¹sn For additional information on this section, see N. H. Snaith, “The Daughters of Zelophehad,” VT 16 (1966): 124-27; and J. Weingreen, “The Case of the Daughters of Zelophehad,” VT 16 (1966): 518-22.
²tc The phrase “of the families of Manasseh” is absent from the Latin Vulgate.
³tn This clause begins with a vav 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.
⁴tn Heb “in the midst of.”
⁵tn The word order is emphatic: “but in/on account of his own sins he died.”
⁶tn Of course, they mean land, or property, that they will possess in the land.
⁷tn The word is “brothers,” but this can be interpreted more loosely to relatives. So also in v. 7.
⁸tn Heb “[the daughters of Zelophehad] speak right” (using the participle dob^erot [tr)b=D)]) with ken (/K@).
⁹tn 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.
¹⁰tn The verb is the Hiphil perfect with a vav consecutive, from the root ‘abar (rbu), “to pass over.” Here it functions as the equivalent of the imperfect of instruction: “and you shall cause to pass,” meaning, “transfer.”
¹¹tn Heb “a man, if he dies.”
¹²tn The expression is huqqat mispat (fP*v=m! tQ^j%), “a statute of judgment,” which means it is a fixed enactment that determines justice. It is one which is established by God.
¹³sn See further J. Lindblom, “Lot Casting in the Old Testament,” VT 12 (1962): 164-78; E. Lipinski, “Urim and Thummim,” VT 20 (1970): 495-96; and S. E. Loewenstamm, “The Death of Moses,” Tarbiz 27 (1957/58): 142-57.
¹⁴tc 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.
¹⁵tn The imperative could be subordinated to the first to provide a purpose clause, although a second instruction fits well enough.
¹⁶tn 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.
¹⁷tn The first verb is a perfect tense with a vav consecutive, and the second verb is also. In such parallel clauses, the first may be subordinated, here as a temporal clause.
¹⁸tn Heb “people.”
¹⁹tn 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.
²⁰tn The preposition on the relative pronoun has the force of “because of the fact that.”
²¹tn The verb is the second masculine plural form.
²²tn Heb “mouth.”
²³tn Heb “flesh.”
²⁴tn This is the same verb paqad (dqP) that is used throughout the book for the aspect of “numbering” the people.
²⁵sn This is probably technical terminology for a military leader (Josh 14:11; 1 Sam 18:13-16; 1 Kgs 3:7; 2 Kgs 11:9). The image of a shepherd can also be military in nature (1 Kgs 22:17).
²⁶tn 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.
²⁷tn Or “said.”
²⁸sn The word “spirit” probably refers to the Holy Spirit, in which case it would be rendered “in whom is the Spirit.” This would likely be a permanent endowment for Joshua. But it is also possible to take it to refer to a proper spirit to do all the things required of such a leader (which ultimately is a gift from the Spirit of God). The Hebrew text simply says “in whom is a spirit.”
²⁹sn This symbolic act would indicate the transfer of leadership to Joshua.
³⁰tn This could be translated “position him,” or “have him stand,” since it is the causative stem of the verb “to stand.”
³¹tn The verb is the Piel perfect of siwwah (hWx!), 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.
³²tn Heb “eyes.”
³³tn 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.
³⁴tc 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.
³⁵tn Heb “hear.”
³⁶tn The passage simply has “and he will ask,” but Eleazar is clearly the subject now.
³⁷tn Heb “ask.”
³⁸sn The new leader would not have the privilege that Moses had in speaking to God face to face. Rather, he would have to inquire of the Lord through the priest, and the priest would seek a decision by means of the Urim. The Urim and the Thummim were the sacred lots that the priest had in his pouch, the “breastplate” as it has traditionally been called. Since the Law had now been fully established, there would be fewer cases that the leader would need further rulings. Now it would simply be seeking the Lord’s word for matters such as whether to advance or not. The size, shape or substance of these objects is uncertain. See further C. Van Dam, The Urim and Thummim: A Means of Revelation in Ancient Israel (Winona Lake, IN: Eisenbrauns, 1997).
³⁹tn Heb “mouth,” meaning what he will say.
⁴⁰tn Heb “stood.”
⁴¹tn Heb “spoke.”
⁴²tn Heb “hand.”