17and for the sacrifice of well-being, two oxen, five rams, five male goats, and five male lambs a year old. This was the offering of Nahshon son of Amminadab.
The Hebrew qorbān (קָרְבָּ) originally means “that which is brought near.” Most English Bibles translate it as “offering.” The Hebraic English translation of Everett Fox uses near-offering and likewise the German translation by Buber-Rosenzweig has (the neologism) Darnahung.
The name that is transliterated as “Nahshon” in English is translated in Libras (Brazilian Sign Language) with the sign that combines “quantity,” “counting,” and “3.” (Judah is the third listed tribe and Nahshon is responsible for its census — see Numbers 1:7). (Source: Missão Kophós )
The name that is transliterated as “Amminadab” in English is translated in Libras (Brazilian Sign Language) with a sign that combines the number 3 (Amminadab is a descendant of Judah and Judah is the third listed tribe) and for his son Nahshon who was a prince of the tribe of Judah. (Source: Aline Martins and Paul Fahnestock)
Before the time of Abraham at least five breeds of sheep had already been developed in Mesopotamia. From mummified remains (that is, preserved dead bodies) and ancient art it is also known that at least two different breeds had reached Egypt by about 2000 B.C. Thus it is likely that the sheep mentioned in the Bible were of more than one breed.
The Hebrew word kar seems to be used of imported foreign sheep and may refer to a special breed but some scholars think it refers to a wether (castrated ram), since this word is never used in the context of sacrifice. This word is also used for a battering ram, that is, a heavy pole suspended on a rope, used in war for breaking down walls. ’Ayil is the word for a ram or adult male sheep, rachel is a breeding ewe or female sheep, and taleh is a very young lamb, probably still unweaned. The remaining Hebrew words refer to sheep in general.
The Greek word probaton is the general word for sheep, or flocks that may include goats. Krios is the Greek word for a ram or male sheep. Pascha is a technical name for the Passover lamb exclusively, and the remaining Greek words all mean lamb. Ovis is the Latin word for sheep.
Click or tap here for the rest of this entry in United Bible Societies’ All Creatures Great and Small: Living things in the Bible.
The early Hebrews were nomadic shepherds to whom sheep were the most important domestic animal. While goats eat almost any vegetation, sheep are much more selective about the grasses and plants they eat. This meant that suitable grazing for them was not always easy to find, and shepherds had to keep moving their flocks from place to place. This led to a nomadic lifestyle, with movable tents rather than houses being the normal household shelter. It was not until the occupation of Canaan after the Exodus that the lifestyle of the Israelites changed, and they became settled village-dwelling farmers and fruit growers.
However, even then, most households owned sheep, and some family members would function as shepherds, often living away from home for fairly long periods.
Sheep in the Bible were a source of meat, milk, wool, hides, and horns, and it seems likely that various strains were bred selectively to enhance production of these commodities. Wool is mentioned in the Bible as early as the Mosaic Law, which forbade the weaving of cloth containing both wool and plant fibers. The shearing of sheep is mentioned even earlier, in Genesis 31:19. Wool was in fact the most common and available fiber known to the people of Israel.
There was a very extensive wool trade in biblical times, stretching from Egypt to China. In the Middle East wool was cheaper than cotton or linen, which were the other common fibers. (Silk was known by the time of Solomon, but it was extremely expensive as it was produced in China and handled by numerous traders on its way west.) It would be a mistake to think of all wool at that time as being white, as Genesis 30 indicates quite clearly that there were also dark colored sheep and sheep that had dark and light patches, probably varying combinations of black, white, and brown.
We can be fairly sure that one breed of sheep known to the Israelites was the Fat-tailed Sheep Ovis laticaudata and that its fatty tail is referred to in Exodus 29:22, Leviticus 3:9 et al.
Rams’ horns had a variety of uses. Whole ram horns were used as drinking vessels, jars, and trumpets. But pieces of horn were used as handles for knives and other household implements, and for jewelry such as bracelets and beads. Needles too, and probably also arrow heads, were made from horn, as well as from bone and later from bronze and iron.
Sheep were also very important in Israelite religion. They were a very important element in the sacrificial system and in the traditional religious feasts, especially the Feast of Passover.
Sheep and goats belong to the same general family. They differ in that sheep produce wool, which is a special type of soft hair, among the ordinary hairs on their bodies. A ram’s horns too differ in shape from a goat’s horns, those of a ram curling down in a tight spiral beside its face, with those of a goat curving more gently back towards its shoulders. The sheep of biblical times produced much shorter wool than is common with wool-bearing breeds of today.
The fat-tailed or broad-tailed sheep is a smallish breed usually brown and white with a very broad tail. Like most other breeds of sheep in the Middle East it has large floppy ears.
Sheep are generally fairly timid animals, lacking the self-confidence and adaptability of goats. While goats will spread out in their search for food and then regroup without much difficulty, sheep become very insecure when they are separated from other sheep and tend to stay bunched together. They thus require a lot of shepherding. In the Middle East the method of shepherding involves training the dominant ram to follow the shepherd. The remaining sheep then follow this dominant ram, which often wears a wooden clapper or a bell. As they feed, the sheep usually keep within earshot of this sound. It is likely that this method is centuries old.
In most modern breeds only male sheep have horns, but in most ancient breeds female sheep had short horns too. This made separating sheep from goats in a single flock more difficult than it is today.
Of all animals the sheep was the most important for the Israelite nation. It had great religious, social, and economic importance.
The metaphor of a lamb is used in the New Testament to refer to Christ, with an emphasis on his being a sacrifice for the sin of the world. This is especially the case in John’s gospel and Revelation. In the latter book the metaphor is introduced in a very striking way. In Revelation 5:5 as the writer is mourning the fact that no one can be found to open the scroll, he is comforted by one of the elders who tells him that “the Lion of the tribe of Judah” has triumphed and can thus open the scroll. Then the writer, expecting to see the Lion, sees instead a Lamb that looks as if it has been killed for sacrifice. The remainder of the book is then concerned with describing the triumph of this Lamb over the forces of evil.
In the gospels Jesus also refers to his disciples as “sheep” and “lambs” (Matthew 10:17; John 10:1 et al.).
The metaphor of the shepherd is extended to God himself who is the ultimate “Shepherd of Israel” (Psalms 23:1; 80:1). Then those who are responsible for the nurture, guidance, ruling, and protection of Israel, be it kings, prophets, or priests, are also likened to shepherds (Isaiah 56:11; Jeremiah 23:4; 49:19; Ezekiel 34:2; Zechariah 10:2).
The Messiah is also called a shepherd (Isaiah 40:11), and Jesus refers to himself as “the good shepherd” (John 10:11). In Hebrews 13:20 he is referred to as “the great shepherd of the sheep” and in 1 Peter 2:25 he is called “the Shepherd and Guardian of your lives”.
In languages that have a word for sheep, it is advisable to translate according to the meanings given above. If possible, the feminine forms should be translated as “female lamb” or “female sheep”. In languages in which sheep are not known, a word has usually been coined or borrowed by the time Bible translation begins, and this word should be used. It is not advisable to substitute another locally well-known animal in this case, since doing so negates the ritual and symbolic importance that sheep had for the biblical cultures.
In translating Psalms 23:1 it is extremely important to make sure that the phrase “my shepherd” preserves the relationship intended by the writer and reflects the psalmist’s theme that Yahweh is his benefactor, protector, and guide. There are really two metaphors involved in the opening verse-the caring shepherd (God) and by clear implication, the dependent sheep (the psalmist). In many languages the literal phrase “my shepherd” depicts a wrong relationship, meaning something like “the one who looks after my sheep” or “the one I employ to watch my sheep.” In many African languages unwary translators have produced a rendering that means “The Chief is (nothing more than) my herdsman.” It is often necessary to restructure the whole verse as something like “I am a sheep, and the lord is my shepherd.”
For each of the twelve days and chiefs the Hebrew text describes the offerings in much the same way in verses 12-83. The function of all the repetition in relation to this text’s content and position in Numbers may be to underscore the fact that each tribe of Israel had an identical share in and responsibility for the support and maintenance of the Tent of Meeting, where the LORD communicated with his people. It also suggests the central importance of this place of fellowship, the altar of sacrifice in particular, to the nation as a whole.
Revised Standard Version follows the arrangement of the Hebrew text and divides verses 12-83 into twelve successive paragraphs (one per day and chief). However, Good News Translation combines them into two paragraphs. Good News Translation first gives a list of the days, tribes and chiefs, which is followed by a description of the offerings, brought by each one of the chiefs. After our comments on verses 78-83, we will compare and evaluate these two very different translation models.
The names of the chiefs in verses 12-83 are the same as in 1.5-15, but they and their tribes are mentioned in accordance with the layout of the Israelite camp (see 2.3-31), starting with Judah. The chiefs came one after the other on twelve consecutive days in the order of precedence of their tribes in the camp around the Tent of Meeting and in the prescribed order of the people’s march on their communal journeys.
Our following comments on verses 12-17 will largely suffice for the next eleven paragraphs.
He who offered his offering the first day was Nahshon the son of Amminadab, of the tribe of Judah: Offered his offering renders the same Hebrew verb and noun as in verses 3 and 11 (see the comments there). As in verse 10, some languages may prefer to say “offerings” instead of offering, since this offering consisted of several individual items. For Nahshon the son of Amminadab, of the tribe of Judah, see 1.7; for tribe see 1.4.
And his offering was one silver plate whose weight was a hundred and thirty shekels begins the list of items included in the offering of each leader. The Hebrew word for plate is qeʿarah, which comes from a root meaning “to be deep.” It is a general term for a dish that was probably deeper than the flat plates used in many places today (see the comments on 4.7, where the same word occurs). Good News Translation says “bowl,” which seems more accurate. As noted in the comments on 3.47, the standard shekel may have weighed about 11.4 grams (0.4 ounce), so a hundred and thirty shekels is about 1,500 grams (50 ounces). Most translations simply transliterate the Hebrew word shekel, which should be clearly defined in the glossary.
One silver basin of seventy shekels: As noted in the comments on 4.14, the Hebrew word for basin refers to bowls that were used to hold the blood of the animals that had been killed for sacrifices. Since the blood in these bowls was sprinkled on the altar (see Lev 1.5, 11), Contemporary English Version says “sprinkling bowl.” Seventy shekels is about 800 grams (30 ounces).
According to the shekel of the sanctuary: This official Tabernacle standard of weight is also mentioned in 3.47 (see the comments there). Good News Translation says “by the official standard,” which does not show that this standard was connected to the sanctuary, that is, it was either kept at the Tabernacle, or it was the weighing system used for the offerings given there (different from the later royal standard). A better model here is “by the official standard of the sanctuary” (similarly Bible en français courant, Bijbel in Gewone Taal). If the notion of “standard” is difficult, then another possible model is “by the official norm [or, measuring unit] of the sanctuary.” For sanctuary, which renders the Hebrew word qodesh, see the comments on 3.28.
Both of them full of fine flour mixed with oil for a cereal offering: For fine flour mixed with oil, see the comments on 6.15. It was probably coarsely milled wheat flour with olive oil mixed in it, but it may not be necessary to specify wheat flour, unless the target language requires it. New Jewish Publication Society’s Tanakh has “choice flour with oil mixed in.” For cereal offering (“grain offering” in Good News Translation), see the comments on 4.16.
One golden dish of ten shekels: As mentioned in the comments on 4.7, the Hebrew word for dish is the same one as for the palm of the hand, so the word “bowl” (New Jerusalem Bible) expresses its hollow shape more accurately. Translators should select a deeper cup-like object used in the receptor culture. This gold bowl was comparatively light since it only weighed ten shekels, which is equivalent to about 115 grams (4 ounces). This whole phrase may be rendered “a small gold bowl weighing one hundred grams” (similarly Bijbel in Gewone Taal).
The gold bowl was full of incense. For incense see 4.16.
One young bull, one ram, one male lamb a year old, for a burnt offering: One young bull is literally “one young bull, son of a cow,” which refers to a young bull that is mature. A ram is an adult male sheep. It is older than a male lamb a year old (see 6.14). Each leader gave these three animals to be sacrificed as a burnt offering (see 6.11). This offering was for the consecration of the participants.
One male goat for a sin offering: The Hebrew expression for male goat refers to an adult billy goat. If the receptor language has a single word that contains the idea of maleness as well as the idea of goat, then it should be used here. Each leader gave this animal to be sacrificed as a sin offering (see 6.11). This offering was for the forgiveness of the unintentional offenses of participants.
And for the sacrifice of peace offerings, two oxen, five rams, five male goats, and five male lambs a year old: The Hebrew plural word rendered peace offerings refers to the individual sacrificial animals here. The sacrifice of peace offerings refers to one event, so many translations use a singular expression here, for example, “a/the fellowship offering” (Good News Translation, New International Version) or “a shared-offering” (Revised English Bible). For peace offerings, see 6.14. This sacrifice included two oxen, five rams, five male goats, and five male lambs a year old. The Hebrew word for oxen (baqar) is the same one used in verse 3. It is a general term referring to cows and bulls as well as oxen. In this context the word oxen may be inappropriate in some cultures where these animals are not considered suitable for sacrifice. If so, oxen may be rendered “bulls” (Good News Translation, Contemporary English Version, NET Bible, Revised English Bible).
This was the offering of Nahshon the son of Amminadab: The Hebrew word for offering (qorban) renders the same general term for all kinds of offering that was used at the beginning of the paragraph. This sentence at the end of the paragraph has no past tense verb corresponding with was. It is a verbless sentence that summarizes the paragraph. Perhaps there is a similar device to signal the close of a discourse unit in the target language, for example, a special verb form or conjunction. Chewa says “These they are the very things that were the offerings of Nahshon….”
Quoted with permission from de Regt, Lénart J. and Wendland, Ernst R. A Handbook on Numbers. (UBS Helps for Translators). Miami: UBS, 2016. For this and other handbooks for translators see here .
Leave a Reply
You must be logged in to post a comment.