translation_id: net-engnet

book_id: NUM

label: NET textual note

text: The phrase “of the families of Manasseh” is absent from the Latin Vulgate.


label: NET translator note

text: This clause begins with a vav ( ו ) on a pronoun, marking it out as a disjunctive vav. In this context it fits best to take it as a circumstantial clause introducing concession.


text: Heb “in the midst of.”


text: The word order is emphatic: “but in/on account of his own sins he died.”


text: That is, the possession of land, or property, among the other families of their tribe.


text: The word is “brothers,” but this can be interpreted more loosely to relatives. So also in v. 7 .


text: Heb “[the daughters of Zelophehad] speak right” (using the participle דֹּבְרֹת [ dovÿrot ] with כֵּן [ ken ]).


text: The Hebrew text uses the infinitive absolute with the imperfect tense. The imperfect is functioning as the imperfect of instruction, and so the infinitive strengthens the force of the instruction.


text: The verb is the Hiphil perfect with a vav ( ו ) consecutive, from the root עָבַר (’ avar , “to pass over”). Here it functions as the equivalent of the imperfect of instruction: “and you shall cause to pass,” meaning, “transfer.”


text: Heb “a man, if he dies.”


text: The expression is חֻקַּת מִשְׁפָּט ( khuqqat mishpat , “a statute of judgment”), which means it is a fixed enactment that determines justice. It is one which is established by God.


text: The Greek version adds “which is Mount Nebo.” This is a typical scribal change to harmonize two passages. sn The area is in the mountains of Moab; Deut 34:1 more precisely identifies it as Mount Nebo.


text: The imperative could be subordinated to the first to provide a purpose clause, although a second instruction fits well enough.


text: This perfect tense would best be classified as a perfect of resolve: “which I have decided to give.” God had not yet given the land to them, but it was certain he would.


text: The first verb is a perfect tense with a vav ( ו ) consecutive, and the second verb is also. In such parallel clauses, the first may be subordinated, here as a temporal clause.


text: Heb “people.”


text: Heb “was gathered.” The phrase “to his ancestors” is elided in the Hebrew text, but is an implied repetition from the beginning of the verse, and has been supplied in the translation for stylistic reasons.


text: The preposition on the relative pronoun has the force of “because of the fact that.”


text: The verb is the second masculine plural form.


text: Heb “mouth.”


text: Heb “flesh”; cf. NAB, NIV “all mankind”; NCV “all people”; NLT “all living things.”


text: This is the same verb פָּקַד ( paqad ) that is used throughout the book for the aspect of “numbering” the people.


text: The Hebrew text has the conjunction with the negated imperfect tense, “and it will not be.” This clause should be subordinated to the preceding to form a result clause, and the imperfect then function as a final imperfect.


text: Or “said.”


text: This could be translated “position him,” or “have him stand,” since it is the causative stem of the verb “to stand.”


text: The verb is the Piel perfect of צִוָּה ( tsivvah , literally “to command”). The verb has a wide range of meanings, and so here in this context the idea of instructing gives way to a more general sense of commissioning for duty. The verb in sequence is equal to the imperfect of instruction.


text: Heb “in their eyes.”


text: The verb is simply “give,” but in this context giving some of Moses’ honor to Joshua in the presence of the people is essentially passing the leadership to him, or delegating the authority to him with the result that people would follow him.


text: The Greek, Syriac, and Vulgate read “glory” for this form that occurs only here in the Pentateuch. Elsewhere it is rendered “majesty, splendor” (see Ps 96:6 ). It could even be “vitality” here. The authority being transferred here is both spiritual and civil.


text: Heb “hear.”


text: The passage simply has “and he will ask,” but Eleazar is clearly the subject now.


text: Heb “ask.”


text: Heb “mouth,” meaning what he will say.


text: Heb “stood.”


text: Heb “spoke.”


text: Heb “hand.”