate translation: "In this way, Absalom convinced the men of Israel to be loyal to him"
This phrase is used to introduce the next event in the story.
This refers to four years after he returned to Jerusalem. Alternate translation: "fours years after Absalom had returned to Jerusalem, he"
"to Hebron and there fulfill a vow that I have made to Yahweh"
Here Absalom refers to himself this way to honor the king.
"So Absalom left"
Here the places where the tribes of Israel lived are referred to as the tribes themselves. Alternate translation: "throughout the land of the tribes of Israel"
"a ram's horn being blown"
This can be stated in active form. Alternate translation: "who he had invited"
"went innocently"
This means that he sent a messenger to go get Ahithophel and bring him back to him. Alternate translation: "he sent a messenger to go get Ahithophel who was"
This is the name of a man.
This is the name of a place.
Here the men are referred to by their "hearts" to emphasize their loyalty to Absalom. Alternate translation: "The men of Israel are loyal to" or "The men of Israel are following after"
Here David speaks of Absalom and the men with him as "Absalom" himself because the men are following Absalom's authority. Alternate translation: "escape from Absalom and his men ... he and his men will quickly ... and they will bring"
The "city" is a metonym referring to the people in the city. The "edge of the sword" is a synecdoche referring to the Israelites' swords and emphasize that they killed the people in battle. Alternate translation: "will attack the people of our city and kill them with their swords"
This means to cause disaster to happen.
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Here the word "keep" means to care for. Alternate translation: "to care for the palace"
This refers to the last house they would come to when leaving the city. Alternate translation: "at the last house as they were leaving the city"
"his soldiers." These men served David as soldiers. See how you translated this phrase in 2 Samuel 3:22.
Translate the names of these people groups the same as you did in 2 Samuel 8:18.
Translate the name of this people group the same as you did in 2 Samuel 6:10.
"600 men"
This is the name of a man.
Translate the name of this people group the same as you did in 2 Samuel 6:10.
This rhetorical question indicates that the king does not think they should go along with him. This question can be written as a statement. Alternate translation: "You do not need to go with us."
This rhetorical question emphasizes David did not want Ittai to come. This question can be translated as a statement. Alternate translation: "I do not want to cause you to wander around with us."
Here "yesterday" is an exaggeration that emphasizes a short amount of time. Ittai the Gittite had lived there for several years. Alternate translation: "Since you have lived here only a short time"
This is a blessing that David is giving to him. The abstract nouns "love" and "faithfulness" can be expressed with the verb "love" and the adjective "faithful." Alternate translation: "may Yahweh love you without ceasing and be faithful to you"
Here the speaker is making a solemn promise. He compares the certainty that he will fulfill his promise to the certainty that Yahweh and the king are alive. Alternate translation: "I solemnly promise that as surely as Yahweh and the king live"
Ittai refers to himself this way to honor the king.
"even if I get killed supporting you"
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Many of the people of Israel wept loudly when they saw the king leaving. Here this is generalized by saying that the whole country wept. Alternate translation: "All the people along the road wept" or "Many of the people wept"
Here the many people who were weeping are spoken of as if they shared one loud voice. Alternate translation: "loudly"
This is the name of a place near Jerusalem.
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Here the "eyes of Yahweh" refer to Yahweh's thoughts and opinion. If you "find favor" with someone it means that they are pleased with you. Alternate translation: "Yahweh is pleased with me"
"where his presence is." The ark of the covenant symbolizes Yahweh's presence. This refers to the place where the ark is. Alternate translation: "where it is kept"
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This is the name of a man.
See how you translated this man's name in 2 Samuel 8:17.
This rhetorical question is used to rebuke Zadok and can be translated as a statement. Alternate translation: "You will be able to find out what is happening."
Here this word means for the listener to pay attention to what is said next. Alternate translation: "Listen"
This refers to him sending a messenger to the king. Alternate translation: "until you send a messenger to me to inform me"
Here the king implies he is to receive a message informing him about what is happening in Jerusalem. Alternate translation: "to tell me what is happening in Jerusalem"
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wearing no shoes or sandals
This is a sign of mourning and shame. Alternate translation: "his head covered in mourning"
See how you translated this man's name in 2 Samuel 15:11.
people who join together against someone else
David is asking Yahweh to make Ahitohphel's advice foolish and useless. Alternate translation: "please let whatever advice Ahithophel gives be foolishness and unsuccessful"
"It happened." This phrase marks the next event in the story.
The word "top" is used here because David went up in elevation and is at the top of a hill. Alternate translation: "at the top of the hill"
This can be stated in active form. Alternate translation: "where people once worshiped God"
This is the name of a man.
This is the name of a people group.
This is an act showing shame or repentance. Here the word "earth" means dirt. Alternate translation: "He had torn his clothes and put dirt on his head to show that he was very sad"
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David is suggest to Hushai that he oppose whatever Ahithopel advises. Alternate translation: "you can serve me by opposing Ahithophel's advice"
David asks this rhetorical question to tell Hushai that he will not be alone. This can be written as a statement. Alternate translation: "Zadok and Abiathar the priests will be there to help you."
This is a generalization. It means all of the important and insightful things that he hears, not every single word he hears.
These are the names of men.
The phrase "their hand" refers to the sons and means that they were to serve as messengers. Alternate translation: "their sons to tell me"
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1 When David had gone a short distance over the summit of the hill, Ziba the servant of Mephibosheth met him with a couple of saddled donkeys; on them were two hundred loaves of bread, one hundred clusters of raisins, and one hundred bunches of figs, and a skin of wine. 2 The king said to Ziba, "Why did you bring these things?" Ziba replied, "The donkeys are for the king's household to ride on, the bread and fig cakes are for your young men to eat, and the wine is for anyone who is faint in the wilderness to drink." 3 The king said, "Then where is your master's grandson?" Ziba replied to the king, "Look, he has stayed behind in Jerusalem, for he said, 'Today the house of Israel will restore my father's kingdom to me.'" 4 Then the king said to Ziba, "Look, all that belonged to Mephibosheth now belongs to you." Ziba answered, "I bow in humility to you, my master, king. Let me find favor in your eyes."
5 When King David approached Bahurim, a man from the family of the clan of Saul came out from there. His name was Shimei son of Gera, and he cursed as he came out. 6 He threw stones at David and at all of the king's servants, in spite of the people and mighty men who were on the king's right and left. 7 Shimei called out in cursing, "Go away, get out of here, you man of blood, you worthless man! 8 Yahweh has repaid all of you for the blood you shed within the family of Saul, in whose place you have reigned. Yahweh has given the kingdom into the hand of Absalom your son. You have come to ruin because you are a man of blood."
9 Then Abishai son of Zeruiah, said to the king, "Why should this dead dog curse my master the king? Please let me go over and take off his head." 10 But the king said, "What have I to do with you, sons of Zeruiah? Perhaps he is cursing me because Yahweh has said to him, 'Curse David.' Who then could say to him, 'Why are you cursing the king?'" 11 So David said to Abishai and to all his servants, "Look, my son, who was born from my body, wants to take my life. How much more may this Benjamite now desire my ruin? Leave him alone and let him curse, for Yahweh has commanded him to do it. 12 Perhaps Yahweh will look at the misery unleashed on me, and repay me with good for his cursing me today." 13 So David and his men traveled on the road, while Shimei went beside him up on the hillside, cursing and throwing dust and stones at him as he went. 14 Then the king and all the people who were with him became weary, and he rested when they stopped for the night.
15 As for Absalom and all the people of the men of Israel who were with him, they came to Jerusalem, and Ahithophel was with him. 16 It came about when Hushai the Arkite, David's friend, had come to Absalom, that Hushai said to Absalom, "Long live the king! Long live the king!" 17 Absalom said to Hushai, "Is this your loyalty to your friend? Why did you not go with him?" 18 Hushai said to Absalom, "No! The one whom Yahweh and this people and all the men of Israel have chosen, that is the man to whom I will belong, and I will stay with him. 19 Also, what man should I serve? Should I not serve in the presence of his son? As I have served in your father's presence, I will serve in your presence."
20 Then Absalom said to Ahithophel, "Give us your advice about what we should do." 21 Ahithophel answered Absalom, "Go to your father's concubines, whom he has left to keep the palace, and all Israel will hear that you have become a stench to your father. Then the hands of all who are with you will be strong." 22 So they spread for Absalom a tent on the top of the palace, and Absalom went to his father's concubines in the sight of all Israel. 23 Now the advice of Ahithophel that he gave in those days was as if a man heard from the mouth of God himself. That was how all of Ahithophel's advice was viewed by both David and Absalom.
David's best adviser, Ahithophel, told Absalom to publicly seduce the concubines that David had left to take care of the palace. Because the concubines were the king's property, having sexual relations with a king's concubines implied that Absalom was now the king. This would show the people that the break with David was complete.
To show how seriously people took Ahithophel's advice, the author used a simile comparing his advice to God's advice. "Now the advice of Ahithophel that he gave in those days was as if a man heard from the mouth of God himself."
This is a man's name.
See how you translated this man's name in 2 Samuel 4:4.
"200 loaves ... 100 clusters ... 100 bunches"
"cakes of bread"
These phrases refer to raisins or figs pressed together.
dried grapes
"a wineskin full of wine"
tired and weak
"Mephibosheth, your master's grandson"
the son of one's son or daughter
Here this word is used to draw someone's attention to what is said next. Alternate translation: "Listen"
This refers to the people of Israel. Alternate translation: "the people of Israel"
Having a descendant of Saul being allowed to rule is spoken of as the kingdom being restored to their family. Alternate translation: "will allow me to rule the kingdom that my grandfather ruled"
See how you translated this man's name in 2 Samuel 4:4.
Ziba is not literally bowing before the king when he is speaking here. This means that he will serve the king with the same amount of humility he would be showing if he were literally bowing before him. Alternate translation: "I will humbly serve you"
The phrase "find favor" means to be approved of by someone. Also, "eyes" is a metonym for sight, and sight represents judgment or evaluation. Alternate translation: "I want you to be pleased with me" or "I desire you for to be pleased with me"
Translate the name of this city the same as you did in 2 Samuel 3:16.
These are the names of men.
You may need to make explicit that these were probably officials of some sort, not household servants. Alternate translation: "the king's officials"
"even though there were"
You may need to make explicit that these were probably soldiers and bodyguards, men who protect an important person. Alternate translation: "soldiers and bodyguards"
Here "blood" refers to all of men he was responsible for killing in battle. Alternate translation: "murderer"
Yahweh repays them by punishing them. This can be stated clearly. Alternate translation: "Yahweh has punished"
Here "blood" refer to people who were killed from Saul's family. The king was responsible for them dying. Alternate translation: "for killing many of Saul's family"
David reigned as king over the same people whom Saul had previously reigned. Alternate translation: "in whose place you have reigned as king"
Here "hand" refers to control. Alternate translation: "into the control of Absalom"
See how you translated this man's name in [2 Samuel 2:18]
See how you translated this man's name in [2 Samuel 2:13]
Abishai asked this question to express his anger at the man. This rhetorical question can be translated as a statement. Alternate translation: "This dead dog must not speak to the king this way."
Here the man is being described as worthless by being compared to a dead dog. Alternate translation: "this worthless man"
This rhetorical question is asked to correct the sons of Zeruiah. It can be translated as a statement. Alternate translation: "I do not want to know what you think!"
"He may be cursing me because"
This is said as a rhetorical question to emphasize that the answer is "no one." This can be written as a statement. Alternate translation: "No one then can ask him, 'Why are you cursing the king?'"
David describes his son this way to emphasize the close bond between a father and his son. Alternate translation: "my own son" or "my dear son"
This is a polite way to refer to killing someone. Alternate translation: "wants to kill me"
David uses this rhetorical question to express that he is not surprised that the man wants to kill him. This can be written as a statement. Alternate translation: "Of course this Benjamite desires my ruin!" or "I am not surprised this Benjamite desires my ruin as well!"
Here David describes the man's desire to kill him as if David were something that the man wanted to ruin. Alternate translation: "desire me to be killed" or "desire to kill me"
Here the phrase "leave him alone" means to not stop him from what he is doing. Alternate translation: "Do not stop him from cursing me"
Here "looking" means "considering." Alternate translation: "will consider"
Here David speaks of misery as if it were a dangerous animal that the Benjamite unleashed on him.
Shimei was walking parallel to David and his men, though Shimei was up higher on the hillside.
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See how you translated this man's name in [2 Samuel 15:12]
See how you translated this man's name in [2 Samuel 15:32]
"It happened that." This phrase is used to introduce the next event in the story.
See how you translated the name of this people group in [2 Samuel 15:32]
a strong feeling of support and love
These rhetorical questions are asked to criticize Hushai. They can be translated as a statement. Alternate translation: "You have been a loyal friend to David; you should have gone with him."
Here Hushai is referring to Absalom in the third person to take emphasize off of him and place it on Yahweh and the people who chose him. This can be written in second person. Alternate translation: "you are the one whom ... you are the man ... with you"
Hushai asks these rhetorical questions to emphasize that he wants to serve Absalom. They can be written as a statement. Alternate translation: "I should serve only David's son, so I will serve in his presence." or "I should serve you, for you are David's son."
See how you translated this man's name in [2 Samuel 15:12]
This is a polite way of talking about having sexual relations. Alternate translation: "Have sexual relations with your father's concubines" or "Lie with your father's concubines"
The phrase "to keep" means to take care of. Alternate translation: "to take care of the palace"
Ahithophel speaks of Absalom offending his father as if he would become something that had a strong and offensive odor. Alternate translation: "become offensive to your father" or "greatly insulted father"
Here the people who followed Absalom are referred to by their hands. The news will strengthen the peoples' loyalty to Absalom and encourage them. This can be stated clearly. Alternate translation: "The news of this will strengthen the loyalty of all who follow you"
"they set up"
This is a polite way of saying that he had sexual relations with them. See how you translated a similar phrase in [2 Samuel 16:21]
This means that people were able to see the tent and Absalom walking in and out of the tent with the women. The phrase "all of Israel" is a generalization, for only people near the palace could see it. Alternate translation: "where the Israelites could see him go into the tent"
Here the author compare how much people trusted Ahithophel's advice with how much they would trust advice directly from God. Alternate translation: "Now people trusted the advice of Ahithophel in those days in the same way they would have trusted it if had come"
Here God's mouth represents himself and emphasizes his speech. Alternate translation: "as if God had said it with his own mouth" or "as if a man heard it spoken by God himself"
This can be translated in active form. Alternate translation: "both David and Absalom viewed all of Ahithophel's advice"
"was thought of"
1 Then Ahithophel said to Absalom, "Now let me choose twelve thousand men, and I will arise and pursue David tonight. 2 I will come on him while he is weary and weak and will surprise him with fear. The people who are with him will flee, and I will attack only the king. 3 I will bring back all the people to you, like a bride coming to her husband, and all the people will be at peace under you." 4 What Ahithophel said pleased Absalom and all the elders of Israel.
5 Then Absalom said, "Now call Hushai the Arkite, too, and let us hear what he says." 6 When Hushai had come to Absalom, Absalom explained to him what Ahithophel had said and then asked Hushai, "Should we do what Ahithophel has said? If not, tell us what you advise." 7 So Hushai said to Absalom, "The advice that Ahithophel has given this time is not good." 8 Hushai added, "You know your father and his men are strong warriors, and that they are bitter, and they are like a bear robbed of her cubs in a field. Your father is a man of war; he will not sleep with the army tonight. 9 Look, right now he is probably hidden in some pit or in some other place. It will happen that when some of your men have been killed at the beginning of an attack, that whoever hears it will say, 'A slaughter has taken place among the soldiers who follow Absalom.' 10 Then even the bravest soldiers, whose hearts are like the heart of a lion, will be afraid because all Israel knows that your father is a mighty man, and that the men who are with him are very strong. 11 So I advise you that all Israel should be gathered together to you, from Dan to Beersheba, as numerous as the sands that are by the sea, and that you go to battle in person. 12 Then we will come on him wherever he may be found, and we will cover him as the dew falls on the ground. We will not leave even one of his men, or him himself, alive. 13 If he retreats into a city, then all Israel will bring ropes to that city and we will drag it into the river, until there is no longer even a small stone found there." 14 Then Absalom and the men of Israel said, "Hushai the Arkite's advice is better than Ahithophel's." Yahweh had ordained the rejection of Ahithophel's good advice in order to bring destruction on Absalom.
15 Then Hushai said to Zadok and to Abiathar the priests, "Ahithophel advised Absalom and the elders of Israel in such and such a way, but I have advised something else. 16 Now then, go quickly and report to David; say to him, 'Do not camp tonight at the fords of the wilderness, but by all means cross over, or the king will be swallowed up along with all the people who are with him.'" 17 Now Jonathan and Ahimaaz were staying at the spring of Rogel. A female servant used to go and inform them what they needed to know, for they could not risk being seen going into the city. When the message came, then they were to go and tell King David. 18 But a young man saw them this time and told Absalom. So Jonathan and Ahimaaz went away quickly and came to the house of a man in Bahurim, who had a well in his courtyard, into which they descended. 19 The man's wife took the covering for the well and spread it over the well's opening, and tossed grain over it, so no one knew Jonathan and Ahimaaz were in the well. 20 Absalom's servants came to the woman of the house and said, "Where are Ahimaaz and Jonathan?" The woman told them, "They have crossed over the river." So after they had looked around and could not find them, they returned to Jerusalem.
21 It came about after they had left that Jonathan and Ahimaaz came up out of the well. They went to report to King David; they said to him, "Get up and cross quickly over the water because Ahithophel has given such and such advice about you." 22 Then David arose and all the people who were with him, and they crossed over the Jordan. By morning daylight not one of them had failed to cross over the Jordan. 23 When Ahithophel saw that his advice had not been followed, he saddled his donkey and went to his house in his own city. He set his house in order and hanged himself. So he died and was buried in the tomb of his father.
24 Then David came to Mahanaim. As for Absalom, he crossed over the Jordan, he and all the men of Israel with him. 25 Absalom had set Amasa over the army instead of Joab. Amasa was the son of a man named Jether the Ishmaelite [1] , who went to Abigail, who was the daughter of Nahash and sister of Zeruiah, the mother of Joab. 26 Then Israel and Absalom camped in the land of Gilead.
27 It came about when David had come to Mahanaim, that Shobi son of Nahash from Rabbah of the Ammonites, and Makir son of Ammiel from Lo Debar, and Barzillai the Gileadite from Rogelim, 28 brought sleeping mats and blankets, bowls and pots, and wheat, barley flour, roasted grain, beans, lentils, 29 honey, butter, sheep, and milk curds from the herd, so that David and the people with him could eat. These men had said, "The people are hungry, weary, and thirsty in the wilderness."
Ahithophel gives good advice to Absalom, but Hushai confuses Absalom. God is using the misleading advice to protect David, his king.
See how you translated this man's name in [2 Samuel 15:12]
"12,000 men"
"begin to"
"come to"
These words mean basically the same thing and are used together to emphasize how weak David was. Alternate translation: "weak"
Here the word "fear" can be expressed with the adjective "afraid." Alternate translation: "will surprise him and make him afraid"
It is implied that he intends to kill the king. This can be stated clearly. Alternate translation: "I will kill only the king"
This refers to all of the people who were with David. Alternate translation: "bring back all of the people who were with him"
Here Ahithophel speaks of the peoples' happiness by comparing it to a bride's happiness. Alternate translation: "and they will come happily, like a bride is happy when she comes to her husband" or "and they will come happily"
This means to have peace or to live peacefully. Alternate translation: "live peacefully"
This refers to being under the king's authority. Alternate translation: "under your authority"
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See how you translated this man's name in 2 Samuel 15:32.
See how you translated this man's name in 2 Samuel 15:12.
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The anger of the soldiers here is being compared to that of a mother bear who cubs are taken from her. Alternate translation: "they are angry, like a mother bear whose cubs have been take from her" or "they are very angry"
a large furry animal that walks on four legs and has sharp claws and teeth
This means that his has fought in many battles and knows well the ways of war. Alternate translation: "has fought in many battles"
Here this word is used to draw someone's attention to what is said next. Alternate translation: "Listen"
a deep hole in the ground
"or hidden in some other place"
This can be stated in active form. Alternate translation: "when his soldiers kill some of your men"
The noun "slaughter" means an event where many people are brutally killed. This can be expressed as a verb. Alternate translation: "Many of the soldiers who follow Absalom have been slaughtered" or "The enemy soldiers have killed many of the soldiers who follow Absalom"
Here the soldiers are refers to by their "hearts." Also, their strong bravery is compared to that of a lion's. Alternate translation: "who are as brave as lions" or "who are very brave"
This can be stated in active form. Also, here "all Israel" represents only the Israelite soldiers. Alternate translation: "that you should gather together all of the Israelite soldiers"
This phrase means from the northern border of Israel to the southern border. Alternate translation: "from the whole nation of Israel"
This is an exaggeration where all the grains of sand on a beach are compared to the number of Israelite soldiers. Alternate translation: "so many that they can barely be counted"
The phrase "in person" means to go yourself and not send someone else instead. Alternate translation: "then lead them yourself into battle"
This means to purposefully go to where he is and then to attack.
Absalom's army is described as covering David's army like the dew covers the ground in the morning. Alternate translation: "we will overwhelm and completely defeat David's army"
the fog or misty cloud of water that can fall onto the ground during the night, covering the ground and leaving it wet in the morning
This negative sentence is used for emphasis and can be stated in a positive form. Alternate translation: "We will kill every one of his men"
Both these words refer to David. Alternate translation: "David himself"
This refers to Israel's soldiers, not to all of Israel. Alternate translation: "then all of our soldiers"
This means that the soldiers would tear down the city walls and drag the pieces to river. Alternate translation: "will destroy the city and drag the stones to the river with ropes"
This is an exaggeration to describe how completely they will destroy the city. The would not literally sweep away every small stone from the city. Alternate translation: "until the city is completely destroyed"
See how you translated this man's name in 2 Samuel 15:32. Arkite is the name of a people group.
See how you translated this man's name in 2 Samuel 15:12.
The word "rejection" can be expressed with the verb "reject." Alternate translation: "for the men of Israel to reject Ahithophel's good advice"
To "bring" something on someone means to cause it to happen to them. Alternate translation: "to cause a disaster to happen to Absalom"
See how you translated these men's names in [2 Samuel 15:24]
This phrase, meaning "like this," refers to what Ahithophel advised Absalom earlier beginning in [2 Samuel 17:1]
A ford is a shallow part of a river where people can walk across. The word "wilderness" here probably refers to the Arabah, the land along both sides of the Jordan River.
This means to make sure that you do something. Alternate translation: "be sure to" or "make sure that you"
Here the king and his people being killed is describes as if they were "swallowed" by their enemy. Alternate translation: "the king will be killed"
See how you translated these men's names in [2 Samuel 15:27]
Here the "message" is spoken of as coming to them, when really it is the woman who came to then bringing the message. Alternate translation: "When she brought them a message"
This is the name of a place.
"one time"
It is implied that they found out that the young man had told Absalom about them being there. This can be stated clearly. Alternate translation: "Jonathan and Ahimaaz found out what the young man had done, so they went away"
This is the name of a small town.
"they lowered themselves and hid"
See how you translated these men's names in [2 Samuel 15:27]
These were probably soldiers, not house servants.
"the man's wife"
See how you translated these men's names in [2 Samuel 15:27]
"It happened." This phrase marks the next event in the story.
Here "the water" refers to the Jordan River. Alternate translation: "cross quickly over the river"
The idiom "such and such" is used in the place of information that is already know by the reader. Here it refers to what Ahithophel advised Absalom beginning in [2 Samuel 17:1]
This negative sentence is used to emphasize that they all crossed the river. It can be stated in a positive form. Alternate translation: "By morning daylight every one of them had crossed over the Jordan"
"Ahithophel knew" or "Ahithophel realized"
This can be stated in active form. Alternate translation: "Absalom had not followed his advice"
placed a blanket or small leather seat on the donkey so he could sit on it
He prepared for his death by telling his family what to do after he died. Alternate translation: "prepared for his death"
"And this is how"
This can be stated in active form. Alternate translation: "they buried him"
Translate the name of this place the same as you did in [2 Samuel 2:8]
These are the names of men. See how you translated Joab and Zeruiah
This word means that the person is descended from Ishmael. Some versions say "Israelite" here. See the footnote. You may want to choose the word that is used in the majority language Bible in your area.
This is a polite way of saying that he had sexual relations with her. Alternate translation: "who had sexual relations with Abigail" or "who lay with Abigail"
These are the names of women.
Translate the name of this place the same as you did in [2 Samuel 2:9]
This phrase is used to introduce the next event in the story.
These are the names of cities or places.
These are the names of men.
These are the names of people groups.
A mat is something soft to sleep on, and a blanket is a cloth covering for warmth.
crushed grain made into powder and used to make bread
cooked with dry heat
seeds that are cooked and eaten
a kind of seed that is cooked and eaten
milk that has soured and become solid
in need of water or some other drink
1 David counted the soldiers who were with him and appointed captains of thousands and captains of hundreds over them. 2 Then David sent out the army, one-third under the command of Joab, another third under the command of Abishai son of Zeruiah, Joab's brother, and still another third under the command of Ittai the Gittite. The king said to the army, "I will certainly go out with you myself, too." 3 But the men said, "You must not go to battle, for if we flee away they will not care about us, or if half of us die they will not care. But you are worth ten thousand of us! Therefore it is better that you be ready to help us from the city." 4 So the king answered them, "I will do whatever seems best to you." The king stood by the city gate while all the army went out by hundreds and by thousands. 5 The king commanded Joab, Abishai, and Ittai saying, "Deal gently for my sake with the young man, with Absalom." All the people heard that the king had given the captains this command about Absalom.
6 So the army went out into the countryside against Israel; the battle spread into the forest of Ephraim. 7 The army of Israel was defeated there before the servants of David; there was a great slaughter there that day of twenty thousand men. 8 The battle spread throughout the whole countryside, and more men were consumed by the forest than by the sword.
9 Absalom happened to meet some of David's servants. Absalom was riding his mule, and the mule went under the thick branches of a large oak tree, and his head was caught up in the tree branches. He was left dangling between the ground and the sky while the mule he was riding kept going. 10 Someone saw this and told Joab, "Look, I saw Absalom hanging in an oak tree!" 11 Joab said to the man who told him about Absalom, "Look! You saw him! Why did you not strike him down to the ground? I would have given you ten silver shekels and a belt." 12 The man replied to Joab, "Even if I received a thousand silver shekels, still I would not have reached out my hand against the king's son, because we all heard the king command you, Abishai, and Ittai, saying, 'No one must touch the young man Absalom.' 13 If I had risked my life by a falsehood (and there is nothing hidden from the king), you would have abandoned me." 14 Then Joab said, "I will not wait for you." So Joab took three javelins in his hand and thrust them through the heart of Absalom, while he was still alive and hanging from the oak. 15 Then ten young men who carried Joab's armor surrounded Absalom, attacked him, and killed him.
16 Then Joab blew the ram's horn, and the army returned from pursuing Israel, for Joab held back the army. 17 They took Absalom and threw him into a large pit in the forest; they buried his body under a very large pile of stones, while all Israel fled, every man to his own tent. 18 Now Absalom, while still alive, had built for himself a large stone pillar in the King's Valley, for he said, "I have no son to carry along the memory of my name." He named the pillar after his own name, so it is called Absalom's Monument to this very day.
19 Then Ahimaaz son of Zadok said, "Let me now run to the king with the good news, how Yahweh has rescued him from the hand of his enemies." 20 Joab answered him, "You will not be the bearer of news today; you must do it another day. Today you will bear no news because the king's son is dead." 21 Then Joab said to a Cushite, "Go, tell the king what you have seen." The Cushite bowed down to Joab, and ran. 22 Then Ahimaaz son of Zadok said again to Joab, "Regardless of what may happen, please let me also run and follow the Cushite." Joab replied, "Why do you want to run, my son, seeing that you will have no reward for the news?" 23 "Whatever happens," said Ahimaaz, "I will run." So Joab answered him, "Run." Then Ahimaaz ran by the way of the plain, and outran the Cushite.
24 Now David was sitting between the inner and outer gates. The watchman had gone up to the roof of the gate to the wall and raised his eyes. As he looked, he saw a man approaching, running alone. 25 The watchman shouted out and told the king. Then the king said, "If he is alone, there is news in his mouth." The runner came closer and neared the city. 26 Then the watchman noticed another man running, and the watchman called to the gatekeeper; he said, "Look, there is another man running alone." The king said, "He is also bringing news." 27 So the watchman said, "I think the running of the man in front is like the running of Ahimaaz son of Zadok." The king said, "He is a good man and is coming with good news."
28 Then Ahimaaz called out and said to the king, "All is well." He bowed himself before the king with his face to the ground and said, "Blessed be Yahweh your God! He has delivered the men who lifted up their hand against my master the king." 29 So the king replied, "Is it well with the young man Absalom?" Ahimaaz answered, "When Joab sent me, the king's servant, to you, king, I saw a great disturbance, but I did not know what it was." 30 Then the king said, "Turn aside and stand here." So Ahimaaz turned aside, and stood still.
31 Immediately then the Cushite arrived and said, "There is good news for my master the king, for Yahweh has avenged you today from all who rose up against you." 32 Then the king said to the Cushite, "Is it well with the young man Absalom?" The Cushite answered, "The enemies of my master the king, and all who rise up against you to do harm to you, should be as that young man is." 33 Then the king was deeply unnerved, and he went up to the room over the gate and wept. As he went he grieved, "My son Absalom, my son, my son Absalom! I wish I had died instead of you, Absalom, my son, my son!"
This chapter tells of the defeat and death of Absalom, ending this section on Absalom's rebellion.
David reorganized his army and sent them out to battle, but told them to be merciful to Absalom. When David's army defeated Absalom's army, Absalom fled on a mule, but his hair caught in a tree limb and the mule ran on, leaving him hanging. One of David's soldiers saw him and told Joab. Joab went and killed him. When David heard about this he mourned for his son, Absalom. (See: mercy)
David did not count all of the people himself, rather other men counted them. Alternate translation: "David commanded for the soldiers who were with him to be counted and he appointed" or "David arranged the soldiers who were with him and appointed"
Possible meanings are 1) these numbers represent the exact amount of soldiers that these captains led. Alternate translation: "captains of 1,000 soldiers and captains of 100 soldiers" or 2) the words translated as "thousands" and "hundreds" do not represent exact numbers, but are the names of larger and smaller military divisions. Alternate translation: "captains of large military divisions and captains of smaller military divisions"
A captain is a person who is in authority over a group of soldiers.
"one-third of the army ... another third of the army." A "third" is one part out of three equal parts.
See how you translated these men's names in [2 Samuel 2:18]
See how you translated this man's name in [2 Samuel 15:19]
This refers to a person from Gath, which is a Philistine city.
This means that he will go out with them to battle. This can be stated clearly. Alternate translation: "I myself will go with you to battle" or "I personally will go with you into battle"
The word "half" refers to one out of two equal parts.
This means that the enemy army considering killing David of greater worth than killing 10,000 of the other men. The number 10,000 here is an exaggeration used to emphasize a very great number of people. Alternate translation: "they would rather kill you than to kill 10,000 of us" or "killing you is worth more to them than killing a great number of us"
"10,000"
David could help them from the city by advising them and sending men to help them. This can be stated clearly. Alternate translation: "that you stay here in the city and send help to us"
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See how you translated this man's name in [2 Samuel 2:18]
See how you translated this man's name in [2 Samuel 15:19]
"For my sake, do not harm the young man, Absalom." The phrase "Deal gently" means to be kind to someone and not to harm them.
"my well-being" or "my account"
This means that they went out and fought against them in battle. Alternate translation: "went out into the countryside and fought against Israel"
Here "Israel" refers to their soldiers, not all of the Israelites. Alternate translation: "against the Israelite soldiers"
This can be stated in active form. Alternate translation: "There the servants of David defeated the army of Israel"
"David's soldiers." These men served David as soldiers. See how you translated this phrase in 2 Samuel 3:22.
an event where many people are brutally killed
"20,000 men"
Here "the forest" is described as if it were alive and could act. "The sword" refers to David's soldiers who fought with swords. Alternate translation: "dangerous things in the forest killed more men than David's soldiers killed with their swords"
This is an event that happened during the battle. This can be stated clearly. Alternate translation: "During the battle, Absalom happened to meet some of David's servants"
"David's soldiers." These men served David as soldiers. See how you translated this phrase in 2 Samuel 3:22.
Absalom had long hair that got caught in the tree branches. Alternate translation: "his hair was caught in the tree branches"
hanging or swinging loosely
"in the air"
Here this word is used to draw a person's attention to what is said next. Alternate translation: "Listen"
This rhetorical question means that he should have killed him. This question can be written as a statement. The phrase "strike down" means to kill. Alternate translation: "You should have struck him down to the ground!" or "You should have killed him immediately!"
This can be written in modern units. Alternate translation: "ten silver coins" or "110 grams of silver"
This is a special belt that shows people that someone is a great soldier and should be honored.
"1,000 silver shekels." This can be stated in modern units. Alternate translation: "1,000 silver coins" or "11 kilograms of silver"
The phrase "reached out my hand" means to attack. Alternate translation: "would not have attacked the king's son"
Here "touching" refers to "harming." Alternate translation: "No none must harm" or "Do not harm"
The word "falsehood" can be expressed with a verb phrase. Also, this refers to disobeying the king's command. This can be stated clearly. Alternate translation: "doing something that is wrong" or "by disobeying the king"
Here the man speaks about how the king knows about almost everything that happens as if everything were a physical object he knew the location of. Alternate translation: "there is nothing that the king does not know" or "the king hears about everything that happens"
Joab meant that he should not continue talking to the man. Alternate translation: "I will not waste anymore time talking to you"
Here Absalom's heart refers to his chest or upper body. Alternate translation: "chest"
This refers to both the armor he would wear to protect himself and to his weapons. Alternate translation: "armor and weapons"
This describes what Joab commanded by blowing the ram's horn. Alternate translation: "Then Joab blew the ram's horn to call back the army, and the army returned from pursuing Israel"
Here "Israel" refers to the Israelite army. Alternate translation: "returned from pursuing the Israelite army"
"They took Absalom's body and threw it"
After putting his body in the pit they covered it with a pile of stones. This can be stated more clearly. Alternate translation: "they covered his body with a huge pile of stones"
Here "all Israel" refers to the Israelite soldiers. The word "fled" means "ran away." Alternate translation: "while all the Israelite soldiers ran away"
"his own home." The Israelites were living in houses at this time.
This is the name of a place.
Absalom uses the phrase "my name" to refer to himself and his family line. Alternate translation: "to carry on my family name, by which people would remember me"
This can be stated in active form. Alternate translation: "so people called it Absalom's Monument from that day on"
This refers to the present time when this book of the Bible was written.
See how you translated this man's name in [2 Samuel 15:27]
Here Ahimaaz speaks of running to go and tell the king the good news as if the good news were a object that he were carrying. Alternate translation: "run to tell the king the good news"
Here "hand" refers to control. Alternate translation: "the control of his enemies"
"the one who tells the news"
This refers to not bearing the news to the king. Alternate translation: "you will not tell the news to the king"
Joab is telling him to go and tell the king about the news of the battle.
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This word is used here to mark a stop in the main story and the beginning of a new part of the story.
Here the watchman looking to see something is spoken of as if he lifted up his eyes. Alternate translation: "looked out beyond the city"
Here the king speaks of the man having a message as if the news were an object sitting in his mouth. Alternate translation: "he has news to tell us"
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The watchman compares the way the man ran to the way Ahimaaz runs to suggest that it may be him. Alternate translation: "I think the man running in front is Ahimaaz son Zadok, because he runs like Ahimaaz"
He did this to honor the king. Alternate translation: "He bowed himself before the king with his face to the ground to honor the king"
"Praise Yahweh." Here "bless" means to praise.
Here Ahimaaz speaks of the men opposing the king as if they were were raising their hands before him. Alternate translation: "the men who opposed and fought against my master the king"
This means that people were acting as though things were not right.
"Move out of the way" or "Stand aside"
This means to oppose. Alternate translation: "opposed"
The Cushite uses a comparison as a polite way to tell the king that Absalom is dead. This can be stated more directly. Alternate translation: "I would like all your enemies ... to die the way that young man died"
"was very unhappy" or "was trembling with grief"
1 Joab was told, "Look, the king is weeping and mourning for Absalom." 2 So the victory that day was turned into mourning for all the army, for the army heard it said that day, "The king is mourning for his son." 3 The soldiers had to sneak quietly into the city that day, like people who are ashamed sneak away when they run from battle. 4 The king covered his face and cried in a loud voice, "My son Absalom, Absalom, my son, my son!" 5 Then Joab entered into the house to the king and said to him, "You have shamed the faces of all your servants today, who have saved your life today, and the lives of your sons and of your daughters, and the lives of your wives, and the lives of your concubines, 6 because you love those who hate you, and you hate those who love you. For today you have shown that commanders and servants are nothing to you. Today I believe that if Absalom had lived, and we all had died, then that would have pleased you. 7 Now therefore get up and go out and speak kindly to your servants, for I swear by Yahweh, if you do not go, not one man will remain with you tonight. That would be worse for you than all the disasters that have ever happened to you from your youth until now." 8 So the king got up and sat in the city gate, and all the people were told, "Look, the king is sitting in the gate," and all the people came before the king.
So Israel fled, every man to his tent. 9 All the people were arguing with each other throughout all the tribes of Israel saying, "The king rescued us out of the hand of our enemies, and he saved us out of the hand of the Philistines, but now he has run out of the land because of Absalom. 10 Absalom, whom we anointed over us, has died in battle. So why do you say nothing about bringing the king back?"
11 King David sent to Zadok and to Abiathar the priests saying, "Speak to the elders of Judah saying, 'Why are you the last to bring the king back to his palace, since the talk of all Israel favors the king, to bring him back to his palace? 12 You are my brothers, my flesh and bone. Why then are you the last to bring back the king?' 13 Then say to Amasa, 'Are you not my flesh and my bone? God do so to me, and more also, if you are not captain of my army from now on in the place of Joab.'" 14 So he won the hearts of all the men of Judah as one man. They sent to the king saying, "Return, you and all your servants." 15 So the king returned and came to the Jordan. Now the men of Judah came to Gilgal to go to meet the king and then to bring the king across the Jordan.
16 Shimei son of Gera, the Benjamite, who was from Bahurim, hurried down with the men of Judah to meet King David. 17 There were one thousand men from Benjamin with him, and Ziba the servant of Saul, and his fifteen sons and twenty servants with him. They crossed through the Jordan in the presence of the king. 18 They crossed to bring over the king's family and to do whatever he thought good. Shimei son of Gera bowed down before the king just before he began to cross the Jordan. 19 Shimei said to the king, "Do not, my master, find me guilty or call to mind the wrong your servant did the day my master the king left Jerusalem. Please, may the king not take it to heart. 20 For your servant knows that I have sinned. See, that is why I have come today as the first from all the family of Joseph to come down to meet my master the king."
21 But Abishai son of Zeruiah answered and said, "Should not Shimei be put to death for this, because he cursed Yahweh's anointed?" 22 Then David said, "What have I to do with you, you sons of Zeruiah, that you should today be adversaries to me? Will any man be put to death today in Israel? For do I not know that today I am king over Israel?" 23 So the king said to Shimei, "You will not die." So the king promised him with an oath.
24 Then Mephibosheth son of Saul came down to meet the king. He had not dressed his feet, or trimmed his beard, or washed his clothes from the day the king left until the day he came home in peace. 25 So when he came from Jerusalem to meet the king, the king said to him, "Why did you not go with me, Mephibosheth?" 26 He answered, "My master the king, my servant deceived me, for I said, 'I will saddle a donkey so I may ride on it and go with the king, because your servant is lame.' 27 My servant Ziba has slandered me, your servant, to my master the king. But my master the king is like an angel of God. Therefore, do what is good in your eyes. 28 For all my father's house were dead men before my master the king, but you set your servant among those who ate at your own table. What right therefore have I that I should still cry any more to the king?" 29 Then the king said to him, "Why explain anything further? I have decided that you and Ziba will divide the fields." 30 So Mephibosheth replied to the king, "Yes, let him take it all, since my master the king has come safely to his own home."
31 Then Barzillai the Gileadite came down from Rogelim to cross over the Jordan with the king, and he accompanied the king over the Jordan. 32 Now Barzillai was a very old man, eighty years old. He had furnished the king with provisions while he stayed at Mahanaim, for he was a very wealthy man. 33 The king said to Barzillai, "Come over with me, and I will provide for you to stay with me in Jerusalem." 34 Barzillai replied to the king, "How many days are left in the years of my life, that I should go up with the king to Jerusalem? 35 I am eighty years old. Can I distinguish between good and bad? Can your servant taste what I eat or what I drink? Can I hear any more the voice of singing men and singing women? Why then should your servant be a burden to my master the king? 36 Your servant would like to just go over the Jordan with the king. Why should the king repay me with such a reward? 37 Please let your servant return back home, so I may die in my own city by the grave of my father and my mother. But see, here is your servant Kimham. Let him cross over with my master the king, and do for him what seems good to you." 38 The king answered, "Kimham will go over with me, and I will do for him what seems good to you, and whatever you desire from me, I do that for you." 39 Then all the people crossed the Jordan, and the king crossed over, and the king kissed Barzillai and blessed him. Then Barzillai returned to his own home.
40 So the king crossed over to Gilgal, and Kimham crossed over with him. All the army of Judah brought the king over, and also half the army of Israel. 41 Soon all the men of Israel began to come to the king and say to the king, "Why have our brothers, the men of Judah, stolen you away and brought the king and his family over the Jordan, and all David's men with him?" 42 So the men of Judah answered the men of Israel, "It is because the king is more closely related to us. Why then are you angry about this? Have we eaten anything that the king had to pay for? Has he given us any gifts?" 43 The men of Israel answered the men of Judah, "We have ten tribes related to the king, so we have even more right to David than you. Why then did you despise us? Was not our proposal to bring back our king the first to be heard?" But the words of the men of Judah were even more severe than the words of the men of Israel.
Joab warned David that if he continued to mourn Absalom and not thank his army, they would all desert him. So David went out to encourage the soldiers. David was both a good father and a good leader.
This chapter record the recognition that David was the true king of Israel. It is important to remember that even though Absalom had power for a while, David never stopped being the king.
The ten tribes of Israel argued with the tribe of Judah about who would bring David across the river. The men of Judah answered the ten tribes very harshly. This may foreshadow, or give a glimpse of, the future civil war that would come to divide these two groups.
The people wanted David back as their king and expressed it in a rhetorical question: "So why are we not talking about bringing the king back?" David also used a question to persuade the people of Judah to bring him back: "You are my brothers, my flesh and bone. Why then are you the last to bring back the king?"
This can be stated in active form. Alternate translation: "Someone told Joab"
The word "Look" is used here to draw someone's attention to what is said next. Alternate translation: "Listen, the king is weeping"
This means that the whole army mourned instead of celebrating. Alternate translation: "So instead of celebrating victory that day, the whole army mourned"
The author compares the way that the soldiers had to sneak back into the city to the way that soldiers sneak away when they are running away from battle. This emphasizes that they were made to feel ashamed. Alternate translation: "in the same way that people who had run away from battle would sneak away because they were ashamed"
move without being seen by others
This is a way to express grief and mourning. Alternate translation: "The king showed his grief by covering his face"
Here the servants are referred to by their face to emphasize how they would have hid their faces because of their shame" Alternate translation: "You have caused all your servants to hide their faces in shame today" or "You have caused all of your servants to be ashamed today"
"your soldiers." These men served David as soldiers. See how you translated similar words in 2 Samuel 3:22.
"military officers and the soldiers under them." The "servants" served David as soldiers. See how you translated similar words in 2 Samuel 3:22.
This phrase is an exaggeration, but it expresses the very low value that David showed for the army. Alternate translation: "are worth very little to you"
Joab imagined how David would have felt if Absalom had lived and if all the men who had fought to help David had died. He said this because he was angry that David was still mourning for Absalom.
"your soldiers." These men served David as soldiers. See how you translated similar words in 2 Samuel 3:22.
Joab is making a very strong oath. Alternate translation: "I swear, as surely as Yahweh is alive"
Joab means if David did not go and speak kindly to his soldiers, they would all leave David. This can be stated positivley. Alternate translation: "only if you go will any of your men remain with you" or "if you do not go, all of your men will leave you"
This refers to them remaining loyal to him. Alternate translation: "not one man will remain loyal to you"
This is a generalization. It means most of the men. It can be stated in active form. Alternate translation: "many of the men who were there heard others saying"
The word "Look" is used here to draw someone's attention to what is said next. Alternate translation: "Listen, the king is sitting"
Here "the people" refer to the people who followed David. Here "all" is an generalization. It means a large number came and gathered around him. Alternate translation: "many of the people"
Here "Israel" refers to the Israelite soldiers who followed Absalom. Alternate translation: "And every Israelite soldier fled" or "And all of the Israelite soldiers fled"
"his home." The Israelites were living in houses in those days. See how you translated this phrase in 2 Samuel 18:17.
Here "hand" means control. Alternate translation: "from under the control of our enemies" or "from our enemies' control"
Here "hand" means control. Alternate translation: "from under the control of the Philistines" or "from the Philistines' control"
This means that he had left the country fleeing from Absalom. This can be stated clearly. Alternate translation: "out of the country fleeing from Absalom"
This means they should consider bringing David back now that Absalom was dead. The question may be written as a statement. Alternate translation: "we should be talking about bringing the king back."
This refers to David.
This means that David sent a messenger to Zadok and Abiathar. Alternate translation: "sent a messenger to Zadok and to Abiathar"
This rhetorical question is asked to rebuke the elders in Judah. This can be written as a statement. Alternate translation: "You should have been the first to favor the king and bring him back to the palace, not the people of the nation of Israel."
The noun "talk" can be expressed with the verb "talk" or "speak." Alternate translation: "since all Israel speaks favorably about the king and desires to bring" or "since what the people of Israel are saying is in the king's favor, to bring"
Here restoring the king's authority to rule is spoken of as bringing him back to his palace. Alternate translation: "to restore the king's authority as king"
The king uses these to phrases to emphasize that they are closely related. Being or having the same flesh is a metaphor for belonging to the same family or tribe. Alternate translation: "You are my brothers, and we have the same flesh and bone" or "You are my brothers, my close relatives"
This is the second rhetorical question here and it is also a rebuke for the elders of Judah. This can be written as a statement. Alternate translation: "You should have been the first, not the last, to bring back the king."
See how you translated this man's name in [2 Samuel 17:25]
David uses this rhetorical question to emphasize that they are related. This can be written as a statement. Alternate translation: "You are my flesh and my bones."
Here David speaks of them being related by saying that they have the same flesh and bones. See how you translated a similar phrase in [2 Samuel 19:12]
This is an idiom that means for God to kill him. Alternate translation: "May God kill me"
Here the mens' loyalty is referred to as their "hearts." Alternate translation: "he won the loyalty"
This speaks of the men being united in their loyalty to the king as if they were one man with the same mind. Alternate translation: "and they were united together" or "they were united in their loyalty to the king"
This means that they sent a messenger to the king. Alternate translation: "They sent a messenger to the king"
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This is the name of a man.
Translate the name of this place the same as you did in 2 Samuel 3:16.
This is the name of a man. Translate as you did in [2 Samuel 9:2]
"1,000 men ... 15 sons ... 20 servants"
This means that the king was there and was aware of what was happening. Alternate translation: "at the place where the king was"
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This means "to remember." Alternate translation: "remember"
Here Shimei refers to himself this way to humble himself before the king and honor the king.
"To take something to heart" means to think about something seriously or to be bothered by it. Alternate translation: "not be bothered by it" or "forget about it"
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See how you translated this man's name in [2 Samuel 2:18]
See how you translated this man's name in [2 Samuel 2:13]
Abishai was angry at Shimei for cursing David and is suggesting that he should be killed. This question can be written as a statement. Alternate translation: "Shimei should be put to death because he cursed Yahweh's anointed."
This refers to David. It means that he is the man that Yahweh had anointed as king. Alternate translation: "the man that Yahweh has anointed as king"
David uses this rhetorical question to rebuke Abishai. This can be written as a statement. Alternate translation: "We have nothing in common with you, you sons of Zeruiah! You have no good reason to become my adversaries today."
David uses these rhetorical questions to continue rebuking Abishai. These questions can be written as statements. Alternate translation: "No person will be executed today in the nation of Israel, because today I am the one who is king over all of Israel."
This phrase "put to death" means to be killed or executed. Alternate translation: "Will any man be killed" or "Will I order any man to die"
Possible meanings of this rhetorical question are 1) "I know that I am still king of Israel." or 2) "Today I am the one who is king over Israel!"
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See how you translated this man's name in [2 Samuel 4:4]
"He had not cared for his feet." Mephibosheth's feet were crippled. This phrase means that he had not taken proper care of his feet.
David is asking Mephibosheth why he did not go with David when David and all the people who followed him left Jerusalem. Alternate translation: "Why did you not go with me when I left Jerusalem, Mephibosheth?"
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See how you translated this man's name in [2 Samuel 9:2]
Here David's wisdom is compared to the wisdom of an angel. Alternate translation: "my master the king is as wise as an angel of God"
This means to do what you think is right. Alternate translation: "do what you believe to be the right thing to do"
Mephibosheth speaks of how his relatives had deserved to be executed as if they had already been executed and were dead. Alternate translation: "all my father's house deserved for my master the king to order them to be executed"
This refers to his father's relatives. Alternate translation: "my father's relatives"
Mephibosheth uses this rhetorical question to emphasize that he has no right to request anything from the king. This can be written as a statement. Alternate translation: "Therefore, I have no right to ask the king to do anything else for me."
David uses this rhetorical question to tell him that he does not need to continue talking about his conflict with Ziba. This can be written as a statement. Alternate translation: "You do not need to explain this any further." or "You certainly do not need to say any more."
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See how you translated this man's name in [2 Samuel 17:27]
See how you translated the name of this people group in [2 Samuel 17:27]
See how you translated the name of this place in [2 Samuel 17:27]
the Jordan River
See how you translated the name of this place in [2 Samuel 17:27]
"80 years old"
"had provided what the king needed"
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Here Barzillai means that he is old and that there is no reason for him to accompany David. This rhetorical question can be translated as a statement. Alternate translation: "I am certainly not going to live many more years. There is no good reason for me to go up with the king to Jerusalem."
"80 years old"
Barzillai uses rhetorical questions to emphasize why he does not want to go to Jerusalem. Here "good" and "bad" refer to what is desirable and what is not. This question can be written as a statement. Alternate translation: "I cannot distinguish between what is desirable and what is not."
Barzillai uses rhetorical questions to emphasize why he does not want to go to Jerusalem. This question can be written as a statement. Alternate translation: "I cannot enjoy the taste of what I eat and drink."
Barzillai uses rhetorical questions to emphasize why he does not want to go to Jerusalem. This question can be written as a statement. Alternate translation: "I cannot hear well the voices of singing men and singing women."
Barzillai uses this rhetorical question to emphasize that he does not want to be a burden to the king. This can be written as a statement. Alternate translation: "Your servant should not go with you and be a burden to you."
Barzillai uses this rhetorical question to emphasize that he does not know why the king would reward him this way. This can be written as a statement. Alternate translation: "I do not know why the king would repay me with such a great reward"
Barzillai asks that Kimham be allowed to take his place instead with David.
This is the name of a man.
This does not mean that he wants to die right next to their graves, but rather, that he wants to die in the city where they are buried. This can be stated clearly. Alternate translation: "where my father's and my mother's graves are" or "where my father and my mother are buried"
This refers to crossing the Jordan River. Alternate translation: "Let him cross over the Jordan"
This refers to crossing the Jordan River. This can be stated clearly. Alternate translation: "Kimham will cross the river with me"
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They crossed over the Jordan River. Alternate translation: "crossed over the river to Gilgal"
See how you translated this name in 2 Samuel 19:37.
"All the army of Judah and half the army of Israel brought the king over"
They crossed over the Jordan River with the king. Alternate translation: "escorted the king over the river"
The men of Israel use this question to express that they feel betrayed by the people of Judah. This question can be written as a statement. Alternate translation: "It is not right that our brothers, the men of Judah, who did not support you as king, had the privilege of bringing you and your family back across the Jordan River."
The men of Israel speak of how the men of Judah escorted the king across the river as if the king were something they stole that did not belong to them. Alternate translation: "taken you away from us"
the Jordan River
The men of Judah ask this rhetorical question to rebuke the men of Israel. This can be written as a statement. Alternate translation: "But you have no reason to be upset about this."
The men of Judah ask the question to express that they have not taken anything from the king. This can be written as a statement. Alternate translation: "The king has never paid for our food, and he has never given us any gifts."
"we have a greater claim to David than you do." It may be helpful to state clearly what having "more right" means. Alternate translation: "we have more right to serve the king and to be with the king than you do"
The men of Israel ask this rhetorical question to express their anger. This can be written as a statement. Alternate translation: "You should not have despised us!"
The men of Israel ask this question to remind and rebuke the people of Judah. This can be written as a statement. Alternate translation: "We were the first to suggest that we bring back the king!"
"the men of Judah spoke even more severely than the men of Israel did"
1 There also happened to be at the same place a worthless man whose name was Sheba son of Bikri, a Benjamite. He blew the ram's horn and said, "We have no part in David, neither have we any inheritance in the son of Jesse. Let every man go back to his tent, Israel!"
2 So all the men of Israel deserted David and followed Sheba son of Bikri. But the men of Judah followed closely their king, from the Jordan all the way to Jerusalem.
3 When David came to his palace at Jerusalem, he took the ten concubines whom he had left to keep the palace, and he put them in a house under guard. He provided for their needs, but he did not go to them any longer. So they were shut up to the day of their death, living as if they were widows.
4 Then the king said to Amasa, "Call the men of Judah together within three days; you must be here, too." 5 So Amasa went to call Judah, but he was delayed beyond the time that the king had appointed for him. 6 So David said to Abishai, "Now Sheba son of Bikri will do us more harm than Absalom did. Take your master's servants and pursue after him, or he will find fortified cities and escape out of our sight." 7 Then Joab's men went out after him, along with the Kerethites and the Pelethites and all the mighty warriors. They left Jerusalem to pursue Sheba son of Bikri. 8 When they were at the great stone which is at Gibeon, Amasa came to meet them. Joab was wearing the battle armor that he had put on, which included a belt around his waist with a sheathed sword fastened to it. As he walked forward, the sword fell out. 9 So Joab said to Amasa, "Is it well with you, my cousin?" Joab took Amasa by the beard with his right hand to kiss him. 10 Amasa did not notice the dagger that was in Joab's left hand. Joab stabbed Amasa in the stomach and his bowels spilled out to the ground. Joab did not strike him again, and Amasa died.
So Joab and Abishai his brother pursued Sheba son of Bikri. 11 Then one of Joab's young men stood by Amasa, and the man said, "He who favors Joab, and he who is for David, let him follow Joab." 12 Amasa lay wallowing in his blood in the middle of the road. When the man saw that all the people stood still, he carried Amasa off of the road and into a field. He threw a garment over him because he saw that everyone who came by him stood still. 13 After Amasa was taken off the road, all the men followed on after Joab in pursuit of Sheba son of Bikri.
14 Sheba passed through all the tribes of Israel to Abel Beth Maakah, and through all the land of the Bikrites, who gathered together and also pursued Sheba. 15 They caught up with him and besieged him in Abel Beth Maakah. They built up a siege ramp against the city against the wall. All the army who were with Joab were wreaking destruction to break down the wall. 16 Then a wise woman cried out of the city, "Listen, please listen, Joab! Come near me so I may speak with you." 17 So Joab came near to her, and the woman said, "Are you Joab?" He answered, "I am." Then she said to him, "Listen to the words of your servant." He answered, "I am listening." 18 Then she spoke, "They used to say in old times, 'Surely seek advice at Abel,' and that advice would end the matter. 19 We are a city that is one of the most peaceful and faithful in Israel. You are trying to destroy a city that is a mother in Israel. Why do you want to swallow up the inheritance of Yahweh?" 20 So Joab answered and said, "Far be it, far be it from me, that I should swallow up or destroy. 21 That is not true. But a man from the hill country of Ephraim, named Sheba son of Bikri, has lifted up his hand against the king, against David. Give up him alone, and I will withdraw from the city." The woman said to Joab, "His head will be thrown to you over the wall." 22 Then the woman went to all the people in her wisdom. They cut off the head of Sheba son of Bikri, and threw it out to Joab. Then he blew the ram's horn and Joab's men left the city, every man to his tent. Then Joab returned to Jerusalem to the king.
23 Now Joab was over all the army of Israel, and Benaiah son of Jehoiada was over the Kerethites and over the Pelethites. 24 Adoniram was over the men who did forced labor, and Jehoshaphat son of Ahilud was the recorder. 25 Sheva was scribe and Zadok and Abiathar were priests. 26 Ira the Jairite was David's priest.
A man named Sheba told the people of the ten tribes that David was Judah's king, but not their king. David worked hard to preserve unity in Israel after this time of division.
Joab used an idiom "has lifted up his hand against the king, against David" meaning "revolted against David," to explain why his army was attacking the city of Abel.
This refers to the town of Gilgal.
These are names of men.
Both of these statements mean the same thing. Sheba is emphasizing that he and the tribes of Israel have no relationship with David. Alternate translation: "The inheritance of David and his father's family does not belong to us" or "We are not a part of David and his father's family"
"his home." The Israelites were living in houses in those days. See how you translated this phrase in 2 Samuel 18:17.
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Here the phrase "to keep" means to take care of. Alternate translation: "to take care of the palace"
If a house is "under guard" it means that a guard is posted at the house. Alternate translation: "in a house and put a guard there"
This is a euphemism. Alternate translation: "he did not have sexual relations with them"
This means that they were not allowed to leave the house. Alternate translation: "they were shut inside the house"
These are women whose husbands have died.
This is the commander of David's army. See how you translated this man's name in [2 Samuel 17:25]
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This is another commander of David's army. See how you translated his name in [2 Samuel 2:18]
"hurt us more"
"my soldiers." These men served David as soldiers. See how you translated this phrase in 2 Samuel 3:22. David refers to himself as "your master" as a formal way of speaking to someone with less authority.
"chase after"
This means that Sheba and his men will enter these cities to hide from David's army. The word "he" represents Sheba but refers to both him and his men. Alternate translation: "he and his men will hide in fortified cities" or "he and his men will take refuge in fortified cities"
Here David refers to his army by their sight to emphasize that Sheba and his men would be hidden and David's army would be unable to capture them. Alternate translation: "from us"
These are the names of people groups who helped to protect King David. See how you translated this man's name in [2 Samuel 8:18]
"When Joab and the men of Judah were"
a strip of leather or other material used to hold clothing or weapons in place
This means the sword was in its protective covering.
Joab let the sword fall out to fool Amasa into thinking that he Joab was unarmed, so that Amasa would allow him to walk closer to him. Alternate translation: "he allowed the sword to fall on the ground so Amasa would think he was unarmed"
Amasa was the son of the sister of Joab's mother.
This was a common way for men to greet one another.
a short sword that is easy to hide and was often used for close-in fighting and assassinations
"intestines spilled"
To be "for" someone means to support them. Alternate translation: "he who supports David" or "he who is loyal to David"
"Amasa lay squirming in his blood." Amasa may have still been alive and rolling in his blood, but he was probably dead by this time. It is described this way to show how gruesome his body looked. Alternate translation: "Amasa lay dead in his blood"
This means they stopped walking and were staring at Amasa's dead body. Alternate translation: "all the people stood still staring at the dead body ... came by him stood still, staring at his dead body"
"he carried Amasa's body"
This may be stated in active form. Alternate translation: "After the man took Amasa off the road"
This abstract noun can be stated as a verb. Alternate translation: "pursuing"
Here "Sheba" refers to both him and his army. Alternate translation: "Sheba and his army" or "Sheba and his men"
The names Both Abel and Beth Maakah refer to the same place and may be combined. It is a city near the tribe of Dan.
This is the name of a people group.
"also followed Sheba"
"Joab and the soldiers caught up with him"
"against the city wall"
The use of the words "destruction" and "break down" are probably a hendiadys to emphasize how hard the men were working to destroy the wall. They were probably using a log with metal at one end. Many men would run with the log and hit the wall with the metal end until it broke down. Alternate translation: "were doing all they could to break down the wall."
The repetition of "Listen" strengthens the woman's plea.
The woman refers to herself as "your servant." This is a polite way to speak to someone with greater authority.
"that advice would solve the problem"
This describes the cities. Alternate translation: "most peaceful and faithful cities in Israel"
This speaks of the importance of this city among the nation of Israel as if it were a well respected mother. Alternate translation: "city that everyone in Israel respects like they would their mother" or "city that is very important and that Israel respects"
Here the woman uses a rhetorical question to suggest to Joab what they should not do. This question can be written as a statement. Alternate translation: "You should not destroy the city that is Yahweh's inheritance!"
Here the woman speaks of the army destroying the city as if the city were food to be swallowed. Alternate translation: "destroy"
Here the city is referred to as Yahweh's inheritance to emphasize that it belongs to Yahweh. Alternate translation: "a city that belongs to Yahweh"
He repeats this phrase to emphasize that this is something he would never do. Alternate translation: "Truly, truly, I would never"
This refers to destroying the city. This may be stated clearly. Alternate translation: "that I should swallow up or destroy your city" or "that I should swallow up or destroy the inheritance of Yahweh"
Both of these phrases means to destroy. In the first phrase "destroying" is spoken of as if it were "swallowing." These may be combined. Alternate translation: "ruin or destroy the city" or "destroy"
This means to rebel and fight against someone. Alternate translation: "has opposed" or "is rebelling against"
Joab is asking for the people of the city to release Sheba to him. Alternate translation: "Hand this man over to us" or "Give this man to us"
Here the "I" refers to both Joab and his soldiers. Alternate translation: "We will withdraw from the city"
This can be stated in active form. Alternate translation: "We will throw his head"
This means that the woman acted wisely and spoke to her people about what they should do. Alternate translation: "Then the wise woman spoke to all the people"
"his home." The Israelites were living in houses in those days. See how you translated this phrase in 2 Samuel 18:17.
"Now" marks a stop in the main story. This new section gives background information about the men who served King David.
The phrase "was over" refers to having authority over a group of people. Alternate translation: "Joab had authority over ... Benaiah son of Jehoiada had authority over"
Translate the names of these men the same as you did in [2 Samuel 8:18]
Translate the names of these people groups the same as you did in [2 Samuel 8:18]
The phrase "was over" refers to having authority over a group of people. Alternate translation: "Adoniram had authority over"
This is the name of a man.
"the slave workers"
Translate the names of these men the same as you did in 2 Samuel 8:16.
This is the name of a man.
They were probably officials who advised David on matters to do with the kingdom and were not involved in temple worship. See the footnote at 2 Samuel 8:18, where the same word is used.
This is the name of a man.
This is the name of a people group.
He was probably an official who advised David on matters to do with the kingdom and was not involved in temple worship. See the footnote at 2 Samuel 8:18, where the same word is used.
1 There was a famine in David's time for three years in a row, and David sought the face of Yahweh. So Yahweh said, "This famine is on you because of Saul and his murderous family, because he put the Gibeonites to death." 2 So the king called together the Gibeonites and spoke to them. Now the Gibeonites were not from the people of Israel; they were from what remained of the Amorites. The people of Israel had sworn not to kill them, but Saul tried to kill them all anyway in his zeal for the people of Israel and Judah. 3 David said to them, "What should I do for you? How can I make atonement, so that you may bless the people of Yahweh, who inherit his goodness and promises?" 4 The Gibeonites responded to him, "It is not a matter of silver or gold between us and Saul or his family. In the same way it is not for us to put to death any man in Israel." David replied, "What are you saying that I should do for you?" 5 They answered the king, "The man who tried to kill us all, who schemed against us, so that we are now destroyed and have no place within the borders of Israel— 6 let seven men from his descendants be handed over to us, and we will hang them before Yahweh in Gibeah of Saul, the one chosen by Yahweh." So the king said, "I will give them to you."
7 But the king spared Mephibosheth son of Jonathan son of Saul, because of Yahweh's oath between them, between David and Jonathan son of Saul. 8 But the king took the two sons of Rizpah daughter of Aiah, sons whom she bore to Saul—the two sons were named Armoni and Mephibosheth; and David also took the five sons of Merab [1] daughter of Saul, whom she bore to Adriel son of Barzillai the Meholathite. 9 He handed them over into the hands of the Gibeonites. They hanged them on the mountain before Yahweh, and they died all seven together. They were put to death during the time of harvest, during the first days at the beginning of barley harvest.
10 Then Rizpah, the daughter of Aiah, took sackcloth and spread it for herself on the mountain beside the dead bodies, from the beginning of harvest until the rain poured down on them from the sky. She did not allow the birds of the sky to disturb the bodies by day or the wild animals by night. 11 It was told to David what Rizpah, the daughter of Aiah, the concubine of Saul, had done.
12 So David went and took the bones of Saul and the bones of Jonathan his son from the men of Jabesh Gilead, who had stolen them from the public square of Beth Shan, where the Philistines had hanged them, after the Philistines had killed Saul in Gilboa. 13 David took away from there the bones of Saul and the bones of Jonathan his son, and they gathered the bones of the seven men who had been hanged, as well. 14 They buried the bones of Saul and Jonathan his son in the country of Benjamin in Zela, in the tomb of Kish his father. They performed all that the king commanded. After that God answered their prayers for the land.
15 Then the Philistines went to war again with Israel. So David went down with his servants and fought against the Philistines. David was overcome with battle fatigue. 16 Ishbi-Benob, a descendant of the Rapha, whose bronze spear weighed three hundred shekels, and who was armed with a new sword, intended to kill David. 17 But Abishai son of Zeruiah rescued David, attacked the Philistine, and killed him. Then the men of David swore to him, saying, "You must not go to battle anymore with us, so that you do not put out the lamp of Israel."
18 It came about after this that there was again a battle with the Philistines at Gob, when Sibbekai the Hushathite killed Saph, who was one of the descendants of the Rapha. 19 It came about again in a battle with the Philistines at Gob, that Elhanan son of Jair the Bethlehemite killed Goliath the Gittite, the staff of whose spear was like a weaver's beam. 20 It came about in another battle at Gath that there was a man of great height who had six fingers on each hand and six toes on each foot, twenty-four in number. He also was descended from the Rapha. 21 When he taunted Israel, Jonathan son of Shimeah, David's brother, killed him. 22 These were descendants of the Rapha in Gath, and they were killed by the hand of David and by the hand of his servants.
When Israel first conquered the land, they promised not to kill the people of Gibeon. When Saul tried to kill them all, God caused a famine in Israel. David made amends with the people of Gibeon and the famine ended. David also kept his vow to Jonathan's sons. This helps to show the wisdom of king David. Although these people were not Israelites, they believed in Yahweh. (See: promise, vow and wise and believe)
David is seen to have many great qualities in this chapter. These were qualities important for a king of Israel: wisdom, grace and justice. (See: wise and grace and justice)
Here "face" is a synecdoche for Yahweh's presence. This means David prayed to Yahweh for an answer about the famine.
Saul had killed many Gibeonites, and Saul's descendants are guilty because of this sin.
Here "Now" marks a stop in the main story. This gives background information about the Gibeonites.
These two sentences have similar meanings. Alternate translation: "What can I do to remove this sin, so that you may bless the people of Yahweh, who inherit his goodness and promises?"
"Money will not solve the problem"
"who made plans against us"
This can be stated in active form. Alternate translation: "allow your men to give seven of his descendants to us"
"we will execute them by hanging"
Saul was from the town of Gibeah.
This can be stated in active form. Alternate translation: "the one whom Yahweh chose"
Mephibosheth was the son of Jonathan. See how you translated his name in 2 Samuel 4:4.
Rizpah was a woman and her father was Aiah. See how you translated these names in 2 Samuel 3:7.
These are names of men. This is not the same Mephibosheth as the son of Jonathan.
This is the name of a woman. See how you translated it in 2 Samuel 3:13.
This is the name of a people group.
Here "the hands of the Gibeonites" represents the Gibeonite people's control. Alternate translation: "He gave them to the Gibeonites"
This can be translated in active form. Alternate translation: "The Gibeonites put them to death"
Rizpah was a woman and her father was Aiah. See how you translated these names in 2 Samuel 3:7.
This can be translated in active form. Alternate translation: "Someone told David"
Jabesh is a town in the region of Gilead. See how you translated this in 2 Samuel 2:4.
This is an area near the city gate where people did various kinds of business.
This is the name of a place.
See how you translated the name of this place in 2 Samuel 1:6.
This can be translated in active form. Alternate translation: "whom the Gibeonites executed by hanging"
This is the name of a town in Benjamin.
This is the name of a man.
"Saul's father"
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This is the name of a man.
"300 shekels." This is about 3.4 kilograms.
Abishai and Zeruiah are names of men. See how you translated these names in 2 Samuel 2:18.
The "lamp of Israel" is a metaphor that refers to David's leadership and the idea that if David were to die, the people of Israel would have no clear direction.
This phrase marks the beginning of a new part of the story. If your language has a way for doing this, you could consider using it here.
This is the name of a town.
These are names of men.
These are names of people groups.
This people group was known for its giant warriors.
Some versions translate this as "Elhanan son of Jair the Bethlehemite killed the brother of Goliath the Gittite."
These are names of men.
These are names of people groups.
When a person was weaving a cloth he would run the threads through hooks attached to large sticks called a "weaver's beam." This means Goliath's spear was larger than a normal spear.
"24 fingers and toes altogether"
This people group was known for its giant warriors.
These are names of men. Shimeah was David's brother.
Here "by the hand of" means "through" or "by." This can be stated in active form. Alternate translation: "David and his servants killed them"
"his soldiers." These men served David as soldiers. See how you translated this phrase in 2 Samuel 3:22.
1 David sang to Yahweh the words of this song on the day that Yahweh rescued him out of the hand of all his enemies, and out of the hand of Saul. 2 He prayed,
"Yahweh is my rock, my fortress,
the one who rescues me.
3 God is my rock.
I take refuge in him.
He is my shield, the horn of my salvation,
my stronghold, and my refuge,
the one who saves me from violence.
4 I will call on Yahweh, who is worthy to be praised,
and I will be saved from my enemies.
5 For the waves of death surrounded me,
the rushing waters of destruction overwhelmed me.
6 The cords of Sheol surrounded me;
the snares of death trapped me.
7 In my distress I called to Yahweh;
I called to my God;
he heard my voice from his temple,
and my cry for help went into his ears.
8 Then the earth shook and trembled.
The foundations of the heavens trembled
and were shaken, because God was angry.
9 Smoke went up from out of his nostrils,
and blazing fire came out of his mouth.
Coals were kindled by it.
10 He opened the heavens and came down,
and thick darkness was under his feet.
11 He rode on a cherub and flew.
He was seen on the wings of the wind.
12 He made darkness a tent around him,
gathering heavy rain clouds in the skies.
13 From the lightning before him
coals of fire fell.
14 Yahweh thundered from the heavens.
The Most High shouted.
15 He shot arrows and scattered his enemies—
lightning bolts and threw them into confusion.
16 Then the channels of the sea were seen;
the foundations of the world were laid bare
at the rebuke of Yahweh,
at the blast of the breath of his nostrils.
17 He reached down from above; he took hold of me!
He pulled me out of the surging water.
18 He rescued me from my strong enemy,
from those who hated me, for they were too strong for me.
19 They came against me on the day of my distress,
but Yahweh was my support.
20 He also brought me out to a wide open place.
He saved me because he was pleased with me.
21 Yahweh has rewarded me to the measure of my righteousness;
he has restored me to the measure of the cleanness of my hands.
22 For I have kept the ways of Yahweh
and have not acted wickedly by turning from my God.
23 For all his righteous decrees have been before me;
as for his statutes, I have not turned away from them.
24 I have also been innocent before him,
and I have kept myself from my iniquity.
25 Therefore Yahweh has restored me to the measure of my righteousness,
to the degree of my cleanness in his sight.
26 To the faithful one, you show yourself to be faithful;
to a man who is blameless, you show yourself to be blameless.
27 With the pure you show yourself pure,
but you are perverse to the twisted.
28 You save afflicted people,
but your eyes are against the proud, and you humiliate them.
29 For you are my lamp, Yahweh.
Yahweh lights up my darkness.
30 For by you I can run over a troop;
by my God I can leap over a wall.
31 As for God, his way is perfect.
The word of Yahweh is pure.
He is a shield
to everyone who takes refuge in him.
32 For who is God except Yahweh,
and who is a rock except our God?
33 God is my refuge,
and he leads the blameless person on his path.
34 He makes my feet swift like a deer
and places me on the high hills.
35 He trains my hands for war,
and my arms to bend a bow of bronze.
36 You have given me the shield of your salvation,
and your favor has made me great.
37 You have made a wide place for my feet beneath me,
so my feet have not slipped.
38 I pursued my enemies and destroyed them.
I did not turn back until they were destroyed.
39 I devoured them and smashed them; they cannot rise.
They have fallen under my feet.
40 You girded me with strength for battle;
you put under me those who rise up against me.
41 You gave me the back of my enemies' necks;
I annihilated those who hated me.
42 They cried for help, but no one saved them;
they cried out to Yahweh, but he did not answer them.
43 I beat them into fine pieces like dust on the ground,
I trampled them like mud in the streets.
44 You also have rescued me from the disputes of my own people.
You have kept me as the head of nations.
A people that I have not known serves me.
45 Foreigners were forced to bow to me.
As soon as they heard of me, they obeyed me.
46 The foreigners came trembling out of their strongholds.
47 Yahweh lives! May my rock be praised.
May God be exalted, the rock of my salvation.
48 This is the God who executes vengeance for me,
the one who brings down peoples under me.
49 He sets me free from my enemies.
Indeed, you lifted me up above those who rose up against me.
You rescue me from violent men.
50 Therefore I will give thanks to you, Yahweh, among the nations;
I will sing praises to your name.
51 God gives great victory to his king,
and he shows his covenant loyalty to his anointed one,
to David and to his descendants forever."
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetic song in 22:2-51.
God rescued David when he thought he would die. He protected David, fought against his enemies, and enabled him to defeat his enemies.
David uses many metaphors to express his trust in God's protection: "my rock, my fortress, my shield, the horn of my salvation, my stronghold and my refuge." He used other metaphors to express his hopelessness: "the waves of death surrounded me," "the rushing waters of worthlessness overwhelmed me," "the cords of sheol surrounded me;" "the snares of death trapped me," and "the surging water." He also used metaphors for the victory God gave him: "I can run over a barricade" and "by my God I can leap over a wall." (See: and trust)
David's song to Yahweh starts. He uses parallelism to emphasize what he is saying.
This is a progression from enemies in general to one specific enemy of David, King Saul.
This metonym means "out of the power of."
This metaphor shows a progression from a part, "rock," to the whole, "fortress." A fortress is built of many large rocks. This means Yahweh has the strength to protect his people from harm.
David's song to Yahweh continues. He uses parallelism to emphasize what he is saying.
All of these metaphors are symbols of God's strength and power. They emphasize God's ability to protect and save his people.
This can be stated in active form. Alternate translation: "who is worthy to receive praise"
This can be stated in active form. Alternate translation: "he will save me from my enemies"
David's song to Yahweh continues. He uses parallelism to emphasize what he is saying.
David compares the wicked men who wanted to kill him to flood waters that are about to drown him. These sentences have similar meanings and are used for emphasis.
This is a picture of fast-flowing flood waters that destroy everything in their path.
David speaks about death and Sheol as if they are people who are trying to trap him as a hunter traps an animal. These phrases have similar meanings and are used for emphasis.
David's song to Yahweh continues. He uses parallelism to emphasize what he is saying.
"In my great trouble"
David is referring to the heavenly temple where Yahweh dwells. The earthly temple has not yet been built.
Here the metonym "his ears" refers to Yahweh and his hearing of David's cry for help. Alternate translation: "he heard my prayer for help"
David speaks of Yahweh as if he had ears.
David's song to Yahweh continues. He uses parallelism to emphasize what he is saying.
This is Yahweh's response to David's cry for help from his enemies
David speaks of the two extremes to include everything in creation.
This can be stated in active form. Alternate translation: "because God's anger shook them"
David speaks of Yahweh as if he had these humans parts.
Here Yahweh's anger is compared to fire, which causes coals to catch fire and burn. Alternate translation: "The flame from his mouth set coals on fire" or "He also sent burning coals from his mouth"
This is Yahweh's response to David's cry for help from his enemies (1 Samuel 22:7). David uses the imagery of fire coming from Yahweh to emphasize Yahweh's terrible anger.
David's song to Yahweh continues. He uses parallelism to emphasize what he is saying.
David describes Yahweh's way of saving David from his enemies as a storm cloud gathering over a place. This emphasizes God's power and his anger.
David speaks of God as having feet like humans.
This can be translated in active form. Alternate translation: "He appeared on the wings of the wind"
In the original language the word translated here as "seen" is uncertain. Some other translation have "He flew."
This expression speaks of the wind as if it were a bird.
David describes Yahweh's way of saving David from his enemies as a storm cloud gathering over a place. This emphasizes God's power and his anger.
Here the darkness Yahweh creates is compared to a tent which hides him completely. Alternate translation: "He hid himself in the darkness"
David's song to Yahweh continues. He uses parallelism to emphasize what he is saying.
Possible meanings are 1) "Out of his bright light he sent burning coals" or 2) "From his brightness he sent lightning"
David continues describing Yahweh, whom he compares to a storm, coming to save him from his enemies. This emphasizes God's power and anger towards David's enemies.
David describes Yahweh doing these actions a person would do.
David describes Yahweh doing these actions a person would do.
David compares the lightning from Yahweh's storm to arrows that a soldier would use.
David continues describing Yahweh, whom he compares to a storm, coming to save him from his enemies. This emphasizes God's power and anger towards David's enemies.
This continues David's song to Yahweh. He uses parallelism to emphasize what he is saying.
When Yahweh shouted in his attack against David's enemies, it is compared to his power to create upheaval in the deepest parts of the ocean and the earth. This shows his great power and fierce anger.
This means that the sea water moved and the ocean floor was visible. This can be translated in active form. Alternate translation: "People could see the channels of the sea"
the deepest part of the sea, from which the Hebrews believed was where the water in the sea came
David compares Yahweh's anger to turbulent movements of the ground. "This can be stated in active form. Alternate translation: "Yahweh's rebuke, the breath of his nostrils, laid bare the foundations of the world"
This continues David's song to Yahweh. He uses parallelism to emphasize what he is saying.
David compares his enemies to a flood that threatens to drown him.
David's enemies were overwhelming. He praises God for delivering him from all his enemies.
This continues David's song to Yahweh. He uses parallelism to emphasize what he is saying.
"My enemies fought against me when I was in great trouble"
"the time of my distress"
"but Yahweh supported me" or "but Yahweh helped me"
This refers to a place where there was no danger and his enemies could not trap him.
Here "cleanness of my hands" means the same as "righteousness." Alternate translation: "because I obey his commands"
David continues his song to Yahweh.
Here "the ways of Yahweh" refers to how Yahweh wants his people to act. This means David has done what Yahweh commands.
This means David constantly reads and thinks about God's decrees.
David continues his song to Yahweh.
This refers to choosing not to sin against Yahweh.
Here "my cleanness" means the same as "my righteousness." Alternate translation: "because he knows that I have done what he commands"
David continues his song to Yahweh.
Here "perverse" means to be cunning or crafty, and "twisted" means to turn away from what is good and right. This means God is wise in how he deals with wicked people.
David continues his song to Yahweh.
Here the metonym "your eyes" refers to what Yahweh sees. This means Yahweh watches the proud person.
"you destroy their pride" or "you make them no longer proud"
This metaphor compares Yahweh to a lamp, which means he gives David light and helps him to see when things seem hopeless.
David continues his song to Yahweh.
Here "troop" may refer to a group of soldiers or to a stone wall. Either way it means God enables David to defeat his enemies.
David is exaggerating to emphasize Yahweh's help. Alternate translation: "I can climb over the wall that surrounds their city"
"Everything Yahweh says is true"
The metaphor "a shield" emphasizes God's power to protect his people.
David continues his song to Yahweh.
David uses this question to emphasize that there is no God apart from Yahweh. These may be translated as statements. Alternate translation: "Yahweh alone is God. Our God alone is a rock."
David compares Yahweh to a rock to emphasize his strength and ability to protect his people.
Yahweh keeps the blameless person safe and removes anything that may harm him.
David continues his song to Yahweh.
Here David's feet are compared to those of a deer using exaggeration. Yahweh gives David the strength to move quickly and provides secure places for protection and rest.
Both of these refer to David.
Only a very strong man could use a bow made from metal.
David continues his song to Yahweh.
David compares Yahweh's power to save him to a shield that protects a soldier from his enemy.
God answered David's prayers and granted him blessings and success over his enemies.
Yahweh has put David in a safe place where his enemies cannot trap him. Here he refers to himself by his "feet" to emphasize his ability to stand securely.
David continues his song to Yahweh.
"chased my enemies"
Here David compares himself to a wild animal. Alternate translation: "I completely destroyed them like a wild animal devouring its prey"
Here "feet" refers to the power and control of victory over his enemies.
David continues his song to Yahweh.
"You put strength on me like a belt for battle." Here the strength that Yahweh gives is compared to a belt for battle that allowed David to do mighty things. Alternate translation: "You gave me strength for battle"
"you helped me defeat those who fought against me"
Possible meanings are 1) David seeing the backs of the enemy as they run away or 2) David putting his foot on the back of his enemy's neck after he defeats him.
"I completely destroyed"
David continues his song to Yahweh.
"My enemies cried"
The time for Yahweh's judgment had come upon them.
This means that David completely destroyed his enemies. These two phrases "like dust on the ground" and "like mud on the streets" have a similar meaning and are used for emphasis.
David continues his song to Yahweh.
This refers to those among the Israelites who rebelled against King David.
"You placed me as ruler over the nations." Here "nations" refers to other nations besides Israel.
"A foreign people"
This can be stated in active form. Alternate translation: "Foreigners bowed down to me"
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These sentences have similar meaning and are used for emphasis. These may be stated in active form. Alternate translation: "May everyone praise my rock. May everyone exalt God"
David compares Yahweh to a rock to emphasize his power to protect his people.
"the one who puts the people of other nations under my rule"
"you saved me from my enemies and gave me honor"
"from those who want to harm me"
David concludes his song to Yahweh.
Here the metonym "name" refers to Yahweh's reputation.
Here David may be referring to the promises Yahweh made in 2 Samuel 7:8
1 Now these are the last words of David—
the declaration of David son of Jesse,
the declaration of the man who was highly honored,
the one anointed by the God of Jacob,
the sweet psalmist of Israel.
2 "The Spirit of Yahweh spoke by me,
and his word was on my tongue.
3 The God of Israel spoke,
the Rock of Israel said to me,
'The one who rules righteously over men,
who rules in the fear of God.
4 He will be like the morning light when the sun rises,
a morning without clouds,
when the tender grass springs up from the earth
through bright sunshine after rain.
5 Indeed, is my family not like this before God?
Has he not made an everlasting covenant with me,
ordered and sure in every way?
Does he not increase my salvation and fulfill my every desire?
6 But the worthless will all be like thorns to be thrown away,
because they cannot be gathered by one's hands.
7 The man who touches them
must use an iron tool or the shaft of a spear.
They must be burned up where they lie.'"
8 These are the names of David's mighty men: Josheb-Basshebeth the Tahkemonite, was the leader of the officers. He killed eight hundred men on one occasion. [1]
9 After him was Eleazar son of Dodai the Ahohite, one of the three mighty men. He was with David when they taunted the Philistines who had gathered together to do battle, and when the men of Israel had retreated. 10 Eleazar stood and fought the Philistines until his hand became weary and his hand stiffened to the grip of his sword. Yahweh brought about a great victory that day. The army returned after Eleazar, only to strip the bodies.
11 After him was Shammah son of Agee, a Hararite. The Philistines gathered together where there was a field of lentils, and the army fled from them. 12 But Shammah stood in the middle of the field and defended it. He killed the Philistines, and Yahweh brought about a great victory.
13 Three of the thirty soldiers went down to David at harvest time, to the cave of Adullam. The army of the Philistines was camped in the Valley of Rephaim. 14 At that time David was in his stronghold, a cave, while the Philistines had established at Bethlehem. 15 David was longing for water and said, "If only someone would give me water to drink from the well at Bethlehem, the well that is by the gate!" 16 So these three mighty men broke through the army of the Philistines and drew water out of the well of Bethlehem, the well at the gate. They took the water and brought it to David, but he refused to drink it. Instead, he poured it out to Yahweh. 17 Then he said, "Yahweh, far be it from me, that I should do this. Should I drink the blood of men who have risked their lives?" So he refused to drink it.
These things were done by the three mighty.
18 Abishai, brother of Joab and son of Zeruiah, was captain over the three. He once fought with his spear against three hundred men and killed them. He was renowned along with the three soldiers. 19 Was he not even more famous than the three? He was made their captain. However, his fame did not equal the fame of the three most famous soldiers.
20 Benaiah from Kabzeel was the son of Jehoiada; he was a strong man who did mighty feats. He killed the two sons of Ariel of Moab. He also went down into a pit and killed a lion while it was snowing. 21 Then he killed a very large Egyptian man. The Egyptian had a spear in his hand, but Benaiah fought against him with only a staff. He seized the spear out of the Egyptian's hand and then killed him with his own spear. 22 Benaiah son of Jehoiada did these feats, and he was named alongside the three mighty men. 23 He was more highly regarded than the thirty soldiers in general, but he was not regarded quite as highly as the three mighty men. Yet David put him in charge of his bodyguard.
24 The thirty included the following men: Asahel brother of Joab, Elhanan son of Dodo from Bethlehem,
25 Shammah the Harodite, Elika the Harodite,
26 Helez the Paltite, Ira son of Ikkesh the Tekoite,
27 Abiezer the Anathothite, Sibbekai [2] the Hushathite,
28 Zalmon the Ahohite, Maharai the Netophathite;
29 Heled [3] son of Baanah the Netophathite, Ithai son of Ribai from Gibeah of the Benjamites,
30 Benaiah the Pirathonite, Hiddai of the valleys of Gaash.
31 Abi-Albon the Arbathite, Azmaveth the Barhumite,
32 Eliahba the Shaalbonite, the sons of Jashen, Jonathan son of Shammah the Hararite, 33 Ahiam son of Sharar the Hararite,
34 Eliphelet son of Ahasbai the Maakathite, Eliam son of Ahithophel the Gilonite,
35 Hezro the Carmelite, Paarai the Arbite,
36 Igal son of Nathan from Zobah, Bani from the tribe of Gad, [4]
37 Zelek the Ammonite, Naharai the Beerothite, armor bearer to Joab son of Zeruiah,
38 Ira the Ithrite, Gareb the Ithrite,
39 Uriah the Hittite—thirty-seven in all.
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetry in 23:2-7.
2 Samuel 23:8-39 is a list of the famous people in David's army along with some of the special deeds some of them did. (See: works)
This is a reference to the covenant God previously made with David. (See: 2 Samuel 7, eternity and covenant).
This marks the beginning of a new section of the book.
This refers to what David will say in 2 Samuel 23:2-7.
This can be stated in active form. Alternate translation: "the man whom the God of Jacob highly honored and anointed"
Anointing was done by pouring oil on a person's head. This was done to choose who would serve God as king or priest.
This is a person who writes psalms or songs.
by David
Here "on my tongue" is a metonym for David speaking. Alternate translation: "he gave me a message to speak"
This continues David's last words.
Here the "God of Israel" is the same as the "Rock of Israel." The two phrases say essentially the same thing. David compares God to a rock to emphasize his power to protect his people.
These two sentences both say that the king will respect God and do what God wants him to do.
"respecting God"
Here God is comparing the king to the morning light and sunshine after the rain. These are all ways of saying this king would be a delight to God and a blessing for the people. These two phrases have a similar meaning and are used for emphasis. Alternate translation: "He will be a delight to all"
This continues David's last words.
Here David is saying that he agrees with God. This rhetorical question can be translated as a statement. Alternate translation: "My family is indeed like this before God!"
David acknowledges that God has made a covenant with him. This rhetorical question can be translated as a statement. Alternate translation: "He has indeed made ... way."
This means God's covenant is properly organized and will not change so David's family can trust it.
David believes that God will always help him and cause him to prosper. This rhetorical question can be translated as a statement. Alternate translation: "He increases my salvation and gives me my every desire."
This concludes David's last words.
Here the wicked person is compared to useless thorns. This can be stated in active form. Alternate translation: "But the wicked person is worthless and dangerous like thorns we throw away"
"because no one can pick them up with his hands without the thorns hurting him"
"Where thorns are found, that is where they must be burned." This means God will destroy wicked people.
The Tahkemonites were a people group, probably descendants of a man named Tahkemon. Alternate translation: "Josheb-Basshebeth, a descendant of Tahkemon"
This is the name of a man. Other modern translations read "Jeshbaal" or "Jashobeam" "Ishbaal" or "Ishbosheth" because various ancient copies have these variations. Translators may choose to say this in a footnote to their translation
"800"
This continues the list of David's greatest soldiers.
This means that the army returned after Eleazar returned from battle. Alternate translation: "The Israeli army returned to the battle field after Eleazer had already won the battle"
"only to take what they wanted from the dead bodies of the enemies"
This continues the list of David's greatest soldiers.
"a field where someone had planted lentils"
a flat seed, eaten like beans
"the Israelite army ran away"
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These are not the same three soldiers mentioned in 2 Samuel 23:8-12.
"the 30" or "the thirty bravest Israelite soldiers." The full meaning of this statement can be made clear.
"cave near the town of Adullam." Adullam is near Bethlehem.
This is the name of a place. See how you translated this in 2 Samuel 5:18.
"in his protected place"
"some Philistines soldiers were controlling the village of Bethlehem"
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"fought their way through the enemy army"
David compares the water to blood because the men risked their lives to bring the water to him. He uses a question to emphasize this. This rhetorical question can be translated as a statement. Alternate translation: "Drinking this water would be like drinking the blood of those men who have risked their lives to bring it to me."
These are the names of men. Translate them as in 2 Samuel 2:18.
This means Abishai was the leader of the three who went and got water for David.
"300 men"
This can be stated in active form. Alternate translation: "He was almost as famous as the three bravest men"
This question is used to emphasize how famous he was. This rhetorical question can be translated as a statement. Alternate translation: "He was even more famous than the three."
This refers to Josheb Basshebeth, Eleazar, and Shimeah. Abishai was not as famous as these soldiers.
This is the name of a city.
This is the name of a man. See how you translated this in 2 Samuel 8:18.
This is the name of a man.
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"did these mighty deeds"
This can be stated in active form. Alternate translation: "people praise him like they praised the three mighty men"
This refers to Josheb Basshebeth, Eleazar, and Shimeah.
"He was more famous than the other 30 soldiers except for the three best soldiers"
a group of soldiers in charge of guarding David
This is a list of David's greatest soldiers.
"The 30 very famous soldiers"
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This continues the list of David's greatest soldiers.
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This continues the list of David's greatest soldiers.
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This concludes the list of David's greatest soldiers.
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"there were 37 total"
1 Again the anger of Yahweh was kindled against Israel, and he moved David against them saying, "Go, count Israel and Judah." 2 The king said to Joab the commander of the army, who was with him, "Go throughout all the tribes of Israel, from Dan to Beersheba, and count all the people, so that I may know the total number of men fit for battle." 3 Joab said to the king, "May Yahweh your God multiply the number of people a hundred times, and may the eyes of my master the king see it take place. But why does my master the king want this?" 4 Nevertheless, the king's word was final against Joab and against the commanders of the army. So Joab and the commanders went out from the king's presence to count the people of Israel. 5 They crossed over the Jordan and encamped near Aroer, south of the city in the valley. Then they traveled on through Gad to Jazer. 6 They came to Gilead and to the land of Tahtim Hodshi, then on to Dan Jaan and around toward Sidon. 7 They reached the stronghold of Tyre and all the cities of the Hivites and the Canaanites. Then they went out to the Negev in Judah at Beersheba. 8 When they had gone throughout all the land, they came back to Jerusalem at the end of nine months and twenty days. 9 Then Joab reported the total of the census of the fighting men to the king. There were in Israel 800,000 brave men who drew the sword, and the men of Judah were 500,000 men.
10 Then David's heart afflicted him after he had counted the men. So he said to Yahweh, "I have greatly sinned by doing this. Now, Yahweh, take away your servant's guilt, for I have acted very foolishly." 11 When David rose up in the morning, the word of Yahweh came to the prophet Gad, David's seer, saying, 12 "Go say to David: 'This is what Yahweh says: "I am giving you three choices. Choose one of them."'" 13 So Gad went to David and said to him, "Will three years of famine come to you in your land? Or will you flee three months from your enemies while they pursue you? Or will there be three days of plague in your land? Now decide what answer I should return to him who sent me." 14 Then David said to Gad, "I am in deep trouble. Let us fall into Yahweh's hands rather than into the hand of man, for his merciful actions are very great."
15 So Yahweh sent a plague on Israel from the morning to a fixed time, and seventy thousand people died from Dan to Beersheba. 16 When the angel reached out with his hand toward Jerusalem to destroy it, Yahweh changed his mind because of the harm it would cause, and he said to the angel who was destroying people, "Enough! Now draw back your hand." At that time the angel of Yahweh was standing at the threshing floor of Araunah the Jebusite. 17 Then David spoke to Yahweh when he saw the angel who had attacked the people, and said, "I have sinned, and I have acted perversely. But these sheep, what have they done? Please let your hand punish me and my father's family!"
18 Then Gad came that day to David and said to him, "Go up and build an altar for Yahweh at the threshing floor of Araunah the Jebusite." 19 So David went up as Gad instructed him to do, as Yahweh had commanded. 20 Araunah looked out and saw the king and his servants approaching. So Araunah went out and bowed to the king with his face to the ground. 21 Then Araunah said, "Why has my master the king come to me, his servant?" David replied, "To buy your threshing floor, so I can build an altar for Yahweh, so that the plague may be removed from the people." 22 Araunah said to David, "Take it as your own, my master the king. Do with it what is good in your sight. Look, here are oxen for the burnt offering and threshing sledges and ox yokes for the wood. 23 All this, my king, I, Araunah, will give to you." Then he said to the king, "May Yahweh your God accept you." 24 The king said to Araunah, "No, I insist on buying it at a price. I will not offer as a burnt offering to Yahweh anything that costs me nothing." So David bought the threshing floor and the oxen for fifty shekels of silver. 25 David built an altar for Yahweh there and offered on it burnt offerings and fellowship offerings. So Yahweh answered the prayer on behalf of the land, and the plague on Israel was confined.
David ordered the leaders of his army to count how many men of fighting age there were. He was not supposed to do this because it showed he did not trust God. God was displeased and offered David three punishments. (See: trust)
The word "kindled" means start a fire. Here Yahweh's anger is compared to that of a fire. Alternate translation: "the anger of Yahweh started to burn like a fire"
"he caused David to oppose them"
In the law of Moses, God prohibited the kings of Israel from taking a census of fighting men. The full meaning of this statement can be made explicit.
This phrase uses two place names Dan, in the far north, and Beersheba, in the far south, to represent the entire country.
This means to count all the men except those men who are either too young, too old, or physically unable to fight.
This means "produce 100 more people for every one person there is now."
Joab and the other commanders of King David's army were not able to convince David to not take a census.
This phrase represents the king's command to them. Alternate translation: "what the king had commanded"
"Joab and the commanders of the army crossed"
This was a city on the northern edge of the Arnon River.
This is a town in Gad.
This may refer to the town of Kadesh in the land of the Hittite people.
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"Joab and the commanders had gone"
"9 months and 20 days"
"Then Joab told the king the total number of men ready for battle"
This refers to the northern tribes of Israel.
"eight hundred thousand ... five hundred thousand"
This metonym refers to the men who were ready to fight in the army.
This refers to the southern tribe of Judah.
The "heart" here is a metonym for David's emotions and conscience. Alternate translation: "David felt guilty"
David refers to himself as "your servant." This is a polite way to speak to someone with greater authority.
The idiom "the word of Yahweh came to" is used to introduce a special message from God. See how you translated this idiom in [2 Samuel 7:4]
This means Gad was the official prophet in the royal palace.
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"I am in terrible trouble"
Here "hands" refer to power or control. Alternate translation: "Let Yahweh and not people punish us"
This is the time God decided he would stop the plague.
"70,000"
Here mentioning the city of Dan in the extreme north and the city Beersheba in the extreme south means the entire nation of Israel.
Here the metonym "hand" stands for the angel's power. Alternate translation: "the angel was about to destroy the people in Jerusalem"
This means that Yahweh stopped the evil that he was allowing the angel to do. Alternate translation: "Yahweh felt grieved about the harm"
The metonym "hand" stands for the angel's power. Alternate translation: "Do not harm them any longer"
This is the name of a man.
A threshing floor was a hard, flat surface where edible grain was separated from chaff.
These phrases mean the same thing and are combined for emphasis. Alternate translation: "I have sinned terribly"
David uses a question and compares the people to sheep to emphasize that they have done nothing wrong. This rhetorical question can be translated as a statement. Alternate translation: "These ordinary people have done nothing wrong."
Here the metonym "hand" refers to power. Alternate translation: "Please punish me"
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He was showing deep respect and honor to the king.
This can be stated in active form. Alternate translation: "so that Yahweh will remove this plague from the people"
Here sight represents judgment or evaluation. Alternate translation: "what you think is good" or "what is good in your judgement"
heavy boards used to separate grain from the rest of the wheat plant
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This can be stated in a positive form. Alternate translation: "I will only offer ... something that I have paid for"
"50 shekels." A shekel is 11 grams.
Here the metonym "land" stands for the people of Israel. Alternate translation: "on behalf of the people of Israel"
This can be translated in active form. Alternate translation: "God confined the plague that had been on Israel" or "God took the plague away from Israel"
1 When King David was old and advanced in years, they covered him with blankets, but he could not keep warm. 2 So his servants said to him, "Let us look for a young virgin for our master the king. Let her serve the king and take care of him. Let her lie in his arms so that our master the king may keep warm." 3 So they searched for a beautiful girl within all the borders of Israel. They found Abishag the Shunammite and brought her to the king. 4 The girl was very beautiful. She served the king and took care of him, but the king did not know her.
5 At that time, Adonijah son of Haggith exalted himself, saying, "I will be king." So he prepared for himself chariots and horsemen with fifty men to run ahead of him. 6 His father had never troubled him, saying, "Why have you done this or that?" Adonijah was also a very handsome man, born next after Absalom. 7 He conferred with Joab son of Zeruiah and with Abiathar the priest. They followed Adonijah and helped him. 8 But Zadok the priest, Benaiah son of Jehoiada, Nathan the prophet, Shimei, Rei, and the mighty men who belonged to David did not follow Adonijah. 9 Adonijah sacrificed sheep, cattle, and fattened calves by the stone of Zoheleth, which is beside En Rogel. He invited all his brothers, the king's sons, and all the men of Judah, the king's servants. 10 But he did not invite Nathan the prophet, Benaiah, the mighty men, or his brother Solomon.
11 Then Nathan spoke to Bathsheba the mother of Solomon, saying, "Have you not heard that Adonijah son of Haggith has become king, and David our master does not know it? 12 Now therefore let me give you advice, so that you may save your own life and the life of your son Solomon. 13 Go to King David; say to him, 'My master the king, did you not swear to your servant, saying, "Surely Solomon your son will reign after me, and he will sit on my throne?" Why then is Adonijah reigning?' 14 While you are there speaking with the king, I will come in after you and confirm your words."
15 So Bathsheba went into the king's room. The king was very old, and Abishag the Shunammite was serving the king. 16 Bathsheba bowed down and showed respect before the king. Then the king said, "What do you desire?" 17 She said to him, "My master, you swore to your servant by Yahweh your God, saying, 'Surely Solomon your son will reign after me, and he will sit on my throne.' 18 Now, see, Adonijah is king, and you, my master the king, do not know it. 19 He has sacrificed many cattle, fatted calves, and sheep, and has invited all the sons of the king, Abiathar the priest, and Joab the captain of the army, but he has not invited Solomon your servant. 20 As for you, my master the king, the eyes of all Israel are on you, waiting for you to tell them who will sit on the throne after you, my master. 21 Otherwise it will happen, when my master the king lies down with his fathers, that I and my son Solomon will be regarded as criminals."
22 While she was still speaking with the king, Nathan the prophet came in. 23 The servants told the king, "Nathan the prophet is here." When he came in before the king, he bowed down before the king with his face to the ground. 24 Nathan said, "My master the king, have you said, 'Adonijah will reign after me, and he will sit on my throne?' 25 For he has gone down today and sacrificed a great number of cattle, fatted calves, and sheep. He has invited all the king's sons, the captains of the army, and Abiathar the priest. They are eating and drinking before him, and saying, 'Long live King Adonijah!' 26 But as for me, your servant, Zadok the priest, Benaiah son of Jehoiada, and your servant Solomon, he has not invited us. 27 Has my master the king done this without telling us, your servants, who should sit on the throne after him?"
28 Then King David answered and said, "Call Bathsheba back to me." She came into the king's presence and stood before the king. 29 The king made an oath and said, "As Yahweh lives, who has redeemed my soul out of all trouble, 30 as I vowed to you by Yahweh, the God of Israel, saying, 'Solomon your son will reign after me, and he will sit on my throne in my place,' I will do this today." 31 Then Bathsheba bowed down and put her face to the ground and she showed honor to the king and said, "May my master King David live forever!"
32 King David said, "Call to me Zadok the priest, Nathan the prophet, and Benaiah son of Jehoiada." So they came before the king. 33 The king said to them, "Take with you the servants of your master, and have Solomon my son ride on my own mule and take him down to Gihon. 34 Let Zadok the priest and Nathan the prophet anoint him king over Israel and blow the ram's horn and say, 'Long live King Solomon!' 35 Then you will come up after him, and he will come and sit on my throne; for he will be king in my place. I have appointed him to be ruler over Israel and Judah." 36 Benaiah son of Jehoiada answered the king, and said, "Let it be so! May Yahweh, the God of my master the king, confirm it. 37 As Yahweh has been with my master the king, so may he be with Solomon, and make his throne greater than the throne of my master King David."
38 So Zadok the priest, Nathan the prophet, Benaiah son of Jehoiada, and the Kerethites and the Pelethites went down and had Solomon ride upon King David's mule; they brought him to Gihon. 39 Zadok the priest took the horn of oil out of the tent and anointed Solomon. Then they blew the ram's horn, and all the people said, "Long live King Solomon!" 40 Then all the people went up after him, and the people played the flutes and rejoiced with great joy, so that the earth shook with their sound.
41 Adonijah and all the guests who were with him heard it as they finished eating. When Joab heard the sound of the ram's horn, he said, "Why is there an uproar in the city?" 42 While he was still speaking, Jonathan son of Abiathar the priest came. Adonijah said, "Come in, for you are a worthy man and bring good news." 43 Jonathan answered and said to Adonijah, "Our master King David has made Solomon the king, 44 and the king has sent with him Zadok the priest, Nathan the prophet, Benaiah son of Jehoiada, and the Kerethites and the Pelethites. They have had Solomon ride on the king's mule. 45 Zadok the priest and Nathan the prophet have anointed him king at Gihon, and have come up from there rejoicing, so that the city is in an uproar. This is the noise that you have heard. 46 Also, Solomon is sitting on the throne of the kingdom. 47 Moreover, the king's servants came to bless our master King David, saying, 'May your God make the name of Solomon better than your name, and make his throne greater than your throne.' Then the king bowed down on the bed. 48 The king also said, 'Blessed be Yahweh, the God of Israel, who has given a person to sit on my throne this day, and that my own eyes should see it.'"
49 Then all the guests of Adonijah were terrified. They stood up and each man went his way. 50 Adonijah was afraid of Solomon and rose up, went, and took hold of the horns of the altar. 51 Then it was told Solomon, saying, "See, Adonijah is afraid of King Solomon, for he has laid hold on the horns of the altar, saying, 'Let King Solomon swear to me first that he will not kill his servant with the sword.'" 52 Solomon said, "If he will show himself a worthy man, not a hair of his will fall to the earth, but if wickedness is found in him, he will die." 53 So King Solomon sent men, who brought Adonijah down from the altar. He came and bowed down to King Solomon, and Solomon said to him, "Go to your house."
1 Kings is a continuation of 2 Samuel.
This chapter records the beginning of the reign of Solomon (chapters 1-11) after the death of David.
David did not announce who was to succeed him. Because of this, there was fighting between David's sons over who should be king. Adonijah invited guests to a banquet and declared himself king. Then those favoring Solomon told David and he declared Solomon the new king.
Several times in this chapter, the people use the idiom "sit on the throne" to mean "be king." Solomon assures Adonijah that if he behaves himself "not a hair of his will fall to the earth," meaning "he will not be harmed."
They put many blankets on King David to try to keep him warm.
"very old." The two phrases are similar in meaning and are combined for emphasis. (See:.)
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"So the king's servants searched"
"all over the land of Israel"
This is a woman's name.
a person from the city of Shunem
"King David"
Here "know her" is a euphemism. Alternate translation: "the king did not have sexual relations with her"
Haggith was a wife of David.
"began to boast"
These are men who drive chariots pulled by horses.
These men would go ahead of the chariots to clear the way for them and protect them.
"had never troubled him. He had never even asked him" or "had never wanted to make him angry, so he never even asked him"
This is a rhetorical question that a father would ask to discipline his son. Alternate translation: "You should know that what you have done is wrong."
David was the father or both Absalom and Adonijah, but they had different mothers. Absalom was born, then Adonijah.
"Adonijah discussed his plans with Joab"
These are names of men.
"supported and helped Adonijah" or "promised to support and help Adonijah"
These are names of men.
"calves that were given plenty of food so that they would be fat" or "young cows that were specially prepared for sacrifice"
This is a rocky area near Jerusalem.
This was the name of a spring where people got water.
This is a generalization.
These two phrases refer to the same people.
These two phrases refer to the same people.
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The purpose of this question is to introduce the information that Nathan wants to tell Bathsheba. Alternate translation: "You do not seem to have heard ... it." or "Have you heard ... it?"
"that Haggith's son Adonijah is trying to become king"
Adonijah's mother and a wife of David.
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The prophet Nathan continues to speak to Bathsheba.
The purpose of this question was to remind David of what he had promised Bathsheba. Alternate translation: "you swore to your servant ... throne."
Bathsheba speaks to David as if she were someone else to show that she respects David. Alternate translation: "to me, your servant"
Sitting on the throne is a metonym for being king. Alternate translation: "he will be king just as I was"
Bathsheba was to use a question so David would pay attention. Alternate translation: "So then, Adonijah should not be reigning."
"tell him that what you have said is true"
"the room in which the king slept"
This is the young virgin that King David's servants had brought to care for him. See how you translated this in 1 Kings 1:3.
"bowed close to the ground in front of the king"
"What can I do for you?"
The form of "you" here is emphatic. Alternate translation: "you yourself swore to"
Bathsheba speaks as if she were another person to show David that she respects him. See how you translated this in 1 Kings 1:13. Alternate translation: "me, your servant"
This is the name of God that he revealed to his people in the Old Testament. See the translationWord page about Yahweh concerning how to translate this.
Sitting on the throne is a metonym for being king. See how you translated this in [1 Kings 1:13]
Bathsheba continues speaking to King David.
"look" or "listen" or "pay attention to what I am about to tell you"
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Bathsheba continues to speak to King David.
Here "eyes" refers to the people. Here "the eyes ... are on you" is an idiom that means the people are waiting expectantly. Alternate translation: "all the people of Israel are waiting expectantly"
Sitting on the throne is a metonym for being king. See how you translated similar words in 1 Kings 1:13. Alternate translation: "will be king"
Bathsheba speaks to King David as if she were speaking about him to show that she respects him. Alternate translation: "when you sleep with your fathers"
This is a polite way of saying "dies."
This can be translated in active form. Alternate translation: "the new king will regard my son Solomon and me as criminals"
Nathan the prophet speaks to King David.
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Nathan the prophet continues to speak to King David.
This can be stated as an indirect quotation. Alternate translation: "have you said that Adonijah will reign after you, and he will sit on your throne?"
Sitting on the throne is a metonym for being king. See how you translated this in 1 Kings 1:13. Alternate translation: "he will be king just as I was"
Adonijah probably sat at a table where he could watch all those he had invited as they ate and drank. The main idea is that the people Nathan named were with Adonijah and they were celebrating together. Alternate translation: "eating and drinking with him" or "eating and drinking where he can see them"
Nathan the prophet continues to speak to King David.
Nathan refers to David in the third person. This is a way of showing respect to the king. It can be stated in second person. Alternate translation: "Have you, my master the king, done this without telling us, your servants, who should sit on the throne after you?"
Sitting on the throne is a metonym for being king. See how you translated similar words in [1 Kings 1:13]
King David makes a promise to Bathsheba.
"came before the king" or "came back to the king"
"made a solemn promise"
Sitting on the throne is a metonym for being king. See how you translated similar words in [1 Kings 1:13]
Bathsheba knew David would not live forever; this is a way of saying that he is a good king.
King David anoints Solomon king.
David speaks of himself as if he were speaking of someone else so Zadok, Nathan, and Benaiah would remember that David is still king. Alternate translation: "my servants"
This is the name of a water spring.
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King David continues to speak on behalf of Solomon as the one who will become king.
The words "sit on the throne" are used as a metonym for being king in 1 Kings 1:13, 1 Kings 1:17, and 1 Kings 1:30. Here David speaks of Solomon literally sitting on a physical throne.
They agree and will do what King David said.
Benaiah speaks to King David as if he were speaking to someone else to show that he respects King David. Alternate translation: "My master and king, may Yahweh your God confirm"
Benaiah speaks to King David as if he were speaking to someone else to show that he respects King David. Alternate translation: "has been with you, my master the king, so"
The word "throne" is a metonym for either 1) the person who sits on the throne. Alternate translation: "make the one who sits on the throne greater than my master King David" or 2) the kingdom over which the one who sits on the throne rules. Alternate translation: "make his kingdom greater than the kingdom of my master King David"
Benaiah speaks to King David as if he were speaking to someone else to show that he respects King David. Alternate translation: "your throne, my master King David"
The people of Israel anoint Solomon as king over Israel.
These are names of people groups.
This is the name of a spring, where fresh water comes out of the ground.
This means the priest took the special animal horn filled with olive oil that was kept in Yahweh's special tent.
Possible meanings are 1) the horn of an animal filled with olive oil or 2) a container that had replaced the original horn, but the people still called it a horn. Alternate translation: "took a container of oil"
This is a generalization.
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Adonijah hears the loud noise and waits for the news.
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Adonijah learns that Solomon is the new king.
These are names of people groups.
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Jonathan continues to speak to Adonijah about Solomon.
Possible meanings are 1) that these words are a metonym for being king. See how you translated similar words in [1 Kings 1:35]
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Possible meanings are 1) that these words are a metonym for being king. See how you translated similar words in [1 Kings 1:35]
Adonijah becomes terrified of King Solomon.
Another possible meaning is "They began to act quickly"
The "horns of the altar" symbolized the strength and protection of Yahweh, but because Adonijah literally went into the area of the physical tent to take literal hold of the physical horns, you should translate this literally.
Another possible meaning is "Adonijah ... quickly went"
The servants speak to King Solomon as if they were speaking of someone else to show that they respected King Solomon. Alternate translation: "is afraid of you, King Solomon"
Adonijah speaks of himself as if he were speaking of another person so people will think that he respects King Solomon. Alternate translation: "he will not kill me"
Solomon spares the life of Adonijah.
This is an exaggeration to say that Solomon will keep Adonijah safe. Alternate translation: "not a hair of his head will fall" or "I will keep him safe"
The abstract noun "wickedness" can be translated as a verb. It is spoken of as if it were an object that could be found in a container. This can be translated in active form. Alternate translation: "he does what is evil"
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1 As the day of David's death approached, he commanded Solomon his son, saying, 2 "I am going the way of all the earth. Be strong, therefore, and show yourself a man. 3 Keep the commands of Yahweh your God to walk in his ways, to obey his statutes, his commandments, his decisions, and his covenant decrees, being careful to do what is written in the law of Moses, so you may prosper in all you do, wherever you go, 4 so that Yahweh may fulfill his word which he spoke concerning me, saying, 'If your descendants carefully watch their conduct, to walk before me faithfully with all their heart and with all their soul, you will never cease to have a man on the throne of Israel.' 5 You know also what Joab son of Zeruiah did to me, and what he did to the two commanders of the armies of Israel, to Abner son of Ner, and to Amasa son of Jether, whom he killed. He shed the blood of war in peace and put the blood of war on the belt around his waist and on the sandals on his feet. 6 Deal with Joab by the wisdom you have learned, but do not let his gray head go down to Sheol in peace. 7 However, show kindness to the sons of Barzillai the Gileadite, and let them be among those who eat at your table, for they came to me when I fled from Absalom your brother. 8 Look, there is with you Shimei son of Gera, the Benjamite of Bahurim, who cursed me with a violent curse on the day I went to Mahanaim. Shimei came down to meet me at the Jordan, and I swore to him by Yahweh, saying, 'I will not put you to death with the sword.' 9 Now therefore do not let him go free from punishment. You are a wise man, and you will know what you ought to do to him. You will bring his gray head down to Sheol with blood."
10 Then David lay down with his ancestors and was buried in the city of David. 11 The days that David reigned over Israel were forty years. He had reigned for seven years in Hebron and for thirty-three years in Jerusalem. 12 Then Solomon sat on the throne of his father David, and his rule was firmly established.
13 Then Adonijah son of Haggith came to Bathsheba the mother of Solomon. She said, "Do you come peacefully?" He replied, "Peacefully." 14 Then he said, "I have something to say to you." So she replied, "Speak." 15 Adonijah said, "You know that the kingdom was mine, and that all Israel expected me to be king. But things changed, and the kingdom was given to my brother, for it was his from Yahweh. 16 Now I have one request of you, and do not turn away from my face." Bathsheba said to him, "Speak." 17 He said, "Please speak to Solomon the king, for he will not turn away from your face, so that he may give me Abishag the Shunammite as my wife." 18 Bathsheba said, "Very well, I will speak to the king."
19 Bathsheba therefore went to King Solomon to speak to him for Adonijah. The king rose to meet her and bowed down to her. Then he sat down on his throne and had a throne brought for the king's mother. She sat at his right hand. 20 Then she said, "I wish to ask one small request of you, for you will not turn away from my face." The king answered her, "Ask, my mother, for I will not turn away from your face." 21 She said, "Let Abishag the Shunammite be given to Adonijah your brother as his wife." 22 King Solomon answered and said to his mother, "Why do you ask Abishag the Shunammite for Adonijah? Why do you not ask the kingdom for him also, for he is my elder brother—for him, for Abiathar the priest, and for Joab son of Zeruiah?" 23 Then King Solomon swore by Yahweh, saying, "May God do so to me, and more also, if Adonijah has not spoken this word against his own life. 24 Now therefore as Yahweh lives, who has established me and set me on the throne of David my father, and who has made me a house as he promised, surely Adonijah will be put to death today." 25 So King Solomon sent Benaiah son of Jehoiada, and Benaiah found Adonijah and put him to death.
26 Then to Abiathar the priest the king said, "Go to Anathoth, to your own fields. You are worthy of death, but I will not at this time put you to death, because you carried the ark of the Lord Yahweh before David my father and suffered in every way my father suffered." [1]27 So Solomon dismissed Abiathar from being priest to Yahweh, that he might fulfill the word of Yahweh, which he had spoken concerning the house of Eli at Shiloh.
28 The news came to Joab, for Joab had supported Adonijah, though he had not supported Absalom. So Joab fled to the tent of Yahweh and took hold of the horns of the altar. 29 It was told King Solomon that Joab had fled to the tent of Yahweh and was now beside the altar. Then Solomon sent Benaiah son of Jehoiada, saying, "Go, execute him." 30 So Benaiah came to the tent of Yahweh and said to him, "The king says, 'Come out.'" Joab replied, "No, I will die here." So Benaiah returned to the king, saying, "Joab said he wanted to die at the altar." 31 The king said to him, "Do as he has said. Kill him and bury him so that you may take away from me and from my father's house the blood that Joab shed without cause. 32 May Yahweh return his blood on his own head, because without the knowledge of my father David he attacked two men more righteous and better than himself and killed them with the sword, Abner son of Ner, the captain of the army of Israel, and Amasa son of Jether, the captain of the army of Judah. 33 So may their blood return on the head of Joab and on the head of his descendants forever. But to David and his descendants, and to his house, and to his throne, may there be peace forever from Yahweh." 34 Then Benaiah son of Jehoiada went up and attacked Joab and killed him. He was buried in his own house in the wilderness. 35 The king put Benaiah son of Jehoiada over the army in his place, and he put Zadok the priest in Abiathar's place.
36 Then the king sent and called for Shimei, and said to him, "Build yourself a house in Jerusalem and live there, and do not go out from there to any other place. 37 For on the day you go out, and pass over the Kidron Valley, know you for certain that you will surely die. Your blood will be on your own head." 38 So Shimei said to the king, "What you say is good. As my master the king has said, so your servant will do." So Shimei lived in Jerusalem for many days.
39 But at the end of three years, two of the servants of Shimei ran away to Achish son of Maakah, the king of Gath. So they told Shimei, saying, "See, your servants are in Gath." 40 Then Shimei arose, saddled his donkey and went to Achish in Gath to seek his servants. He went and brought his servants back from Gath. 41 When Solomon was told that Shimei had gone from Jerusalem to Gath and had returned, 42 the king sent and called for Shimei and said to him, "Did I not make you swear by Yahweh and testify to you, saying, 'Know for certain that on the day you go out and go to any other place, you will surely die'? Then you said to me, 'What I have heard is good.' 43 Why then have you not kept your oath to Yahweh and the command that I gave you?" 44 The king also said to Shimei, "You know in your heart all the wickedness that you did to my father David. Therefore Yahweh will return your wickedness on your own head. 45 But King Solomon will be blessed and the throne of David will be established before Yahweh forever." 46 Then the king gave a command to Benaiah son of Jehoiada. He went out and put Shimei to death.
So the kingdom was well established in Solomon's hand.
This chapter has two stories: David's last advice to Solomon and Solomon's punishment of those who supported Adonijah and also Shimei, who had cursed David when David was fleeing from Absalom. (See: curse)
Exalting oneself can lead to disaster as when Adonijah made himself king. (See: exalt)
David spoke of his impending death using a euphemism: "I am going the way of all the earth."
David wanted to emphasize the importance of obeying God to his son Solomon. He used parallelism, saying the same thing seven times using different words: "Keep the commands of Yahweh your God to walk in his ways, to obey his statutes, his commandments, his decisions, and his covenant decrees, being careful to do what is written in the law of Moses." Some languages have other ways of emphasizing an idea.
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This is a polite way of saying "I am going to die."
The ellipsis can be filled in. Alternate translation: "show yourself to be a man" or "show everyone that you are a man" or "live so that everyone can see you are a good man"
Walking on a path is a metonym for the way a person lives. Alternate translation: "live the way he commands"
"so you may succeed" or "so you may do well"
"do everything he promised he would do"
Yahweh is talking to David, so the words "you" and "your" refer to David.
Yahweh is talking to David, so the word "me" refers to Yahweh.
The idiom "with all ... heart" means "completely" and "with all ... soul" means "with all ... being." These two phrases have similar meanings. Alternate translation: "with all their being" or "with all their energy"
The word "throne" is a metonym for the king who sits on the throne. The phrase "will never cease to have" can be stated positively. Alternate translation: "your descendants will never cease to be kings of Israel" or "one of your descendants will always be the king of Israel"
King David continues to tell Solomon how to lead Israel.
David is referring to the same thing twice. Alternate translation: "what Joab ... did to me—that is, what he did"
Possible meanings are 1) "killed those men during a time of peace as if he were killing them in war" or 2) "took revenge on those men during a time of peace because they had killed people in war"
Possible meanings are 1) Joab was close enough to these men when he killed them that their blood spattered on his belt and on his sandals or 2) the word "blood" is a metonym for guilt of murder, and the belt and the shoes are metonyms for Joab's authority as commander, so David is saying that because Joab is guilty of murder, he should not be commander of the army. Either way, it is best to translate this literally.
Here being old is represented by having gray hair, that is, a "gray head." Alternate translation: "make sure Joab dies a violent death before he grows old"
the grave or the world of the dead
King David continues to tell Solomon how to lead Israel.
a man's name
The table is a metonym for the home where the table is. Alternate translation: "welcome them to eat at your home"
King David continues to tell Solomon how to lead Israel.
men's names
descendant of Benjamin
place names
"be sure to punish him"
Blood is a metonym for violent death, and the head is synecdoche for the whole person. Alternate translation: "make sure he dies a violent death"
David dies and Solomon takes his place as the new king of Israel.
This is a polite way of saying that he died. Alternate translation: "died"
This can be translated in active form. Alternate translation: "David ... and they buried him"
"The time that David reigned over Israel was" or "David reigned over Israel for"
The throne represents the authority of the king. Alternate translation: "became king, as his father David had been"
This can be translated in active form. Alternate translation: "Yahweh firmly established Solomon's rule" or "Yahweh caused Solomon to take complete control of the kingdom"
Adonijah comes to speak to Bathsheba.
with no desire to cause harm
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This is a generalization.
"what we expected to happen did not happen"
This can be translated in active form. Alternate translation: "Yahweh gave the kingdom to my brother" or "my brother became king"
Adonijah shares his request with Bathsheba.
Turning from the face of someone is a metonym for refusing to look at someone, which in turn is a metonym for refusing to do what that person requests. Alternate translation: "do not refuse to do what I request"
Turning from the face of someone is a metonym for refusing to look at someone, which in turn is a metonym for refusing to do what that person requests. Alternate translation: "he will not refuse to do what you request"
See 1 Kings 1:3.
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Bathsheba goes to King Solomon with Adonijah's request.
"The king stood up" from where he was sitting on his throne.
This can be stated in active form. Alternate translation: "told someone to bring a throne"
Bathsheba
Turning from the face of someone is a metonym for refusing to look at someone, which in turn is a metonym for refusing to do what that person requests. See how you translated similar words in [1 Kings 2:16]
This can be translated in active form. Alternate translation: "Allow Adonijah ... to marry Abishag the Shunammite" or "Give Abishag the Shunammite to Adonijah ... as his wife"
King Solomon gives an answer to Adonijah's request.
King Solomon was angered by his mother's request. Alternate translation: "You are wrong to ask ... Adonijah! This is the same as asking the kingdom for him also ... Zeruiah!"
This is an idiom. Alternate translation: "God will have every right to execute me—and to do even worse things to me—if I do not execute Adonijah because he has made this request"
King Solomon executes Adonijah.
The word "throne" refers to Solomon's authority to rule that was given by Yahweh.
Here "house" refers to descendants that Yahweh gave to King Solomon, who would continue to reign after him.
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Solomon dismisses Abiathar from being priest.
Abiathar had suffered alongside King David before David became king.
The word "he" refers to King Solomon.
"the things that Yahweh had said"
The word "he" refers to Yahweh.
King Solomon orders Benaiah to execute Joab.
"Joab heard what Solomon did after he had become king"
The horns of the altar symbolized Yahweh's power and protection.
This can be translated in active form. Alternate translation: "Someone told King Solomon that Joab had fled"
Benaiah goes to execute Joab.
Here "house" stands for the descendants of David while "blood" represents guilt. Alternate translation: "bury him and so remove from me and my family the guilt for the murders Joab committed without cause" or "bury him. Do that so Yahweh will not hold me and my father's house guilty because Joab murdered people for no reason"
King Solomon explains why Joab should die.
The word "his" refers to Joab. "Blood" is a metonym for murder. And, the idiom "his blood on his own head" means the person should be considered guilty for murder. Alternate translation: "Joab has murdered people, and I want Yahweh to hold him guilty for what he has done"
These words mean basically the same thing and emphasize that Abner and Amasa were much better men than Joab.
The word "blood" is a metonym for murder. And, the idiom "blood return on the head of" means the person should be considered guilty for murder. Alternate translation: "I want Yahweh to hold Joab and his descendants guilty"
The words "house" and "throne" are metonyms for the family and the kingdom. Alternate translation: "to David's descendants and to David's kingdom"
Benaiah kills Joab and becomes the commander of King Solomon's army.
This can be translated in active form. Alternate translation: "They buried Joab in his own house"
The house is a metonym for the land on which the house stood. The Israelites buried people out of doors in graves or tombs. Alternate translation: "where his family lived"
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King Solomon tells Shimei to stay in Jerusalem or Shimei will die.
Here "blood" is a metonym for guilt and the head is a metonym for the person. Alternate translation: "You will be responsible for your own death"
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Shimei leaves Jerusalem.
men's names
a Philistine city
This is an idiom. "Shimei quickly"
King Solomon judges Shimei for leaving Jerusalem.
This can be translated in active form. Alternate translation: "someone told Solomon"
Solomon is reminding Shimei of what Shimei had promised. Alternate translation: "You know very well that I made you swear ... saying, 'Know ... die'!"
King Solomon pronounces judgment upon Shimei for leaving Jerusalem.
Possible meanings are 1) Solomon is asking for an answer or 2) Alternate translation: "You have done wrong by breaking your oath ... you."
Here the head represents the person, and wickedness is spoken of as if it were a solid or liquid that could be put on a person's head. Alternate translation: "will hold you responsible for all your wickedness"
King Solomon orders Shimei to be put to death.
Here "throne of David" represents the authority and rule of David and all his descendants forever.
This use of "hand" represents Solomon's power and authority.
1 Solomon allied himself by marriage with Pharaoh king of Egypt. He took Pharaoh's daughter and brought her into the city of David until he had finished building his own house, the house of Yahweh, and the wall around Jerusalem. 2 The people were sacrificing at the high places, because no house had yet been built for the name of Yahweh. 3 Solomon showed his love for Yahweh by walking in the statutes of David his father, except that he sacrificed and burned incense at the high places.
4 The king went to Gibeon to sacrifice there, for that was the great high place there. Solomon offered a thousand burnt offerings on that altar. 5 Yahweh appeared at Gibeon to Solomon in a dream by night; he said, "Ask! What should I give you?" 6 So Solomon said, "You have shown great covenant faithfulness to your servant, David my father, because he walked before you in trustworthiness, in righteousness, and in uprightness of heart. You have kept for him this great covenant faithfulness and have given him a son to sit on his throne today. 7 Now Yahweh my God, you have made your servant king in the place of David my father, though I am only a little child. I do not know how to go out or come in. 8 Your servant is in the midst of the people whom you have chosen, a great people, too numerous to be numbered or counted. 9 So give your servant an understanding heart to judge your people, so that I may discern between good and evil. For who is able to judge this great people of yours?"
10 This request of Solomon pleased the Lord. 11 So God said to him, "Because you have asked this thing and have not asked for yourself long life or riches or the life of your enemies, but have asked for yourself understanding to discern justice, 12 see, now I will do all you asked of me when you gave me your request. I give you a wise and an understanding heart, so that there has been no one like you before you, and no one like you will rise up after you. 13 I have also given you what you have not asked, both riches and honor, so that there will not be any among the kings like you all your days. 14 If you will walk in my ways to keep my statutes and my commandments, as your father David walked, then I will lengthen your days." 15 Then Solomon awoke, and behold, it was a dream. He came to Jerusalem and stood before the ark of the covenant of the Lord. He offered up burnt offerings and peace offerings, and made a feast for all his servants.
16 Then two women who were prostitutes came to the king and stood before him. 17 One woman said, "Oh, my master, this woman and I live in the same house, and I gave birth to a child with her in the house. 18 It happened on the third day after I gave birth that this woman also gave birth. We were together. There was no one else with us in the house, but only the two of us in the house. 19 Then this woman's son died in the night, because she lay on him. 20 So she arose in the middle of the night and took my son from beside me, while your servant slept, and laid him in her bosom, and laid her dead son at my breast. 21 When I rose in the morning to nurse my child, he was dead. But when I had looked at him carefully in the morning, he was not my son, whom I had borne." 22 Then the other woman said, "No, the living one is my son, and the dead one is your son." The first woman said, "No, the dead one is your son, and the living one is my son." This is how they spoke before the king.
23 Then the king said, "One of you says, 'This is my son who is alive, and your son is dead,' and the other says, 'No, your son is the dead one, and my son is the living one.'" 24 The king said, "Bring me a sword." So they brought a sword before the king. 25 Then the king said, "Divide the living child in two, and give half to this woman and half to the other." 26 Then the woman whose son was alive spoke to the king, for her heart was full of compassion for her son, and she said, "Oh, my master, give her the living child, and by no means kill him." But the other woman said, "He will be neither mine nor yours. Divide him." 27 Then the king answered and said, "Give the first woman the living child, and by no means kill him. She is his mother." 28 When all Israel heard of the judgment which the king had rendered, they feared the king, because they saw that the wisdom of God was in him for giving judgments.
This chapter has two stories. Verses 1-15 is the story of Solomon's dream when God asked him what he wanted and he said he needed wisdom to be a good and fair ruler. Verses 16-28 is the story of a court case showing Solomon's wisdom. (See: wise)
God was very pleased with Solomon's request for wisdom. This is because wisdom was something that he could use to serve other people instead of himself. Because this was a noble request, God promised Solomon wisdom, wealth, and fame. (See: promise)
There are two additional examples of people putting the needs of others in front of their own needs. God is pleased with people wanting to do their job well more than wanting to be blessed. A mother will put the life of her child above every other concern. (See: bless)
Solomon marries an Egyptian.
Solomon became the son-in-law of Pharaoh king of Egypt so the two kings would work together and fight together against their enemies.
She was still in the city of David after he had finished building.
"the temple"
This can be translated in active form. Alternate translation: "no one had yet built a house"
The word "name" is a metonym for the person, and "for the name" refers to worshiping the person. Alternate translation: "in which people would worship Yahweh"
How one lives one's life is spoken of as walking on a path. Alternate translation: "obeying the laws that David his father had made"
God asks Solomon what he can do for Solomon.
"the most famous place for makings sacrifices" or "the most important altar"
"Ask me for whatever you want and I will give it to you." or "What do you want? Ask and I will give it to you."
Solomon responds to God's question.
The abstract noun "faithfulness" can be stated as "faithful" or "faithfully." Alternate translation: "You have been very faithful to your covenant with your servant" or "You have greatly and faithfully loved your servant"
Walking is a metaphor for the way one lives. The abstract nouns "trustworthiness," "righteousness," and "uprightness" can be translated as adjectives. Alternate translation: "because he was trustworthy and righteous, and his heart was upright"
A sincere person is spoken of as one whose heart is upright. Alternate translation: "he was sincere" or "he spoke the truth and did what was good"
The "son" is Solomon.
Sitting on the throne represents ruling as king. Alternate translation: "to rule in his place"
Solomon is speaking of the years he had already been ruling, not of the time since the sun had last set.
Solomon asks for wisdom.
Solomon speaks as if he is another person to show respect to Yahweh. Alternate translation: "me"
Solomon is saying that he is like a child who does not know as much as a father.
This is an idiom that means Solomon does not know how to govern as king. Alternate translation: "I do not know how to be the king" or "I do not know the right way to do things as king"
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Solomon asks a question to emphasize that he knows that no one can judge. Alternate translation: "No one is able to judge this great people of yours."
God gives Solomon wisdom and more.
The "life" is a metonym for the power to kill. Alternate translation: "the power to kill your enemies"
"I will do what you asked me to do when you spoke with me"
The heart is a metonym for what a person thinks and desires. Alternate translation: "I make you able to be wise and to understand many things"
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Living one's life is spoken of as walking on a path. Alternate translation: "live as I want you to live and obey"
"make you live a long time"
The word "behold" here shows that Solomon saw something interesting.
Two prostitutes ask Solomon to make a decision.
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The two prostitutes tell Solomon their story.
It may be helpful to state that this caused the baby to die. Alternate translation: "accidentally rolled on top of her baby and smothered him"
The woman speaks as if she were speaking of someone else to show that she respects Solomon. Alternate translation: "I"
Two prostitutes continue to share their story with Solomon.
This means to feed her baby milk from her breast.
"before Solomon" or "while Solomon could see and hear them"
Solomon makes a decision for the two women.
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The real mother asks the king to spare the child's life.
This speaks of the woman having a lot of compassion as if her heart were a container and compassion were a solid object. Alternate translation: "she greatly loved her baby"
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This is a generalization.
1 King Solomon was king over all Israel. 2 These were his officials: Azariah son of Zadok was the priest.
3 Elihoreph and Ahijah sons of Shisha, were secretaries. Jehoshaphat son of Ahilud was the recorder.
4 Benaiah son of Jehoiada was over the army. Zadok and Abiathar were priests. [1]
5 Azariah son of Nathan was over the officers. Zabud son of Nathan was a priest and the king's friend.
6 Ahishar was over the household. Adoniram son of Abda was over the men who were subjected to forced labor.
7 Solomon had twelve officers over all Israel, who provided food for the king and his household. Each man had to make provision for one month in the year. 8 These were their names: Ben-Hur, in the hill country of Ephraim;
9 Ben-Deker in Makaz, Shaalbim, Beth Shemesh, and Elon Bethhanan;
10 Ben-Hesed, in Arubboth (to him belonged Sokoh and all the land of Hepher);
11 Ben-Abinadab, in all Naphoth Dor (he had Taphath the daughter of Solomon as his wife);
12 Baana son of Ahilud, in Taanach and Megiddo, and all Beth Shan that is beside Zarethan below Jezreel, from Beth Shan to Abel Meholah as far as the other side of Jokmeam;
13 Ben-Geber, in Ramoth Gilead (to him belonged the towns of Jair son of Manasseh, that are in Gilead, and the region of Argob belonged to him, which is in Bashan, sixty great cities with walls and bronze gate bars);
14 Ahinadab son of Iddo, in Mahanaim;
15 Ahimaaz, in Naphtali (he also married Basemath the daughter of Solomon as his wife);
16 Baana son of Hushai, in Asher and Bealoth;
17 Jehoshaphat son of Paruah, in Issachar;
18 Shimei son of Ela, in Benjamin;
19 and Geber son of Uri, in the land of Gilead, the country of Sihon king of the Amorites and of Og king of Bashan, and he was the only deputy who was in the land.
20 Judah and Israel were as numerous as the sand by the sea. They were eating and drinking and were rejoicing. 21 Solomon ruled over all the kingdoms from the River to the land of the Philistines and to the border of Egypt. They brought tribute and served Solomon all the days of his life. 22 Solomon's provision for one day was thirty cors of fine flour and sixty cors of meal, 23 ten head of cattle fattened in the stall, twenty head of cattle taken from the pastures, and one hundred sheep, as well as deer, gazelles, roebucks, and fattened fowl. 24 For he had dominion over all the region on this side of the River, from Tiphsah as far as to Gaza, over all the kings on this side of the River, and he had peace on all sides around him. 25 Judah and Israel lived in safety, every man under his vine and under his fig tree, from Dan to Beersheba, all the days of Solomon. 26 Solomon had forty thousand stalls of horses for his chariots, and twelve thousand horsemen. 27 Those officers provided food for King Solomon and for all who came to King Solomon's table, every man in his month. They let nothing be lacking. 28 They also brought to the proper place barley and straw for the chariot horses and riding horses, each one bringing in what he was able.
29 God gave Solomon great wisdom and understanding, and wideness of understanding like the sand on the seashore. 30 Solomon's wisdom exceeded the wisdom of all the people of the east and all the wisdom of Egypt. 31 He was wiser than all men—than Ethan the Ezrahite, Heman, Kalkol, and Darda, the sons of Mahol—and his fame reached all the surrounding nations. 32 He spoke three thousand proverbs and his songs were 1,005 in number. 33 He described the plants, from the cedar that is in Lebanon to the hyssop that grows out of the wall. He explained also about animals, birds, creeping things, and fish. 34 People came from all the nations to hear the wisdom of Solomon. They came from all kings of the earth who had heard of his wisdom.
This chapter names the important people in Solomon's government and shows the extent of his kingdom.
This is the beginning of a list of Solomon's officials. The list ends in 1 Kings 4:6.
These are names of men.
This continues the list of Solomon's officials.
These are names of men.
This continues the list of Solomon's officials.
These are names of men.
This continues the list of Solomon's officials.
These are names of men.
This ends the list of Solomon's officials.
These are names of men.
This can be translated in active form. Alternate translation: "the men whom Solomon forced to work for him"
This begins a list of Solomon's 12 officers. The list ends in 1 Kings 4:19.
This is the name of a man. Note that "Ben" before a name means "son of" so "Ben-Hur" means "the son of Hur."
"who was the officer in charge of the hill country
This is the name of a place.
The list of Solomon's 12 officers continues.
This is the name of a man. Note that "Ben" before a name means "son of" so "Ben-Deker" means "the son of Deker."
"who was the officer in charge of Makaz"
These are names of places.
The list of Solomon's 12 officers continues.
This is the name of a man. Note that "Ben" before a name means "son of" so "Ben-Hesed" means "the son of Hesed."
"who was the officer in charge of Arubboth"
These are names of places.
The list of Solomon's 12 officers continues.
This is the name of a man. Note that "Ben" before a name means "son of" so "Ben-Abinadab" means "the son of Abinadab."
"who was the officer in charge of all Naphoth Dor"
This is the name of a place.
This is the name of a woman.
The list of Solomon's 12 officers continues.
These are names of men.
"who was the officer in charge of Taanach"
These are names of places.
The list of Solomon's 12 officers continues.
These are names of men.
"who was the officer in charge of Ramoth Gilead"
These are names of places.
The list of Solomon's 12 officers continues.
These are men's names.
"who was the officer in charge of Mahanaim"
This is the name of place.
The list of Solomon's 12 officers continues.
This is the name of a man.
"who was the officer in charge of Naphtali"
This is a tribal land named after a son of Israel.
This is the name of a woman.
The list of Solomon's 12 officers continues.
These are names of men.
"who was the officer in charge of Asher"
This is a tribal land named after a son of Israel.
This is the name of a piece of land.
The list of Solomon's 12 officers continues.
These are names of men.
"who was the officer in charge of Issachar"
This is a tribal land named after a son of Israel.
The list of Solomon's 12 officers continues.
These are the names of men.
"who was the officer in charge of Benjamin"
This is a tribal land named for a son of Israel.
The list of Solomon's 12 officers ends.
These are men's names
"who was the officer in charge of the land of Gilead"
These are names of places.
"the land that in earlier years belonged to Sihon"
This is the name of a people group.
Here "the land" refers to the land of Judah; the previous officials presided over different parts of Israel.
The speaker uses exaggeration to say that there were so many people that it would be impossible to count them all. The words "Judah" and "Israel" are metonyms for the people who lived in Judah and Israel. Alternate translation: "There were as many people in Judah and Israel as there are grains of sand by the sea" or "there were more people in Judah and Israel than a person could count"
"the Euphrates River"
A cor is a unit of dry measure.
four-legged animals that run fast
more than one of these animals
"birds that people fed so they would become fat"
name of a piece of land
The words "Judah" and "Israel" are metonyms for the people of Judah and Israel.
"each family had their own garden with grapevines and fig trees," This showed that the people lived in safety and peace, since they were not at war and had time to grow their gardens.
This represents the whole land of Israel from Dan in the north to Beersheba in the south.
A stall is a place where an animal such as a horse is kept and cared for.
"who ate with King Solomon" or "whom King Solomon invited to eat with him"
Solomon had assigned 12 officers in 1 Kings 4:7 to bring him food in different months.
This can be expressed positively. Alternate translation: "They provided everything that Solomon needed"
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The abstract nouns "wisdom" and "understanding" can be translated as verbs. God giving him these things means that God enabled him to have these qualities. Alternate translation: "God enabled Solomon to be wise and to understand many things"
Solomon was able to understand many things about many different subjects. The abstract noun "wideness" can be translated as an adjective. Alternate translation: "Solomon was able to understand many things about a wide range of subjects"
"Solomon was wiser than all the wise people"
This refers to people from countries east of Israel such as Arabia and Mesopotamia.
men's names
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These words form a merism that includes all plants. Alternate translation: "cedar tree ... hyssop bush" or "the greatest of trees ... least important of bushes"
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1 Hiram king of Tyre sent his servants to Solomon for he had heard that they had anointed him king in place of his father; for Hiram had always loved David. 2 Solomon sent word to Hiram, saying, 3 "You know that David my father could not build a house for the name of Yahweh his God because of the wars that surrounded him, for during his lifetime Yahweh was putting his enemies under the soles of his feet. 4 But now, Yahweh my God has given me rest on every side. There is neither adversary nor disaster. 5 So I intend to build a temple for the name of Yahweh my God, as Yahweh spoke to David my father, saying, 'Your son, whom I will set on your throne in your place, will build the temple for my name.' 6 Now therefore command that they cut cedars from Lebanon for me. My servants will join your servants, and I will pay you for your servants so that you are paid fairly for everything you agreed to do. For you know there is no one among us who knows how to cut timber like the Sidonians."
7 When Hiram heard the words of Solomon, he rejoiced greatly and said, "May Yahweh be blessed today, who has given to David a wise son over this great people." 8 Hiram sent word to Solomon, saying, "I have heard the message that you have sent to me. I will provide all the wood of cedar and cypress that you desire. 9 My servants will bring the trees down from Lebanon to the sea, and I will make them into rafts to go by sea to the place that you direct me. I will have them broken up there, and you will take them away. You will do what I desire by giving food for my household."
10 So Hiram gave Solomon all the timber of cedar and fir that he desired. 11 Solomon gave Hiram twenty thousand cors of wheat for food to his household and twenty thousand baths of pure oil. Solomon gave this to Hiram year by year. [1]12 Yahweh gave Solomon wisdom, as he promised him. There was peace between Hiram and Solomon, and the two of them made a covenant.
13 King Solomon conscripted labor out of all Israel. The forced laborers numbered thirty thousand men. 14 He sent them to Lebanon, ten thousand a month in shifts. One month they were in Lebanon and two months at home. Adoniram was over the men who were subjected to forced labor. 15 Solomon had seventy thousand who carried burdens and eighty thousand who were stonecutters in the mountains, 16 besides Solomon's 3,300 chief officers who were over the work and who supervised the workers. 17 At the king's command they quarried large precious stones with which to lay the foundation of the temple. 18 So Solomon's builders and Hiram's builders and the men from Byblos [2] did the cutting and prepared the timber and the stones to build the temple.
This is the beginning of the description of the building of the temple. (See: temple)
Building the temple took a lot of work and cooperation. King Hiram of Tyre provided lumber for building the temple in exchange for wheat and olive oil. Solomon also had many people cutting rocks for the walls of the temple.
Solomon talks with King Hiram about building the Temple.
"Hiram had always been a close friend of King David"
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To put an enemy under someone's foot means to conquer them. Alternate translation: "Yahweh was helping David to defeat his enemies" or "David was busy since Yahweh was giving him victory over his enemies"
The word "name" is a metonym for the person, and "for the name" refers to worshiping the person.See how you translated this in [1 Kings 3:2]
Another possible meaning is "because of the wars with which his enemies surrounded him" or "because he was fighting enemies on all sides"
This speaks of Yahweh giving David complete control over his enemies as putting them under his feet. Alternate translation: "Yahweh was enabling David to completely defeat his enemies"
Solomon continues to talk with King Hiram about building the Temple.
Before Solomon became king, King David and the people of Israel had been at war, but now King Solomon and the people were at rest and in a time of peace.
neither humans who cause harm nor natural events that cause harm. This can be stated positively. Alternate translation: "We are safe from our enemies and from natural disasters"
enemy
event that causes harm to people and their property
This is to emphasize the words that follow. "Listen! This is what I am going to do:" or "Because of what Yahweh has done for me, this is what I am going to do:"
The word "name" is a metonym for the person. Alternate translation: "where Yahweh my God will live ... where I will live"
Here "throne" refers to ruling as king. Alternate translation: "make to be the king after you"
Solomon continues to talk with King Hiram about building the temple.
"your workers know how to cut timber better than my men"
people of the city of Sidon
King Hiram answers Solomon.
"what Solomon said"
This can be stated in active form. Alternate translation: "I praise Yahweh today"
Cypress is another kind of valuable wood that would be used for building the temple.
King Hiram continues to answer Solomon.
"tie them together so they will float in groups"
This can be translated in active form. Alternate translation: "my workers untie the logs from each other"
"You can do what I want" or "You can pay me"
The word "fir" refers to many kinds of trees, including cypress trees.
"20,000 cors of wheat." A cor equals about 220 liters. Alternate translation: "4,400 cubic meters of wheat"
"20,000 baths of pure oil." A bath equals about 22 liters. Alternate translation: "440 cubic meters of pure oil"
"every year"
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Solomon forces men to build the Temple.
"forced men from all over Israel to work"
That is, there were three groups that took turns spending one month in Lebanon and two months at home.
Each of the three groups spent one month working in Lebanon and then two months at home in Israel.
This can be translated in active form. Alternate translation: "the men whom Solomon was forcing to work for him"
Solomon continues to force men to build the Temple.
"70,000"
heavy things that people have to work hard to carry
"80,000"
men who dig stones out of the ground and cut them to the proper shape
"three thousand three hundred chief officers"
Solomon continues to force men to build the temple.
"dug large, good stones out of the mountain and cut them to be the right shape"
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1 So Solomon began to build the temple of Yahweh. This happened in the 480th year after the people of Israel came out of the land of Egypt, in the fourth year of Solomon's reign over Israel, in the month of Ziv, which is the second month. 2 The temple that King Solomon built for Yahweh was sixty cubits long, twenty cubits wide, and thirty cubits high. 3 The portico in front of the temple's main hall was twenty cubits in length, equal to the width of the temple, and ten cubits deep in front of the temple. 4 For the house he made windows with frames that made them more narrow at the outside than on the inside. 5 Against the walls of the main chamber he built rooms around it, around both the outer room and the inner room. He built rooms all around the sides. 6 The lowest story was five cubits wide, the middle was six cubits wide, and the third was seven cubits wide. For on the outside he made offsets in the wall of the house all around so that the beams would not be inserted in the walls of the house. 7 The house was built of stones prepared at the quarry. No hammer, ax, or any iron tool was heard in the house while it was being built. 8 On the south side of the temple there was an entrance at the ground level, then one went up by stairs to the middle level, and from the middle to the third level. 9 So Solomon built the temple and finished it; he covered the house with beams and planks of cedar. 10 He built the side rooms against the inner chambers of the temple, each side five cubits high; they were joined to the house with timbers of cedar.
11 The word of Yahweh came to Solomon, saying, 12 "Concerning this temple which you are building, if you walk in my statutes and do justice, keep all my commandments and walk in them, then I will confirm my promise with you that I had made to David your father. 13 I will live among the people of Israel and will not abandon them."
14 So Solomon built the house and finished it. 15 Then he built the interior walls of the house with boards of cedar. From the floor of the house to the ceiling, he covered them on the inside with wood, and he covered the floor of the house with cypress boards. 16 He built twenty cubits onto the rear of the house with boards of cedar from the floor to the ceiling. He built this room to be the inner room, the most holy place. 17 The main hall, that is, the holy place that was in front of the most holy place, was forty cubits long. 18 There was cedar inside the house, carved in the shape of gourds and open flowers. All was cedar inside. No stonework was visible on the inside. 19 Solomon prepared the inner room inside the house in order to place the ark of the covenant of Yahweh there. 20 The inner room was twenty cubits in length, twenty cubits in width, and twenty cubits in height. Solomon overlaid the walls with pure gold and covered the altar with cedar wood. 21 Solomon overlaid the inside of the temple with pure gold, and he placed chains of gold across the front of the inner room, and overlaid the front with gold. 22 He overlaid the entire interior with gold until all the temple was finished. He also overlaid with gold the whole altar that belonged to the inner room.
23 Solomon made two cherubim of olivewood, each ten cubits high, for the inner room. 24 One wing of the first cherub was five cubits long and its other wing was also five cubits long. So from the tip of one wing to the tip of the other there was a distance of ten cubits. 25 The other cherub also had a wingspan of ten cubits. Both the cherubim were of the same dimensions and shape. 26 The height of one cherub was ten cubits and the other cherub was the same. 27 Solomon placed the cherubim in the innermost room. The wings of the cherubim were stretched out so that the wing of one touched one wall and the wing of the other cherub touched the other wall. Their wings touched one another in the middle of the most holy place. 28 Solomon overlaid the cherubim with gold.
29 He carved all the walls of the house around about with figures of cherubim, palm trees, and open flowers, in the outer and inner rooms. 30 Solomon overlaid the floor of the house with gold, in both the outer and inner rooms. 31 Solomon made doors of olivewood for the entrance to the inner room. The lintel and doorposts had five indented sections. 32 So he made two doors of olivewood, and he made on them carvings of cherubim, palm trees, and open flowers. He overlaid them with gold and he spread the gold on the cherubim and palm trees. 33 In this way, Solomon also made for the temple entrance doorposts of olive wood having four indented sections 34 and two doors of cypress wood. The two leaves of the one door were folding and the two leaves of the other door were folding. 35 He carved on them cherubim, palm trees, and open flowers, and he evenly overlaid gold on the carved work. 36 He built the inner courtyard with three rows of cut stone and a row of cedar beams.
37 The foundation of the house of Yahweh was laid in the fourth year, in the month of Ziv. 38 In the eleventh year, in the month of Bul, which is the eighth month, the house was finished in all its parts and conforming to all its specifications. Solomon took seven years to build the temple.
The building of the temple continues in this chapter. (See: temple)
Solomon built the temple in seven years. The outside walls were made of rock. Solomon shaped the rocks for the wall in the quarry and then assembled them at the temple site. The inside was covered with wood. Inside the temple was a room covered by gold, which was the Most Holy Place where the ark was housed under statues of angels. It represented the presence of God.
The narrator describes the temple and its dimensions. This description continues through 1 Kings 6:38.
Solomon would have commanded his workers to do the building. Alternate translation: "Solomon commanded his workers to begin building"
These are the ordinal forms of 480 and 4.
"Ziv" is the name of the second month of the Hebrew calendar. It is during the last part of April and the first part of May on Western calendars.
The narrator continues to describe the temple and its dimensions.
"60 cubits long, 20 cubits wide, and 30 cubits high." A cubit is 46 centimeters. This can be written used modern measures. Alternate translation: "27.6 meters long, 9.2 meters wide, and 13.8 meters high"
The narrator continues to describe the temple and its dimensions.
an area of a building made of columns and a roof that leads to and connects with the building's entrance door. This portico was probably attached to the front part of the wall that surrounded the temple.
A cubit is 46 centimeters. Alternate translation: "9.2 meters ... 4.6 meters"
The narrator continues to describe the temple and its dimensions.
Solomon would have commanded his workers to do the building. Alternate translation: "they made windows"
The narrator continues to describe the temple and its dimensions.
Solomon would have commanded his workers to do the building. Alternate translation: "they built"
He built rooms on the outside of the outside wall around the main chamber.
The narrator continues to describe the temple and its dimensions.
Solomon would have commanded his workers to do the building. Alternate translation: "they made"
This refers to the rooms in each story of the building.
A cubit is 46 centimeters. Alternate translation: "about 2.3 meters ... about 2.8 meters ... about 3.2 meters"
They made ledges all around the main building to support the beams of the small rooms.
A beam is a long heavy piece of wood used to support a building.
The narrator continues to describe the temple.
Here "house" refers to God's house, the temple.
A quarry is where people cut large stones from a mountain and shape them with tools so they are smooth. After they prepared the stones at the quarry, they brought them to the temple.
The narrator continues to describe the temple.
There were a total of three floors. Some languages call these "ground floor," "first floor," and "second floor."
The narrator continues to describe the temple.
Solomon would have commanded his workers to do the building. Alternate translation: "Solomon's workers built ... they covered"
A beam is a long heavy piece of wood used to support a building. See how you translated this in 1 Kings 6:6.
A plank is a flat wooden board used for floors and walls.
The narrator continues to describe the temple and its dimensions.
Solomon would have commanded his workers to do the building. Alternate translation: "They built"
These are the same rooms that are referred to in 1 Kings 6:5.
This phrase is a metonym for the walls that enclosed the chambers. Alternate translation: "exterior walls that enclosed the inner chambers"
A cubit is 46 centimeters. Alternate translation: "2.3 meters"
The word "timbers" is a general term that refers to wood used for building, such as beams and planks.
The idiom "The word of Yahweh came to" is used to introduce a special message from God. Alternate translation: "Yahweh gave a message to Solomon. He said," or "Yahweh spoke this message to Solomon:"
Solomon would have commanded his workers to do the building. Alternate translation: "which you are having your workers build"
The word "walk" is a metaphor for "live" or "obey." Alternate translation: "continually obey all my statutes"
Possible meanings are 1) "carry out all of my laws" or 2) "treat the people whom you are ruling justly."
These two phrases mean basically the same thing and emphasize the importance of obeying God's commandments. Alternate translation: "carefully obey all I tell you to do"
"I will do everything I promised David your father that I would do for you"
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Solomon would have commanded his workers to do the building. Alternate translation: "Solomon's workers"
Solomon would have commanded his workers to do the building. Alternate translation: "they built ... they covered them ... they covered the floor"
walls between the rooms on the inside
Cypress is a kind of wood that was used for building the temple.
Solomon would have commanded his workers to do the building. Alternate translation: "He commanded them to build twenty cubits ... He had them build this room"
"He built a room twenty cubits long"
A cubit is 46 centimeters. Alternate translation: "9.2 meters"
A cubit is 46 centimeters. Alternate translation: "18.4 meters"
"main room"
a type of hard, round vegetable that grows on a vine on the ground
"blooming flowers" or "flowers that were open"
Solomon would have commanded his workers to do this work. Alternate translation: "They prepared"
Solomon would have commanded his workers to do this work. Alternate translation: "They overlaid"
"9.2 meters"
This altar would be used for burning incense.
Solomon would have commanded his workers to do this work. Alternate translation: "They overlaid ... they placed"
"covered"
Solomon would have commanded his workers to do this work. Alternate translation: "They overlaid ... They also overlaid"
"altar of incense at the entrance to the inner room"
Solomon would have commanded his workers to do this work. Alternate translation: "Solomon commanded them to make"
wood from an olive tree
A cubit is 46 centimeters. Alternate translation: "4.6 meters"
A cubit is 46 centimeters. Alternate translation: "2.3 meters"
the distance from the tip of one wing to the tip of the other wing
"same size"
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Solomon would have commanded his workers to do this work. Alternate translation: "They placed"
another name for the most holy place
Solomon would have commanded his workers to do this work. Alternate translation: "They overlaid"
"covered." See how you translated this in 1 Kings 6:21.
Solomon would have commanded his workers to do this work. Alternate translation: "He commanded them to carve"
Solomon would have commanded his workers to do this work. Alternate translation: "He had them overlay"
covered
Solomon would have commanded his workers to do this work. Alternate translation: "They made"
beam across the top of a door frame
toothlike notches on each of five sections
Solomon would have commanded his workers to do this work. Alternate translation: "they made ... they made ... They overlaid ... they spread"
"covered." See how you translated this in 1 Kings 6:21.
"In the same way, Solomon also made doorposts of olive wood for the temple entrance, with four indented sections"
Solomon would have commanded his workers to do this work. Alternate translation: "they also made"
tooth-like notches
This means each door had two sections connected by hinges so they could fold together.
Solomon would have commanded his workers to do this work. Alternate translation: "They carved ... they evenly overlaid"
Solomon would have commanded his workers to do this work. Alternate translation: "They built the inner courtyard"
A beam is a long heavy piece of wood used to support a building. See how you translated this in 1 Kings 6:6.
The word "fourth" is the ordinal form of "four." You may need to make explicit the event from which the writer counts the years. Alternate translation: "the fourth year after Solomon became king"
"the temple"
"Ziv" is the name of the second month of the Hebrew calendar. It is during the last part of April and the first part of May on Western calendars. See how you translated this in [1 Kings 6:1]
The word "eleventh" is the ordinal forms of "eleven." You may need to make explicit the event from which the writer counts the years. Alternate translation: "the eleventh year after Solomon became king"
"Bul" is the eighth month of the Hebrew calendar. It is during the last part of October and the first part of November on Western calendars.
This can be translated in active form. Alternate translation: "they finished building every part of the house. They built it exactly the way Solomon had told them to build it"
Solomon would have commanded his workers to do this work. Alternate translation: "It took Solomon's workers"
1 Solomon took thirteen years to build his own palace. 2 He built the Palace of the Forest of Lebanon. Its length was one hundred cubits, its width was fifty cubits, and its height was thirty cubits. The palace was built with four rows of cedar pillars with cedar beams on the pillars. 3 The house was roofed with cedar that rested on beams. Those beams were supported by pillars. There were forty-five beams, fifteen in a row. 4 There were beams in three rows, and each window was opposite another window in three sets. 5 All the doors and posts were made square with beams, and window was opposite window in three sets. 6 There was a colonnade fifty cubits long and thirty cubits wide, with a portico in front and pillars and a roof. 7 Solomon built the hall of the throne where he was to judge, the hall of justice. It was covered with cedar from the floor to the ceiling. [1]8 Solomon's house in which he was to live, in another courtyard within the palace grounds, was designed in a similar way. He also built a house like this for Pharaoh's daughter, whom he had taken as a wife.
9 These buildings were adorned with costly hewn stones, precisely measured and cut with a saw and smoothed on all sides. These stones were used from the foundation to the stones on top, and also on the outside to the great court. 10 The foundation was constructed with very large, costly stones of eight and ten cubits in length. 11 Above were costly hewn stones precisely cut to size, and cedar beams. 12 The great courtyard surrounding the palace had three rows of cut stone and a row of cedar beams like the courtyard of the temple of Yahweh and the temple portico.
13 King Solomon sent for Huram and brought him from Tyre. 14 Huram was the son of a widow of the tribe of Naphtali; his father was a man of Tyre, a craftsman in bronze. Huram was filled with wisdom and understanding and skill to do great work with bronze. He came to King Solomon to work with bronze for the king. 15 Huram fashioned the two pillars of bronze, each eighteen cubits high and twelve cubits in circumference. 16 He made two capitals of polished bronze to set on the tops of the pillars. The height of each capital was five cubits. 17 Checker latticework and wreaths of chain work for the capitals decorated the top of the pillars, seven for each capital. 18 So Huram made two rows of pomegranates around the top of each pillar to decorate their capitals. 19 The capitals on the tops of the portico pillars were decorated with lilies, four cubits high. 20 The capitals on these two pillars also included, close to their very top, two hundred pomegranates in rows all around. 21 He raised up the pillars at the temple portico. The pillar on the right was named Jakin, and the pillar on the left was named Boaz. 22 On the top of the pillars were decorations like lilies. The fashioning of the pillars was done in this way.
23 Huram made the round sea of cast metal, ten cubits from brim to brim. Its height was five cubits, and it was thirty cubits in circumference. 24 Under the brim encircling the sea were gourds, ten in each cubit, cast in one piece with it when that basin was cast. 25 The sea stood on twelve oxen, three looking toward the north, three looking toward the west, three looking toward the south, and three looking toward the east. It was set on top of them, and all their hindquarters were toward the inside. 26 The sea was as thick as the width of a hand, and its brim was forged like the brim of a cup, like a lily blossom. The sea held two thousand baths of water.
27 Huram made the ten stands of bronze. Each stand was four cubits long and four cubits wide, and the height was three cubits. 28 The work of the stands was like this. They had panels that stood between frames, 29 and on the panels and on the frames were lions, oxen, and cherubim. Above and below the lions and oxen were wreaths of hammered work. 30 Every stand had four bronze wheels and axles, and its four corners had supports beneath for the basin. The supports were cast with wreaths on the side of each one. 31 The opening was round like a pedestal, a cubit and a half wide, and was within a crown that rose up a cubit. On the opening were engravings, and their panels were square, not round. 32 The four wheels were underneath the panels, and the axles of the wheels and their housings were in the stand. The height of a wheel was a cubit and a half. 33 The wheels were forged like chariot wheels. Their housings, rims, spokes, and hubs were all cast metal. 34 There were four handles at the four corners of each stand, forged into the stand itself. 35 In the top of the stands there was a round band half a cubit deep, and on the top of the stand its supports and panels were attached. 36 On the surfaces of the supports and on the panels Huram engraved cherubim, lions, and palm trees that covered the space available, and they were surrounded by wreaths. 37 He made the ten stands in this manner. All of them were cast in the same molds, and they had one size, and the same shape.
38 Huram made ten basins of bronze. One basin could hold forty baths of water. Each basin was four cubits across and there was one basin on each of ten stands. 39 He made five stands on the south-facing side of the temple and five on the north-facing side of the temple. He set the sea on the east corner, facing toward the south of the temple.
40 Huram made the basins and the shovels and the sprinkling bowls. Then he finished all the work that he did for King Solomon in the temple of Yahweh:
41 the two pillars, and the bowl-like capitals that were on top of the two pillars, and the two sets of decorative latticework to cover the two bowl like capitals that were on top of the pillars.
42 He made the four hundred pomegranates for the two sets of decorative latticework (two rows of pomegranates for each set of latticework to cover the two bowl-like capitals that were on the pillars);
43 the ten stands, and the ten basins on the stands.
44 He made the large basin called the sea with its twelve oxen under it;
45 also the pots, shovels, basins, and all the other implements. Huram made them out of polished bronze, for King Solomon, for the temple of Yahweh. 46 The king had cast them in the plain of the Jordan, in the clay ground between Sukkoth and Zarethan. 47 Solomon did not weigh all the utensils because there were too many to weigh, because the weight of the bronze could not be measured.
48 Solomon had made all the furnishings that were in the temple of Yahweh out of gold: the golden altar and the table on which the bread of the presence was to be placed;
49 the lampstands, five on the right side and five on the left, in front of the inner room, were of pure gold, and the flowers, the lamps, and the tongs were of gold.
50 Solomon also had made the cups, lamp trimmers, basins, spoons, and incense burners, all of which were made of pure gold; he had sockets of gold made for the doors of the inner room (which was the most holy place), and for the doors of the main hall of the temple.
51 In this way, all the work that King Solomon directed for the house of Yahweh was finished. So Solomon brought in the things that were set apart by David, his father, and the silver, the gold, and the furnishings, and put them into the storerooms of the house of Yahweh.
This chapter has a description of the palace Solomon built and the materials used in the temple courtyard. It is the last chapter about the building of the temple. (See: temple)
Solomon hired a man from Tyre who was good at casting things out of bronze. The bronze objects were made by hollowing out the shape of the object in clay and then pouring in the hot melted liquid bronze and letting it cool. He made two large pillars and a large water reservoir set on the backs of 12 bronze cows. He made all the instruments for use in the sacrifices outside the temple. He made the furnishing inside the temple out of gold.
Solomon spent 13 years building a palace for himself that was much bigger than the temple. It is significant that the house of Solomon was much larger than the house of God. (See: houseofgod)
The author is writing about Solomon's palace.
Solomon would have commanded his workers to do this work. Alternate translation: "It took Solomon's workers thirteen years to build his palace"
If your language does not have a word for "palace," you may translate this as "house" or "big house."
Some details are given about the structure of the Palace of the Forest of Lebanon.
Solomon would have commanded his workers to do this work. Alternate translation: "He commanded them to build"
"the house called the House of the Lebanon Forest"
A cubit is 46 centimeters. Alternate translation: "46 meters ... 23 meters ... 13.8 meters"
A beam is a long piece of strong wood used to support walls and roofs.
Some details continue to be given about the structure of the Palace of the Forest of Lebanon.
This can be stated in active form. Alternate translation: "The carpenters built a roof from cedar planks and attached them to beams"
long pieces of strong wood usually used to support a roof
Some details continue to be given about the structure of the Palace of the Forest of Lebanon.
Some details continue to be given about the structure of the Palace of the Forest of Lebanon.
"had rectangular frames"
The author writes about the structure of the Hall of Pillars.
a series of columns, all the same distance apart
A cubit is 46 centimeters. Alternate translation: "23 meters ... 13.8 meters"
an area of a building made of columns and a roof that leads to and connects with the building's entrance door. See how you translated this in 1 Kings 6:3
The author writes about the hall of the throne.
Solomon would have commanded his workers to do this work. Alternate translation: "Solomon had them build"
Possible meanings are 1) "the house in which he was going to place his throne" or 2) "a house named The King's Chair House"
This can be stated in active form. Alternate translation: "The workers covered the floor with cedar wood"
The author continues to write about the palace area.
This can be translated in active form. Alternate translation: "Solomon had someone design the house in which he was to live, in another courtyard within the palace grounds, in almost the same way"
Solomon would have commanded his workers to do this work. Alternate translation: "He also commanded them to build"
The writer is writing about the stones used for the buildings.
This can be stated in active form. Alternate translation: "The workers adorned the buildings with costly, hewn stones"
This can be stated in active form. Alternate translation: "hewn stones, that workers had precisely measured and cut with a saw and smoothed"
This can be stated in active form. Alternate translation: "The workers used these stones"
The author is emphasizing that the workers used expensive stones for the foundations and all the buildings.
This can be stated in active form. Alternate translation: "The workers constructed the foundation"
A cubit is 46 centimeters. Alternate translation: "about 3.7 meters and 4.6 meters"
A beam is a long piece of wood used for structural support.
See how you translated this in 1 Kings 6:36.
Huram accepted Solomon's invitation to come to Jerusalem.
A widow is a woman whose husband has died, so we know that the father is dead.
This can be stated in active form. The words "wisdom and understanding" mean basically the same thing and are used together for emphasis. Yahweh giving such things as wisdom is spoken of as if they were liquids that Yahweh had poured into a container, and Huram is spoken of as if he were that container. Alternate translation: "Yahweh had given Huram wisdom, understanding, and skill"
A cubit is about 46 centimeters. Alternate translation: "about 8.3 meters ... 5.5 meters"
Circumference is the distance or measurement around a circular object or area.
A cubit is about 46 centimeters. Alternate translation: "2.3 meters"
decorations on top of each of the two pillars
They polished the bronze so that it would reflect sunlight. "gleaming bronze"
"Crossed metal strips woven together and metal chains twisted together"
Huram would have commanded his workers to do this work. Alternate translation: "Huram commanded his workers to make"
A pomegranate is a fruit with a hard, red rind and many juicy seeds inside. Huram did not use real pomegranates to decorate the pillars. He made them out of bronze.
Lilies are plants whose flowers are wide at one end and very narrow at the other end. These words can be stated in active form. Alternate translation: "Huram decorated the capitals ... with bronze lilies, four cubits high"
Translate "portico" as in 1 Kings 7:6.
A cubit is 46 centimeters. Alternate translation: "about 1.8 meters"
"200 pomegranates." A pomegranate is a fruit with a hard, red rind and many juicy seeds inside. See how you translated this in [1 Kings 7:18]
Huram would have commanded his workers to do this work. Alternate translation: "They raised up"
This can be stated in active form. Alternate translation: "The name of the pillar on the right side was Jakin"
This can be stated in active form. Alternate translation: "The name of the pillar on the left side was Boaz"
This can be stated in active form. Alternate translation: "Huram fashioned the pillars" or "Huram's men fashioned the pillars"
Huram would have commanded his workers to do this work. Alternate translation: "Huram also commanded them to make"
This refers to a particular bronze tank or basin in the temple. It was very large and held a lot of water. It was called "the sea."
Huram melted the bronze and formed it in a mold.
A cubit is 46 centimeters. Alternate translation: "4.6 meters ... 2.3 meters ... 13.8 meters"
"from one edge to the other"
Circumference is the distance or measurement around a circular object or area.
A gourd is a type of hard, round vegetable that grows on a vine on the ground.
This can be stated in active form. Alternate translation: "when Huram cast that basin"
This refers to the bronze tank or basin that held water for sacrifices.
"was on top of"
This can be stated in active form. Alternate translation: "Huram's workers set 'The Sea' on top of the bronze oxen"
This is the back quarter of the body of an animal with four feet.
This is about eight centimeters.
This can be stated in active form. Alternate translation: "Huram forged the brim to look like the brim of a cup, to curve outward like a lily"
"2,000 baths." A bath is a unit of volume equal to about 22 liters. Alternate translation: "44 cubic meters" or "44,000 liters" )
Huram would have commanded his workers to do this work. Alternate translation: "Huram also commanded them to make" or "They also made"
A cubit is 46 centimeters. Alternate translation: "about 1.8 meters ... about 1.4 meters"
This means the author will describe the stands in the words that follow.
There were decorative pieces in the shapes of lions, oxen, and cherubim fastened to the sides of the stands.
Here the word "wreaths" refers to spiral-shaped pieces of bronze.
There was one axle for each pair of wheels. Alternate translation: "four bronze wheels and two axles"
"the four corners of each stand"
Each support was cast as one piece with the wreaths. This can be stated in active form. Alternate translation: "Huram cast the supports with spiral-shaped pieces"
A cubit is 46 centimeters. Alternate translation: "about 70 centimeters ... about 50 centimeters"
Here the word "crown" refers to the circular piece at the top of the stand's opening that held the basin.
"the panels of the stands were square." This phrase returns to the description of the panels that began in 1 Kings 7:28.
Here the word "their" refers to the axles. The word "housings" refers to the casings into which the axles were inserted.
A cubit was 46 centimeters. Alternate translation: "about 70 centimeters"
This can be stated in active form. Alternate translation: "Huram made the wheels like small chariot wheels"
Here the word "Their" refers to the wheels.
"There was a handle at each of the four corners of each stand"
A cubit was 46 centimeters. Alternate translation: "twenty-three centimeters wide"
This can be stated in active form. Alternate translation: "Huram attached the supports and panels to the top of each stand"
Huram would have commanded his workers to do this work. Alternate translation: "they engraved"
Here the word "they" refers to the cherubim, lions, and palm trees.
The word "wreaths" refers to spiral-shaped pieces of bronze. This can be stated in active form. Alternate translation: "there were wreaths all around them"
Huram would have commanded his workers to do this work. Alternate translation: "He commanded them to make"
This can be stated in active form. Alternate translation: "Huram cast all of the stands in the same mold" or "They cast all of the stand in the same mold"
"all of the stands were the same size and shape"
Huram would have commanded his workers to do this work. Alternate translation: "Huram had them make ten"
A bath is a unit of volume equal to about 22 liters. Alternate translation: "about 880 liters"
A cubit is 46 centimeters. Alternate translation: "about 1.8 meters"
Huram would have commanded his workers to do this work. Alternate translation: "Human had them make five ... Huram commanded them to set"
"the south side ... the north side"
"near the southeast corner of the temple"
Huram would have commanded his workers to do this work. Alternate translation: "Huram had them make ... they finished"
The capitals were shaped like bowls.
"crossed metal strips woven together"
Huram would have commanded his workers to do this work. Alternate translation: "They made"
"400 pomegranates." A pomegranate is a fruit with a hard, red rind and many juicy seeds inside. See how you translated this in [1 Kings 7:18]
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Huram would have commanded his workers to do this work. Alternate translation: "They made"
Huram would have commanded his workers to do this work. Alternate translation: "They made"
"all the other tools"
bronze that was polished so that it would reflect light
Solomon would have commanded his workers to do this work. Alternate translation: "The king had his workers cast them"
"flat land near the Jordan River"
These are names of cities.
Solomon would have commanded his workers to do this work. Alternate translation: "Solomon did not have them weigh"
This can be stated in active form. Alternate translation: "no one could measure the weight of the bronze"
Solomon would have commanded his workers to do this work. Alternate translation: "Solomon's workers had made"
This can be stated in active form. Alternate translation: "on which the priests were to place the bread of the presence"
The "flowers" and "lamps" were part of the lampstands.
This can be stated in active form. Alternate translation: "had his workers make all the cups ... out of pure gold"
Here "sockets" may refer to either 1) the sockets in which the door pegs turned, or 2) the hinges on which the doors hung.
This can be stated in active form. Alternate translation: "the workers finished the work that King Solomon had them do for the house of Yahweh"
1 Then Solomon assembled the elders of Israel, all the heads of the tribes, and the leaders of the families of the people of Israel, before himself in Jerusalem, to bring up the ark of the covenant of Yahweh from the city of David, that is, Zion. 2 All the men of Israel assembled before King Solomon at the feast, in the month of Ethanim, which is the seventh month. 3 All the elders of Israel came, and the priests took up the ark. 4 They brought up the ark of Yahweh, the tent of meeting, and all the holy furnishings that were in the tent. The priests and the Levites brought these things up. 5 King Solomon and all the assembly of Israel came together before the ark, sacrificing sheep and cattle that could not be counted. 6 The priests brought in the ark of the covenant of Yahweh to its place, into the inner room of the house, to the most holy place, under the wings of the cherubim. 7 For the cherubim spread out their wings to the place of the ark, and they covered the ark and the poles by which it was carried. 8 The poles were so long that their ends were seen from the holy place in front of the inner room, but they could not be seen from outside. They are there to this day. 9 There was nothing in the ark except the two tablets of stone that Moses had put there at Horeb, when Yahweh made a covenant with the people of Israel when they came out of the land of Egypt. 10 It came about that when the priests came out of the holy place, the cloud filled the temple of Yahweh. 11 The priests could not stand to serve because of the cloud, for the glory of Yahweh filled his house.
12 Then Solomon said, "Yahweh has said
that he would live in thick darkness,
13 But I have built you a lofty residence,
a place for you to live in forever."
14 Then the king turned around and blessed all the assembly of Israel, while all the assembly of Israel was standing. 15 He said, "May Yahweh, the God of Israel, be praised, who spoke to David my father, and has fulfilled it with his own hands, saying, 16 'Since the day that I brought my people Israel out of Egypt, I chose no city out of all the tribes of Israel in which to build a house, in order for my name to be there. However, I chose David to rule over my people Israel.' 17 Now it was in the heart of David my father to build a house for the name of Yahweh, the God of Israel. 18 But Yahweh said to David my father, 'In that it was in your heart to build a house for my name, you did well for it to be in your heart. 19 Nevertheless you will not build the house; instead, your son, one who will be born from your loins, will build the house for my name.' 20 Yahweh has carried out the word that he had said, for I have arisen in the place of David my father, and I sit on the throne of Israel, as Yahweh promised. I have built the house for the name of Yahweh, the God of Israel. 21 I have made a place for the ark there, in which is Yahweh's covenant, which he made with our fathers when he brought them out of the land of Egypt."
22 Solomon stood before the altar of Yahweh, before all the assembly of Israel, and spread out his hands toward the heavens. 23 He said, "Yahweh, God of Israel, there is no God like you in the heavens above or on the earth below, who keeps his covenant faithfulness with your servants who walk before you with all their heart; 24 you who have kept with your servant David my father, what you promised him. Yes, you spoke with your mouth and have fulfilled it with your hand, as it is today. 25 Now then, Yahweh, God of Israel, carry out what you have promised to your servant David my father, when you said, 'You will not fail to have a man in my sight to sit on the throne of Israel, if only your descendants are careful to walk before me, as you have walked before me.' 26 Now then, God of Israel, let your word be confirmed, which you have spoken to your servant David my father.
27 But will God actually live on the earth? Look, the entire universe and heaven itself cannot contain you—how much less can this temple that I have built! 28 Yet please respect this prayer of your servant and his humble request, Yahweh my God; listen to the cry and prayer that your servant prays before you today. 29 May your eyes be open toward this temple night and day, to the place about which you have said, 'My name and my presence will be there'—in order to listen to the prayers that your servant will pray toward this place. 30 So listen to the humble request of your servant and of your people Israel when we pray toward this place. Yes, listen from the place where you live, from the heavens; and when you listen, forgive.
31 If a man sins against his neighbor and is required to swear an oath, and if he comes and swears an oath before your altar in this house, 32 listen from the heavens and act. Judge your servants, condemning the wicked and bringing what he has done upon his own head. Declare the innocent not guilty and give to him according to his righteousness.
33 When your people Israel are defeated by an enemy because they have sinned against you, if they turn back to you, confess your name, pray, and seek your favor in this temple— 34 then please listen in the heavens and forgive the sin of your people Israel; bring them back to the land that you gave to their ancestors.
35 When the skies are shut up and there is no rain because the people have sinned against you—if they pray toward this place, confess your name, and turn from their sin when you have afflicted them— 36 then listen in heaven and forgive the sin of your servants and of your people Israel, when you teach them the good way in which they should walk. Send rain on your land, which you have given to your people as an inheritance.
37 Suppose there is famine in the land, or suppose that there is disease, blight or mildew, locusts or caterpillars; or suppose that an enemy attacks the city gates in their land, or that there is any plague or sickness— 38 and suppose then that prayers and humble requests are made by a person or by all your people Israel—each knowing the plague in his own heart as he spreads out his hands toward this temple. 39 Then listen from heaven, the place where you live, forgive and act, and reward every person for all he does; you know his heart, because you and you only know the hearts of all human beings. 40 Do this so that they may fear you all the days that they live on the land that you gave to our ancestors.
41 In addition, concerning the foreigner who does not belong to your people Israel: When he comes from a distant country because of your name— 42 for they will hear of your great name, your mighty hand, and your raised arm—when he comes and prays toward this temple, 43 then please listen from heaven, the place where you live, and do whatever the foreigner asks of you. Do this so that all the peoples on earth may know your name and fear you, as do your own people Israel. Do this so they might know that this house I have built is called by your name.
44 Suppose that your people go out to battle against an enemy, by whatever way you may send them, and suppose that they pray to you, Yahweh, toward the city that you have chosen, and toward the house that I have built for your name. 45 Then listen in the heavens to their prayer and their request, and help their cause.
46 Suppose that they sin against you, since there is no one who does not sin, and suppose that you are angry with them and deliver them to the enemy, so that the enemy takes them away captive to their land, whether distant or near. 47 Then suppose that they realize they are in the land where they have been exiled, and suppose that they repent and seek favor from you from the land of their captors. Suppose that they say, 'We have acted perversely and sinned. We have behaved wickedly.' 48 Suppose that they return to you with all their heart and with all their soul in the land of their enemies who captured them, and suppose that they pray to you toward their land, which you gave to their ancestors, and toward the city that you chose, and toward the house that I have built for your name. 49 Then from heaven, the place where you live, listen to their prayer and their request for help, and you will make matters right for them. 50 Forgive your people who have sinned against you, and all their transgressions that they have committed against you, and make them objects of compassion before those who have taken them captive, and cause their captors to have compassion on them. 51 They are your people and your inheritance, whom you rescued out of Egypt as if from the middle of a furnace where iron is forged. 52 May your eyes be open to the humble request of your servant and to the requests of your people Israel, to listen to them whenever they cry to you. 53 For you separated them from among all the peoples of the earth to belong to you and receive your promises, just as you explained by Moses your servant, when you brought our fathers out of Egypt, Lord Yahweh."
54 So it was that when Solomon had finished praying all this prayer and request for favor to Yahweh, he arose from before the altar of Yahweh, from kneeling on his knees with his hands spread out toward the heavens. 55 He stood and blessed all the assembly of Israel in a loud voice, saying, 56 "May Yahweh be praised, who has given rest to his people Israel, keeping all his promises. Not one word has failed out of all Yahweh's good promises that he made with Moses his servant. 57 May Yahweh our God be with us, as he was with our ancestors. May he never leave us or abandon us, 58 that he may incline our hearts to him, to live in all his ways and keep his commandments and his regulations and his statutes, which he commanded our fathers. 59 Let these words I have spoken, by which I have sought the favor of Yahweh, be near Yahweh our God day and night, so that he may help the cause of his servant and the cause of his people Israel, as every day will require; 60 that all the peoples of the earth may know that Yahweh, he is God, and there is no other God! 61 Therefore let your heart be true to Yahweh our God, to walk in his statutes and keep his commandments, as on this day."
62 So the king and all Israel with him offered sacrifices to Yahweh. 63 Solomon offered a sacrifice of fellowship offerings to Yahweh: twenty-two thousand cattle and 120,000 sheep. So the king and all the people of Israel dedicated the house of Yahweh. 64 The same day the king set apart the middle of the courtyard in front of the temple of Yahweh, for there he offered the burnt offerings, the grain offerings, and the fat of the fellowship offerings, because the bronze altar that was before Yahweh was too small to receive the burnt offering, the grain offerings, and the fat of the fellowship offerings. 65 So Solomon held the feast at that time, and all Israel with him, a great assembly, from Lebo Hamath to the brook of Egypt, before Yahweh our God for seven days and also for another seven days, a total of fourteen days. 66 On the eighth day he sent the people away, and they blessed the king and went to their tents with joyful and glad hearts for all the goodness that Yahweh had shown to David, his servant, and to Israel, his people.
The ark is placed in the new temple. This is a very significant event in the history of the Israelites. (See: temple)
When the temple was finished, Solomon told all of the people to come to Jerusalem. They took the ark out of the tent and brought it to the temple. Then Solomon prayed that God would hear and answer prayers made to him when they faced towards the temple.
Solomon prayed that God would respond to people's prayers using an idiom: "that your eyes may be open to the request of your servant."
"called together the leaders of Israel"
This may refer either 1) to the people whom Solomon called to Jerusalem and who are listed in 8:1 or 2) generally to those who traveled to Jerusalem for the feast, not necessarily to every male person who lived in Israel.
This is a reference to the Feast of Sukkoth, also known as the Feast of Tabernacles or Feast of Shelters .
"Ethanim" is the seventh month of the Hebrew calendar. It is during the last part of September and the first part of October on Western calendars.
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This is a generalization.
This can be stated in active form. Alternate translation: "more sheep and cattle than anyone would ever be able to count"
"into the inner room of the house—that is, to the most holy place—under"
This can be stated in active form. Alternate translation: "poles by which the priests carried it"
This can be stated in active form. Alternate translation: "people could see their ends ... people could not see them"
This means the day on which the writer wrote.
This double negative emphasizes that the two tablets were the only things in the ark. Alternate translation: "The only things in the ark were the two tablets ... Egypt"
This phrase is used here to mark an important event in the story. If your language has a way for doing this, you could consider using it here.
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Solomon speaks to Yahweh as if he were speaking to someone else to show that he respects Yahweh.
beautiful building in which someone very important lives
"all the people of Israel who were gathered there"
This can be stated in active form. Alternate translation: "Praise Yahweh, the God of Israel"
The hand is a metonym for the power in the hand. Alternate translation: "by his own power"
The word "name" is a metonym for the person, and "for ... name" refers to worshiping the person. See how you translated similar words in [1 Kings 3:2]
What David desired is spoken of as if it were an item in a container and the heart as if it were a container. Alternate translation: "David my father desired"
The word "name" is a metonym for the person, and "for the name" refers to worshiping the person. See how you translated similar words in [1 Kings 3:2]
What David desired is spoken of as if it were an item in a container and the heart as if it were a container. Alternate translation: "Because you desired"
The word "name" is a metonym for the person, and "for ... name" refers to worshiping the person. See how you translated similar words in [1 Kings 3:2]
What David desired is spoken of as if it were an item in a container and the heart as if it were a container. Alternate translation: "to desire to do that" or "by wanting to do that"
This can be stated in active form. Alternate translation: "one who will be your own offspring" or "one whom you yourself will father"
This is an idiom. Alternate translation: "has done exactly what he said he would do"
Height is a metaphor for power. Alternate translation: "I have gained the power that David my father had"
The throne is a metonym for the activity of the one who sits on the throne. Alternate translation: "I rule over Israel"
The word "name" is a metonym for the person, and "for ... name" refers to worshiping the person. See how you translated this in 1 Kings 3:2. Alternate translation: "in which people will worship Yahweh"
The stone tablets on which Yahweh had written the terms of the covenant are spoken of as if they were the covenant itself. Alternate translation: "are the tablets on which Yahweh wrote the terms of the covenant that"
"all the people of Israel who were gathered there"
The abstract noun "faithfulness" can be stated as "faithfully" or "faithful." Alternate translation: "who faithfully loves your servants" or "who is faithful to your covenant with your servants"
The way a person lives is spoken of as if that person were walking on a path. Alternate translation: "live wholeheartedly the way that you want them to"
The hand is a metonym for the power of the hand. Alternate translation: "by your power fulfilled what you said"
The throne is a metonym for the activity of the one who sits on the throne. Alternate translation: "to rule over Israel"
The way a person lives is spoken of as if that person were walking on a path. Alternate translation: "live as I want you to ... have lived as I want you to"
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Possible meanings of this question are 1) Solomon is asking a real question and expecting an answer or 2) the question is rhetorical and Solomon is emphasizing that God is too big and mighty to live on earth. Alternate translation: "But it surely cannot be that God will actually live on the earth!"
Here Solomon speaks about God in the third person. It can be stated in the second person. Alternate translation: "But will you"
"What I am about to say is important" or "The truth is that"
"you, so this temple that I have built certainly cannot contain you"
The words "prayer" and "humble request" mean basically the same thing and emphasize that he is sincere as he makes his request. Solomon refers to himself as "your servant" to show that he respects Yahweh. This can be stated in first person. Alternate translation: "respect me, your servant, as I make this request"
The words "cry" and "prayer" mean basically the same thing and emphasize that he is sincere as he asks Yahweh to help him. Solomon refers to himself as "your servant" to show that he respects Yahweh. This can be stated in first person. Alternate translation: "listen to me, your servant, as I call today for you to help me"
The eye is a metonym for what the eye does. Alternate translation: "May you watch over"
This is a merism. Alternate translation: "all the time" or "continually"
These two words together emphasize that Yahweh will dwell in the temple.
Solomon speaks of himself as "your servant" to show that he respects Yahweh. This can be stated in first person. Alternate translation: "that I, your servant, will pray"
Solomon speaks of himself as "your servant" to show that he respects Yahweh. This can be stated in first person. Alternate translation: "listen to my humble request and the humble request of your people Israel"
This can be stated in active form. Alternate translation: "someone requires him to swear"
Here "head" refers to the whole person. Alternate translation: "on him"
"to give him what he deserves because he is righteous"
This can be stated in active form. Alternate translation: "an enemy defeats your people Israel"
Possible meanings are 1) "confess that they have sinned against you" or 2) "praise you" or 3) "say that they will obey you from now on."
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The sky is spoken of as if it were a building in which God stores the rain. Alternate translation: "you do not allow rain to fall"
Possible meanings are 1) "confess that they have sinned against you" or 2) "praise you" or 3) "say that they will obey you from now on." See how you translated this in 1 Kings 8:33.
The way a person lives is spoken of as if that person were walking on a path. Alternate translation: "that they should live"
Solomon speaks about events that he thinks could happen in the future.
These are agricultural terms that refer to the death of crops from either too little or too much rain, respectively.
A "locust" is a type of grasshopper that causes destruction by eating crops. The word "caterpillar" refers to an early growth stage of the locust.
The words "prayer" and "humble requests" mean basically the same thing and emphasize that the person is sincere as he makes his request. See how you translated similar words in [1 Kings 8:28]
Possible meanings are 1) The person's sin is spoken of as if it were a plague. Alternate translation: "knowing the sin in his own heart" or 2) The "plague" is a metonym for the sins that the disasters are a punishment for. Alternate translation: "knowing in his heart that the plague is the result of his own sin"
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The phrase "is called by your name" shows that God possesses and owns the house. This can be stated in active form. Alternate translation: "you own this house that I have built"
Solomon speaks about events that he thinks could happen in the future. The situations he describes are conditions for what he requests in the following sentence. The words "suppose that" can be translated with the word "if," and this sentence can be connected to his request in verse 45.
The word "name" is a metonym for the person, and "for ... name" refers to worshiping the person. See how you translated similar words in [1 Kings 3:2]
The words "prayer" and "request" mean basically the same thing and emphasize that the people are sincere as they make their request. See how you translated similar words in [1 Kings 8:28]
Solomon speaks about events that he thinks could happen in the future. The events that he describes in verese 46-48 are conditions for his requests in verses 49-50.
Solomon speaks about events that he thinks could happen in the future.
This can be stated in active form. Alternate translation: "where their enemies have taken them as exiles"
people who keep others as prisoners
These two sentences mean the same thing. Together they emphasize how bad the people's actions were.
The words mean basically the same thing and emphasize how badly the people sinned.
Solomon speaks about events that he thinks could happen in the future. The events that he describes in verese 46-48 are conditions for his requests in verses 49-50.
The idiom "with all ... heart" means "completely" and "with all ... soul" means "with all ... being." These two phrases have similar meanings. See how you translated this in [1 Kings 2:4]
"while they are living in the land"
"toward the land in which they belong." This refers to Israel.
The word "name" is a metonym for the person, and "for ... name" refers to worshiping the person. See how you translated similar words in [1 Kings 3:2]
The two words "prayer" and "request" mean basically the same thing. Together they emphasize that the people were sincere as they made their request to Yahweh. See how you translated similar words in [1 Kings 8:28]
Solomon twice requests Yahweh to forgive the people. This emphasizes the earnestness of his request.
This can be stated in active form. Alternate translation: "a furnace where people forge iron"
The eye is a synecdoche for the person. Alternate translation: "Please pay attention"
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The words "prayer" and "request" mean basically the same thing and emphasize that he is sincere as he makes his request. See how you translated similar words in [1 Kings 8:28]
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This can be stated in active form. Alternate translation: "Praise Yahweh"
This can be stated positively. Alternate translation: "Yahweh has made every word of his good promises come true"
These two phrases mean basically the same thing and emphasize Solomon's desire for Yahweh to be present with the people.
Here their "hearts" refer to the people's desires and emotions. Desiring to please someone is spoken of as inclining the heart toward that person. Alternate translation: "make us want to please him"
Here "in his ways" is an idiom that refers to the way he wants people to live. Alternate translation: "live as he requires us to live"
This merism refers to "all the time" or "continually."
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"be wholly devoted"
The way a person lives is spoken of as if that person were walking on a path. Alternate translation: "always obey his statutes"
This generalization may refer either 1) to the people whom Solomon called to Jerusalem and who are listed in [1 Kings 8:1]
This generalization may refer either 1) to the people whom Solomon called to Jerusalem and who are listed in [1 Kings 8:1]
"22,000 cattle"
"one hundred twenty thousand sheep"
"the bronze altar that was in Yahweh's presence." Since the temple is Yahweh's dwelling place among his people, the altar is described as being in his presence.
This generalization may refer either 1) to the people whom Solomon called to Jerusalem and who are listed in [1 Kings 8:1]
"7 days ... 7 days ... 14 days"
The word "eighth" is the ordinal form of "8."
The two words mean basically the same thing and are combined for emphasis.
1 After Solomon had finished building the house of Yahweh and the king's palace, and after he had accomplished all that he desired to do, 2 Yahweh appeared to Solomon a second time, as he had appeared to him at Gibeon. 3 Then Yahweh said to him, "I have heard your prayer and your request for favor that you have made before me. I have set apart this house, which you have built, to myself, to put my name there forever. My eyes and my heart will be there for all time. 4 As for you, if you walk before me as David your father walked in integrity of heart and in uprightness, obeying all that I have commanded you and keeping my statutes and my decrees, 5 then I will establish the throne of your kingdom over Israel forever, as I promised David your father, saying, 'A descendant of yours will never fail to be on the throne of Israel.' 6 But if you turn away, you or your children, and do not keep my commandments and my statutes that I have placed before you, and if you go and worship other gods and bow down to them, 7 then will I cut off Israel from off the ground that I have given them; and this house that I have set apart to my name, I will cast it out of my sight, and Israel will become an example to be mocked and an object of ridicule among all peoples. 8 This temple will become a heap of ruins, and everyone who passes by it will be shocked and will hiss. They will ask, 'Why has Yahweh done this to this land and to this house?' 9 Others will answer, 'Because they abandoned Yahweh, their God, who had brought their ancestors out of the land of Egypt, and they laid hold of other gods and bowed down to them and worshiped them. That is why Yahweh has brought all this disaster on them.'" 10 It came about at the end of twenty years that Solomon had finished building the two buildings, the temple of Yahweh and the king's palace. 11 Now Hiram, the king of Tyre, had furnished Solomon with cedar and cypress trees, and with gold—all that Solomon desired—so King Solomon gave Hiram twenty cities in the land of Galilee. 12 Hiram came out from Tyre to see the cities that Solomon had given him, but they did not please him. 13 So Hiram said, "What cities are these which you have given me, my brother?" Hiram called them the Land of Kabul, which they are still called today. 14 Hiram had sent to the king 120 talents of gold.
15 This is the account of the forced labor which King Solomon imposed to build the temple of Yahweh and his own palace, the Millo, the wall of Jerusalem, and Hazor, and Megiddo, and Gezer. 16 Pharaoh king of Egypt had gone up and taken Gezer. He burned it and killed the Canaanites in the city. Then Pharaoh gave the city to his daughter, Solomon's wife, as a wedding gift. 17 So Solomon rebuilt Gezer and Beth Horon the Lower, 18 Baalath and Tamar [1] in the wilderness in the land of Judah, 19 and all the store cities that he possessed, and the cities for his chariots and the cities for his horsemen, and whatever he wished to build for his pleasure in Jerusalem, in Lebanon, and in all the lands under his rule. 20 As for all the people who were left of the Amorites, the Hittites, the Perizzites, the Hivites, and the Jebusites, who were not of the people of Israel, 21 their descendants who were left after them in the land, whom the people of Israel were not able to totally destroy—Solomon made them into forced laborers, which they are to this day. 22 However, Solomon made no forced laborers of the people of Israel. They were his soldiers, his servants, his officials, his officers, and commanders of his chariot forces and his horsemen.
23 These were also the chief officers managing the supervisors who were over Solomon's works, 550 of them, who supervised the people who did the work.
24 Pharaoh's daughter moved from the city of David to the house that Solomon had built for her. Later, Solomon built the Millo.
25 Three times each year Solomon offered burnt offerings and peace offerings on the altar that he built for Yahweh, burning incense with them on the altar that was before Yahweh. So he completed the temple and was now using it.
26 King Solomon built a fleet of ships in Ezion Geber, which is near Elath on the shore of the Red Sea, in the land of Edom. 27 Hiram sent servants to Solomon's fleet, sailors who were familiar with the sea, with Solomon's own servants. 28 They went to Ophir with servants of Solomon. From there they brought back 420 talents of gold for King Solomon.
There are two parts to this chapter. Verses 1–9 is a dream in which God warned Solomon that he and his descendants were not to worship idols. If they did this, the temple would be destroyed. Verses 10–28 is about Solomon's extensive building and his partnership with Hiram, king of Tyre. (See: temple)
Yahweh alone must be worshiped. It is necessary for people to stay faithful to God and not worship idols. (See: faithful)
'Walk" is a common image in Scripture. It is said, "if you walk before me as David your father walked." (See: walk)
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The words "prayer" and "request" mean basically the same thing and emphasize that Yahweh recognized that Solomon's request was sincere. See how you translated similar words in [1 Kings 8:28]
The name is a metonym for the person. Alternate translation: "to dwell there and to claim possession of it forever"
The eyes and heart are synecdoche for the whole person. Alternate translation: "I will protect and care for it"
The way a person lives is spoken of as if that person were walking on a path. Alternate translation: "if you live the way I want you to live, just as David your father did"
These two phrases mean basically the same thing and emphasize how righteous David was.
Here "throne" refers to his reign. Alternate translation: "your dynasty" or "your reign"
The action of ruling a kingdom is spoken of as if it were a person sitting on a throne. This can be expressed positively. Alternate translation: "will always rule over Israel"
Here the words "commandments" and "statutes" mean basically the same thing and emphasize all that Yahweh has commanded.
These two phrases mean basically the same thing and are combined for emphasis.
Here the word "name" is a metonym for the person who possesses something. Alternate translation: "set apart for myself"
The abstract noun "sight" can be expressed with the verb "see." Looking at something is a metaphor for protecting it. Alternate translation: "I will put it where I no longer have to see it" or "I will get rid of it so I no longer have to protect it"
"This temple will be destroyed and its remains will be piled into a high mound"
This can be stated in active form. Alternate translation: "will express amazement and make a sound of disrespect"
These two phrases mean the same thing. The phrase "bowed down to them" describes the posture that people used in worship.
This phrase is used here to mark the beginning of a new part of the story. If your language has a way of doing this, you could consider using it here.
"after 20 years"
It might be best to translate so that the reader understands that other people helped Solomon do this.
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Hiram is rebuking Solomon. This questions can be translated as a statement. Alternate translation: "These cities that you have given me are good for nothing."
This can be stated in active form. Alternate translation: "and people still call them that today"
"one hundred and twenty talents of gold." A talent is a unit of weight equal to about 33 kilograms. Alternate translation: "about 4,000 kilograms of gold"
"the account of Solomon requiring men to work"
Possible meanings are 1) "the terrace system" or 2) "the landfill."
The person is a metonym for the army he commands. Alternate translation: "The army of Pharaoh, king of Egypt, had gone up"
It might be best to translate so that the reader understands that other people helped Solomon do this.
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"Solomon did not force the people of Israel to labor"
"five hundred and fifty of them"
Possible meanings are 1) "built the terrace system" or 2) "built the landfill." See how you translated "the Millo" in 1 Kings 9:15.
See how you translated this phrase in 1 Kings 8:64.
Solomon is a metonym for the workers he hired to do the work. Alternate translation: "So his workers completed the temple"
It might be best to translate so that the reader understands that other people helped Solomon do this.
"a large group of ships"
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"four hundred and twenty talents of gold." A talent is a unit of weight equal to about 33 kilograms. Alternate translation: "about 14,000 kilograms of gold"
1 When the queen of Sheba heard the report about Solomon concerning the name of Yahweh, she came to test him with hard questions. 2 She came to Jerusalem with a very long caravan, with camels loaded with spices, much gold, and many precious gemstones. When she arrived, she told Solomon all that was in her heart. 3 Solomon answered all her questions. There was nothing she asked that the king did not answer. 4 When the queen of Sheba saw all Solomon's wisdom, the palace that he had built, 5 the food on his table, the seating of his servants, the work of his servants and their clothing, also his cupbearers, and the manner in which he offered burnt offerings in the house of Yahweh, there was no more breath in her. 6 She said to the king, "It is true, the report that I heard in my own land of your words and your wisdom. 7 I did not believe the message until I came here, and now my eyes have seen it. Not half was told me! In wisdom and wealth you have exceeded the report that I heard. 8 How blessed are your wives, and how blessed are your servants who constantly stand before you, because they hear your wisdom. [1]9 May Yahweh your God be praised, who has taken pleasure in you, who placed you on the throne of Israel. Because Yahweh loved Israel forever, he has made you king, for you to do justice and righteousness!" 10 She gave the king 120 talents of gold and a large amount of spices and precious stones. No greater amount of spices as these that the queen of Sheba gave to King Solomon was ever given to him again.
11 The fleet of Hiram, which brought gold from Ophir, also brought from Ophir a large amount of almug wood and precious stones. 12 The king made almug wood pillars for the temple of Yahweh and for the king's palace, and harps and lutes for the singers. No such quantity of almug wood has ever come or been seen again to this day.
13 King Solomon gave to the queen of Sheba everything she wished for, whatever she asked, in addition to what Solomon gave her of his royal bounty. So she returned to her own land with her servants.
14 Now the weight of gold that came to Solomon in one year was 666 talents of gold, 15 besides the gold that the traders and merchants brought. All the kings of Arabia and the governors in the country also brought gold and silver to Solomon. 16 King Solomon made two hundred large shields of beaten gold. Six hundred shekels of gold went into each one. 17 He also made three hundred shields of beaten gold. Three minas of gold went into each shield; the king put them into the Palace of the Forest of Lebanon. 18 Then the king made a great throne of ivory and overlaid it with the finest gold. 19 There were six steps to the throne, and the back of it had a rounded top. There were armrests on each side of the seat, and two lions standing beside the armrests. 20 Twelve lions stood on the steps, one on each side of each of the six steps. There was no throne like it in any other kingdom. 21 All King Solomon's drinking cups were gold, and all the drinking cups in the Palace of the Forest of Lebanon were of pure gold. None were silver, because silver was not considered valuable in Solomon's days. 22 The king had at sea a fleet of ships of Tarshish, along with the fleet of Hiram. Once every three years the fleet brought gold, silver, and ivory, as well as apes and baboons.
23 So King Solomon exceeded all the kings of the world in riches and in wisdom. 24 All the earth sought the presence of Solomon in order to hear his wisdom, which God had put in his heart. 25 Those who visited brought tribute, vessels of silver and of gold, and clothes, armor, and spices, as well as horses and mules, year after year.
26 Solomon gathered together chariots and horsemen. He had 1,400 chariots and twelve thousand horsemen that he stationed in the chariot cities and with himself in Jerusalem. 27 The king had silver in Jerusalem, as much as the stones on the ground. He made cedar wood to be as abundant as the sycamore fig trees that are in the lowlands. 28 The horses that belonged to Solomon were imported from Egypt, and Kue and the king's merchants purchased them from Kue. 29 Chariots were brought up from Egypt for six hundred shekels of silver each, and horses for 150 shekels each. Many of these were then sold to all the kings of the Hittites and Aram.
There are two parts to this chapter: The fame of Solomon's wisdom and the wealth of his kingdom. (See: wise)
==Queen of Sheba == King Solomon became so famous for his wisdom that the queen of Sheba (modern day Yemen) came all the way to see him and was deeply impressed. God promised him great wealth and he became famously rich. (See: promise)
Here Yahweh is represented by his "name." Possible meanings are 1) Alternate translation: "Solomon's fame, which glorified Yahweh" or 2) Alternate translation: "Solomon's fame, which Yahweh had given him"
This is a generalization. Alternate translation: "everything she wanted to know"
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Possible meanings are 1) "how his servants were seated around the table" or 2) "where his servants lived."
This is an idiom. Alternate translation: "she was utterly amazed"
"I heard while I was in my own land"
Here the word "wisdom" can describe the word "words." Alternate translation: "your wise sayings"
The phrase "my eyes" emphasizes that she herself saw it. Alternate translation: "I have seen it for myself"
This can be stated without the passive form, and you may want to make explicit the idea that ellipsis omits. Alternate translation: "They did not tell me about even half of how wise and wealthy you are"
This is an idiom. Alternate translation: "who are always in your presence waiting to serve you"
This can be stated in active form. Alternate translation: "May people praise Yahweh your God"
The throne is a metonym for the king who sits on it. Alternate translation: "who made you king of Israel"
"one hundred and twenty talents of gold." A talent is a unit of weight equal to about 33 kilograms. Alternate translation: "about 4,000 kilograms of gold"
This can be stated in active form. Alternate translation: "No one ever again gave to King Solomon more spices than the queen of Sheba gave to him"
a type of wood, possibly one with a pleasant scent
It might be best to translate so that the reader understands that other people helped Solomon do this. Alternate translation: "The king told his people to make"
This can be stated in active form. Alternate translation: "nor has anyone ever seen such a great quantity again"
This means to the day that the author was writing this.
These two phrases mean basically the same thing and are combined for emphasis.
"because as king he had so much"
"each year." This refers to every year of Solomon's reign, and not to just one time.
"six hundred sixty-six." A talent is a unit of weight equal to about 33 kilograms. Alternate translation: "almost 22,000 kilograms of gold"
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It might be best to translate so that the reader understands that other people helped Solomon do this. Alternate translation: "King Solomon's men made"
"200 large shields"
A shekel is a unit of weight equal to about 11 grams. Alternate translation: "About 6.6 kilograms of gold" or "Six and one half kilograms of gold"
Because the word "shekels" does not appear here in the Hebrew text, some modern versions assume instead the unit of bekah, which was equivalent to only a half shekel. Any version making this assumption would signal a metric equivalent of about three kilograms.
It might be best to translate so that the reader understands that other people helped Solomon do this. Alternate translation: "The king's men also made"
"300 shields"
A mina is a unit of weight equal to about 550 grams. Alternate translation: "About 1.7 kilograms of gold" or "One and three-quarters kilograms of gold"
"the house called the House of the Lebanon Forest." See how you translated this in 1 Kings 7:2.
It might be best to translate so that the reader understands that other people helped the king do this. Alternate translation: "the king's men made"
Ivory is the hard, white substance from the tusks or teeth of large animals.
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"the house called the House of the Lebanon Forest." See how you translated this in 1 Kings 7:2.
Ivory is the hard, white substance from the tusks or teeth of large animals. See how you translated this in [1 Kings 10:18]
These animals live wild in Africa. At the ends of their four limbs are what look like human hands and feet, and they have long tails. Some people consider baboons a type of ape.
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This is a generalization. Alternate translation: "People from everywhere" or "People from many different places"
The presence of the person is a metonym for being able to speak and listen to the person. Alternate translation: "sought an audience with Solomon" or "wanted to visit Solomon"
The heart is a metonym for what a person thinks and is spoken of as if it were a container. The abstract noun "wisdom" is spoken of as if it were an object that could be put in a container and can be translated as an adjective. It can be a metonym for either the person or the words the person speaks. Alternate translation: "to hear his wisdom, which God had given him" or "to hear how wise God had enabled him to be" or "to hear him speak the wise words that God had enabled him to speak"
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"one thousand four hundred chariots and 12,000 horsemen"
The narrator uses exaggeration to emphasize the great amount of silver that was in Jerusalem. Alternate translation: "The king had so much silver in Jerusalem, it was like there was as much silver as there was stones on the ground"
This can be stated in active form. Alternate translation: "that his merchants had bought from people in Egypt"
This is the name of a region. Some think that Kue was the same as Cilicia, in Asia Minor.
Solomon's officials bought the chariots and horses in Egypt and then brought them to Jerusalem. The Israelites always referred to travel toward Jerusalem as if it were uphill, as it often truly was. This can be stated in active form. Alternate translation: "His merchants went to Egypt, bought chariots for six hundred shekels of silver each and horses for 150 shekels each, and brought them to Solomon in Jerusalem"
A shekel is a unit of weight equal to about 11 grams. Alternate translation: "about 6.6 kilograms of silver ... about 1.7 kilograms"
"600 shekels of silver"
"one hundred and fifty shekels"
This can be stated in active form. Alternate translation: "His merchants then sold many of these"
1 Now King Solomon loved many foreign women including the daughter of Pharaoh—women of the Moabites, Ammonites, Edomites, Sidonians, and Hittites. 2 They were from the nations about which Yahweh said to the people of Israel, "You will not go among them to marry, neither will they come among you, for they will certainly turn your heart to their gods." In spite of this command, Solomon was affectionate toward these women in love. 3 Solomon had seven hundred wives, princesses, and three hundred concubines. His wives turned his heart away. 4 For when Solomon grew old, his wives turned away his heart after other gods; his heart was not fully surrendered to Yahweh his God, as was the heart of David his father. 5 For Solomon followed Ashtoreth, the goddess of the Sidonians, and he followed Molech, the disgusting idol of the Ammonites. 6 Solomon did what was evil in the sight of Yahweh; he did not fully follow Yahweh as David his father had done. 7 Then Solomon built a high place for Chemosh, the disgusting idol of Moab, on a hill east of Jerusalem, and also for Molech, the disgusting idol of the people of Ammon. 8 He also built high places for all his foreign wives, who burned incense and sacrificed to their gods at them.
9 Yahweh was angry with Solomon, because his heart had turned away from him, the God of Israel, even though he had appeared to him twice 10 and commanded him about this very thing, that he should not go after other gods. But Solomon did not obey what Yahweh commanded. 11 Therefore Yahweh said to Solomon, "Because you have done this and have not kept the covenant and my statutes that I have commanded you, I will surely tear the kingdom from you and give it to your servant. 12 However, for David your father's sake, I will not do it in your lifetime, but I will tear it out of the hand of your son. 13 Yet I will not tear away all the kingdom; I will give one tribe to your son for David my servant's sake, and for the sake of Jerusalem, which I have chosen."
14 Then Yahweh raised up an adversary to Solomon, Hadad the Edomite. He was from the royal family of Edom. 15 When David was in Edom, Joab the captain of the army had gone up to bury the dead, every man who had been killed in Edom. 16 Joab and all Israel remained there six months until he had killed every male in Edom. 17 But Hadad fled to Egypt with other Edomites, his father's servants, when Hadad was still a little child. 18 They left Midian and came to Paran, from where they took men with them to Egypt, to Pharaoh king of Egypt, who gave him a house and land and food. 19 Hadad found great favor in the sight of Pharaoh, so that Pharaoh gave him a wife, his own wife's sister, the sister of Tahpenes the queen. 20 The sister of Tahpenes gave birth to Hadad's son. They named him Genubath. Tahpenes raised him in Pharaoh's palace. So Genubath lived in Pharaoh's palace among the children of Pharaoh. 21 While he was in Egypt, Hadad heard that David had lain down with his ancestors and that Joab the captain of the army was dead, Hadad said to Pharaoh, "Let me depart, so I may go to my own country." 22 Then Pharaoh said to him, "But what have you lacked with me, that you now seek to go to your own country?" Hadad answered, "Nothing. Please let me go."
23 God also raised up another adversary to Solomon, Rezon son of Eliada, who had fled from his master Hadadezer king of Zobah. 24 Rezon gathered men to himself and became captain over a marauding band when David killed the men of Zobah. Rezon's men went to Damascus and lived there, and Rezon reigned in Damascus. 25 He was an enemy of Israel all the days of Solomon, along with the trouble that Hadad caused. Rezon abhorred Israel and reigned over Aram.
26 Then Jeroboam son of Nebat, an Ephraimite of Zeredah, a servant of Solomon, whose mother's name was Zeruah, a widow, also lifted up his hand against the king. 27 He lifted up his hand against the king because Solomon had built up the place located at Millo and repaired the opening in the city wall of David his father. 28 Jeroboam was a man of great ability. Solomon saw that the young man was industrious, so he appointed him over all the labor of the house of Joseph. 29 At that time, when Jeroboam went out of Jerusalem, the prophet Ahijah the Shilonite found him on the road. Now Ahijah had dressed in a new garment and the two men were alone in the field. 30 Then Ahijah grabbed hold of the new garment that was on him and tore it into twelve pieces. 31 He said to Jeroboam, "Take ten pieces, for Yahweh, the God of Israel, says, 'Look, I will tear the kingdom out of the hand of Solomon and I will give ten tribes to you 32 (but Solomon will have one tribe, for my servant David's sake and for Jerusalem's sake—the city that I have chosen out of all the tribes of Israel), 33 because they have abandoned me and have worshiped Ashtoreth the goddess of the Sidonians, Chemosh the god of Moab, and Molech the god of the people of Ammon. They have not walked in my ways, to do what is right in my eyes, and to keep my statutes and my decrees, as did David his father. 34 I will not take the whole kingdom out of Solomon's hand. I have made him ruler all the days of his life, for David my servant's sake whom I chose, the one who kept my commandments and my statutes. 35 But I will take the kingdom out of his son's hand and I will give it to you, ten tribes. 36 I will give one tribe to Solomon's son, so that David my servant may always have a lamp before me in Jerusalem, the city in which I have chosen to put my name. 37 I will take you, and you will rule to fulfill all that you desire, and you will be king over Israel. 38 If you listen to all that I command you, and if you walk in my ways and do what is right in my eyes, to keep my statutes and my commandments, as David my servant did, then I will be with you and will build you a sure house, as I built for David, and will give Israel to you. 39 I will punish the descendants of David, but not forever.'" 40 So Solomon tried to kill Jeroboam. But Jeroboam got up and fled into Egypt, to Shishak king of Egypt, and he remained in Egypt until the death of Solomon.
41 As for the other matters concerning Solomon, all that he did and his wisdom, are they not written in the book of the events of Solomon? 42 Solomon reigned in Jerusalem over all Israel for forty years. 43 He lay down with his ancestors and he was buried in the city of David his father. Rehoboam his son became king in his place.
This is the end of the story of Solomon. (Chapters 1-11)
God had told the people of Israel in Moses's law never to marry women from the Gentile nations. But Solomon married many women from Gentile countries. This was because their religious beliefs would negatively affect Israel. Solomon, the wisest man, became a fool and his wives persuaded him to worship foolish idols. God became angry and warned he would take away 10 tribes from the kingdom of his son.
The word "Now" is used here to mark a stop in the main story. The narrator starts to tell a new part of the story.
These are names of people groups.
To "turn someone's heart" is to convince that person to change his affection. Alternate translation: "persuade you to worship the gods that they worship"
"700 wives, princesses, and 300 concubines"
"seven hundred royal wives"
To "turn someone's heart" is to convince that person to change his affection. See how you translated a similar phrase in [1 Kings 11:1]
To "surrender" your heart refers to giving total allegiance and affection. Alternate translation: "he was not fully devoted ... as was David"
These are the names of false gods.
This is the name of a people group.
Some version render this as "Milcom."
The phrase, "in the sight of" refers to someone's opinion. Alternate translation: "what Yahweh considered to be evil"
These are the names of false gods.
Here the words "at them" refer to the shrines that Solomon built.
The words "his heart had turned" refer to his having changed allegiance and affection. See how you translated a similar phrase in [1 Kings 11:1]
"Yahweh had appeared to Solomon twice"
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To "tear from" is to forcefully remove. This is like a person tears apart a piece of cloth. Alternate translation: "forcefully take the kingdom from you"
The word "hand" refers to control, authority and power. Alternate translation: "your son's control"
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This is the name of a man.
This begins three verses of background material that happened long before.
This continues background material that happened long before.
The words "all Israel" refer to the army of Israel. Alternate translation: "Joab and all of the Israelite army"
This concludes background material that happened long before.
This section continues the background information that began in 1 Kings 11:15.
Here the word "They" refers to Hadad and the other Edomites mentioned in 1 Kings 11:17.
These are the names of places.
This is the name of a woman.
This is the name of a woman.
These are names of men.
This is a polite way of saying David was dead. Alternate translation: "David had died"
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These are names of men.
This is the name of a location.
These are names of locations.
Here "David" refers to David and his army. Alternate translation: "when David's army killed"
This is the name of a location.
"during the time that Solomon was alive" or "all the days of Solomon's life"
"Rezon hated Israel very much"
These are names of men.
This is the name of a location.
Or "one of Solomon's officials." He was probably an official in the government, not one of Solomon's household servants.
This is the name of a woman.
The word "hand" refers to authority, power and control. The phrase "lifted up against" refers to having opposed someone by using authority, power and control. This is a metonym used as a common idiom. Alternate translation: "rebelled against the king"
Translate "Millo" as in 1 Kings 9:15.
Other possible meanings are 1) "a wealthy and influential man" or 2) "a great warrior."
"he made him commander"
The word "labor" refers to the work that Solomon commanded the people to do for his government. This is a metonym.
This refers to the descendants of Joseph who were the people groups of Ephraim and Manasseh. This is a metonym.
This is the name of a man.
The Shilonites are a people group.
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Here the word "He" refers to Ahijah.
Here "tear ... out" is a metaphor that refers to the action of forcefully removing. This is like a person tears apart a piece of cloth. See how you translated this phrase in [1 Kings 11:11]
Here "hand" is a metonym that refers to a person's authority, control and power. Alternate translation: "Solomon's control"
The name "Solomon" here is a metonym referring to his descendants. Alternate translation: "Solomon's sons will have" or "Solomon's descendants will have"
These are the names of false gods.
These are the names of locations and the people groups that live there.
"Eyes" here is a metonym for someone's opinion or idea. This is a commonly used idiom. Alternate translation: "what I consider to be right"
Ahijah continues to tell Jeroboam what Yahweh has said.
Here the word "I" refers to Yahweh.
Here the word "hand" is a metonym that refers to a person's authority, control and power. Alternate translation: "out of Solomon's control"
Here the word "you" refers to Jeroboam.
The word "lamp" is a metonym that refers to a person's influence and guidance. Alternate translation: "will always have a descendant to rule as an influence and a guide for obeying my covenant with David's family"
Ahijah continues to tell Jeroboam what Yahweh has said.
Here the word "I" refers to Yahweh and the word "you" refers to Jeroboam.
The word "eyes" here is a metonym for someone's opinion or idea. This is a commonly used idiom. See how you translated this phrase in [1 Kings 11:33]
The clause "build a house" is a metaphor for establishing descendants from that time on. Alternate translation: "establish for you a lasting kingdom"
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This is the name of a man.
This can be expressed in active form and assumes that the answer is positive. The question is rhetorical and is used for emphasis. Alternate translation: "you can find them in the book of the events of Solomon."
This book no longer exists.
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This is a polite way of saying that he died. Alternate translation: "He died and he was buried with his ancestors"
This can be expressed in active form. Alternate translation: "people buried him"
1 Rehoboam went to Shechem, for all Israel was coming to Shechem to make him king. 2 It happened that Jeroboam son of Nebat heard of this (for he was still in Egypt, where he had fled from the presence of King Solomon), for Jeroboam had settled down in Egypt. [1]3 So they sent and called him, and Jeroboam and all the assembly of Israel came and said to Rehoboam, 4 "Your father made our yoke heavy. Now make lighter the hard work of your father and make lighter the heavy yoke that he put on us, and we will serve you." 5 Rehoboam said to them, "Go away for three days, then come back to me." So the people went away.
6 King Rehoboam consulted with the old men who had stood before Solomon his father while he was alive, and he said, "How do you advise me to answer this people?" 7 They spoke to him and said, "If you will be a servant today to these people and serve them, and answer them by saying good words to them, then they will always be your servants." 8 But Rehoboam ignored the advice that the old men had given him and he consulted with the young men who had grown up with him and stood before him. 9 He said to them, "What advice do you give me that we may answer the people who spoke to me and said, 'Lighten the yoke that your father put on us'?" 10 The young men who had grown up with Rehoboam spoke to him, saying, "Speak to these people who told you that your father Solomon made their yoke heavy but that you must make it lighter. You should say to them, 'My little finger is thicker than my father's waist. 11 So now, although my father burdened you with a heavy yoke, I will add to your yoke. My father punished you with whips, but I will punish you with scorpions.'"
12 So Jeroboam and all the people came to Rehoboam on the third day, as the king had instructed when he said, "Come back to me on the third day." 13 The king answered the people roughly and ignored the advice of the old men that they had given him. 14 He spoke to them following the advice of the young men; he said, "My father burdened you with a heavy yoke, but I will add to your yoke. My father punished you with whips, but I will punish you with scorpions." 15 So the king did not listen to the people, for it was a turn of events brought about by Yahweh, that he might carry out his word that he had spoken by Ahijah the Shilonite to Jeroboam son of Nebat.
16 When all Israel saw that the king did not listen to them, the people answered him and said,
"What share do we have in David?
We have no inheritance in the son of Jesse!
Go to your tents, Israel.
Now see to your own house, David."
So Israel went back to their tents. 17 But as for the people of Israel who lived in the cities of Judah, Rehoboam became king over them. 18 Then King Rehoboam sent Adoniram, who was over the forced laborers, but all Israel stoned him to death with stones. King Rehoboam fled quickly in his chariot to Jerusalem. 19 So Israel has been in rebellion against the house of David to this day. 20 It happened that when all Israel heard that Jeroboam had returned, they sent and called him to their assembly and made him king over all Israel. There was no one who followed the family of David, except only the tribe of Judah.
21 When Rehoboam arrived in Jerusalem, he assembled all the house of Judah and the tribe of Benjamin; there were 180,000 chosen men who were soldiers, to fight against the house of Israel, to restore the kingdom to Rehoboam son of Solomon. 22 But the word of God came to Shemaiah, the man of God; it said, 23 "Speak to Rehoboam son of Solomon, king of Judah, to all the house of Judah and Benjamin, and to the rest of the people; say, 24 'Yahweh says this: You must not attack or fight against your brothers the people of Israel. Each man must return to his home, for this thing has been made to happen by me.'" So they listened to the word of Yahweh and turned back and went their way, and they obeyed his word.
25 Then Jeroboam built Shechem in the hill country of Ephraim, and lived there. He went out from there and built Peniel. 26 Jeroboam thought in his heart, "Now the kingdom will return to the house of David. 27 If these people go up to offer sacrifices in the temple of Yahweh at Jerusalem, then the heart of these people will turn again to their master, to Rehoboam king of Judah. They will kill me and return to Rehoboam king of Judah." 28 So King Jeroboam sought advice and made two calves of gold; he said to the people, "It is too much for you to go up to Jerusalem. Look, these are your gods, Israel, who brought you up out of the land of Egypt." 29 He set up one in Bethel and the other in Dan. 30 So this act became a sin. The people went to one or the other, all the way to Dan. 31 Jeroboam made houses on high places and he also made priests from among all the people, who were not among the sons of Levi. 32 Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like the feast that is in Judah, and he went up to the altar. He did so at Bethel, sacrificing to the calves that he had made, and he placed in Bethel the priests of the high places he had made. 33 Jeroboam went up to the altar that he had made in Bethel on the fifteenth day in the eighth month, in the month he had planned in his own mind; he ordained a feast for the people of Israel and went up to the altar to burn incense.
This chapter explains how the united kingdom of Israel was split into the two kingdoms: Israel and Judah. This is sometimes called a "civil war."
God's warning to Solomon came true. In spite of his famous wealth, Solomon had over-taxed his own people and forced them to work for free. When the people requested that King Rehoboam reduce taxes and forced labor, he said that he would be harsher than his father. This caused the 10 northern tribes to revolt and appoint Jeroboam as their king. These northern tribes are now called the kingdom of Israel. Only Judah and Benjamin stayed with Rehoboam. They are called Judah. (See: appoint)
Jeroboam made a terrible mistake. He was afraid that if the people continued to go to Jerusalem to worship in the temple, they would want to return to Rehoboam as their king. So he made two shrines with calves made of gold for the people to worship. This eventually caused the destruction of his whole family. The kingdom of Israel continued worshiping the idols until they were taken slaves by the Assyrians. The northern tribes were unable to truly worship Yahweh without going to Jerusalem in the kingdom of Judah.
The people used the metaphor of "yoke" for oppressive government: "Your father made our yoke difficult. Now then, make your father's hard work easier, and lighten the heavy yoke that he put on us." But Rehoboam promised to increase their oppression with three metaphors: "My little finger is thicker than my father's waist. So now, although my father burdened you with a heavy yoke, I will add to your yoke. My father punished you with whips, but I will punish you with scorpions." (See: and oppress and promise)
Here "Israel" represents all the men of Israel capable of fighting. Here "all Israel" is a generalization which means almost all the men of Israel. Alternate translation: "all the men of Israel were coming"
This phrase is used here to mark where the action starts. If your language has a way for doing this, you could consider using it here.
These are the names of men.
Here the word "him" refers to Jeroboam.
A heavy yoke is a metaphor for very difficult labor and requirements. Alternate translation: "treated us cruelly" or "forced us to work very hard"
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To "stand before" is an idiom for serving the king in his presence. Alternate translation: "the old men who counseled Solomon" or "the old men who attended to Solomon"
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To "lighten the yoke" is a metaphor to represent lifting of the burden. Alternate translation: "Do not treat us as cruelly as your father did" or "Do not force us to work as hard as your father did"
This metaphor means that Rehoboam is more cruel and intimidating than his father. Alternate translation: "What I will do to make your burden heavier is much more than what my father put on you"
This metaphor means that the punishment Rehoboam plans to give will be worse than what his father gave. Alternate translation: "My father used whips to force you to work but I will use even crueler punishment"
The word "scorpions" may refer to 1) a whip with sharp metal barbs on the end or 2) a spider-like creature that has a poisonous sting.
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A heavy yoke is a metaphor for very difficult labor and requirements. See how you translated this in [1 Kings 12:4]
This metaphor means that the punishment Rehoboam plans to give will be worse than what his father gave. See how you translated this in [1 Kings 12:11]
This is an idiom and can be stated in active form. Alternate translation: "Yahweh caused things to happen like this"
The idiom "had spoken by" someone refers to giving someone a message to tell others.
These are the names of men.
This is the name of a people group from the town of Shiloh.
Here "Israel" represents all the men of Israel capable of fighting. "All Israel" is a generalization which means almost all the men of Israel. Alternate translation: "all the men of Israel"
"Share" here is a metonym meaning a part, involvement, or interest. This question can be translated as a simple statement. Alternate translation: "We will have no part in the family of David."
"Son of Jesse" here is a metonym for David, a son of Jesse. "Inheritance" is a metonym for the part left for these people from David's successes. Alternate translation: "We will have nothing to do with the descendants of Jesse"
"Tents" here is a metonym representing a person's place of residence. Alternate translation: "Go to your homes, people of Israel"
"House" here is a metonym for David's lineage of power and prestige. Alternate translation: "Now take care of your own kingdom, descendant of David"
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This is the name of a man.
Here "Israel" is a metonym for the people of Israel. "All Israel" is a generalization which means almost all the people of Israel. Alternate translation: "all the people of Israel who were there"
Here "house" is a metonym that represents family or descendants. Alternate translation: "the kings descended from David"
"ever since that time." This refers to the time that the writer was actually writing this.
This phrase is used here to mark an important event in the story. If your language has a way for doing this, you could consider using it here.
"All Israel" here is a generalization that means the capable men of Israel who represent the rest of the people by a synecdoche. Alternate translation: "when all the leaders of Israel heard"
"Israel" implicitly means the northern ten tribes that rebelled against Rehoboam. Alternate translation: "king over all of the 10 tribes of Israel"
This double negative emphasizes that the tribe of Judah was the only tribe that followed the family of David. Alternate translation: "The only people who followed the family of David were the people of the tribe of Judah"
"David's descendants"
Here "house" is a metonym that represents a tribe or descendants. And, here "tribe" refers specifically to the soldiers from those tribes. Alternate translation: "all the soldiers from the tribes of Judah and Benjamin"
"one hundred eighty thousand chosen men"
Here "house" represents the kingdom made up of the 10 northern tribes of Israel. Alternate translation: "the kingdom of Israel" or "the people of the northern tribes of Israel"
This is an idiom that is used to introduce something that God told his prophets or his people. Alternate translation: "God spoke this message ... and he said" or "God spoke these words ... and he said"
This is the name of a man.
The expression "man of God" is a respectful way of referring to a prophet of Yahweh. Alternate translation: "the man who belongs to God" or "the prophet of God"
Here "house" is a metonym that represents a tribe or descendants. Alternate translation: "all the people from the tribes of Judah and Benjamin"
The words "brothers" and "people of Israel" are a doublet that refer to the men of the ten northern tribes and emphasize the family relationship between them and the tribes of Judah and Benjamin.
This can be stated in active form. Alternate translation: "because I have made this thing happen"
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"Heart" here is a metonym for a person's inner consciousness, thoughts, motivation, or feelings. Alternate translation: "thought to himself"
Here "house" is a metonym representing family or descendants. Alternate translation: "the kings descended from David"
The words "these people" refer to the people of the northern ten tribes of Israel.
"Heart" here is a metonym for the people's allegiance and affection. Alternate translation: "the allegiance of these people"
These phrases mean basically the same thing and are combined to emphasize Jeroboam's fear that the people would turn again to Rehoboam as king.
"You" here is a metonym for the ancestors of the people. Alternate translation: "brought your ancestors up"
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The workers who did this at Jeroboam's commands are represented by the metonym of the name of Jeroboam himself. Alternate translation: "Jeroboam's workers made houses on high places"
The implied information is that these were houses of worship. The full meaning of this statement can be made explicit. Alternate translation: "houses of worship on high places"
"appointed men to be priests"
This is the eighth month of the Hebrew calendar. The fifteenth day is near the beginning of November on Western calendars. Alternate translation: "on the fifteenth day of the eighth month"
"Went up" here is an idiom for going to a sacred place to worship since these altars were located on high places. Alternate translation: "offered sacrifices on the altar"
"Went up" here is an idiom for going to a sacred place to worship since these altars were located on high places. Alternate translation: "offered sacrifices on the altar"
"in the month that he had determined"
1 A man of God came out of Judah by the word of Yahweh to Bethel. Jeroboam was standing by the altar to burn incense. 2 He cried against the altar by the word of Yahweh: "Altar, altar! This is what Yahweh says, 'See, a son named Josiah will be born to the family of David, and on you he will sacrifice the priests of the high places who now burn incense on you. On you they will burn human bones.'" 3 Then the man of God gave a sign the same day, saying, "This is the sign that Yahweh has spoken: 'Look, the altar will be split apart, and the ashes on it will be poured out.'" 4 When the king heard what the man of God said, that he had cried out against the altar at Bethel, Jeroboam reached out with his hand from the altar, saying, "Seize him." Then the hand with which he had reached out against the man dried up, so that he could not draw it back to himself. 5 (The altar was also split apart and the ashes poured out from the altar, as described by the sign that the man of God had given by the word of Yahweh.) 6 King Jeroboam answered and said to the man of God, "Plead for the favor of Yahweh your God and pray for me, so that my hand may be restored to me again." So the man of God prayed to Yahweh, and the king's hand was restored to him again, and it became as it was before. 7 The king said to the man of God, "Come home with me and refresh yourself, and I will give you a reward." 8 The man of God said to the king, "Even if you give me half your possessions, I will not go with you, nor will I eat food or drink water in this place, 9 because Yahweh commanded me by his word, 'You will eat no bread nor drink water, nor return by the way that you came.'" 10 So the man of God left another way and did not return to his home by the way that he had come to Bethel.
11 Now there was an old prophet living in Bethel, and one of his sons came and told him all the things that the man of God had done that day in Bethel. His sons also told him the words that the man of God had spoken to the king. 12 Their father said to them, "Which way did he go?" Now his sons had seen the way the man of God from Judah had gone. 13 So he said to his sons, "Saddle the donkey for me." So they saddled the donkey and he rode off on it. 14 The old prophet went after the man of God and found him sitting under an oak tree; and he said to him, "Are you the man of God who came from Judah?" He answered, "I am." 15 Then the old prophet said to him, "Come home with me and eat food." 16 The man of God answered, "I may not return with you nor go in with you, neither will I eat food nor drink water with you in this place, 17 because it was commanded to me by the word of Yahweh, 'You will eat no food nor drink water there, nor return by the way that you came.'" 18 So the old prophet said to him, "I also am a prophet as you are, and an angel spoke to me by the word of Yahweh, saying, 'Bring him back with you into your house, that he may eat food and drink water.'" But he was lying to the man of God. 19 So the man of God went back with the old prophet and ate food in his house and drank water.
20 As they sat at the table, the word of Yahweh came to the prophet who had brought him back, 21 and he cried to the man of God who came from Judah, saying, "Yahweh says, 'Because you have been disobedient to the word of Yahweh and have not kept the command that Yahweh your God gave you, 22 but came back and have eaten food and drunk water in the place about which Yahweh told you to eat no food and drink no water, your body will not be buried in the tomb of your fathers.'" 23 After he had eaten food and after he had drunk, the prophet saddled the donkey of the man of God, the man who had come back with him. 24 When the man of God was gone, a lion met him on the road and killed him, and his body was left on the road. Then the donkey stood by it, and the lion also stood by the body. 25 When men passed by and saw the body left on the road, and the lion standing by the body, they came and told it in the city where the old prophet lived.
26 When the prophet who had brought him back from the way heard it, he said, "It is the man of God who disobeyed the word of Yahweh. Therefore Yahweh gave him to the lion, which tore him to pieces and killed him, just as the word of Yahweh warned him." 27 So the old prophet spoke to his sons, saying, "Saddle my donkey," and they saddled it. 28 He went and found the body left in the road, and the donkey and the lion standing by the body. The lion had not eaten the body, nor attacked the donkey. 29 The prophet lifted up the body of the man of God, laid it on the donkey, and brought it back. He came to his own city to mourn and to bury him. 30 He laid the body in his own grave, and they mourned over him, saying, "Woe, my brother!" 31 Then after he had buried him, the old prophet spoke to his sons, saying, "When I am dead, bury me in the tomb in which the man of God is buried. Lay my bones beside his bones. 32 For the message he declared by the word of Yahweh, against the altar in Bethel and against all the houses on the high places in the cities of Samaria, will certainly happen."
33 After this Jeroboam did not turn from his evil way, but continued to appoint common priests for the high places from among all sorts of people. Any who would serve he consecrated as a priest. 34 This matter became sin to the family of Jeroboam and caused his family to be destroyed and to be exterminated from the face of the earth.
This chapter has two parts: The young prophet's warning to Jeroboam (1-10) and the old prophet's deception (11-34). (See: prophet)
People should do what God tells them to do and not what other people tell them is God's will for them. The story of the young prophet and the old prophet is an example of this. (See: reward and willofgod)
The implied information is that Yahweh sent the man of God to Bethel. This can be stated in active form. Alternate translation: "Yahweh sent a man of God from Judah to Bethel"
This is another title for a prophet. Alternate translation: "A prophet"
"came from Judah"
"the message of Yahweh" or "Yahweh's message"
Here "He" refers to the man of God.
This means he prophesied toward the altar in a loud and condemning voice. Alternate translation: "prophesied loudly toward the altar"
The prophet spoke to the altar as if it were a person who could hear him. He said this twice for emphasis.
Here the "family of David" refers to the descendants of David. This can be stated in active form. Alternate translation: "a descendant of David will have a son named Josiah"
Here "they" refers to Josiah and the people with him.
This can be stated in active form. Alternate translation: "Yahweh will split the altar apart and the ashes on it will fall to the ground"
This can be stated in active form. Alternate translation: "Yahweh dried up the hand with which he had reached out against the man"
"withered" or "became paralyzed"
This can be stated in active form. Alternate translation: "Yahweh also split the altar apart"
This can be stated in active form. Alternate translation: "as the man of God had described by the word of Yahweh as a sign"
"the message of Yahweh" or "Yahweh's message"
The abstract noun "favor" can be expressed as a verb. Alternate translation: "Plead that Yahweh your God may favor me"
This can be stated in active form. Alternate translation: "Yahweh may restore my hand"
This can be stated in active form. Alternate translation: "Yahweh restored the king's hand and made it as it was before"
The word "yourself" is a reflexive pronoun. Alternate translation: "Come home with me and eat some food"
"half of your house"
"Do not eat bread, drink water, or return by the way that you came"
"went a different way"
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The implied information is that the sons also told their father which way the man of God went.
This means to place a seat on the back of an animal so a person can ride on it.
This refers to the prophet who lived in Bethel.
"the old prophet said to the man of God"
"The man of God answered"
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"go into your house"
"in Bethel"
This can be stated in active form. Alternate translation: "Yahweh commanded me by his word"
"the message of Yahweh" or "Yahweh's message"
"an angel delivered to me a message from Yahweh"
"the message of Yahweh" or "Yahweh's message"
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The implied information is that they were still eating and drinking at the table. Alternate translation: "As they were eating and drinking at the table"
The idiom "the word of Yahweh came to" is used to introduce a special message from God. See how you translated a similar phrase in [1 Kings 6:11]
Here the word "him" refers to the man of God.
The idiom "the word of Yahweh came to" in the previous verse is used to introduce a special message from God. See how you translated a similar phrase in [1 Kings 6:11]
"the prophet spoke loudly to the man of God"
"Because you have not obeyed the word of Yahweh"
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This means he placed a seat on the back of the donkey so the man of God could ride on it. See how you translated this in 1 Kings 13:13.
This can be stated in active form. Alternate translation: "left his body on the road"
"his dead body"
Here "it" refers to what they had seen on the road. Alternate translation: "they came and told about what they had seen"
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"the dead body of the man of God"
"lying in the road"
"the dead body"
Here the word "they" refers to the prophet and his sons.
The word "Woe" here is an expression of great sorrow.
Here the word "he" refers to the old prophet and the word "him" refers to the man of God.
Here "my bones" represents his entire body. Alternate translation: "Lay my dead body beside his bones"
The implied information is that these were houses of worship. Alternate translation: "houses of worship on the high places"
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This can be stated in active form. Alternate translation: "Jeroboam's family sinned by doing this thing"
This phrase refers to Jeroboam's setting up shrines and appointing priests.
This can be stated in active form. Alternate translation: "because of this God destroyed and exterminated Jeroboam's family"
These mean nearly the same thing. Alternate translation: "to be completely destroyed"
1 At that time Abijah son of Jeroboam became very sick. 2 Jeroboam said to his wife, "Please arise and disguise yourself, so you will not be recognized as my wife, and go to Shiloh, because Ahijah the prophet is there; he is the one who spoke about me, saying that I would become king over these people. 3 Take with you ten loaves, some cakes, and a jar of honey, and go to Ahijah. He will tell you what will happen to the child." 4 Jeroboam's wife did so; she left and went to Shiloh and came to the house of Ahijah. Now Ahijah could not see; he lost his sight because of old age. 5 Yahweh said to Ahijah, "Look, the wife of Jeroboam is coming to seek advice from you regarding her son, for he is sick. Say such and such to her, because when she comes, she will act as if she were some other woman."
6 When Ahijah heard the sound of her feet as she came in at the door, he said, "Come in, wife of Jeroboam. Why do you pretend to be someone you are not? I have been sent to you with severe news. 7 Go, tell Jeroboam that Yahweh, the God of Israel, says, 'I raised you from among the people to make you the leader over my people Israel. 8 I tore the kingdom away from the family of David and gave it to you, yet you have not been like my servant David, who kept my commandments and followed me with all his heart, to do only what was right in my eyes. 9 Instead, you have done evil, more than all who were before you. You have made other gods, and you have cast metal images to provoke me to anger, and you have thrust me behind your back. 10 Therefore, look, I will bring disaster on the house of Jeroboam; I will cut off from you every male child in Israel, whether slave or free, and will completely remove the house of Jeroboam like someone who burns up dung until it is gone. 11 Anyone who belongs to Jeroboam who dies in the city will be eaten by dogs, and anyone who dies in the field will be eaten by the birds of the heavens, for I, Yahweh, have said it.' 12 So arise, wife of Jeroboam, and go back to your home; when your feet enter the city, the child Abijah will die. 13 All Israel will mourn for him and bury him. He is the only one from Jeroboam's family who will go into a grave, because only in him, out of Jeroboam's house, was anything good found in the sight of Yahweh, the God of Israel. 14 Also, Yahweh will raise up a king of Israel who will cut off the family of Jeroboam on that day. Today is that day, right now. 15 For Yahweh will attack Israel as a reed is shaken in the water, and he will root up Israel out of this good land that he gave to their ancestors. He will scatter them beyond the Euphrates River, because they have made their Asherah poles and provoked Yahweh to anger. 16 He will give Israel up because of the sins of Jeroboam, the sins that he has committed, and through which he has led Israel to sin."
17 So Jeroboam's wife arose and left, and came to Tirzah. As she came to the threshold of her house, the child died. 18 All Israel buried him and mourned for him, just as it was told to them by the word of Yahweh which he had spoken by his servant Ahijah the prophet.
19 As for the other matters concerning Jeroboam, how he waged war and how he reigned, see, they are written in the book of the events of the kings of Israel. 20 Jeroboam reigned twenty-two years and then lay down with his ancestors, and Nadab his son became king in his place.
21 Now Rehoboam son of Solomon was reigning in Judah. Rehoboam was forty-one years old when he became king, and he reigned seventeen years in Jerusalem, the city that Yahweh had chosen out of all the tribes of Israel in which to put his name. His mother's name was Naamah the Ammonite woman. 22 Judah did what was evil in the sight of Yahweh; they provoked him to jealousy with the sins that they committed, more than everything that their fathers had done. 23 For they also built for themselves high places, stone pillars, and Asherah poles on every high hill and under every green tree. 24 There were also cultic prostitutes in the land. They did the same disgusting practices as the nations that Yahweh had driven out before the people of Israel.
25 It happened in the fifth year of King Rehoboam that Shishak king of Egypt came up against Jerusalem. 26 He took away the treasures in the house of Yahweh, and the treasures in the king's house. He took everything away; he also took all the shields of gold that Solomon had made. 27 King Rehoboam made shields of bronze in their place and entrusted them into the hands of the commanders of the guard, who guarded the doors to the king's house. 28 It happened that whenever the king entered the house of Yahweh, the guards would carry them; then they would bring them back into the guardhouse.
29 As for the other matters concerning Rehoboam, and all that he did, are they not written in the book of the events of the kings of Judah? 30 There was constant warfare between Rehoboam and Jeroboam. 31 So Rehoboam lay down with his ancestors and was buried with them in the city of David. His mother's name was Naamah the Ammonite woman. Abijah his son became king in his place.
This chapter has two stories. One is the death of Jeroboam's son (1-18). The other is the reign of Rehoboam (20-31) .
God knows the truth; it is useless to try to fool God's prophet. Jeroboam's son became sick; so the king sent his wife, disguised as a common woman, to the prophet. The prophet was blind, but when Jeroboam's wife arrived he told her, "Come in, wife of Jeroboam." He also told her that her son would die and that all of Jeroboam's family would be killed, because he had caused Israel to worship the golden calves. (See: true and prophet and sin)
When Solomon obeyed God, God made him very rich. When the people of Judah began to worship the fertility goddess, Ashtoreth, and to do many evil things, they had to give all of their wealth to the king of Egypt to persuade him not to attack Jerusalem. (See: evil)
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"change how you appear to others"
This can be stated in active form. Alternate translation: "no one will recognize you"
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Here the word "Look" means "pay attention."
The abstract noun "advice" can be translated as a verb. Alternate translation: "coming to ask you to advise her"
The words "such and such" mean that Yahweh told Ahijah what to say. Alternate translation: "Speak in this way to her"
This question shows that Ahijah knew she was disguised. Alternate translation: "Stop pretending to be someone else; I know who you are."
This can be stated in active form. Alternate translation: "Yahweh told me to give you severe news"
"very bad news"
"I exalted you"
God forcefully removed most of the kingdom like a person tears a piece of cloth.
"obeyed me"
Here the "heart" refers to a person's will and desire. Alternate translation: "with all his will" or "with complete commitment"
The eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: "what I judged to be right" or "what I considered to be right"
Jeroboam has disrespected Yahweh like a person throws away something that is not wanted. Alternate translation: "completely rejected me"
"pay attention." This word is added to indicate that what follows is important.
The word house is a metonym for family. Alternate translation: "the family of Jeroboam" or "your family"
These two phrases are very similar in meaning and are repeated for emphasis.
Yahweh speaks of destroying Jeroboam's family and preventing him from having any descendants as if he were cutting them off as one would cut a branch from a tree. Alternate translation: "destroy every one of your male children in Israel"
This simile compares the removal of every descendant of Jeroboam with the complete burning up of dung that was mixed with straw, dried, and burned for fuel.
This can be stated in active form. Alternate translation: "Dogs will eat anyone who belongs to Jeroboam and who dies in the city"
"who is part of Jeroboam's family." Yahweh is speaking to Jeroboam and addressing him in the third person, so you may need to change this to second person. Alternate translation: "who is part of your family."
This can be stated in active form. Alternate translation: "the birds of the heavens will eat anyone who dies in the field"
The word "feet" here is a synecdoche for the whole person. Alternate translation: "when you enter the city"
This is a generalization that means the people of the northern kingdom of Israel. Alternate translation: "The Israelite people"
"be buried in a grave"
The word "house" here is a metonym for "family." Alternate translation: "in all of Jeroboam's family"
The sight of Yahweh represents Yahweh's judgment or evaluation. This can be stated in active form. Alternate translation: "did Yahweh, the God of Israel, find anything he judged to be good"
The writer speaks of the new king of Israel destroying Jeroboam's family and preventing him from having any descendants like one would cut a branch from a tree. Alternate translation: "destroy the descendants of Jeroboam"
The writer here uses a simile to express how Yahweh will bring judgment on the people of Israel. Alternate translation: "Yahweh will attack the people of Israel as a reed is shaken in the water"
This can be stated in active form. Alternate translation: "like a river of water shakes a reed"
Yahweh compares Israel with a plant that he will tear out of the ground by its roots. Alternate translation: "he will remove the people of Israel from this good land"
"disperse them"
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This is the name of the city where king Jeroboam lived.
This is a generalization that means the people of Israel buried him and mourned for him. Alternate translation: "A great number of the people of Israel were present when people buried him, and the people of Israel mourned for him"
This can be stated in active form. Alternate translation: "just as Yahweh told them"
"by the message of Yahweh" or "in Yahweh's message"
"look" or "see for yourself"
This can be stated in active form. Alternate translation: "you can find them written in" or "someone has written about them in"
This refers to a book that no longer exists.
"22 years"
This is a polite way of saying that he died. See how you translated this in [1 Kings 2:10]
"41 years old ... 17 years"
Here "put his name" is a metonym for "dwell" and refers to the temple where Yahweh was to be worshiped. Alternate translation: "in which to dwell" or "in which to be worshiped"
Here the word "His" refers to Rehoboam.
This is a woman's name.
Here "Judah" represents the people of Judah. Alternate translation: "The people of Judah did"
The "sight" of Yahweh represents Yahweh's judgment or evaluation. See how you translated this in [1 Kings 11:6]
The abstract noun "jealousy" can be translated as an adjective. Alternate translation: "they made him jealous"
"their ancestors"
The word "they" here refers to the people of Judah.
The words "for themselves" are a metonym for what they will do with the high places. Alternate translation: "built for their own use"
This is likely to be an exaggeration that indicates there were many places like these for false worship all over the country. Alternate translation: "on the high hills and under the green trees"
"religious prostitutes" or "male prostitutes." This probably refers to male prostitutes who were associated with idol worship.
Here the word "nations" represents the people in those nations. Alternate translation: "the same disgusting things that the people did whom"
This refers to the fifth year of Rehoboam's reign as king. Alternate translation: "in the fifth year that Rehoboam was king"
"in year 5"
"Shishak king of Egypt" represents himself along with the Egyptian army. Alternate translation: "Shishak king of Egypt, and his army with him, came up against Jerusalem"
This is the name of a man. See how you translated this in [1 Kings 11:40]
This is an idiom that means marched against or attacked. Alternate translation: "came to attack"
This is a generalization that indicates every valuable thing that could be found was taken away. Alternate translation: "He took away many valuable things"
The word "He" represents Shishak and the soldiers who were with him. Alternate translation: "Shishak and his army took"
Here "Solomon" refers to the craftsmen who worked for Solomon to make the shields. Alternate translation: "that Solomon had his workers make"
Here "King Rehoboam" represents the persons who worked for him to make the shields. Alternate translation: "King Rehoboam's workers made shields"
"in place of the shields of gold"
Here "hands" represents care or responsibility. Alternate translation: "made them the responsibility of the commanders"
Here "doors" represents the entrance. Alternate translation: "who guarded the entrance to the king's house"
"the guards would carry the shields of bronze"
This can be expressed in active form and assumes that the answer is positive. The question is rhetorical and is used for emphasis. Alternate translation: "they are written in the book of the events of the kings of Judah." or "you can read about them in the book of the events of the kings of Judah."
This refers to a book that no longer exists.
"There was continuing war" or "There were constant battles"
The names of the kings represent themselves and their armies. Alternate translation: "the armies of Rehoboam and Jeroboam fought in battle again and again" or "Rehoboam and his people and Jeroboam and his people engaged in battle continually"
This is a polite way of saying that he died. See how you translated this in [1 Kings 2:10]
This can be stated in active form. Alternate translation: "people buried him"
This is the name of a woman. See how you translated this in [1 Kings 14:21]
"Abijah the son of Rehoboam"
The phrase "in his place" is a metaphor meaning "instead of him." Alternate translation: "became king instead of Rehoboam"
1 In the eighteenth year of King Jeroboam son of Nebat, Abijah began to reign over Judah. 2 He reigned for three years in Jerusalem. His mother's name was Maakah. She was the daughter of Abishalom. 3 He walked in all the sins that his father had committed before his time; his heart was not devoted to Yahweh his God as the heart of David, his ancestor, had been. 4 Nevertheless, for David's sake, Yahweh his God gave him a lamp in Jerusalem by raising up his son after him in order to strengthen Jerusalem. 5 God did this because David had done what was right in his eyes; for all the days of his life, he had not turned away from anything that he commanded him, except only in the matter of Uriah the Hittite. 6 Now there was war between Rehoboam and Jeroboam all the days of Abijah's life.
7 As for the other matters of Abijah, all that he did, are they not written in the book of the events of the kings of Judah? There was war between Abijah and Jeroboam. 8 Abijah lay down with his ancestors, and they buried him in the city of David. Asa his son became king in his place.
9 In the twentieth year of Jeroboam king of Israel, Asa began to reign over Judah. 10 He reigned forty-one years in Jerusalem. His grandmother's name was Maakah, the daughter of Abishalom. 11 Asa did what was right in the eyes of Yahweh, as David, his ancestor, had done. 12 He expelled the cultic prostitutes from the land and removed all the idols that his ancestors had made. 13 He also removed Maakah, his grandmother, from being queen, because she had made a disgusting figure out of an Asherah pole. Asa cut down the disgusting figure and burned it at the Kidron Valley. 14 But the high places were not taken away. Nevertheless, Asa's heart was completely devoted to Yahweh all his days. 15 He brought into the house of Yahweh the things that were set apart by his father, and his own things that had been set apart that were made of silver and gold, and vessels.
16 There was war between Asa and Baasha king of Israel, all their days. 17 Baasha king of Israel, acted aggressively against Judah and built up Ramah, so that he might not allow anyone to leave or enter into the land of Asa king of Judah. 18 Then Asa took all the silver and gold left in the storerooms in the house of Yahweh, and the storerooms of the king's palace. He put it into the hands of his servants and sent it to Ben-Hadad son of Tabrimmon son of Hezion, the king of Aram, who lived in Damascus. He said, 19 "Let there be a covenant between me and you, as there was between my father and your father. Look, I have sent to you a gift of silver and gold. Break your covenant with Baasha king of Israel, so that he may leave me alone." 20 Ben-Hadad listened to King Asa and sent the commanders of his armies, and they attacked the cities of Israel. They attacked Ijon, Dan, Abel Beth Maakah, and all Kinnereth, together with all the land of Naphtali. 21 It came about that when Baasha heard this, he stopped building up Ramah and went back to Tirzah. 22 Then King Asa made a proclamation to all Judah. No one was exempted. They carried away the stones and timbers of Ramah with which Baasha had been building up the city. Then King Asa used that building material to build up Geba of Benjamin and Mizpah.
23 As for the other matters of Asa, all his might, all that he did, and the cities he built, are they not written in the book of the events of the kings of Judah? But during his old age he was diseased in his feet. 24 Then Asa lay down with his ancestors and was buried with them in the city of David his father. Jehoshaphat his son became king in his place.
25 Nadab son of Jeroboam began to reign over Israel in the second year of Asa king of Judah; he reigned over Israel two years. 26 He did what was evil in the sight of Yahweh and walked in the way of his father, and in his own sin, by which he led Israel to sin. 27 Baasha son of Ahijah, of the family of Issachar, conspired against Nadab; Baasha killed him down at Gibbethon, which belonged to the Philistines, for Nadab and all Israel were laying siege to Gibbethon. 28 In the third year of Asa king of Judah, Baasha killed Nadab and became king in his place. 29 As soon as he was king, Baasha killed all the family of Jeroboam. He left none of Jeroboam's descendants breathing; in this way he destroyed his royal line, just as Yahweh had spoken by his servant Ahijah the Shilonite, 30 for the sins of Jeroboam which he committed and by which he led Israel to sin, in his anger to which he provoked Yahweh, the God of Israel.
31 As for the other matters concerning Nadab, and all that he did, are they not written in the book of the events of the kings of Israel? 32 There was war between Asa and Baasha king of Israel all their days.
33 In the third year of Asa king of Judah, Baasha son of Ahijah began to reign over all Israel in Tirzah and he reigned twenty-four years. 34 He did what was evil in the sight of Yahweh and walked in the way of Jeroboam and in his sin by which he led Israel to sin.
Judah had some bad kings and some good kings. All of the kings in Israel continued to worship the golden calves, so they were all considered to be bad. Judah and Israel continually fought each other.
At the shrines, the people worshiped Yahweh. But later, during Hezekiah's reign, it was decided that all sacrifices must be made only at the temple. (See: temple)
This refers to the eighteenth year of Jeroboam's reign. Alternate translation: "After Jeroboam had been the king of Israel for almost eighteen years"
"In year 18"
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Walking represents living, and walking in sins represents committing those sins. Alternate translation: "Abijah continued to practice all the sins"
Since these verses refer to several kings, it may help to include the name of Abijah's father. This information can be made clear. Alternate translation: "that his father, Rehoboam, had committed before Abijah's time"
This phrase represents the time that he was king. The meaning of this can be made clear. Alternate translation: "before Abijah was king"
The heart represents the whole person. Alternate translation: "Abijah was not devoted ... as David"
The word "lamp" here represents a descendant who would be king as David was. Alternate translation: "gave David a descendant to rule in Jerusalem"
"by raising up Abijah's son after him" or "by giving Abijah a son"
The eyes here represent seeing, and seeing represents thoughts or judgment. Alternate translation: "what Yahweh judges to be right" or "what Yahweh considers to be right"
"the whole time that David lived" or "throughout David's whole life"
This double negative emphasizes that only in the matter of Uriah the Hittite had David turned away from God's commands. Alternate translation: "the only time David turned away from anything that God commanded him was in the matter of Uriah the Hittite"
Turning away from a command represents disobeying it. Alternate translation: "David did not disobey anything that God commanded him"
This is a general way to refer to the situation with Uriah. It can be stated more clearly what this matter was. Alternate translation: "except for what he did to Uriah the Hittite" or "except when he caused Uriah the Hittite to be killed"
These kings represent themselves and their armies. Rehoboam was Abijah's father. Alternate translation: "between the armies of Rehoboam and Jeroboam"
"the whole time that Abijah lived"
This question is used to either inform or remind the readers that the information about Abijah is in this other book. See how you translated this in [1 Kings 14:29]
This can stated in active form. Alternate translation: "someone has written about this in the book of the events of the kings of Judah."
The names "Abijah" and "Jeroboam" represent the kings and their armies. Alternate translation: "between the armies of Abijah and Jeroboam"
This is a polite way of saying that he died. Alternate translation: "Abijah died as his ancestors had" or "Like his ancestors, Abaijah died"
The phrase "in his place" is a metaphor meaning "instead of him." Alternate translation: "became king instead of Abijah"
This refers to the twentieth year of Jeroboam's reign. Alternate translation: "After Jeroboam had been the king of Israel for almost twenty years"
"In year 20"
"41 years"
The eyes here represent seeing, and seeing represents judgment. Yahweh saw and approved of Asa's actions. Alternate translation: "what Yahweh judges to be right" or "what Yahweh considers to be right"
This probably refers to prostitutes who were associated with idol worship and who were all men. Alternate translation: "religious prostitutes" or "the prostitutes who worked for idols" or "male prostitutes"
Since Asa was king, he may have told his officials to cut down the figure. Alternate translation: "Asa caused the disgusting figure to be cut down" or "Asa made them cut down the disgusting figure"
This can be stated in active form. Alternate translation: "But Asa did not command the people to take away the high places"
The heart represents the person. Alternate translation: "Asa was completely devoted"
"the whole time that he lived" or "throughout his whole life"
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This refers to the entire time they reigned as kings. Alternate translation: "the whole time that they reigned over Judah and Israel"
"attacked Judah"
It is implied that the army of Baasha first captured Ramah. The full meaning of this statement can be made clear. Alternate translation: "captured and fortified Ramah"
Putting things in their hands represents giving those things to them. It is implied that they would do with it what he wanted them to do. The full meaning of this statement can be made clear. Alternate translation: "He entrusted it to his servants"
This means he spoke by means of his servants. Asa told his servants what to say to Ben-Hadad and they did. The meaning of this can be made clear. Alternate translation: "Asa told his servants to say to Ben Hadad" or "Through his servants, Asa said to Ben-Hadad"
A covenant being between two people represents those two people having a covenant with each other. Alternate translation: "Let us have a covenant with each other" or "Let us make a peace treaty"
"As proof that I want a treaty with you, I"
Breaking a covenant represents canceling it and not doing what one has promised to do. Alternate translation: "Cancel your covenant with Baasha king of Israel" or "Do not be loyal to Baasha king of Israel as you promised in your covenant with him"
Asa wanted Ben Hadad to attack Israel. Ben Hadad could only do that if he broke his covenant with the king of Israel. The meaning of this statement can be made explicit. Alternate translation: "Break your covenant with Baasha king of Israel, and attack Israel"
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This phrase is used here to mark an important event in the story. If your language has a way for doing this, you could consider using it here.
King Baasha did this by telling his workers to do this. Alternate translation: "he had his workers stop building up Ramah"
This is the name of a city. See how you translated it in 1 Kings 14:17.
This can also be stated positively. Alternate translation: "Every one had to obey King Asa's proclamation"
This question is used to either inform or remind the readers that the information about Abijah is in this other book. See how you translated this in [1 Kings 14:29]
This can be stated in active form. Alternate translation: "someone has written about this in the book of the events of the kings of Judah."
This is a polite way of saying that he died. Alternate translation: "Asa died as his ancestors had"
This can be stated in active form. Alternate translation: "they buried him with his ancestors"
The word "father" here refers to an ancestor. Alternate translation: "King David, his ancestor"
The rest of chapter 15 and 16 is about the kings of Israel. These events happened while King Asa of Judah was still alive.
This refers to the second year of Asa's reign. The meaning of this can be made clear. Alternate translation: "when Asa had been king of Judah for almost two years"
"Nadab reigned over Israel two years"
The sight of Yahweh represents Yahweh's judgment. Alternate translation: "what was evil in Yahweh's judgment" or "what Yahweh considers to be evil"
Walking here represents behaving. Alternate translation: "did the same things that his father had done"
Walking in his own sin represents sinning in ways that were different from the ways that his father had sinned. Alternate translation: "he sinned in his own ways"
Leading people to do something represents influencing them to do it. Alternate translation: "and by sinning, he influenced Israel to sin"
"secretly plotted to kill King Nadab"
This is the name of a city.
"The phrase "all Israel" is a generalization that represents the many soldiers of Israel. Alternate translation: "Nadab and the many soldiers of Israel" or "Nadab and the army of Israel"
"were surrounding Gibbethon, so that the people of Gibbethon would surrender to them"
The phrase "in his place" is a metaphor meaning "instead of him." Alternate translation: "became king instead of Nadab"
These two sentences mean the same thing and are combined to emphasize his descendents were all killed.
Jeroboam was King Nadab's father.
Breathing represents being alive. Alternate translation: "He left none of Jeroboam's descendants living"
"Jeroboam's royal line"
In 1 Kings 14:10 and 1 Kings 14:11 Yahweh spoke through his prophet Ahijah and told Jeroboam that he would destroy his family.
"Ahijah, who was from Shiloh"
The abstract noun "sins" can be expressed with the verb "sin." Alternate translation: "because Jeroboam sinned and led Israel to sin in the same ways"
Leading people to do something represents influencing them to do something. Alternate translation: "by which he influenced Israel to sin"
This question is used to either inform or remind the readers that the information about Nadab is in this other book. See how you translated a similar phrase concerning Judah in [1 Kings 14:29]
This can be stated in active form. Alternate translation: "someone has written about this in the book of the events of the kings of Israel."
This refers to the whole period of time that they reign as kings. See how you translated this in [1 Kings 15:16]
Starting in 1 Kings 15:27, the author told about how Baasha became king. Here the author begins to tell about what Baasha did as king of Israel.
This is the name of a city. See how you translated it in 1 Kings 14:17.
The sight of Yahweh represents Yahweh's judgment. Alternate translation: "what was evil in Yahweh's judgment" or "what Yahweh considers to be evil"
Walking here represents behaving. Alternate translation: "did the same things that Jeroboam had done"
Possible meanings are that "his" and "he" refer to 1) Baasha or 2) Jeroboam.
Leading people to do something represents influencing them to do it. Alternate translation: "and by sinning, he influenced Israel to sin"
1 The word of Yahweh came to Jehu son of Hanani against Baasha, saying, 2 "Although I exalted you out of the dust and made you leader over my people Israel, you have walked in the way of Jeroboam and have made my people Israel to sin, so as to provoke me to anger with their sins. 3 See, I will consume Baasha and his family and I will make your family like the family of Jeroboam son of Nebat. 4 The dogs will eat anyone belonging to Baasha who dies in the city, and the birds of the sky will eat anyone who dies in the fields."
5 As for the other matters concerning Baasha, what he did, and his might, are they not written in the book of the events of the kings of Israel? 6 Baasha lay down with his ancestors and was buried in Tirzah, and Elah his son became king in his place. 7 So by the prophet Jehu son of Hanani the word of Yahweh came against Baasha and his family, both because of all the evil that he did in the sight of Yahweh, so as to provoke him to anger with the work of his hands, like the family of Jeroboam, and also because he had killed all of Jeroboam's family.
8 In the twenty-sixth year of Asa king of Judah, Elah son of Baasha began to reign over Israel in Tirzah; he reigned two years. 9 His servant Zimri, captain of half his chariots, conspired against him. Now Elah was in Tirzah, drinking himself drunk in the house of Arza, who was over the household in Tirzah. 10 Zimri went in, attacked him, and put him to death in the twenty-seventh year of Asa king of Judah and became king in his place. 11 When Zimri began to reign and was seated on his throne, he killed all the family of Baasha. He did not leave alive a single male belonging to Baasha's relatives or friends. 12 So Zimri destroyed all the family of Baasha, according to the word of Yahweh which he spoke against Baasha by Jehu the prophet, 13 for all the sins of Baasha and the sins of Elah his son that they committed, and by which they had led Israel to sin, so that they provoked Yahweh, the God of Israel, to anger with their idols. 14 As for the other matters concerning Elah, all that he did, are they not written in the book of the events of the kings of Israel?
15 In the twenty-seventh year of Asa king of Judah, Zimri reigned only for seven days in Tirzah. Now the army was camped by Gibbethon, which belonged to the Philistines. 16 The army camped there heard it said, "Zimri has plotted and has killed the king." So that day in the camp, all Israel declared Omri, the commander of the army, king over Israel. 17 Omri went up from Gibbethon and all Israel with him, and they besieged Tirzah. 18 So when Zimri saw that the city had been taken, he went into the fortress attached to the king's palace and set fire to the building over him; in this way he died in the flames. 19 This was for the sins that he had committed in doing what was evil in the sight of Yahweh, by walking in the way of Jeroboam and in the sin that he had committed, so as to lead Israel to sin. 20 As for the other matters concerning Zimri, and the treason that he carried out, are they not written in the book of the events of the kings of Israel?
21 Then the people of Israel were divided into two parts. Half of the people followed Tibni son of Ginath, to make him king, and half followed Omri. 22 But the people who followed Omri were stronger than the people who followed Tibni son of Ginath. So Tibni died, and Omri became king. 23 Omri began to reign over Israel in the thirty-first year of Asa king of Judah, and he reigned twelve years. He reigned from Tirzah for six years. 24 He bought the hill of Samaria from Shemer for two talents of silver. He built a city on the hill and called the name of the city Samaria, after the name of Shemer, the past owner of the hill. 25 Omri did what was evil in the sight of Yahweh and acted more wickedly than all who had been before him. 26 For he walked in all the ways of Jeroboam son of Nebat and in his sins by which he led Israel to sin, to provoke Yahweh, the God of Israel, to be angry with their worthless idols. 27 As for the other matters concerning Omri which he did, and the might that he showed, are they not written in the book of the events of the kings of Israel? 28 So Omri lay down with his ancestors and was buried in Samaria and Ahab his son became king in his place.
29 In the thirty-eighth year of Asa king of Judah, Ahab son of Omri began to reign over Israel. Ahab son of Omri reigned over Israel in Samaria twenty-two years. 30 Ahab son of Omri did what was evil in the sight of Yahweh, more than all those who were before him. 31 It was to Ahab a trivial thing to walk in the sins of Jeroboam son of Nebat, so he took as his wife Jezebel the daughter of Ethbaal, king of the Sidonians; he went and worshiped Baal and bowed down to him. 32 He built an altar for Baal in the house of Baal, which he had built in Samaria. 33 Ahab made an Asherah pole. Ahab did even more to provoke Yahweh, the God of Israel, to anger than all the kings of Israel who had been before him. 34 During Ahab's rule, Hiel of Bethel rebuilt Jericho. Hiel laid the foundation of the city at the cost of the life of Abiram, his firstborn son; and Segub, his youngest son, lost his life while he was building the gates of the city, in keeping with the word of Yahweh which he spoke by Joshua son of Nun.
The prophet Jehu warned Baasha, king of Israel, that God would destroy his family for worshiping the idols. But Baasha did not change his ways; so Zimri murdered Baasha's son and all his relatives. Then Omri killed Zimri. Omri's son Ahab brought in the rain god Baal and his wife, the fertility goddess Ashtoreth, as the official religion of Israel. This was very evil. (See: prophet and falsegod and evil)
This idiom means God spoke. See how you translated this in [1 Kings 6:11]
This is God's message that Jehu was to give to Baasha. The word "you" refers to Baasha.
"I raised you out of the dust." Being in the dust on the ground represents not being important. Exalting someone represents making him important. Alternate translation: "I raised you from a very unimportant position" or "when you had no power or influence over people, I made you important"
Walking represents behaving. Jeroboam and Baasha both sinned. The full meaning of this statement can be made clear. Alternate translation: "you have done the same things that Jeroboam did" or "you have sinned as Jeroboam sinned"
Yahweh continues telling Baasha what he will do to him.
Yahweh is speaking to Baasha, and the phrase "his family" refers to Baasha's family. This can be translated using the words "you" and "your." Alternate translation: "Listen, Baasha. I will consume you and your family"
Consuming represents destroying. Alternate translation: "I will completely destroy"
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This question is used to either inform or remind the readers that the information about Baasha is in this other book. This rhetorical question can be translated as a statement. See how you translated this in [1 Kings 15:31]
This can be stated in active form. Alternate translation: "someone has written about them in the book of the events of the kings of Israel."
This is a polite way of saying that he died. Alternate translation: "Baasha died as his ancestors had" or "Like his ancestors, Baasha died"
This can be stated in active form. Alternate translation: "people buried him"
This is the name of a city. See how you translated it in 1 Kings 14:17.
The phrase "in his place" is a metaphor meaning "instead of him." Alternate translation: "became king instead of Baasha"
This is an idiom that is used to introduce something that God told his prophets or his people. See how you translated this in [1 Kings 6:11]
The sight of Yahweh represents Yahweh's judgment. Alternate translation: "all the things that Baasha that are evil in Yahweh's judgment" or "all the things that Baaha did that Yahweh considers to be evil"
The abstract noun "anger" can be expressed with the adjective "angry." Alternate translation: "so as to make Yahweh very angry" or "that made God very angry"
Here Basha is represented by his "hands." This speaks of all of his actions as his "work." Alternate translation: "by the things Baasha had done"
This is the name of a city. See how you translated it in 1 Kings 14:17.
"Elah's servant Zimri"
The word "chariots" here represents the soldiers who drove the chariots. Alternate translation: "captain of half his chariot drivers"
This is an idiom. Alternate translation: "drinking so much wine that he was getting drunk" or "getting drunk"
Being over the household represents being in charge of the things in King Elah's house. Alternate translation: "who was in charge of the things in the Elah's house"
"attacked and killed Elah"
The phrase "in his place" is a metaphor meaning "instead of him." Alternate translation: "became king instead of Elah"
This means that he killed all the men and boys. Alternate translation: "He did not leave even one male alive"
"the message of Yahweh" or "Yahweh's message"
Speaking "by" a prophet represents telling a prophet to speak and the prophet speaking. Alternate translation: "that Yahweh told Jehu the prophet to speak against Baasha"
Leading people to do something represents influencing them to do it. Alternate translation: "they had influenced Israel to sin"
Here the word "Israel" refers to the ten northern tribes of Israel. Baasha and Elah had been their king.
God became angry with the people because they worshiped idols. The meaning of this can be made clear. Alternate translation: "they made Yahweh, the God of Israel, angry because they worshiped idols"
Here the word "Israel" refers to all of the twelve tribes descended from Jacob.
This question is used to either inform or remind the readers that the information about Elah is in this other book. This rhetorical question can be translated as a statement. See how you translated this in [1 Kings 15:31]
This can be stated in active form. Alternate translation: "someone has written about them in the book of the events of the kings of Israel."
This is the name of a city. See how you translated it in 1 Kings 14:17.
The word "army" refers to the army of the kingdom of Israel.
This is the name of a city. See how you translated it in 1 Kings 15:27.
This can be stated in active form. Alternate translation: "The soldiers who camped there heard someone say"
Both times this phrase is used, it represents the army of Israel. Here the word "all" is a generalization meaning "most." Alternate translation: "all the army of Israel" or "most of the soldiers in the army of Israel" or "the army of Israel"
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This can be stated in active form. Alternate translation: "that Omri and the army had taken the city"
The sight of Yahweh represents Yahweh's judgment. Alternate translation: "what was evil in Yahweh's judgment" or "what Yahweh considers to be evil"
Here walking represents behaving. Alternate translation: "doing the same things that Jeroboam had done"
Leading people to do something represents influencing them to do it. Alternate translation: "so as to influence Israel to sin"
This treason refers to Zimri's plot to kill Elah, the king of Israel. The full meaning of this statement can be made clear. Alternate translation: "how he plotted against King Elah" or "how he killed the king of Israel"
This question is used to either inform or remind the readers that the information about Zimri is in this other book. This rhetorical question can be translated as a statement. See how you translated a similar phrase concerning Judah in [1 Kings 14:29]
This can be stated in active form. Alternate translation: "someone has written about them in the book of the events of the kings of Israel."
Here "followed" represents supporting or wanting to make him king. Alternate translation: "supported Tibni son of Ginath, to make him king, and half supported Omri" or "wanted to make Tibni son of Ginath king, and half wanted to make Omri king"
"overpowered the people who followed Tibni"
This is the name of a city. See how you translated it in 1 Kings 14:17.
This is the name of a man.
You may convert this to a modern measure. Alternate translation: "about 66 kilograms of silver"
The word "He" refers to Omri. He commanded people to build the city. Alternate translation: "Omri had his people build a city" or "Omri commanded and his workers built a city"
This is an idiom that means "to honor Shemer" or "so that people would remember Shemer."
The sight of Yahweh represents Yahweh's judgment. Alternate translation: "what was evil in Yahweh's judgment" or "what Yahweh considers to be evil"
Walking represents behaving. Alternate translation: "did all the same things that Jeroboam son of Nebat did"
Possible meanings are that "his" and "he" refer to 1) Baasha or 2) Jeroboam.
Possible meanings are walking in his sins represents 1) sinning as Jeroboam sinned. Alternate translation: "he sinned as Jeroboam sinned" or 2) or sinning habitually. Alternate translation: "he sinned habitually"
Leading people to sin represents influencing them to sin. Alternate translation: "his sins, by which he influenced Israel to sin" or "and by sinning like this, he influenced people to sin.
God became angry with the people because they worshiped idols. See how you translated a similar phrase in [1 Kings 16:13]
The word "worthless" here reminds people that idols are worthless because they cannot do anything. Alternate translation: "their idols, which are worthless" or "their idols, which are useless"
Here the word "Israel" refers to all of the twelve tribes descended from Jacob.
This question is used to either inform or remind the readers that the information about Omri is in this other book. This rhetorical question can be translated as a statement. See how you translated this in [1 Kings 15:31]
This can be stated in active form. Alternate translation: "someone has written about them in the book of the events of the kings of Israel."
This is a polite way of saying that he died. Alternate translation: "Omri died as his ancestors had" or "Like his ancestors, Omri died"
The phrase "in his place" is a metaphor meaning "instead of him." Alternate translation: "became king instead of Omri"
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The sight of Yahweh represents Yahweh's judgment. Alternate translation: "what was evil in Yahweh's judgment" or "what Yahweh considers to be evil"
This implies that Ahab wanted to commit worse sins. The full meaning of this statement can be made explicit. Alternate translation: "It was as if Ahab thought that walking in the sins of Jeroboam son of Nebat was not enough"
This is an idiom. The phrase "to Ahab" means that Ahab considered or thought something. Alternate translation: "Ahab considered it a trivial thing" or "Ahab thought that it was not enough"
"an insignificant thing" or "not enough"
Walking in Jeroboam's sins represents sinning as Jeroboam had sinned. Alternate translation: "to sin as Jeroboam son of Nebat had sinned"
These two phrases mean the same thing. The phrase "bowed down to him" describes the posture that people used in worship.
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Here the word "Israel" refers to the nation of Israel, which consisted of twelve tribes.
Here the word "Israel" refers to the kingdom of Israel, which consisted of ten tribes.
The consequence of building the city is spoken of as if it were a cost that Hiel paid. Alternate translation: "and the consequence of his sin was that Abiram, his firstborn son, died"
Dying is spoken of as if he lost his life. Alternate translation: "Segub, his youngest son, died"
"while Hiel was building the gates of the city"
"according to the word of Yahweh"
"the message of Yahweh" or "Yahweh's message"
Speaking "by" someone represents both telling someone to speak and the person doing it. Alternate translation: "which Yahweh caused Joshua son of Nun to speak"
1 Elijah the Tishbite, from Tishbe in Gilead, said to Ahab, "As Yahweh, the God of Israel lives, before whom I stand, there will not be dew or rain these years unless I say so." 2 The word of Yahweh came to Elijah, saying, 3 "Leave from here and go eastward; hide yourself by the brook Kerith, east of the Jordan. 4 It will happen that you will drink from the brook, and I have commanded the ravens to feed you there." 5 So Elijah went and did as the word of Yahweh commanded. He went to live by the brook Kerith, east of the Jordan. 6 The ravens brought him bread and meat in the morning and bread and meat in the evening, and he drank from the brook. 7 But after a while the brook dried up because there was no rain in the land.
8 The word of Yahweh came to him, saying, 9 "Arise, go to Zarephath, which belongs to Sidon, and live there. Look, I have commanded a widow there to provide for you." 10 So he arose and went to Zarephath, and when he came to the gate of the city a widow was there gathering sticks. So he called to her and said, "Please bring me a little water in a jar so that I may drink." 11 As she was going to get water he called to her, and said, "Please bring me a piece of bread in your hand." 12 She replied, "As Yahweh your God lives, I do not have any bread, but only a handful of meal in a jar and a little oil in a jug. See, I am gathering two sticks so I may go in and cook it for me and my son, that we may eat it, and die." 13 Elijah said to her, "Do not fear. Go and do as you have said, but make me a little bread first and bring it out to me. Then afterward make some for you and for your son. 14 For Yahweh, the God of Israel, says, 'The jar of meal will not empty, neither will the jug of oil stop flowing, until the day that Yahweh sends rain on the earth." 15 So she did as Elijah had told her. She and Elijah, along with her household, ate for many days. 16 The jar of meal did not empty, neither did the jug of oil stop flowing, just as the word of Yahweh had said, as he had spoken by Elijah.
17 After these things the woman's son, the woman who owned the house, fell sick. His sickness was so severe that there was no more breath left in him. 18 So his mother said to Elijah, "What do you have against me, man of God? Have you come to me to remind me of my iniquity and to kill my son?" 19 Then Elijah replied to her, "Give me your son." He took the boy from her arms and carried him up into the room where he was staying, and he laid the boy on his own bed. 20 He cried to Yahweh and said, "Yahweh my God, have you also brought disaster on the widow with whom I am staying, by killing her son?" 21 Then Elijah stretched himself on the child three times; he cried out to Yahweh and said, "Yahweh my God, I beg you, please let this child's life return to him." 22 Yahweh listened to the voice of Elijah; the life of the child returned to him, and he revived. 23 Elijah took the child and brought him out of his room down into the house; he handed the boy to his mother and said, "See, your son is alive." 24 The woman said to Elijah, "Now I know that you are a man of God, and that the word of Yahweh in your mouth is true."
This is the beginning of the story of Elijah. (1 Kings 17 – 2 Kings 2)
Ahab had introduced the worship of Baal, the god people thought brought rain, to Israel. Because of this, God caused a drought. Elijah told Ahab that it would not rain or dew until he, Elijah, said so. Elijah had to hide so Ahab would not kill him for bringing the drought. (See: falsegod)
This is the name of a people group from Tishbe.
This is the name of a town in the region of Gilead.
This phrase is an oath to emphasize that what he will say is true.
This is an idiom that means "to serve." Alternate translation: "whom I serve"
drops of water that form on the plants during the night
This idiom means God spoke. See how you translated this in [1 Kings 6:11]
This is the name of a very small stream.
This phrase is used to introduce how Yahweh will take care of Elijah during the drought. Alternate translation: "There"
large, black birds
Here "the word" represents Yahweh himself. Alternate translation: "as Yahweh commanded"
This is the name of a very small stream. See how you translated this in [1 Kings 17:2]
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"in that area" or "in that country"
This idiom means God spoke. See how you translated this in [1 Kings 6:11]
Here the word "him" refers to Elijah.
This is a town.
"Pay attention, because what I am about to say is both true and important: I"
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This phrase is an oath to emphasize that what she will say is true.
"only a little bit of meal"
"flour." This what is used to make bread.
"Let me tell you what I am doing: I"
This may refer to two sticks or to only a few sticks.
It is implied that they will die because they do not have anymore food. Alternate translation: "that we may eat. Afterwards, we will starve to death"
It is implicit that there would be enough flour and oil to make more bread.
This is an idiom that means Yahweh causes it to rain. Alternate translation: "Yahweh causes rain to fall"
In the original language it says, "And she and he and her household ate for many days." It is unclear who "he" is. Possible meanings are 1) Elijah, the widow, and her son ate for many days or 2) the widow, her son, and everyone living in her house ate for many days or 3) Elijah, the widow, and everyone living in her house ate for many days.
Possible meanings for "household" are 1) this refers only to the widow's son or 2) this refers to other people who live in her house but are not named in the story or 3) this refers to her son and others living in her house.
Here "word" represents Yahweh himself. Alternate translation: "just as Yahweh had said"
"the son of the woman who owned the house"
This is a polite way of saying the boy died. Alternate translation: "he stopped breathing" or "he died"
The phrase "man of God" is another title for a prophet.
This means sins in general not a specific sin. Alternate translation: "of my sins"
Here "he" refers to Elijah.
Here "his" refers to Elijah.
Possible meanings are 1) Elijah is truly asking a question. Alternate translation: "why would you cause the widow with whom I am staying to suffer even more by killing her son" or 2) Elijah uses a question to express how sad he is. Alternate translation: "surely, you would not cause the widow with whom I am staying to suffer even more by killing her son"
Causing the widow to suffer is spoken of as if "disaster" were an object that is placed on the widow.
Here "also" means in addition to the disaster that the drought has caused.
This is an idiom. Alternate translation: "lay on top of the child"
Here "voice" represents what Elijah prayed. Alternate translation: "Yahweh answered Elijah's prayer"
These two phrases mean basically the same thing. Alternate translation: "the child came back to life" or "the child lived again"
Here "his" refers to Elijah.
The word "See" here alerts us to pay attention to the surprising information that follows.
"the message of Yahweh in your mouth is true." The word "mouth" represents what Elijah said. Alternate translation: "the message that you spoke from Yahweh is true"
1 So after many days the word of Yahweh came to Elijah, in the third year of the drought, saying, "Go, show yourself to Ahab and I will send rain on the land." 2 Elijah went to show himself to Ahab; now the famine was severe in Samaria. 3 Ahab called Obadiah, who was in charge of the palace. Now Obadiah honored Yahweh very much, 4 for when Jezebel was killing the prophets of Yahweh, Obadiah took one hundred prophets and hid them by fifties in a cave and fed them with bread and water. 5 Ahab said to Obadiah, "Go through the land to all the water springs and brooks. Perhaps we will find grass and save the horses and mules alive, so that we will not lose all the animals." 6 So they divided the land between them to pass through it and look for water. Ahab went one way by himself and Obadiah went another way.
7 As Obadiah was on the road, Elijah unexpectedly met him. Obadiah recognized him and lay facedown on the ground. He said, "Is it you, my master Elijah?" 8 Elijah answered him, "It is I. Go tell your master, 'Look, Elijah is here.'" 9 Obadiah replied, "How have I sinned, that you would give your servant into the hand of Ahab, for him to kill me? 10 As Yahweh your God lives, there is no nation or kingdom where my master has not sent men to find you. Whenever a nation or kingdom says, 'Elijah is not here,' Ahab makes them take an oath swearing that they could not find you. 11 Yet now you say, 'Go, tell your master that Elijah is here.' 12 As soon as I am gone from you, the Spirit of Yahweh will carry you some place I do not know. Then when I go and tell Ahab, and when he cannot find you, he will kill me. Yet I, your servant, have worshiped Yahweh from my youth. 13 Has it not been told to you, my master, what I did when Jezebel killed the prophets of Yahweh, how I hid one hundred of Yahweh's prophets by fifties in a cave and fed them with bread and water? 14 Now you say to me, 'Go and tell your master that Elijah is here,' so that he will kill me." 15 Then Elijah responded, "As Yahweh of hosts lives, before whom I stand, I will surely show myself to Ahab today."
16 So Obadiah went to meet Ahab, and told him what Elijah said. Then the king went to meet Elijah. 17 When Ahab saw Elijah, he said to him, "Is it you? You are the one who brings trouble to Israel!" 18 Elijah answered, "I have not brought trouble to Israel, but you and your father's family are the ones who have caused trouble by abandoning the commandments of Yahweh and by following the Baals. 19 Now then, send word and gather to me all Israel at Mount Carmel, along with the 450 prophets of Baal and the four hundred prophets of Asherah who eat at Jezebel's table."
20 So Ahab sent word to all the people of Israel and gathered the prophets together at Mount Carmel. 21 Elijah came near to all the people and said, "How long will you keep changing your mind? If Yahweh is God, follow him. But if Baal is God, then follow him." Yet the people did not answer him a word. 22 Then Elijah said to the people, "I, I alone, am left as a prophet of Yahweh, but Baal's prophets are 450 men. 23 So let them give us two bulls. Let them choose one bull for themselves and cut it in pieces, and lay it on the wood, but put no fire under it. Then I will prepare the other bull and lay it on the wood, and put no fire under it. 24 Then you will call on the name of your god, and I will call on the name of Yahweh, and the God who answers by fire, then let him be God." So all the people answered and said, "This is good."
25 So Elijah said to the prophets of Baal, "Choose one bull for yourselves and prepare it first, for you are many people. Then call on the name of your god, but put no fire under the bull." 26 They took the bull that was given to them and prepared it, and they called on the name of Baal from morning until noon, saying, "Baal, hear us." But there was no voice, nor anyone who answered. They danced around the altar they had made. 27 At noon Elijah mocked them and said, "Shout out loudly! He is a god! Perhaps he is thinking, or is relieving himself, or he is traveling on a journey, or perhaps he is sleeping and must be awakened." 28 So they shouted more loudly, and they cut themselves, as they usually did, with swords and spears, until their blood flowed out over themselves. 29 Midday passed, and they were still raving until the time of offering of the evening sacrifice, but there was no voice or anyone to answer; there was no one who paid any attention to their pleadings.
30 Then Elijah said to all the people, "Come near to me," and all the people came near to him. Then he repaired the altar of Yahweh that was lying in ruin. 31 Elijah took twelve stones, each stone representing one of the tribes of the sons of Jacob—it was Jacob to whom the word of Yahweh came, saying, "Israel will be your name." 32 With the stones he built an altar in the name of Yahweh and he dug a trench around the altar large enough to contain two seahs of seeds. 33 He arranged the wood for a fire, cut the bull in pieces, and laid the pieces of the bull on the wood. He said, "Fill four jars with water and pour it on the burnt offering and on the wood." 34 Then he said, "Do it a second time," and they did it a second time. Once more he said, "Do it a third time," and they did it a third time. 35 The water ran around the altar and filled the trench. 36 It happened at the time of the offering of the evening sacrifice, that Elijah the prophet came near and said, "Yahweh, the God of Abraham, of Isaac, and of Israel, let it be known this day that you are God in Israel, and that I am your servant, and that I have done all these things at your word. 37 Hear me, Yahweh, hear me, that these people may know that you, Yahweh, are God, and that you have turned their heart back again to yourself." 38 Then the fire of Yahweh fell and consumed the burnt offering, as well as the wood, the stones, and the dust, and licked up the water that was in the trench. 39 When all the people saw this, they lay facedown on the ground and said, "Yahweh, he is God! Yahweh, he is God!" 40 So Elijah said to them, "Take the prophets of Baal. Do not let one of them escape." So they took them, and Elijah brought the prophets of Baal down to the Kishon River and killed them there.
41 Elijah said to Ahab, "Get up, eat and drink, for there is the sound of much rain." 42 So Ahab went up to eat and to drink. Then Elijah went up to the top of Carmel, bowed himself down on the earth and put his face between his knees. 43 He said to his servant, "Go up now, look toward the sea." His servant went up and looked and said, "There is nothing." So seven times Elijah said, "Go again." 44 At the seventh time the servant said, "Look, there is a cloud going up from the sea, as small as a man's hand." Elijah replied, "Go up and say to Ahab, 'Make ready your chariot and go down before the rain stops you.'" 45 It happened that in a little while the heavens grew black with clouds and wind, and there was a great rain. Ahab rode and went to Jezreel, 46 but the hand of Yahweh was on Elijah. He girded his loins and ran before Ahab to the entrance of Jezreel.
The story of Elijah continues in this chapter.
God proved himself to all the people of Israel. Elijah went to meet Ahab. He told Ahab to bring the 450 prophets of Baal and all the people to Mount Carmel. Then he proposed an experiment, which was carried out. The prophets of Baal took one bull, killed it, cut it up, and placed it on wood on an altar without lighting the fire. The prophets of Baal danced and prayed to Baal all morning and half the afternoon. After they were exhausted, Elijah built his altar, put the bull he had prepared on it, and drenched it with water. Then he prayed. God answered his prayer with fire that burned up the sacrifice, the altar and the water. Then Elijah told the people to seize the prophets of Baal and kill them. After that, Elijah prayed for rain, and it rained very hard. (See: prophet)
Elijah insults the false god Baal. He states, "Perhaps he is thinking, or is relieving himself, or he is traveling on a journey, or perhaps he is sleeping and must be awakened." Baal was too busy in the bathroom to answer the prophets. "Relieving himself" is a euphemism.
This idiom is used to introduce a special message from God. See how you translated this in [1 Kings 6:11]
"cause rain to fall on the land"
The word "now" is used here to mark a stop in the main story. Here the writer tells background information about how the famine had affected Samaria.
The word "Now" is used here to mark a stop in the main story. Here the writer tells about a new person in the story.
"100 prophets and hid them in groups of 50"
These two phrases mean basically the same thing and are combined for emphasis. Alternate translation: "prevent the horses and mules from dying"
The phrase "by himself" emphasizes that Ahab and Obadiah went in separate directions, not necessarily that no one was with Ahab. Alternate translation: "Ahab lead a team in one direction and Obadiah lead a team in the other direction"
Here the word "master" is used as a term of respect.
Here the word "master" refers to Ahab.
"Pay attention, because what I am about to say is both true and important: Elijah"
Obadiah asks this question to emphasize the danger to himself because of King Ahab's anger at Elijah. Alternate translation: "I have not wronged you ... for him to kill me."
"Hand" is metonymy for power and control. Alternate translation: "deliver your servant to Ahab"
Obadiah refers to himself as Elijah's servant in order to honor Elijah.
This is an oath used to emphasize that what he is saying is true.
Here "no nation or kingdom" is an exaggeration that means that men have traveled very far and gone to many places to find Elijah. This can be expressed positively. Alternate translation: "my master has sent men to every nation and kingdom" or "my master has sent men to many nations and kingdoms"
This phrase is used to emphasize the danger in what Elijah is telling Obadiah to do.
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This can be stated in active form. Alternate translation: "Surely you have been told about what I did ... with bread and water!"
Here the word "master" is a term of respect used to refer to Elijah.
"100 of Yahweh's prophets in groups of 50"
See how you translated these words in 1 Kings 18:11.
Here "master" refers to King Ahab.
This is an oath to emphasize that what he will say is true.
To "stand before" is an idiom for being in someone's presence and ready to serve him. Alternate translation: "whom I serve"
"Obadiah told Ahab what Elijah had told him to say"
Ahab asks the question for emphasis to be certain about Elijah's identity. Alternate translation: "So here you are. You are the troublemaker of Israel!"
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This is a generalization to refer to the leaders and people who represent the ten tribes of the northern kingdom.
"four hundred and fifty prophets"
"400 prophets"
"Word" represents Ahab's message and is also a metonym for the messenger who delivered the message. This is a common statement used with the meaning understood. Alternate translation: "sent a message to ... and gathered" or "sent a messenger to summon ... to gather"
Elijah asks this question to urge the people to make a decision. This question can be written as a statement. Alternate translation: "You have been indecisive for long enough."
"did not say anything" or "were silent"
The word "I" is repeated for emphasis.
"four hundred and fifty men"
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"Name" is metonymy for the reputation and honor of someone and "calling on" him represents an appeal. Alternate translation: "call to your god ... call to Yahweh"
"all the people said, 'This is a good thing to do.'"
"make it ready to be sacrificed"
Here the word "you" is plural.
"The prophets of Baal took the bull"
This can be stated in active form. Alternate translation: "the bull that someone gave them"
These two phrases share similar meanings and emphasize that there was no one to respond to the prayers of the false prophets. The word "voice" represents someone speaking. Alternate translation: "But Baal did not say or do anything"
"Maybe he is thinking" or "It could be that he is thinking"
This euphemism is a more pleasant way to express a harsh statement. Elijah uses understatement to insult Baal with sarcasm. Alternate translation: "in the bathroom"
This can be stated in active form. Alternate translation: "you must awaken him" or "you must wake him up"
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"they continued their wild behavior." Prophets often acted in ways that seemed unusual or even crazy. In this case they were calling on Baal while dancing, shouting loudly, and cutting themselves with knives.
"to offer the evening sacrifice"
These phrases share similar meanings and emphasize that no one responded to the prayers of the false prophets. Alternate translation: "but Baal did not say or do anything or even pay attention"
See how you translated this in 1 Kings 18:26.
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"12 stones"
"Name" here is a metonym for honor and reputation. Possible meanings are 1) "to honor Yahweh" or 2) "with the authority of Yahweh."
a small waterway to hold water
A seah is a unit of volume equal to about 7.7 liters. Alternate translation: "about 15 liters of seeds"
"On the altar" where he placed the wood is assumed in this sentence. Alternate translation: "He put the wood for a fire on the altar"
"4 jars"
A jar is a container for water.
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See how you translated this in 1 Kings 18:30.
This phrase is used here to reference a significant and meaningful time of the day in the story. If your language has a way for doing this, you could consider using it here.
Here "Israel" is referring to Jacob. God changed Jacob's name to Israel (Genesis 32:28), and God named the nation of Jacob's descendants "Israel."
This can be stated in active form. Alternate translation: "make these people know today"
This phrase is repeated to emphasize the appeal of Elijah to Yahweh.
The people's "heart" is a metonym for the affection and loyalty of the people. Alternate translation: "caused them to be loyal to you again"
"the fire of Yahweh came down"
The fire is compared to a thirsty person drinking water.
This phrase is repeated for emphasis.
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"it sounds like it is going to rain a lot"
This describes a posture used for praying.
The word "seven" can be rendered as the numeral "7." Alternate translation: "7 times"
From a long distance, the cloud could be covered from sight by a man's hand.
This phrase is used here to mark where a new step in the action starts. If your language has a way for doing this, you could consider using it here.
Here the word "hand" is a metonym for strength. Alternate translation: "Yahweh gave his power to Elijah"
Elijah wrapped his long robe around his waist so that his legs would be free for running.
1 Ahab told Jezebel all that Elijah had done and how he had killed all the prophets with the sword. 2 Then Jezebel sent a messenger to Elijah, saying, "So may the gods do to me, and more also, if I do not make your life like the life of one of those dead prophets by tomorrow about this time." 3 When Elijah heard that, he arose and fled for his life and came to Beersheba, which belongs to Judah, and left his servant there. 4 But he himself went a day's journey into the wilderness, and came and sat down under a broom tree. He requested for himself that he might die, and said, "It is enough, now, Yahweh; take away my life, for I am no better than my dead ancestors." 5 So he lay down and slept under a broom tree. Suddenly an angel touched him and said to him, "Get up and eat." 6 Elijah looked, and near his head was bread that had been baked on coals and a jug of water. So he ate and drank and then lay down again. 7 The angel of Yahweh came again a second time and touched him and said, "Get up and eat, because the journey will be too much for you." 8 So he arose and ate and drank, and he traveled in the strength of that food forty days and forty nights to Horeb, the mountain of God.
9 He went to a cave there and prepared to stay overnight in it. Then the word of Yahweh came to him and said to him, "What are you doing here, Elijah?" 10 Elijah replied, "I have been very zealous for Yahweh, God of hosts, because the people of Israel have abandoned your covenant, destroyed your altars, and killed your prophets with the sword. Now I, only I, am left and they are also trying to take my life." 11 Yahweh replied, "Go out and stand on the mountain before me." Then Yahweh passed by, and a very strong wind struck the mountains and broke rocks into pieces before Yahweh, but Yahweh was not in the wind. Then after the wind, an earthquake came, but Yahweh was not in the earthquake. 12 Then after the earthquake a fire came, but Yahweh was not in the fire. Then after the fire, a still small voice came. 13 When Elijah heard the voice, he wrapped his face in his cloak, went out, and stood at the entrance of the cave. Then a voice came to him that said, "What are you doing here, Elijah?" 14 Elijah replied, "I have been very zealous for Yahweh, God of hosts, because the people of Israel have abandoned your covenant, destroyed your altars, and killed your prophets with the sword. Now I, only I, am left and they are also trying to take my life."
15 Then Yahweh said to him, "Go, return on your way to the wilderness of Damascus, and when you arrive you will anoint Hazael to be king over Aram, 16 and you will anoint Jehu son of Nimshi to be king over Israel, and you will anoint Elisha son of Shaphat of Abel Meholah to be prophet in your place. 17 It will happen that Jehu will kill whoever escapes from the sword of Hazael, and that Elisha will kill whoever escapes from the sword of Jehu. 18 But I will leave for myself seven thousand people in Israel, whose knees have not bent down to Baal, and whose mouths have not kissed him."
19 So Elijah left from there and found Elisha son of Shaphat, who was plowing with twelve yoke of oxen before him, and he himself was plowing with the twelfth yoke. Elijah walked over to Elisha and draped his cloak on him. 20 Then Elisha left the oxen and ran after Elijah; he said, "Please let me kiss my father and my mother, and then I will follow you." Then Elijah said to him, "Go back, but think about what I have done to you." 21 So Elisha returned from Elijah and took the yoke of oxen, killed the animals, and cooked the meat with the wood from the ox yoke. Then he gave it to the people and they ate. Then he arose, went after Elijah and served him.
The story of Elijah continues in this chapter.
The queen was angry that Elijah had killed her prophets of Baal. She promised to kill Elijah. Elijah fled south into the desert south of Judah. He traveled on to Mount Horeb also known as Mount Sinai, the mountain of God. God asked him why he was there. He said he had come to Mount Horeb because Israel had deserted God, killed his prophets, and wanted to kill him. God sent him home to make Hazael the king of Aram, Jehu the king of Israel, and Elisha as the prophet in his place. (See: prophet and promise)
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This is a comparison used as an emphatic oath. "May the gods kill me and do even more bad things"
"if I do not kill you like you killed those prophets"
"he stood up"
The word "himself" is used to emphasize that he was alone. Alternate translation: "he walked by himself for a day"
A "broom tree" is a plant that grows in the desert.
"He prayed that he would die"
"These troubles are too much for me, Yahweh"
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This can be stated in active form. Alternate translation: "bread that someone had cooked on hot stones"
"a container of water"
"will be too difficult for you."
"that food gave him energy to travel for 40 days and 40 nights"
Here the word "there" refers to Mount Horeb. A cave is an opening in a mountainside that leads to a natural room or rooms underground.
The idiom "The word of Yahweh came to," is used to introduce a special message from God. See how you translated this in [1 Kings 6:11]
Yahweh asks this question to rebuke Elijah and to remind him of his duty. Alternate translation: "This is not where you should be, Elijah."
Here the word "I" is repeated for emphasis.
"Before me" here is an idiom for standing in front of someone. Alternate translation: "on the mountain in my presence"
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"he covered his face with his cloak" A cloak is a long robe, a piece of clothing that covers the whole body.
"Then he heard a voice"
See how you translated this text in 1 Kings 19:9.
See how you translated this text in 1 Kings 19:10.
Here the word "I" is repeated for emphasis.
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"prophet instead of you"
This phrase is used to introduce what will happen when Elijah does what Yahweh has told him to do. "What will happen is"
"Sword" is metonymy for for killing as in battle. Alternate translation: "whomever Hazael does not kill with the sword"
Here the words "I" and "myself" refer to Yahweh. Alternate translation: "I will save from death"
"7,000 people"
"Bending down" and "kissing" are metonymies for actions people did to worship idols. They are combined for emphasis. Alternate translation: "who have not bowed down and kissed Baal" or "who have not worshiped Baal"
This is the name of a man.
"12 yoke of oxen"
The word "himself" indicates that Elisha was plowing with the last yoke, while other men were plowing with the other eleven yokes.
The word "he" refers to Elisha.
Elisha gave the cooked meat to the people of his city.
1 Ben-Hadad king of Aram gathered all his army together. There were thirty-two lesser kings with him, and horses and chariots. He went up, besieged Samaria and fought against it. 2 He sent messengers into the city to Ahab king of Israel, and said to him, "Ben-Hadad says this: 3 'Your silver and your gold are mine. Also your wives and children, the best ones, are now mine.'" 4 The king of Israel answered and said, "It is as you say, my master, king. I and all that I have are yours." 5 The messengers came again and said, "Ben-Hadad says this, 'I sent word to you saying that you must give me your silver, your gold, your wives, and your children. 6 But I will send my servants to you tomorrow about this time, and they will search your house and your servants' houses. They will seize with their own hands and take away everything that delights your eyes.'"
7 Then the king of Israel called all the elders of the land together and said, "Please take note and see how this man seeks trouble. He has sent word to me in order to take my wives, children, and silver and gold, and I have not refused him." 8 All the elders and all the people said to Ahab, "Do not listen to him or consent to his demands." 9 So Ahab said to the messengers of Ben-Hadad, "Tell my master the king, 'I agree to everything that you sent your servant to do the first time, but I cannot accept this second demand.'" So the messengers left and took this response to Ben-Hadad. 10 Then Ben-Hadad sent his reply to Ahab, and said, "May the gods do so to me and more also, if even the ashes of Samaria will be enough for all the people who follow me to have a handful each." 11 The king of Israel answered and said, "Tell Ben-Hadad, 'No one who is girding on his armor should boast as if he were taking it off.'" 12 Ben-Hadad heard this message as he was drinking, he and the kings under him who were in their tents. Ben-Hadad commanded his servants, "Line yourselves up in position for battle." So they prepared themselves in position of battle to attack the city.
13 Then behold, a prophet came to Ahab king of Israel and said, "Yahweh says, 'Have you seen this great army? Look, I will place it into your hand today, and you will know that I am Yahweh.'" 14 Ahab replied, "By whom?" Yahweh replied and said, "By the young officers who serve the governors of the provinces." Then Ahab said, "Who will begin the battle?" Yahweh answered, "You." 15 Then Ahab mustered the young officers who served the governors of the provinces. They numbered 232. After them he mustered all the soldiers, all the army of Israel; seven thousand in number.
16 They went out at noon. Ben-Hadad had been drinking himself drunk in his tent, he and the thirty-two lesser kings who were supporting him. 17 The young officers who served the governors of the provinces went forward first. Then Ben-Hadad was informed by scouts that he had sent out, "Men are coming out from Samaria." 18 Ben-Hadad said, "Whether they have come out for peace or war, take them alive." 19 So the young officers who served the governors of the provinces went out of the city and the army followed them. 20 Each man killed his opponent. The Arameans fled and Israel pursued them. Ben-Hadad the king of Aram escaped on a horse along with some horsemen. 21 Then the king of Israel went out and attacked the horses and chariots, and killed the Arameans in a great slaughter.
22 So the prophet came to the king of Israel and said to him, "Go, strengthen yourself, and understand and plan what you are doing, because at the return of the year the king of Aram will come up against you again." 23 The servants of the king of Aram said to him, "Their god is a god of the hills. That is why they were stronger than we were. But now let us fight against them in the plain, and surely we will be stronger than they are. 24 So you must do this: Remove all the kings from their positions of authority and replace them with military commanders. 25 Raise up an army like the army you lost—horse for horse and chariot for chariot—so we can fight them in the plain. Then surely we will be stronger than they are." So Ben-Hadad listened to their advice and did what they advised.
26 After the beginning of the new year, Ben-Hadad mustered the Arameans and went up to Aphek to fight against Israel. 27 The people of Israel were mustered and supplied to fight against them. The people of Israel camped before them like two little flocks of goats, but the Arameans filled the countryside. 28 Then a man of God came near and spoke to the king of Israel and said, "Yahweh says: 'Because the Arameans have said that Yahweh is a god of the hills, but he is not a god of the valleys, I will place this great army into your hand, and you will know that I am Yahweh.'" 29 So the armies camped opposite each other for seven days. Then on the seventh day the battle started. The people of Israel killed 100,000 Aramean footmen in one day. 30 The rest fled to Aphek, into the city, and the wall fell on twenty-seven thousand men who were left. Ben-Hadad fled and went into the city, into an inner room.
31 Ben-Hadad's servants said to him, "See now, we have heard that the kings of the house of Israel are merciful kings. Please let us put sackcloth around our waists and ropes around our heads, and go out to the king of Israel. Perhaps he will spare your life." 32 So they girded sackcloth on their waists and ropes around their heads and then went to the king of Israel and said, "Your servant Ben-Hadad said, 'Please let me live.'" Ahab said, "Is he still alive? He is my brother." 33 Now the men were listening for any sign from Ahab, so they quickly answered him, "Yes, your brother Ben-Hadad is alive." Then Ahab said, "Go and bring him." Then Ben-Hadad came to him, and Ahab had him come up into his chariot. 34 Ben-Hadad said to Ahab, "I will restore to you the cities that my father took from your father, and you may make markets for yourself in Damascus, as my father did in Samaria." Ahab replied, "I will let you go with this covenant." So Ahab made a covenant with him and then let him go.
35 A certain man, one of the sons of the prophets, said to one of his companions by the word of Yahweh, "Please hit me." But the man refused to hit him. 36 Then the prophet said to his fellow prophet, "Because you have not obeyed the voice of Yahweh, as soon as you leave me, a lion will kill you." As soon as that man had left him, a lion came upon him and killed him. 37 Then the prophet found another man and said, "Please hit me." So the man hit him and wounded him. 38 Then the prophet left and waited for the king by the road; he had disguised himself with a bandage over his eyes. 39 As the king passed by, the prophet cried out to the king and said, "Your servant went out into the heat of the battle, and a soldier stopped and brought a man to me and said, 'Watch this man. If by any means he goes missing, your life will be given for his life, or you must pay a talent of silver.' 40 But because your servant was busy going here and there, the man escaped." Then the king of Israel said to him, "This is what your punishment will be—you yourself have decided it." 41 Then the prophet quickly removed the bandage from his eyes, and the king of Israel recognized that he was one of the prophets. 42 The prophet said to the king, "Yahweh says, 'Because you have let go from your hand the man whom I had devoted to destruction, your life will take the place of his life, and your people for his people.'" 43 So the king of Israel went to his house resentful and angry, and arrived in Samaria.
This is a story of two battles between Aram and Israel.
God had chosen to defeat Ben Hadad, king of Aram. So when he attacked Samaria with a huge army, the tiny army of Israel defeated him. The people of Aram said that Yahweh was the god of the hills, but they could defeat Israel on the plains. So they came again but Israel defeated them again. Then Ben Hadad offered a peace plan and Ahab accepted. But God had wanted him to kill Ben Hadad and was angry at Ahab for making peace with him.
There were so few Israel soldiers that they were "like two little flocks of goats."
This is the name of a man.
"32 lesser kings"
"kings ruling smaller groups of people"
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This is an idiom to express agreement. Alternate translation: "I agree with you"
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"tomorrow at the same time of day that it is now"
Here the word "eyes" represents the whole person and emphasizes him looking at something and being pleased by it. Alternate translation: "whatever pleases you"
"The land" represents all the people living there. Alternate translation: "of the people of Israel"
"Take note" here is an idiom to observe carefully. Alternate translation: "pay close attention to"
"I have agreed to his demands"
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This is an oath with great emphasis. See how you translated this in 1 Kings 19:2.
Ben-Hadad is threatening that his army will totally destroy everything in Samaria.
"Girding on armor" is metonymy for getting prepared for battle. "Tell Ben-Hadad, 'Do not boast as if you have already won a battle that you have not yet fought.'"
This is a proverb, so you may want to make it as brief and easy to say as possible. Alternate translation: "Let him who puts his armor on not boast like him who takes it off"
These men served him as soldiers. Alternate translation: "his soldiers"
The word "behold" alerts us to the sudden appearance of a new person in the story. Your language may have a way of doing this.
Yahweh asks this question to emphasize the size and strength of Ben Hadad's army. Alternate translation: "Look at this great army."
The word "Look" here alerts us to pay attention to the surprising information that follows.
Here the word "hand" refers to power. Alternate translation: "give you victory over that army"
Ahab leaves out the words 'will you do this' Alternate translation: "By whom will you do this?"
"Ahab assembled the young officers"
These two phrases mean basically the same thing and are combined for emphasis.
"7,000"
Here the word "They" refers to the Israelite army.
See how you translated this in 1 Kings 20:1.
This can be expressed in active form. Alternate translation: "Scouts that Ben-Hadad had sent out informed him"
A "scout" is a soldier sent to gather information about the enemy.
It is understood that Ben-Hadad is speaking to his soldiers. Alternate translation: "Ben-Hadad said to his soldiers"
Here "they" and "them" refer to the Israelite army.
"The young Israelite officers ... the Israelite army followed"
"Israel" is synecdoche for all the soldiers of the nation of Israel. Alternate translation: "the men of the army of Israel pursued them"
"The king" is synecdoche for the king and all the soldiers serving under him. Alternate translation: "The king of Israel and his soldiers went out and attacked"
"Yourself" represents by metonymy the army of the king. Alternate translation: "strengthen your forces"
These two words mean basically the same thing and are combined for emphasis. Alternate translation: "determine"
Possible meanings are 1) "in the springtime of next year" or 2) "at this time next year."
The words "us" and "we" refer to the servants, the king, and the army all together.
"You must remove the thirty-two kings who are leading your troops"
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This is the name of a city.
"Israel" represents the army of Israel. Alternate translation: "to fight against the army of Israel"
This can be stated in active form. Alternate translation: "The Israelite army also gathered together, and the commanders gave the arms that they needed for the battle"
This simile compares the Israelite army to two little flocks of goats. Alternate translation: "The Israelite army appeared to be small and weak like two flocks of goats"
This is another title for a prophet. Alternate translation: "a prophet"
Here the word "hand" refers to power. Alternate translation: "give you victory over this great army"
"7 days"
"one hundred thousand"
A "footman" is a soldier who marches on foot.
The expression "the rest" assumes the words "of the Aramean soldiers." Alternate translation: "The rest of the Aramean soldiers"
This is the name of a town.
"27,000"
The phrase "See now" indicates that what follows is a polite request for the hearer to pay attention. "Please listen carefully: we"
This was a sign of surrender.
Ahab asks this question to express surprise. Alternate translation: "I am surprised that he is still alive!"
"My brother" here is a metaphor for somebody who is a good friend. Alternate translation: "He is like a brother to me" or "He is like family"
The word "Now" does not mean "at this moment," but is used to draw attention to the important point that follows.
"Sign" is metonymy for an action that gives a meaning. Alternate translation: "for any action from Ahab that would show them that Ahab wanted to be merciful"
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"a member of the group of prophets"
"the message of Yahweh" or "Yahweh's message"
"The voice" is metonymy for what Yahweh commanded. Alternate translation: "you have not obeyed Yahweh"
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The prophet refers to himself in the third person as a sign of respect to the king.
"Heat of the battle" here is an idiom to express the most intense and fierce fighting. Alternate translation: "to where the battle was most intense"
"you will die in his place"
A talent is a unit of weight equal to about 33 kilograms. Alternate translation: "33 kilograms of silver"
This is an idiom to represent being very busy and preoccupied. Alternate translation: "doing other things" or "doing this and that"
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Here the word "hand" is metonymy for power. Alternate translation: "released" or "spared the life of"
"you will die in his place, and your people will die in the place of his people"
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1 Now some time later, Naboth the Jezreelite had a vineyard in Jezreel, near the palace of Ahab, king of Samaria. 2 Ahab spoke to Naboth, saying, "Give me your vineyard, so I can have it as a vegetable garden, because it is near my house. In exchange, I will give you a better vineyard, or, if you prefer, I will pay you its value in money." 3 Naboth replied to Ahab, "May Yahweh forbid that I should give the inheritance of my ancestors to you." 4 So Ahab went into his palace resentful and angry because of the answer Naboth the Jezreelite gave him when he said, "I will not give you the inheritance of my ancestors." He lay down on his bed, turned away his face, and refused to eat any food.
5 Jezebel his wife came to him and said to him, "Why is your heart so sad, so that you eat no food?" 6 He replied to her, "I spoke to Naboth the Jezreelite and said to him, 'Give me your vineyard for money, or if it pleases you, I will give you another vineyard to be yours.' Then he answered me, 'I will not give you my vineyard.'" 7 So Jezebel his wife replied to him, "Do you not still rule the kingdom of Israel? Get up and eat; let your heart be happy. I will obtain for you the vineyard of Naboth the Jezreelite." 8 So Jezebel wrote letters in Ahab's name, sealed them with his seal, and sent them to the elders and to the nobles who sat with him in meetings, and who lived near Naboth. 9 She wrote in the letters, saying, "Proclaim a fast and seat Naboth above the people. 10 Also place two worthless men with him and let them testify against him, saying, 'You cursed God and the king.'" Then take him out and stone him to death.
11 So the men of his city, the elders and the noblemen who lived in Naboth's city, did as Jezebel had described to them, as was written in the letters that she had sent to them. 12 They proclaimed a fast and seated Naboth above the people. 13 The two dishonest men came in and sat before Naboth; they testified against Naboth in the presence of the people, saying, "Naboth cursed both God and the king." Then they carried him out of the city and stoned him to death. 14 Then the elders sent word to Jezebel, saying, "Naboth has been stoned and is dead." 15 So when Jezebel heard that Naboth had been stoned and was dead, she said to Ahab, "Get up and take possession of the vineyard of Naboth the Jezreelite, which he refused to give you for money, because Naboth is not alive, but dead." 16 When Ahab heard that Naboth was dead, he rose up to go down to the vineyard of Naboth the Jezreelite and take possession of it.
17 Then the word of Yahweh came to Elijah the Tishbite, saying, 18 "Get up and go meet Ahab king of Israel, who lives in Samaria. He is in the vineyard of Naboth, where he has gone to take possession of it. 19 You must speak to him and say that Yahweh says, 'Have you killed and also taken possession?' Then you will tell him that Yahweh says, 'In the place where dogs licked the blood of Naboth, the dogs will lick your blood, yes, your blood.'" 20 Ahab said to Elijah, "Have you found me, my enemy?" Elijah answered, "I have found you, because you have sold yourself to do what is evil in the sight of Yahweh. 21 Yahweh says this to you: 'See, I will bring disaster on you and will completely consume and cut off from Ahab every male child and slave and free man in Israel. 22 I will make your family like the family of Jeroboam son of Nebat, and like the family of Baasha son of Ahijah, because you have provoked me to anger and have led Israel to sin.' 23 Yahweh has also spoken concerning Jezebel, saying, 'The dogs will eat Jezebel beside the wall of Jezreel.' 24 Anyone who belongs to Ahab and dies in the city, the dogs will eat; and the birds of the sky will eat anyone who dies in the field." 25 There was no one like Ahab, who sold himself to do what was evil in the sight of Yahweh, whom Jezebel his wife incited to sin. 26 Ahab behaved abhorrently by following idols, just as all that the Amorites had done, those whom Yahweh had removed before the people of Israel.
27 When Ahab heard these words, he tore his clothes and put sackcloth on his body and fasted, and lay in sackcloth and became very sad. 28 Then the word of Yahweh came to Elijah the Tishbite, saying, 29 "Do you see how Ahab humbles himself before me? Because he humbles himself before me, I will not bring the coming disaster in his days; it is in his son's day that I will bring disaster on his family."
The story of Elijah continues in this chapter.
God hates oppression but is forgiving to people who are sorry for their sins. Ahab wanted Naboth's vineyard to make into a garden for his palace, but Naboth refused to sell it. So the queen, Ahab's wife, told the civic leaders of Naboth's town to falsely accuse him and execute him. Elijah told Ahab that he would be killed in Naboth's vineyard and all his family destroyed. Ahab repented and showed he was very sorry for what he did, so God said it would not happen to Ahab himself but to his son. (See: oppress, forgive and sin and repent)
This phrase marks the beginning of a new part of the story and indicates that these events happened la