Numbers 30:16
in Numbers 30These are the statutes that the LORD commanded Moses concerning the relationship between a man and his wife, and between a father and a young daughter still in his home.
BSB
The same verse in ASV and KJV ▾
ASV
These are the statutes, which Jehovah commanded Moses, between a man and his wife, between a father and his daughter, being in her youth, in her father’s house.
KJV
These are the statutes, which the Lord commanded Moses, between a man and his wife, between the father and his daughter, being yet in her youth in her father’s house.
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This verse in Numbers 30
Commentary
3 notes on this verseThese are the statutes - It is very probable that this law, like that concerning the succession of daughters, (Numbers 27)., rose from the exigency of some particular case that had just then occurred. Making vows, in almost any case, is a dangerous business; they seldom do any good, and often much evil. He who does not feel himself bound to do what is fit, right, and just, from the standing testimony of God’s word, is not likely to do it from any obligation he may lay upon his own conscience.
This site's exposition
Every vow, and every binding oath to afflict the soul
on Numbers 30:13-16
To afflict the soul is the phrase Leviticus 16:29 and 23:27 use of the day of atonement, so the vows in view here include fasting and self denial. Verse 14 makes silence an act, since a husband who says nothing from day to day confirms what his wife bound herself to, and 1 Samuel 1:21-23 shows Elkanah doing that with Hannah's vow. Verse 15 puts the price of a late annulment on the man in four words, he shall bear her iniquity, so the guilt of the unkept vow moves to him. The closing verse holds the whole statute to two relationships, a man and his wife and a father and his daughter in her youth, and Numbers 6:2 had already opened the Nazarite vow to a woman.
The record, by era
The Puritans and the Awakening1 voice
These are the statutes which the Lord commanded Moses between a man and his wife,....
How the passage was read
On Numbers 30:1-16On Numbers 30:1-16
Vows, oaths, and the words that bind
This chapter is the Torah's law of vows: “he shall not break his word; he shall do according to all that proceeds out of his mouth.” The tradition distinguished the neder, a vow that makes a thing forbidden or dedicated (“this property is korban,” that is, an offering, barred from ordinary use as if given to God), from the shevuah, an oath that binds the person to do or not do something. Around both grew a careful case law: the Mishnah records the substitute formulas people used for korban (konam, konach, konas, Nedarim 1:2), and the tradition itself admitted how far this law outran its text: the rules for releasing vows “fly in the air and have nothing to support them” (Chagigah 1:8).
Two Gospel collisions stand on this chapter. The korban vow that could lock a son's goods away from his own parents is what Jesus confronts in Mark 7:11. And the oath casuistry He attacks in Matthew 5:33-37 and 23:16-22 grew from the practice of swearing by substitutes (heaven, earth, Jerusalem, the Temple) to avoid God's name; the Mishnah itself records that one who administers an oath “in the name of heaven and in the name of earth” leaves the swearer exempt (Shevuot 4:13), exactly the graded-honesty loophole Jesus abolishes with “let your yes be yes.”
What the Jewish commentators add
[BUT IF HE SHALL MAKE THEM NULL AFTER THAT HE HATH HEARD THEM], THEN HE SHALL BEAR HER INIQUITY — “he [the husband] takes her place.
This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.
Sources: Mishnah Nedarim 1:2 (the korban substitute formulas) · Mishnah Shevuot 4:13 (an oath by heaven and earth does not bind) · Mishnah Chagigah 1:8 (vow-release “flies in the air”)
Texts and citation data: Sefaria; each excerpt follows its version’s licence. 3 further sources are cited on this chapter that carry no English text this site may quote or only restate the verse.
The words behind it
16 Hebrew wordsEvery Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Hebrew | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| אֵ֣לֶּה | ʾeleh | these | H428 → | 746 times |
| הַֽחֻקִּ֗ים | hachukim | [are] the statutes | H2706 → | 127 times |
| אֲשֶׁ֨ר | ʾasher | which | H834 → | 5497 times |
| צִוָּ֤ה | tzivah | he commanded | H6680 → | 494 times |
| יְהוָה֙ | yahweh | Yahweh | H3068 → | 6520 times |
| אֶת־ | ʾet- | <obj.> | H853 → | 10935 times |
| מֹשֶׁ֔ה | mosheh | Moses | H4872 → | 765 times |
| בֵּ֥ין | bein | between | H996 → | 407 times |
| אִ֖ישׁ | ʾish | a man | H376 → | 1663 times |
| לְאִשְׁתּ֑וֹ | leishto | and wife his | H802 → | 781 times |
| בֵּֽין־ | bein- | between | H996 → | 407 times |
| אָ֣ב | ʾav | a father | H1 → | 1212 times |
| לְבִתּ֔וֹ | levito | and daughter his | H1323 → | 588 times |
| בִּנְעֻרֶ֖יהָ | binureiha | in youth<s> her | H5271 → | |
| בֵּ֥ית | beit | [the] house of | H1004 → | 2046 times |
| אָבִֽיהָ׃ פ | ʾaviha | father her | H1 → | 1212 times |
אֵ֣לֶּהthese
ʾelehH428 →746 times
הַֽחֻקִּ֗ים[are] the statutes
hachukimH2706 →127 times
אֲשֶׁ֨רwhich
ʾasherH834 →5497 times
צִוָּ֤הhe commanded
tzivahH6680 →494 times
יְהוָה֙Yahweh
yahwehH3068 →6520 times
אֶת־<obj.>
ʾet-H853 →10935 times
מֹשֶׁ֔הMoses
moshehH4872 →765 times
בֵּ֥יןbetween
beinH996 →407 times
אִ֖ישׁa man
ʾishH376 →1663 times
לְאִשְׁתּ֑וֹand wife his
leishtoH802 →781 times
בֵּֽין־between
bein-H996 →407 times
אָ֣בa father
ʾavH1 →1212 times
לְבִתּ֔וֹand daughter his
levitoH1323 →588 times
בִּנְעֻרֶ֖יהָin youth<s> her
binureihaH5271 →
בֵּ֥ית[the] house of
beitH1004 →2046 times
אָבִֽיהָ׃ פfather her
ʾavihaH1 →1212 times
A shaded row is a word that stands 400 times or fewer in the Bible.
About Numbers

Who and where
1 name in this verse with a page on the site.
This page draws on Adam Clarke, Commentary on the Bible; John Gill, Exposition of the Old Testament (1748-1763) and Matthew Henry, Commentary on the Whole Bible.
