Discovery BoxExodus 29:1-37
Context29:1 1 “Now this is what 2 you are to do for them to consecrate them so that they may minister as my priests. Take a young 3 bull and two rams without blemish; 4 29:2 and 5 bread made without yeast, and perforated cakes without yeast mixed with oil, and wafers without yeast spread 6 with oil – you are to make them using 7 fine wheat flour. 29:3 You are to put them in one basket and present 8 them in the basket, along with 9 the bull and the two rams.
29:4 “You are to present 10 Aaron and his sons at the entrance of the tent of meeting. You are to wash 11 them with water 29:5 and take the garments and clothe Aaron with the tunic, 12 the robe of the ephod, the ephod, and the breastpiece; you are to fasten the ephod on him by using the skillfully woven waistband. 13 29:6 You are to put the turban on his head and put the holy diadem 14 on the turban. 29:7 You are to take the anointing oil and pour it on his head and anoint him. 15 29:8 You are to present his sons and clothe them with tunics 29:9 and wrap the sashes around Aaron and his sons 16 and put headbands on them, and so the ministry of priesthood will belong to them by a perpetual ordinance. Thus you are to consecrate 17 Aaron and his sons.
29:10 “You are to present the bull at the front of the tent of meeting, and Aaron and his sons are to put 18 their hands on the head 19 of the bull. 29:11 You are to kill the bull before the Lord at the entrance to the tent of meeting 29:12 and take some of the blood of the bull and put it on the horns of the altar 20 with your finger; all the rest of 21 the blood you are to pour out at the base of the altar. 29:13 You are to take all the fat that covers the entrails, and the lobe 22 that is above the liver, and the two kidneys and the fat that is on them, and burn them 23 on the altar. 29:14 But the meat of the bull, its skin, and its dung you are to burn up 24 outside the camp. 25 It is the purification offering. 26
29:15 “You are to take one ram, and Aaron and his sons are to lay their hands on the ram’s head, 29:16 and you are to kill the ram and take its blood and splash it all around on the altar. 29:17 Then you are to cut the ram into pieces and wash the entrails and its legs and put them on its pieces and on its head 29:18 and burn 27 the whole ram on the altar. It is a burnt offering 28 to the Lord, a soothing aroma; it is an offering made by fire 29 to the Lord. 30
29:19 “You are to take the second ram, and Aaron and his sons are to lay their hands on the ram’s head, 29:20 and you are to kill the ram and take some of its blood and put it on the tip of the right ear of Aaron, on the tip of the right ear of his sons, on the thumb of their right hand, and on the big toe of their right foot, 31 and then splash the blood all around on the altar. 29:21 You are to take some of the blood that is on the altar and some of the anointing oil and sprinkle it 32 on Aaron, on his garments, on his sons, and on his sons’ garments with him, so that he may be holy, 33 he and his garments along with his sons and his sons’ garments.
29:22 “You are to take from the ram the fat, the fat tail, the fat that covers the entrails, the lobe 34 of the liver, the two kidneys and the fat that is on them, and the right thigh – for it is the ram for consecration 35 – 29:23 and one round flat cake of bread, one perforated cake of oiled bread, and one wafer from the basket of bread made without yeast that is before the Lord. 29:24 You are to put all these 36 in Aaron’s hands 37 and in his sons’ hands, and you are to wave them as a wave offering 38 before the Lord. 29:25 Then you are to take them from their hands and burn 39 them 40 on the altar for a burnt offering, for a soothing aroma before the Lord. It is an offering made by fire to the Lord. 29:26 You are to take the breast of the ram of Aaron’s consecration; you are to wave it as a wave offering before the Lord, and it is to be your share. 29:27 You are to sanctify the breast of the wave offering and the thigh of the contribution, 41 which were waved and lifted up as a contribution from the ram of consecration, from what belongs to Aaron and to his sons. 29:28 It is to belong to Aaron and to his sons from the Israelites, by a perpetual ordinance, for it is a contribution. It is to be a contribution from the Israelites from their peace offerings, their contribution to the Lord.
29:29 “The holy garments that belong to Aaron are to belong to his sons after him, so that they may be anointed 42 in them and consecrated 43 in them. 29:30 The priest who succeeds him 44 from his sons, when he first comes 45 to the tent of meeting to minister in the Holy Place, is to wear them for seven days. 46
29:31 “You are to take the ram of the consecration and cook 47 its meat in a holy place. 48 29:32 Aaron and his sons are to eat the meat of the ram and the bread that was in the basket at the entrance of the tent of meeting. 29:33 They are to eat those things by which atonement was made 49 to consecrate and to set them apart, but no one else 50 may eat them, for they are holy. 29:34 If any of the meat from the consecration offerings 51 or any of the bread is left over 52 until morning, then you are to burn up 53 what is left over. It must not be eaten, 54 because it is holy.
29:35 “Thus you are to do for Aaron and for his sons, according to all that I have commanded you; you are to consecrate them 55 for 56 seven days. 29:36 Every day you are to prepare a bull for a purification offering 57 for atonement. 58 You are to purge 59 the altar by making atonement 60 for it, and you are to anoint it to set it apart as holy. 29:37 For seven days 61 you are to make atonement for the altar and set it apart as holy. Then the altar will be most holy. 62 Anything that touches the altar will be holy. 63
Leviticus 8:9
Context8:9 Finally, he set the turban 64 on his head and attached the gold plate, the holy diadem, 65 to the front of the turban just as the Lord had commanded Moses.
Numbers 1:47-53
Context1:47 But 66 the Levites, according to the tribe of their fathers, 67 were not numbered 68 among them. 1:48 The Lord had said to Moses, 69 1:49 “Only the tribe of Levi 70 you must not number 71 or count 72 with 73 the other Israelites. 1:50 But appoint 74 the Levites over the tabernacle of the testimony, 75 over all its furnishings and over everything in it. They must carry 76 the tabernacle and all its furnishings; and they 77 must attend to it and camp around it. 78 1:51 Whenever the tabernacle is to move, 79 the Levites must take it down, and whenever the tabernacle is to be reassembled, 80 the Levites must set it up. 81 Any unauthorized person 82 who approaches it must be killed.
1:52 “The Israelites will camp according to their divisions, each man in his camp, and each man by his standard. 1:53 But the Levites must camp around the tabernacle of the testimony, so that the Lord’s anger 83 will not fall on the Israelite community. The Levites are responsible for the care 84 of the tabernacle of the testimony.”
Numbers 3:1--4:49
Context3:1 85 Now these are the records 86 of Aaron and Moses when 87 the Lord spoke with Moses on Mount Sinai. 3:2 These are the names of the sons of Aaron: Nadab, the firstborn, and Abihu, Eleazar, and Ithamar. 3:3 These are the names of the sons of Aaron, the anointed 88 priests, whom he consecrated 89 to minister as priests. 90
3:4 Nadab and Abihu died 91 before the Lord 92 when they offered 93 strange 94 fire 95 before the Lord in the wilderness of Sinai, and they had no children. 96 So Eleazar and Ithamar ministered as priests 97 in the presence of 98 Aaron their father.
3:5 The Lord spoke to Moses: 3:6 “Bring the tribe of Levi near, 99 and present 100 them before Aaron the priest, that they may serve him. 101 3:7 They are responsible for his needs 102 and the needs of the whole community before the tent of meeting, by attending 103 to the service of the tabernacle. 3:8 And they are responsible for all the furnishings of the tent of meeting, and for the needs of the Israelites, as they serve 104 in the tabernacle. 3:9 You are to assign 105 the Levites to Aaron and his sons; they will be assigned exclusively 106 to him out of all 107 the Israelites. 3:10 So you are to appoint Aaron and his sons, and they will be responsible for their priesthood; 108 but the unauthorized person 109 who comes near must be put to death.”
3:11 Then the Lord spoke to Moses: 3:12 “Look, 110 I myself have taken the Levites from among the Israelites instead of 111 every firstborn who opens the womb among the Israelites. So the Levites belong to me, 3:13 because all the firstborn are mine. When I destroyed 112 all the firstborn in the land of Egypt, I set apart for myself all the firstborn in Israel, both man and beast. They belong to me. I am the Lord.” 113
3:14 Then the Lord spoke to Moses in the wilderness of Sinai: 3:15 “Number the Levites by their clans 114 and their families; every male from a month old and upward you are to number.” 115 3:16 So Moses numbered them according to the word 116 of the Lord, just as he had been commanded. 117
3:17 These were the sons 118 of Levi by their names: Gershon, Kohath, and Merari.
3:18 These are the names of the sons of Gershon by their families: Libni and Shimei. 3:19 The sons of Kohath by their families were: Amram, Izhar, Hebron, and Uzziel. 3:20 The sons of Merari by their families were Mahli and Mushi. These are the families of the Levites by their clans.
3:21 From Gershon came the family of the Libnites and the family of the Shimeites; these were the families of the Gershonites. 3:22 Those of them who were numbered, counting every male from a month old and upward, were 7,500. 3:23 The families of the Gershonites were to camp behind the tabernacle toward the west. 3:24 Now the leader 119 of the clan 120 of the Gershonites was Eliasaph son of Lael.
3:25 And 121 the responsibilities of the Gershonites in the tent of meeting included the tabernacle, the tent with its covering, the curtain at the entrance of the tent of meeting, 3:26 the hangings of the courtyard, 122 the curtain at the entrance to the courtyard that surrounded the tabernacle and the altar, and their ropes, plus all the service connected with these things. 123
3:27 From Kohath came the family of the Amramites, the family of the Izharites, the family of the Hebronites, and the family of the Uzzielites; these were the families of the Kohathites. 124 3:28 Counting every male from a month old and upward, there were 8,600. They were responsible for the care 125 of the sanctuary. 3:29 The families of the Kohathites were to camp on the south side of the tabernacle. 3:30 Now the leader of the clan of the families of the Kohathites was Elizaphan son of Uzziel.
3:31 Their responsibilities included the ark, the table, the lampstand, the altars, and the utensils of the sanctuary with which they ministered, 126 the curtain, and all their service. 127 3:32 Now the head of all the Levitical leaders 128 was Eleazar son of Aaron the priest. He was appointed over those who were responsible 129 for the sanctuary.
3:33 From Merari came the family of the Mahlites and the family of the Mushites; these were 130 the families of Merari. 3:34 Those of them who were numbered, counting every male from a month old and upward, were 6,200. 3:35 Now the leader of the clan of the families of Merari was Zuriel son of Abihail. These were to camp on the north side of the tabernacle.
3:36 The appointed responsibilities of the Merarites included the frames of the tabernacle, its crossbars, its posts, its sockets, its utensils, plus all the service connected with these things, 131 3:37 and the pillars of the courtyard all around, with their sockets, their pegs, and their ropes.
3:38 But those who were to camp in front of the tabernacle on the east, in front of the tent of meeting, were Moses, Aaron, 132 and his sons. They were responsible for the needs 133 of the sanctuary and for the needs of the Israelites, but the unauthorized person who approached was to be put to death. 3:39 All who were numbered of the Levites, whom Moses and Aaron numbered by the word 134 of the Lord, according to their families, every male from a month old and upward, were 22,000. 135
3:40 Then the Lord said to Moses, “Number all the firstborn males of the Israelites from a month old and upward, and take 136 the number of their names. 3:41 And take 137 the Levites for me – I am the Lord – instead of all the firstborn males among the Israelites, and the livestock of the Levites instead of all the firstborn of the livestock of the Israelites.” 3:42 So Moses numbered all the firstborn males among the Israelites, as the Lord had commanded him. 3:43 And all the firstborn males, by the number of the names from a month old and upward, totaled 22,273.
3:44 Then the Lord spoke to Moses: 3:45 “Take the Levites instead of all the firstborn males among the Israelites, and the livestock of the Levites instead of their livestock. And the Levites will be mine. I am the Lord. 3:46 And for the redemption of the 273 firstborn males of the Israelites who exceed the number of the Levites, 3:47 collect 138 five shekels for each 139 one individually; you are to collect 140 this amount 141 in the currency of the sanctuary shekel (this shekel is twenty gerahs). 142 3:48 And give the money for the redemption of the excess number of them to Aaron and his sons.”
3:49 So Moses took the redemption money 143 from those who were in excess of those redeemed by the Levites. 3:50 From the firstborn males of the Israelites he collected the money, 1,365 shekels, according to the sanctuary shekel. 3:51 Moses gave the redemption money to Aaron and his sons, according to the word of the Lord, as the Lord had commanded Moses.
4:1 144 Then the Lord spoke to Moses and Aaron: 4:2 “Take a census 145 of the Kohathites from among the Levites, by their families and by their clans, 4:3 from thirty years old and upward to fifty years old, all who enter the company 146 to do the work in the tent of meeting. 4:4 This is the service of the Kohathites in the tent of meeting, relating to the most holy things. 147 4:5 When it is time for the camp to journey, 148 Aaron and his sons must come and take down the screening curtain and cover the ark of the testimony with it. 4:6 Then they must put over it a covering of fine leather 149 and spread over that a cloth entirely of blue, and then they must insert its poles.
4:7 “On the table of the presence 150 they must spread a blue 151 cloth, and put on it the dishes, the pans, the bowls, and the pitchers for pouring, and the Bread of the Presence must be on it continually. 4:8 They must spread over them a scarlet cloth, and cover the same with a covering of fine leather; and they must insert its poles.
4:9 “They must take a blue cloth and cover the lampstand of the light, with its lamps, its wick-trimmers, its trays, and all its oil vessels, with which they service it. 4:10 Then they must put it with all its utensils in a covering of fine leather, and put it on a carrying beam. 152
4:11 “They must spread a blue cloth on the gold altar, and cover it with a covering of fine leather; and they must insert its poles. 4:12 Then they must take all the utensils of the service, with which they serve in the sanctuary, put them in a blue cloth, cover them with a covering of fine leather, and put them on a carrying beam. 4:13 Also, they must take away the ashes from the altar 153 and spread a purple cloth over it. 4:14 Then they must place on it all its implements with which they serve there – the trays, the meat forks, the shovels, the basins, and all the utensils of the altar – and they must spread on it a covering of fine leather, and then insert its poles. 154
4:15 “When Aaron and his sons have finished 155 covering 156 the sanctuary and all the furnishings of the sanctuary, when the camp is ready to journey, then 157 the Kohathites will come to carry them; 158 but they must not touch 159 any 160 holy thing, or they will die. 161 These are the responsibilities 162 of the Kohathites with the tent of meeting.
4:16 “The appointed responsibility of Eleazar son of Aaron the priest is for the oil for the light, and the spiced incense, and the daily grain offering, and the anointing oil; he also has 163 the appointed responsibility over all the tabernacle with 164 all that is in it, over the sanctuary and over all its furnishings.” 165
4:17 Then the Lord spoke to Moses and Aaron: 4:18 “Do not allow the tribe of the families of the Kohathites to be cut off 166 from among the Levites; 4:19 but in order that they will live 167 and not die when they approach the most holy things, do this for them: Aaron and his sons will go in and appoint 168 each man 169 to his service and his responsibility. 4:20 But the Kohathites 170 are not to go in to watch while the holy things are being covered, or they will die.”
4:21 Then the Lord spoke to Moses: 4:22 “Also take a census of the Gershonites, by their clans and by their families. 4:23 You must number them from thirty years old and upward to fifty years old, all who enter the company to do the work of the tent of meeting. 4:24 This is the service of the families of Gershonites, as they serve 171 and carry it. 4:25 They must carry the curtains for the tabernacle and the tent of meeting with its covering, the covering of fine leather that is over it, the curtains for the entrance of the tent of meeting, 4:26 the hangings for the courtyard, the curtain for the entrance of the gate of the court, 172 which is around the tabernacle and the altar, and their ropes, along with all the furnishings for their service and everything that is made for them. So they are to serve. 173
4:27 “All the service of the Gershonites, whether 174 carrying loads 175 or for any of their work, will be at the direction of 176 Aaron and his sons. You will assign them all their tasks 177 as their responsibility. 4:28 This is the service of the families of the Gershonites concerning the tent of meeting. Their responsibilities will be under the authority 178 of Ithamar son of Aaron the priest. 179
4:29 “As for the sons of Merari, you are to number them by their families and by their clans. 4:30 You must number them from thirty years old and upward to fifty years old, all who enter the company to do the work of the tent of meeting. 4:31 This is what they are responsible to carry as their entire service in the tent of meeting: the frames 180 of the tabernacle, its crossbars, its posts, its sockets, 4:32 and the posts of the surrounding courtyard with their sockets, tent pegs, and ropes, along with all their furnishings and everything for their service. You are to assign by names the items that each man is responsible to carry. 181 4:33 This is the service of the families of the Merarites, their entire service concerning the tent of meeting, under the authority of Ithamar son of Aaron the priest.”
4:34 So Moses and Aaron and the leaders of the community numbered the Kohathites by their families and by clans, 4:35 from thirty years old and upward to fifty years old, everyone who entered the company for the work in the tent of meeting; 4:36 and those of them numbered by their families were 2,750. 4:37 These were those numbered from the families of the Kohathites, everyone who served in the tent of meeting, whom Moses and Aaron numbered according to the word of the Lord by the authority of Moses.
4:38 Those numbered from the Gershonites, by their families and by their clans, 4:39 from thirty years old and upward to fifty years old, everyone who entered the company for the work in the tent of meeting – 4:40 those of them numbered by their families, by their clans, were 2,630. 4:41 These were those numbered from the families of the Gershonites, everyone who served in the tent of meeting, whom Moses and Aaron numbered according to the word of the Lord.
4:42 Those numbered from the families of the Merarites, by their families, by their clans, 4:43 from thirty years old and upward to fifty years old, everyone who entered the company for the work in the tent of meeting – 4:44 those of them numbered by their families were 3,200. 4:45 These are those numbered from the families of the Merarites, whom Moses and Aaron numbered according to the word of the Lord by the authority of Moses.
4:46 All who were numbered of the Levites, whom Moses, Aaron, and the leaders of Israel numbered by their families and by their clans, 4:47 from thirty years old and upward to fifty years old, everyone who entered to do the work of service and the work of carrying 182 relating to the tent of meeting – 4:48 those of them numbered were 8,580. 4:49 According to the word of the Lord they were numbered, 183 by the authority of Moses, each according to his service and according to what he was to carry. 184 Thus were they numbered by him, 185 as the Lord had commanded Moses.
Numbers 8:1-26
Context8:1 186 The Lord spoke to Moses: 8:2 “Speak to Aaron and tell him, ‘When you set up 187 the lamps, the seven lamps are to give light 188 in front of the lampstand.’”
8:3 And Aaron did so; he set up the lamps to face toward the front of the lampstand, as the Lord commanded Moses. 8:4 This is how the lampstand was made: 189 It was beaten work in gold; 190 from its shaft to its flowers it was beaten work. According to the pattern which the Lord had shown Moses, so he made the lampstand.
8:5 Then the Lord spoke to Moses: 8:6 “Take the Levites from among the Israelites and purify 191 them. 8:7 And do this 192 to them to purify them: Sprinkle water of purification 193 on them; then have them shave 194 all their body 195 and wash 196 their clothes, and so purify themselves. 197 8:8 Then they are to take a young bull with its grain offering of fine flour mixed with olive oil; and you are to take a second young bull for a purification offering. 198 8:9 You are to bring the Levites before the tent of meeting and assemble the entire community of the Israelites. 8:10 Then you are to bring the Levites before the Lord, and the Israelites are to lay their hands on the Levites; 199 8:11 and Aaron is to offer 200 the Levites before the Lord as a wave offering from the Israelites, that they may do the work 201 of the Lord. 8:12 When 202 the Levites lay their hands on the heads of the bulls, offer 203 the one for a purification offering and the other for a whole burnt offering to the Lord, 204 to make atonement for the Levites. 8:13 You are to have the Levites stand before Aaron 205 and his sons, and then offer them as a wave offering to the Lord. 8:14 And so 206 you are to separate the Levites from among the Israelites, and the Levites will be mine.
8:15 “After this, the Levites will go in 207 to do the work 208 of the tent of meeting. So you must cleanse them 209 and offer them like a wave offering. 210 8:16 For they are entirely given 211 to me from among the Israelites. I have taken them for myself instead of 212 all who open the womb, the firstborn sons of all the Israelites. 8:17 For all the firstborn males among the Israelites are mine, both humans and animals; when I destroyed 213 all the firstborn in the land of Egypt I set them apart for myself. 8:18 So I have taken the Levites instead of all the firstborn sons among the Israelites. 8:19 I have given the Levites as a gift to Aaron and his sons from among the Israelites, to do the work for the Israelites in the tent of meeting, and to make atonement for the Israelites, so there will be no plague among the Israelites when the Israelites come near the sanctuary.” 214
8:20 So Moses and Aaron and the entire community of the Israelites did this with the Levites. According to all that the Lord commanded Moses concerning the Levites, this is what the Israelites did with them. 8:21 The Levites purified themselves 215 and washed their clothing; then Aaron presented them like a wave offering before the Lord, and Aaron made atonement for them to purify them. 8:22 After this, the Levites went in to do their work in the tent of meeting before Aaron and before his sons. As the Lord had commanded Moses concerning the Levites, so they did.
8:23 Then the Lord spoke to Moses: 8:24 “This is what pertains to the Levites: 216 At the age of twenty-five years 217 and upward one may begin to join the company 218 in the work of the tent of meeting, 8:25 and at the age of fifty years they must retire from performing the work and may no longer work. 8:26 They may assist 219 their colleagues 220 in the tent of meeting, to attend to needs, but they must do no work. This is the way you must establish 221 the Levites regarding their duties.”
Numbers 16:9-10
Context16:9 Does it seem too small a thing to you that the God of Israel has separated you from the community of Israel to bring you near to himself, to perform the service of the tabernacle of the Lord, and to stand before the community to minister to them? 16:10 He has brought you near and all your brothers, the sons of Levi, with you. Do you now seek 222 the priesthood also?
Numbers 18:1-32
Context18:1 223 The Lord said to Aaron, “You and your sons and your tribe 224 with you must bear the iniquity of the sanctuary, 225 and you and your sons with you must bear the iniquity of your priesthood.
18:2 “Bring with you your brothers, the tribe of Levi, the tribe of your father, so that they may join 226 with you and minister to you while 227 you and your sons with you are before the tent of the testimony. 18:3 They must be responsible to care for you and to care for the entire tabernacle. However, they must not come near the furnishings of the sanctuary and the altar, or both they and you will die. 18:4 They must join 228 with you, and they will be responsible for the care of the tent of meeting, for all the service of the tent, but no unauthorized person 229 may approach you. 18:5 You will be responsible for the care of the sanctuary and the care of the altar, so that there will be 230 no more wrath on the Israelites. 18:6 I myself have chosen 231 your brothers the Levites from among the Israelites. They are given to you as a gift from the Lord, to perform the duties 232 of the tent of meeting. 18:7 But you and your sons with you are responsible for your priestly duties, for everything at the altar and within the curtain. And you must serve. I give you the priesthood as a gift for service; but the unauthorized person who approaches must be put to death.”
18:8 The Lord spoke to Aaron, “See, I have given you the responsibility for my raised offerings; I have given all the holy things of the Israelites to you as your priestly portion 233 and to your sons as a perpetual ordinance. 18:9 Of all the most holy offerings reserved 234 from the fire this will be yours: Every offering of theirs, whether from every grain offering or from every purification offering or from every reparation offering which they bring to me, will be most holy for you and for your sons. 18:10 You are to eat it as a most holy offering; every male may eat it. It will be holy to you.
18:11 “And this is yours: the raised offering of their gift, along with all the wave offerings of the Israelites. I have given them to you and to your sons and daughters with you as a perpetual ordinance. Everyone who is ceremonially clean in your household may eat of it.
18:12 “All the best of the olive oil and all the best of the wine and of the wheat, the first fruits of these things that they give to the Lord, I have given to you. 235 18:13 And whatever first ripe fruit in their land they bring to the Lord will be yours; everyone who is ceremonially clean in your household may eat of it.
18:14 “Everything devoted 236 in Israel will be yours. 18:15 The firstborn of every womb which they present to the Lord, whether human or animal, will be yours. Nevertheless, the firstborn sons you must redeem, 237 and the firstborn males of unclean animals you must redeem. 18:16 And those that must be redeemed you are to redeem when they are a month old, according to your estimation, for five shekels of silver according to the sanctuary shekel (which is twenty gerahs). 18:17 But you must not redeem the firstborn of a cow or a sheep or a goat; they are holy. You must splash 238 their blood on the altar and burn their fat for an offering made by fire for a pleasing aroma to the Lord. 18:18 And their meat will be yours, just as the breast and the right hip of the raised offering is yours. 18:19 All the raised offerings of the holy things that the Israelites offer to the Lord, I have given to you, and to your sons and daughters with you, as a perpetual ordinance. It is a covenant of salt 239 forever before the Lord for you and for your descendants with you.”
18:20 The Lord spoke to Aaron, “You will have no inheritance in their land, nor will you have any portion of property 240 among them – I am your portion and your inheritance among the Israelites. 18:21 See, I have given the Levites all the tithes in Israel for an inheritance, for their service which they perform – the service of the tent of meeting. 18:22 No longer may the Israelites approach the tent of meeting, or else they will bear their sin 241 and die. 18:23 But the Levites must perform the service 242 of the tent of meeting, and they must bear their iniquity. 243 It will be a perpetual ordinance throughout your generations that among the Israelites the Levites 244 have no inheritance. 245 18:24 But I have given 246 to the Levites for an inheritance the tithes of the Israelites that are offered 247 to the Lord as a raised offering. That is why I said to them that among the Israelites they are to have no inheritance.”
18:25 The Lord spoke to Moses: 18:26 “You are to speak to the Levites, and you must tell them, ‘When you receive from the Israelites the tithe that I have given you from them as your inheritance, then you are to offer up 248 from it as a raised offering to the Lord a tenth of the tithe. 18:27 And your raised offering will be credited 249 to you as though it were grain from the threshing floor or as new wine 250 from the winepress. 18:28 Thus you are to offer up a raised offering to the Lord of all your tithes which you receive from the Israelites; and you must give the Lord’s raised offering from it to Aaron the priest. 18:29 From all your gifts you must offer up every raised offering due 251 the Lord, from all the best of it, and the holiest part of it.’ 252
18:30 “Therefore you will say to them, 253 ‘When you offer up 254 the best of it, then it will be credited to the Levites as the product of the threshing floor and as the product of the winepress. 18:31 And you may 255 eat it in any place, you and your household, because it is your wages for your service in the tent of meeting. 18:32 And you will bear no sin concerning it when you offer up the best of it. And you must not profane the holy things of the Israelites, or else you will die.’” 256
John 15:16
Context15:16 You did not choose me, but I chose you 257 and appointed you to go and bear 258 fruit, fruit that remains, 259 so that whatever you ask the Father in my name he will give you.
Acts 13:2
Context13:2 While they were serving 260 the Lord and fasting, the Holy Spirit said, “Set apart 261 for me Barnabas and Saul for the work to which I have called them.”
Romans 1:1-2
Context1:1 From Paul, 262 a slave 263 of Christ Jesus, 264 called to be an apostle, 265 set apart for the gospel of God. 266 1:2 This gospel 267 he promised beforehand through his prophets in the holy scriptures,
Colossians 1:17
Context1:17 He himself is before all things and all things are held together 268 in him.
Galatians 1:15
Context1:15 But when the one 269 who set me apart from birth 270 and called me by his grace was pleased
[29:1] 1 sn Chap. 29 is a rather long, involved discussion of the consecration of Aaron the priest. It is similar to the ordination service in Lev 8. In fact, the execution of what is instructed here is narrated there. But these instructions must have been formulated after or in conjunction with Lev 1-7, for they presuppose a knowledge of the sacrifices. The bulk of the chapter is the consecration of the priests: 1-35. It has the preparation (1-3), washing (4), investiture and anointing (5-9), sin offering (10-14), burnt offering (15-18), installation peace offering (19-26, 31-34), other offerings’ rulings (27-30), and the duration of the ritual (35). Then there is the consecration of the altar (36-37), and the oblations (38-46). There are many possibilities for the study and exposition of this material. The whole chapter is the consecration of tabernacle, altar, people, and most of all the priests. God was beginning the holy operations with sacral ritual. So the overall message would be: Everyone who ministers, everyone who worships, and everything they use in the presence of Yahweh, must be set apart to God by the cleansing, enabling, and sanctifying work of God.
[29:1] 3 tn Literally: “take one bull, a ‘son’ of the herd.”
[29:1] 4 tn The word תָּמִים (tamim) means “perfect.” The animals could not have diseases or be crippled or blind (see Mal 1). The requirement was designed to ensure that the people would give the best they had to Yahweh. The typology pointed to the sinless Messiah who would fulfill all these sacrifices in his one sacrifice on the cross.
[29:2] 5 sn This will be for the minkhah (מִנְחָה) offering (Lev 2), which was to accompany the animal sacrifices.
[29:2] 6 tn Or “anointed” (KJV, ASV).
[29:2] 7 tn The “fine flour” is here an adverbial accusative, explaining the material from which these items were made. The flour is to be finely sifted, and from the wheat, not the barley, which was often the material used by the poor. Fine flour, no leaven, and perfect animals, without blemishes, were to be gathered for this service.
[29:3] 8 tn The verb קָרַב (qarav) in the Hiphil means to “bring near” to the altar, or, to offer something to God. These gifts will, therefore, be offered to him for the service of this ritual.
[29:4] 10 tn Here too the verb is Hiphil (now imperfect) meaning “bring near” the altar. The choice of this verb indicates that they were not merely being brought near, but that they were being formally presented to Yahweh as the offerings were.
[29:4] 11 sn This is the washing referred to in Lev 8:6. This is a complete washing, not just of the hands and feet that would follow in the course of service. It had to serve as a symbolic ritual cleansing or purifying as the initial stage in the consecration. The imagery of washing will be used in the NT for regeneration (Titus 3:5).
[29:5] 12 tn The Hiphil of לָבַשׁ (lavash, “to clothe”) will take double accusatives; so the sign of the accusative is with Aaron, and then with the articles of clothing. The translation will have to treat Aaron as the direct object and the articles as indirect objects, because Aaron receives the prominence in the verse – you will clothe Aaron.
[29:5] 13 tn The verb used in this last clause is a denominative verb from the word for ephod. And so “ephod the ephod on him” means “fasten as an ephod the ephod on him” (S. R. Driver, Exodus, 316).
[29:6] 14 sn This term does not appear in chap. 28, but it can only refer to the plate with the inscription on it that was tied to the turban. Here it is called a “holy diadem,” a diadem that is distinctly set apart for this service. All the clothing was described as “holy garments,” and so they were all meant to mark the separation of the priests to this holy service. The items of clothing were each intended for different aspects of ministry, and so this step in the consecration was designed to symbolize being set apart for those duties, or, prepared (gifted) to perform the ministry.
[29:7] 15 sn The act of anointing was meant to set him apart for this holy service within the house of Yahweh. The psalms indicate that no oil was spared in this ritual, for it ran down his beard and to the hem of his garment. Oil of anointing was used for all major offices (giving the label with the passive adjective “mashiah” (or “messiah”) to anyone anointed. In the further revelation of Scripture, the oil came to signify the enablement as well as the setting apart, and often the Holy Spirit came on the person at the anointing with oil. The olive oil was a symbol of the Spirit in the OT as well (Zech 4:4-6). And in the NT “anointing” signifies empowerment by the Holy Spirit for service.
[29:9] 16 tc Hebrew has both the objective pronoun “them” and the names “Aaron and his sons.” Neither the LXX nor Leviticus 8:13 has “Aaron and his sons,” suggesting that this may have been a later gloss in the text.
[29:9] 17 tn Heb “and you will fill the hand” and so “consecrate” or “ordain.” The verb draws together the individual acts of the process.
[29:10] 18 tn The verb is singular, agreeing with the first of the compound subject – Aaron.
[29:10] 19 sn The details of these offerings have to be determined from a careful study of Leviticus. There is a good deal of debate over the meaning of laying hands on the animals. At the very least it identifies the animal formally as their sacrifice. But it may very well indicate that the animal is a substitute for them as well, given the nature and the effect of the sacrifices.
[29:12] 20 sn This act seems to have signified the efficacious nature of the blood, since the horns represented power. This is part of the ritual of the sin offering for laity, because before the priests become priests they are treated as laity. The offering is better described as a purification offering rather than a sin offering, because it was offered, according to Leviticus, for both sins and impurities. Moreover, it was offered primarily to purify the sanctuary so that the once-defiled or sinful person could enter (see J. Milgrom, Leviticus [AB]).
[29:12] 21 tn The phrase “rest of” has been supplied in the translation for clarification.
[29:13] 22 tn S. R. Driver suggests that this is the appendix or an appendix, both here and in v. 22 (Exodus, 320). “The surplus, the appendage of liver, found with cow, sheep, or goat, but not with humans: Lobus caudatus” (HALOT 453 s.v. יֹתֶרֶת).
[29:13] 23 tn Heb “turn [them] into sweet smoke” since the word is used for burning incense.
[29:14] 24 tn Heb “burn with fire.”
[29:14] 25 sn This is to be done because there is no priesthood yet. Once they are installed, then the sin/purification offering is to be eaten by the officiating priests as a sign that the offering was received. But priests could not consume their own sin offering.
[29:14] 26 sn There were two kinds of “purification offering,” those made with confession for sin and those made without. The title needs to cover both of them, and if it is called in the traditional way “the sin offering,” that will convey that when people offered it for skin diseases, menstruation, or having babies, they had sinned. That was not the case. Moreover, it is usual to translate the names of the sacrifices by what they do more than what they cover – so peace offering, reparation offering, and purification offering.
[29:18] 27 tn Heb “turn to sweet smoke.”
[29:18] 28 sn According to Lev 1 the burnt offering (often called whole burnt offering, except that the skins were usually given to the priests for income) was an atoning sacrifice. By consuming the entire animal, God was indicating that he had completely accepted the worshiper, and as it was a sweet smelling fire sacrifice, he was indicating that he was pleased to accept it. By offering the entire animal, the worshiper was indicating on his part a complete surrender to God.
[29:18] 29 tn The word אִשֶּׁה (’isheh) has traditionally been translated “an offering made with fire” or the like, because it appears so obviously connected with fire. But further evidence from Ugaritic suggests that it might only mean “a gift” (see Milgrom, Leviticus 1-16, 161).
[29:18] 30 sn These sections show that the priest had to be purified or cleansed from defilement of sin and also be atoned for and accepted by the
[29:20] 31 sn By this ritual the priests were set apart completely to the service of God. The ear represented the organ of hearing (as in “ears you have dug” in Ps 40 or “awakens my ear” in Isa 50), and this had to be set apart to God so that they could hear the Word of God. The thumb and the hand represented the instrument to be used for all ministry, and so everything that they “put their hand to” had to be dedicated to God and appropriate for his service. The toe set the foot apart to God, meaning that the walk of the priest had to be consecrated – where he went, how he conducted himself, what life he lived, all belonged to God now.
[29:21] 32 tn Here “it” has been supplied.
[29:21] 33 tn The verb in this instance is Qal and not Piel, “to be holy” rather than “sanctify.” The result of all this ritual is that Aaron and his sons will be set aside and distinct in their life and their service.
[29:22] 34 tn S. R. Driver suggests that this is the appendix or an appendix, both here and in v. 13 (Exodus, 320). “The surplus, the appendage of liver, found with cow, sheep, or goat, but not with humans: Lobus caudatus” (HALOT 453 s.v. יֹתֶרֶת).
[29:24] 36 tn Heb “the whole” or “the all.”
[29:24] 38 tn The “wave offering” is תְּנוּפָה (tÿnufah); it is, of course, cognate with the verb, but an adverbial accusative rather than the direct object. In Lev 23 this seems to be a sacrificial gesture of things that are for the priests – but they present them first to Yahweh and then receive them back from him. So the waving is not side to side, but forward to Yahweh and then back to the priest. Here it is just an induction into that routine, since this is the ordination of the priests and the gifts are not yet theirs. So this will all be burned on the altar.
[29:25] 39 tn “turn to sweet smoke.”
[29:25] 40 tn “them” has been supplied.
[29:27] 41 sn These are the two special priestly offerings: the wave offering (from the verb “to wave”) and the “presentation offering” (older English: heave offering; from a verb “to be high,” in Hiphil meaning “to lift up,” an item separated from the offering, a contribution). The two are then clarified with two corresponding relative clauses containing two Hophals: “which was waved and which was presented.” In making sacrifices, the breast and the thigh belong to the priests.
[29:29] 42 tn The construction is an infinitive construct with a lamed (ל) preposition. The form simply means “for anointing,” but it serves to express the purpose or result of their inheriting the sacred garments.
[29:29] 43 tn This form is a Piel infinitive construct with a lamed (ל) preposition. It literally reads “for filling the hands,” the idiom used throughout this chapter for ordination or installation. Here too it has a parallel use of purpose or result.
[29:30] 44 tn Heb “after him”; NCV, NLT “after Aaron.”
[29:30] 45 tn The text just has the relative pronoun and the imperfect tense. It could be translated “who comes/enters.” But the context seems to indicate that this would be when he first comes to the tent to begin his tenure as High Priest, and so a temporal clause makes this clear. “First” has been supplied.
[29:30] 46 tn “Seven days” is an adverbial accusative of time. The ritual of ordination is to be repeated for seven days, and so they are to remain there in the court in full dress.
[29:31] 47 tn Or “boil” (see Lev 8:31).
[29:31] 48 sn The “holy place” must be in the courtyard of the sanctuary. Lev 8:31 says it is to be cooked at the entrance of the tent of meeting. Here it says it will be eaten there as well. This, then, becomes a communion sacrifice, a peace offering which was a shared meal. Eating a communal meal in a holy place was meant to signify that the worshipers and the priests were at peace with God.
[29:33] 49 tn The clause is a relative clause modifying “those things,” the direct object of the verb “eat.” The relative clause has a resumptive pronoun: “which atonement was made by them” becomes “by which atonement was made.” The verb is a Pual perfect of כִּפֵּר (kipper, “to expiate, atone, pacify”).
[29:33] 50 tn The Hebrew word is “stranger, alien” (זָר, zar). But in this context it means anyone who is not a priest (see S. R. Driver, Exodus, 324).
[29:34] 51 tn Or “ordination offerings” (Heb “fillings”).
[29:34] 52 tn The verb in the conditional clause is a Niphal imperfect of יָתַר (yatar); this verb is repeated in the next clause (as a Niphal participle) as the direct object of the verb “you will burn” (a Qal perfect with a vav [ו] consecutive to form the instruction).
[29:34] 53 tn Heb “burn with fire.”
[29:34] 54 tn The verb is a Niphal imperfect negated. It expresses the prohibition against eating this, but in the passive voice: “it will not be eaten,” or stronger, “it must not be eaten.”
[29:35] 55 tn Heb “you will fill their hand.”
[29:35] 56 tn The “seven days” is the adverbial accusative explaining that the ritual of the filling should continue daily for a week. Leviticus makes it clear that they are not to leave the sanctuary.
[29:36] 57 tn The construction uses a genitive: “a bull of the sin offering,” which means, a bull that is designated for a sin (or better, purification) offering.
[29:36] 58 sn It is difficult to understand how this verse is to be harmonized with the other passages. The ceremony in the earlier passages deals with atonement made for the priests, for people. But here it is the altar that is being sanctified. The “sin [purification] offering” seems to be for purification of the sanctuary and altar to receive people in their worship.
[29:36] 59 tn The verb is וְחִטֵּאתָ (vÿhitte’ta), a Piel perfect of the word usually translated “to sin.” Here it may be interpreted as a privative Piel (as in Ps 51:7 [9]), with the sense of “un-sin” or “remove sin.” It could also be interpreted as related to the word for “sin offering,” and so be a denominative verb. It means “to purify, cleanse.” The Hebrews understood that sin and contamination could corrupt and pollute even things, and so they had to be purged.
[29:36] 60 tn The construction is a Piel infinitive construct in an adverbial clause. The preposition bet (ב) that begins the clause could be taken as a temporal preposition, but in this context it seems to express the means by which the altar was purged of contamination – “in your making atonement” is “by [your] making atonement.”
[29:37] 61 tn Once again this is an adverbial accusative of time. Each day for seven days the ritual at the altar is to be followed.
[29:37] 62 tn The construction is the superlative genitive: “holy of holies,” or “most holy.”
[29:37] 63 sn This line states an unusual principle, meant to preserve the sanctity of the altar. S. R. Driver explains it this way (Exodus, 325): If anything comes in contact with the altar, it becomes holy and must remain in the sanctuary for Yahweh’s use. If a person touches the altar, he likewise becomes holy and cannot return to the profane regions. He will be given over to God to be dealt with as God pleases. Anyone who was not qualified to touch the altar did not dare approach it, for contact would have meant that he was no longer free to leave but was God’s holy possession – and might pay for it with his life (see Exod 30:29; Lev 6:18b, 27; and Ezek 46:20).
[8:9] 64 tn Although usually thought to be a “turban” (and so translated by the majority of English versions) this object might be only a “turban-like headband” wound around the forehead area (HALOT 624 s.v. מִצְנֶפֶת).
[8:9] 65 sn The gold plate was attached as a holy diadem to the front of the turban by means of a blue cord, and had written on it “Holy to the
[1:47] 66 tn The vav (ו) on this word indicates a disjunction with the previous sequence of reports. It may be taken as a contrastive clause, translated “but” or “however.”
[1:47] 67 tn The construction is unexpected, for Levites would be from the tribe of Levi. The note seems more likely to express that all these people were organized by tribal lineage, and so too the Levites, according to the tribe of their fathers – individual families of Levites.
[1:47] 68 tc The form in the text is הָתְפָּקְדוּ (hotpaqÿdu); if this is correct, then it is an isolated instance of the reflexive of the Qal of פָּקַד (paqad). Some, however, explain the form as the Hitpael without the doubling of the middle letter and with a compensatory lengthening of the vowel before it (G. B. Gray, Numbers [ICC], 10).
[1:48] 69 tn Heb “had spoken to Moses, saying.” The infinitive construct of אָמַר (’amar), sometimes rendered “saying” in older English translations, does not need to be translated, but can be taken simply as the indicator of direct discourse. Most recent English translations, including the present one, leave the form untranslated for stylistic reasons to avoid redundancy.
[1:49] 70 sn From the giving of the Law on the priesthood comes the prerogative of the tribe of Levi. There were, however, members of other tribes who served as priests from time to time (see Judg 17:5).
[1:49] 71 tn The construction has literally, “only the tribe of Levi you shall not number.” The Greek text rendered the particle אַךְ (’akh) forcefully with “see to it that” or “take care that.” For the uses of this form, see R. J. Williams, Hebrew Syntax, 65, §388-89.
[1:49] 72 tn Heb “lift up their head.”
[1:49] 73 tn Heb “in the midst of the sons of Israel.”
[1:50] 74 tn The same verb translated “number” (פָּקַד, paqad) is now used to mean “appoint” (הַפְקֵד, hafqed), which focuses more on the purpose of the verbal action of numbering people. Here the idea is that the Levites were appointed to take care of the tabernacle. On the use of this verb with the Levites’ appointment, see M. Gertner, “The Masorah and the Levites,” VT 10 (1960): 252.
[1:50] 75 tn The Hebrew name used here is מִשְׁכַּן הָעֵדֻת (mishkan ha’edut). The tabernacle or dwelling place of the
[1:50] 76 tn The imperfect tense here is an obligatory imperfect telling that they are bound to do this since they are appointed for this specific task.
[1:50] 77 tn The addition of the pronoun before the verb is emphatic – they are the ones who are to attend to the tabernacle. The verb used is שָׁרַת (sharat) in the Piel, indicating that they are to serve, minister to, attend to all the details about this shrine.
[1:50] 78 tn Heb “the tabernacle.” The pronoun (“it”) was used in the translation here for stylistic reasons.
[1:51] 79 tn The construction uses the infinitive construct with the temporal preposition; the “tabernacle” is then the following genitive. Literally it is “and in the moving of the tabernacle,” meaning, “when the tabernacle is supposed to be moved,” i.e., when people are supposed to move it. The verb נָסָע (nasa’) means “pull up the tent pegs and move,” or more simply, “journey.”
[1:51] 80 tn Here we have the parallel construction using the infinitive construct in a temporal adverbial clause.
[1:51] 81 tn Heb “raise it up.”
[1:51] 82 tn The word used here is זָר (zar), normally translated “stranger” or “outsider.” It is most often used for a foreigner, an outsider, who does not belong in Israel, or who, although allowed in the land, may be viewed with suspicion. But here it seems to include even Israelites other than the tribe of Levi.
[1:53] 83 tc Instead of “wrath” the Greek text has “sin,” focusing the emphasis on the human error and not on the wrath of God. This may have been a conscious change to explain the divine wrath.
[1:53] 84 tn The main verb of the clause is the perfect tense with vav (ו) consecutive, וְשָׁמְרוּ (vÿshamÿru) meaning they “shall guard, protect, watch over, care for.” It may carry the same obligatory nuance as the preceding verbs because of the sequence. The object used with this is the cognate noun מִשְׁמֶרֶת (mishmeret): “The Levites must care for the care of the tabernacle.” The cognate intensifies the construction to stress that they are responsible for this care.
[3:1] 85 sn For significant literature for this chapter, see M. Aberbach and L. Smolar, “Aaron, Jeroboam, and their Golden Calves,” JBL 86 (1967): 129-40; G. Brin, “The First-born in Israel in the Biblical Period” (Ph.D. diss., University of Tel Aviv, 1971); S. H. Hooke, “Theory and Practice of Substitution,” VT 2 (1952): 2-17; and J. Morgenstern, “A Chapter in the History of the High Priesthood,” AJSL 55 (1938): 1-24.
[3:1] 86 tn The construction is וְאֵלֶּה תּוֹלְדֹת (vÿ’elleh tolÿdot), which was traditionally translated “now these are the generations,” much as it was translated throughout the book of Genesis. The noun can refer to records, stories, genealogies, names, and accounts of people. Here it is the recorded genealogical list with assigned posts included. Like Genesis, it is a heading of a section, and not a colophon as some have suggested. It is here similar to Exodus: “these are the names of.” R. K. Harrison, Numbers (WEC), 62, insists that it is a colophon and should end chapter 2, but if that is followed in the Pentateuch, it creates difficulty throughout the narratives. See the discussion by A. P. Ross, Creation and Blessing, 69-74.
[3:1] 87 tn The expression in the Hebrew text (“in the day of”) is idiomatic for “when.”
[3:3] 88 tn The verb מָשַׁח (mashakh) means “to anoint”; here the form modifies the “priests.” The service of consecration was carried out with anointing oil (Exod 30:30). The verb is used for the anointing of kings as well as priests in the OT, and so out of that derived the technical title “Messiah” for the coming ideal king – the “Anointed One.”
[3:3] 89 tn In this verse the expression is in a relative clause: “who he filled their hand” means “whose hands he filled,” or “whom he consecrated.” The idiomatic expression used here is from Lev 8; it literally is “he filled their hand” (מִלֵּא יָדָם, mille’ yadam). In the ordination service Moses placed some of the meat from the sacrifice in the hand of the ordinand, and this signified what he was going to be about – having his hand full, or being consecrated to the priesthood. There is some evidence that this practice or expression was also known in Mesopotamia. In modern ordination services a NT or a Bible may be placed in the ordinand’s hand – it is what the ministry will be about.
[3:3] 90 tn The form is an infinitival construction for the word for the priest, showing the purpose for the filling of the hands.
[3:4] 91 tn The verb form is the preterite with vav (ו) consecutive, literally “and Nadab died.” Some commentators wish to make the verb a past perfect, rendering it “and Nadab had died,” but this is not necessary. In tracing through the line from Aaron it simply reports that the first two sons died. The reference is to the event recorded in Lev 10 where the sons brought “strange” or foreign” fire to the sanctuary.
[3:4] 92 tc This initial clause is omitted in one Hebrew
[3:4] 93 tn The form בְּהַקְרִבָם (bÿhaqrivam) is the Hiphil infinitive construct functioning as a temporal clause: “when they brought near,” meaning, “when they offered.” The verb קָרַב (qarav) is familiar to students of the NT because of “corban” in Mark 7:11.
[3:4] 94 tn Or “prohibited.” See HALOT 279 s.v. זָר 3.
[3:4] 95 tn The expression אֵשׁ זָרָה (’esh zarah, “strange fire”) seems imprecise and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC 4], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from some place other than the burnt offering altar (i.e., “unauthorized coals” according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. “unauthorized person” [אִישׁ זָר, ’ish zar] in Num 16:40 [17:5 HT], NASB “layman”), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against “strange incense” [קְטֹרֶת זָרָה, qÿtoret zarah] on the incense altar and the possible connection to Exod 30:34-38), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1-2).
[3:4] 96 sn The two young priests had been cut down before they had children; the ranks of the family of Aaron were thereby cut in half in one judgment from God. The significance of the act of judgment was to show that the priests had to sanctify the
[3:4] 97 tn The verb is the Piel preterite from the root כָּהַן (kahan): “to function as a priest” or “to minister.”
[3:4] 98 tn The expression “in the presence of” can also mean “during the lifetime of” (see Gen 11:28; see also BDB 818 s.v. פָּנֶה II.7.a; cf. NASB, NIV, NCV, NRSV, TEV).
[3:6] 99 sn The use of the verb קָרַב (qarav) forms an interesting wordplay in the passage. The act of making an offering is described by this verb, as was the reference to the priests’ offering of strange fire. Now the ceremonial presentation of the priests is expressed by the same word – they are being offered to God.
[3:6] 100 tn The verb literally means “make it [the tribe] stand” (וְהַעֲמַדְתָּ אֹתוֹ, vÿha’amadta ’oto). The verb is the Hiphil perfect with a vav (ו) consecutive; it will take the same imperative nuance as the form before it, but follow in sequence (“and then”). This refers to the ceremonial presentation in which the tribe would take its place before Aaron, that is, stand before him and await their assignments. The Levites will function more like a sacred guard than anything else, for they had to protect and care for the sanctuary when it was erected and when it was transported (see J. Milgrom, Studies in Levitical Terminology, 8-10).
[3:6] 101 tn The verb וְשֵׁרְתוּ (vÿsherÿtu) is the Piel perfect with a vav (ו) consecutive; it carries the same volitional force as the preceding verb forms, but may here be subordinated in the sequence to express the purpose or result of the preceding action.
[3:7] 102 tn The Hebrew text uses the perfect tense of שָׁמַר(shamar) with a vav (ו) consecutive to continue the instruction of the preceding verse. It may be translated “and they shall keep” or “they must/are to keep,” but in this context it refers to their appointed duties. The verb is followed by its cognate accusative – “they are to keep his keeping,” or as it is often translated, “his charge.” This would mean whatever Aaron needed them to do. But the noun is also used for the people in the next phrase, and so “charge” cannot be the meaning here. The verse is explaining that the Levites will have duties to perform to meet the needs of Aaron and the congregation.
[3:7] 103 tn The form is the Qal infinitive construct from עָבַד (’avad, “to serve, to work”); it is taken here as a verbal noun and means “by (or in) serving” (see R. J. Williams, Hebrew Syntax, 36, §195). This explains the verb “keep [his charge].” Here too the form is followed by a cognate accusative; they will be there to “serve the service” or “work the work.”
[3:8] 104 tn The construction uses the infinitive construct (epexegetically) followed by its cognate accusative. It would convey “to serve the service of the tabernacle,” but more simply it may be rendered as “serving.” Their spiritual and practical service is to serve.
[3:9] 105 tn The verb וְנָתַתָּה (vÿnatattah) is normally “give.” Here, though, the context refers to the assignment of the Levites to the priests for their duties. The form is the perfect tense with vav (ו) consecutive, continuing the sequence for the imperfect of instruction.
[3:9] 106 tn This emphasis is derived from the simple repetition of the passive participle, נְתוּנִם נְתוּנִם (nÿtunim nÿtunim). See GKC 396 §123.e. The forms serve as the predicate with the subject pronoun.
[3:9] 107 tn The Hebrew text simply has the preposition, “from the Israelites.”
[3:10] 108 tc The LXX includes the following words here: “and all things pertaining to the altar and within the veil.” Cf. Num 18:7.
[3:10] 109 tn The word is זָר (zar), usually rendered “stranger, foreigner, pagan.” But in this context it simply refers to anyone who is not a Levite or a priest, an unauthorized person or intruder in the tabernacle. That person would be put to death.
[3:12] 110 tn The particle הִנֵּה (hinneh) here carries its deictic force, calling attention to the fact that is being declared. It is underscoring the fact that the
[3:12] 111 tn Literally “in the place of.”
[3:13] 112 tn The form הַכֹּתִי (hakkoti) is the Hiphil infinitive construct of the verb נָכָה (nakhah, “to strike, smite, attack”). Here, after the idiomatic “in the day of,” the form functions in an adverbial clause of time – “when I destroyed.”
[3:13] 113 sn In the Exodus event of the Passover night the principle of substitution was presented. The firstborn child was redeemed by the blood of the Lamb and so belonged to God, but then God chose the Levites to serve in the place of the firstborn. The ritual of consecrating the firstborn son to the
[3:15] 114 tn Heb “the house of their fathers.” So also in v. 20.
[3:15] 115 tn Heb “you are to/shall number them.”
[3:16] 116 tn Heb “at the mouth of the
[3:16] 117 tn The Pual perfect may be given the past perfect translation in this sentence because the act of commanding preceded the act of numbering.
[3:17] 118 tn The word “sons of” does at the outset refer to the sons of Levi. But as the listing continues the expression refers more to the family groups of the various descendants.
[3:24] 119 tn The vav (ו) disjunctive on the noun at the beginning of the verse here signals a greater emphasis on the individual rather than another item in the numbering of the clans.
[3:24] 120 tn Heb “a father’s house.” So also in vv. 30,35.
[3:25] 121 tn The disjunctive vav (ו) here introduces a new section, listing the various duties of the clan in the sanctuary. The Gershonites had a long tradition of service here. In the days of David Asaph and his family were prominent as musicians. Others in the clan controlled the Temple treasuries. But in the wilderness they had specific oversight concerning the tent structure, which included the holy place and the holy of holies.
[3:26] 122 tc The phrases in this verse seem to be direct objects without verbs. BHS suggests deleting the sign of the accusative (for which see P. P. Saydon, “Meanings and Uses of the Particle אֵת,” VT 14 [1964]: 263-75).
[3:26] 123 tn Heb “for all the service of it [them].”
[3:27] 124 sn Both Moses and Aaron came from this line (6:16-20). During the Hebrew monarchy this branch of the line of Levi was exemplary in music (1 Chr 6:33-48). They were also helpful to Hezekiah in his reforms (1 Chr 29:12-14).
[3:28] 125 tn The construction here is a little different. The Hebrew text uses the participle in construct plural: שֹׁמְרֵי (shomÿrey, literally “keepers of”). The form specifies the duties of the 8,600 Kohathites. The genitive that follows this participle is the cognate מִשְׁמֶרֶת (mishmeret) that has been used before. So the expression indicates that they were responsible for the care of this part of the cult center. There is no reason to delete one of the forms (as does J. A. Paterson, Numbers, 42), for the repetition stresses the central importance of their work.
[3:31] 126 tn The verb is יְשָׁרְתוּ (yÿsharÿtu, “they will serve/minister”). The imperfect tense in this place, however, probably describes what the priests would do, what they used to do. The verb is in a relative clause: “which they would serve with them,” which should be changed to read “with which they would serve.”
[3:31] 127 tn The word is literally “its [their] service.” It describes all the implements that were there for the maintenance of these things.
[3:32] 128 tn The Hebrew construction has “the leader of the leaders of” (וּנְשִׂיא נְשִׂיאֵי, unÿsi’ nÿsi’ey).
[3:32] 129 tn Heb “the keepers of the responsibility” (שֹׁמְרֵי מִשְׁמֶרֶת, shomÿrey mishmeret). The participle is a genitive specifying the duty to which he was appointed (thing possessed); its cognate genitive emphasizes that their responsibility was over the holy place.
[3:33] 130 tn The Hebrew text has “these they the families of Merari.” The independent personal pronoun has an anaphoric use, somewhat equivalent to the copula “and” (see R. J. Williams, Hebrew Syntax, 23, §115).
[3:36] 131 tn Heb “and all their service.” This could possibly be a hendiadys: “and all their working tools.” However, the parallel with v. 26 suggests this is a separate phrase.
[3:38] 132 tc In some Hebrew
[3:38] 133 tn Here again the verb and its cognate noun are used: keeping the keep, or keeping charge over, or taking responsibility for the care of, or the like.
[3:39] 134 tn Here again the Hebrew has “at the mouth of,” meaning in accordance with what the
[3:39] 135 tn The total is a rounded off number; it does not duplicate the precise total of 22,300. Some modern scholars try to explain it by positing an error in v. 28, suggesting that “six” should be read as “three” (שֵׁשׁ [shesh] as שָׁלֹשׁ [shalosh]).
[3:40] 136 tn The verb נָשָׂא (nasa’, “take”) has here the sense of collect, take a census, or register the names.
[3:41] 137 tn The verb is the perfect tense with vav (ו) consecutive; it carries forward the instructions from the preceding verse. The verb “take” now has the sense of appointing or designating the Levites.
[3:47] 138 tn The verb again is the perfect tense in sequence; the meaning of “take” may be interpreted here with the sense of “collect.”
[3:47] 139 tn The idea is expressed simply by repetition: “take five, five, shekels according to the skull.” They were to collect five shekels for each individual.
[3:47] 140 tn The verb form now is the imperfect of instruction or legislation.
[3:47] 141 tn Heb “them,” referring to the five shekels.
[3:47] 142 sn The sanctuary shekel was first mentioned in Exod 30:13. The half-shekel of Exod 38:26 would then be 10 gerahs. Consequently, the calculations would indicate that five shekels was about two ounces of silver for each person. See R. B. Y. Scott, “Weights and Measures of the Bible,” BA 22 (1951): 22-40, and “The Scale-Weights from Ophel, 1963-1964,” PEQ 97 (1965): 128-39.
[3:49] 143 sn The word used is “silver.” Coins were not in existence until after 700
[4:1] 144 sn The chapter has four main parts to it: Kohathites (1-20), Gershonites (21-28), Merarites (29-33) and the census of the Levites (34-49).
[4:2] 145 tn Heb “lift up the head.” The form נָשֹׂא (naso’) is the Qal infinitive absolute functioning here as a pure verb form. This serves to emphasize the basic verbal root idea (see GKC 346 §113.bb).
[4:3] 146 tn The word “company” is literally “host, army” (צָבָא, tsava’). The repetition of similar expressions makes the translation difficult: Heb “all [who] come to the host to do work in the tent.”
[4:4] 147 tn The Hebrew text simply has “the holy of holies,” or “the holy of the holy things” (קֹדֶשׁ הַקֳּדָשִׁים, qodesh haqqodashim). The context indicates that this refers to all the sacred furnishings.
[4:5] 148 tn The Hebrew text uses the infinitive construct in an adverbial clause of time; literally it says “in the journeying of the camp.” The genitive in such constructions is usually the subject. Here the implication is that people would be preparing to transport the camp and its equipment.
[4:6] 149 tn The exact meaning of the Hebrew word here is difficult to determine. The term תַּחַשׁ (takhash) has been translated “badgers’ [skins]” by KJV. ASV has “sealskin” while RSV uses “goatskin”; NEB and NASB have “porpoise skin,” and NIV has “hides of sea cows.” This is close to “porpoise,” and seems influenced by the Arabic. The evidence is not strong for any of these meanings, and some of the suggestions would be problematic. It is possible the word is simply used for “fine leather,” based on the Egyptian ths. This has been followed by NRSV (“fine leather”) and NLT (“fine goatskin leather”) along with the present translation. See further HALOT 1720-21 s.v. תַּחַשׁ.
[4:7] 150 sn The Hebrew actually has the “table of faces,” and this has been traditionally rendered “table of shewbread.”
[4:7] 151 tn The Greek has “violet” instead of blue. This is also the case in vv. 8, 10, and 14.
[4:10] 152 tn The “pole” or “bar” (מוֹט, mot) is of a different style than the poles used for transporting the ark. It seems to be a flexible bar carried by two men with the implements being transported tied to the bar. The NEB suggests the items were put in a bag and slung over the bar, but there is no indication of the manner.
[4:13] 153 tc The Greek text has “and he must place the cover upon the altar” instead of “and they must take away the ashes from the altar.” The verb is the Piel form; its nuance seems to be privative, i.e., stating that the object is deprived of the material – the ashes are removed. This is the main altar in the courtyard.
[4:14] 154 tc For this passage the Greek and Smr have a substantial addition concerning the purple cloth for the laver and its base, and a further covering of skin (see D. W. Gooding, “On the Use of the LXX for Dating Midrashic Elements in the Targums,” JTS 25 [1974]: 1-11).
[4:15] 155 tn The verb form is the Piel perfect with a vav (ו) consecutive; it continues the future sequence, but in this verse forms a subordinate clause to the parallel sequential verb to follow.
[4:15] 156 tn The Piel infinitive construct with the preposition serves as the direct object of the preceding verbal form, answering the question of what it was that they finished.
[4:15] 157 tn Heb “after this.”
[4:15] 158 tn The form is the Qal infinitive construct from נָשָׂא (nasa’, “to lift, carry”); here it indicates the purpose clause after the verb “come.”
[4:15] 159 tn The imperfect tense may be given the nuance of negated instruction (“they are not to”) or negated obligation (“they must not”).
[4:15] 160 tn Here the article expresses the generic idea of any holy thing (R. J. Williams, Hebrew Syntax, 19, §92).
[4:15] 161 tn The verb is the perfect tense with a vav (ו) consecutive, following the imperfect tense warning against touching the holy thing. The form shows the consequence of touching the holy thing, and so could be translated “or they will die” or “lest they die.” The first is stronger.
[4:15] 162 tn The word מַשָּׂא (massa’) is normally rendered “burden,” especially in prophetic literature. It indicates the load that one must carry, whether an oracle, or here the physical responsibility.
[4:16] 163 tn This is supplied to the line to clarify “appointed.”
[4:16] 165 sn One would assume that he would prepare and wrap these items, but that the Kohathites would carry them to the next place.
[4:18] 166 sn The verb is simply the Qal, “do not cut off.” The context calls for a permissive nuance – “do not let them be cut off.” It was a difficult task to be handling the holy things correctly; Moses and Aaron were to see to it that they did it right and did not handle the objects, that is, Moses and Aaron were to safeguard their lives by making certain that proper procedures were followed.
[4:19] 167 tn The word order is different in the Hebrew text: Do this…and they will live. Consequently, the verb “and they will live” is a perfect tense with a vav (ו) consecutive to express the future consequence of “doing this” for them.
[4:19] 168 tn The perfect tense with vav (ו) consecutive continues the instruction for Aaron.
[4:19] 169 tn The distributive sense is obtained by the repetition, “a man” and “a man.”
[4:20] 170 tn In the Hebrew text the verse has as the subject “they,” but to avoid confusion the antecedent has been clarified in the translation.
[4:24] 171 tn The two forms are the infinitive construct and then the noun: “to serve and for the burden.” They are to serve and they are to take the responsibility. The infinitive is explaining the verb.
[4:26] 172 tc This whole clause is not in the Greek text; it is likely missing due to homoioteleuton.
[4:26] 173 tn The work of these people would have been very demanding, since the size and weight of the various curtains and courtyard hangings would have been great. For a detailed discussion of these, see the notes in the book of Exodus on the construction of the items.
[4:27] 174 tn The term “whether” is supplied to introduce the enumerated parts of the explanatory phrase.
[4:27] 175 tn Here again is the use of the noun “burden” in the sense of the loads they were to carry (see the use of carts in Num 7:7).
[4:27] 176 tn The expression is literally “upon/at the mouth of” (עַל־פִּי, ’al-pi); it means that the work of these men would be under the direct orders of Aaron and his sons.
[4:28] 178 tn Or “the direction” (NASB, TEV); Heb “under/by the hand of.” The word “hand” is often used idiomatically for “power” or “authority.” So also in vv. 33, 37, 45, 48.
[4:28] 179 sn The material here suggests that Eleazar had heavier responsibilities than Ithamar, Aaron’s fourth and youngest son. It is the first indication that the Zadokite Levites would take precedence over the Ithamar Levites (see 1 Chr 24:3-6).
[4:31] 180 sn More recent studies have concluded that these “boards” were made of two long uprights joined by cross-bars (like a ladder). They were frames rather than boards, meaning that the structure under the tent was not a solid building. It also meant that the “boards” would have been lighter to carry.
[4:32] 181 tn Heb “you shall assign by names the vessels of the responsibility of their burden.”
[4:47] 182 tn The text multiplies the vocabulary of service here in the summary. In the Hebrew text the line reads literally: “everyone who came to serve the service of serving, and the service of burden.” The Levites came into service in the shrine, and that involved working in the sanctuary as well as carrying it from one place to the next.
[4:49] 183 tn The verb is the simple perfect tense – “he numbered them.” There is no expressed subject; therefore, the verb can be rendered as a passive.
[4:49] 184 tn Or “his burden.”
[4:49] 185 tn The passive form simply reads “those numbered by him.” Because of the cryptic nature of the word, some suggest reading a preterite, “and they were numbered.” This is supported by the Greek, Syriac, Targum, and Vulgate. It would follow in the emendation that the relative pronoun be changed to “just as” (כַּאֲשֶׁר, ka’asher). The MT is impossible the way it stands; it can only be rendered into smooth English by adding something that is missing.
[8:1] 186 sn This chapter has three main sections to it: the lighting of the lamps (vv. 1-4), the separation of the Levites (vv. 5-22), and the work of the Levites (vv. 23-26). Many modern scholars assume that the chapter belongs to P and was added late. But the chapter reiterates some of the Mosaic material concerning the work of the Levites in the new sanctuary. For the chapter to make sense the historical setting must be accepted; if the historical setting is accepted, the chapter is necessary as part of that early legislation. For more reading, see M. Haran, “The Nature of the’ohel mo‘edh in the Pentateuchal Sources,” JSS 5 (1960): 50-65, and “The Priestly Image of the Tabernacle,” HUCA 36 (1965): 191-226; and C. L. Meyers, The Tabernacle Menorah.
[8:2] 187 tn The verb is עָלָה (’alah). The Hiphil infinitive construct functions in a temporal clause. The idea of arranging the lamps on the lampstand certainly involved raising the lamps and placing them on the tops of each shaft and branch. Some have taken the idea to mean cause the flame to go up, or light the lamps.
[8:2] 188 tn The imperfect tense forms part of the instruction, and so the translation has to indicate that. The instruction would seem obvious, but the light was to shine in the area immediately in front of the lampstand, so that it would illumine the way and illumine the table that was across the room (hence, “in front of”).
[8:4] 189 tn The Hebrew text literally has “and this is the work of the lampstand,” but that rendering does not convey the sense that it is describing how it was made.
[8:4] 190 sn The idea is that it was all hammered from a single plate of gold.
[8:6] 191 tn The verb טָהַר (tahar) means that Moses was “to purify” or “to make ceremonially clean” the Levites so that they could enter the sanctuary and do the work prescribed for them. Whatever is “unclean” is not permitted in the sanctuary at all.
[8:7] 192 tn Or, more literally, “and thus you shall do.” The verb is the imperfect tense of instruction or legislation. Here it introduces the procedures to be followed.
[8:7] 193 tn The genitive in this expression indicates the purpose of the water – it is for their purification. The expression is literally “the waters of sin.” The word “purification” is the same as for the “sin/purification offering” – חַטָּאת (khatta’at). This water seems to have been taken from the main laver and is contrasted with the complete washing of the priests in Lev 8:6.
[8:7] 194 tn The verb is the Hiphil perfect with a vav (ו) of sequence. This verb, and those to follow, has the force of a jussive since it comes after the imperative. Here the instruction is for them to remove the hair from their bodies (“flesh”). There is no indication that this was repeated (as the Egyptian priests did every few days). It seems to have been for this special occasion only. A similar requirement was for the leper (Lev 14:7-9).
[8:7] 196 tn Or “let/have them wash”; the priests were given new clothes (Lev 8:13), but the Levites simply washed their own.
[8:7] 197 tn The verb is a reflexive (or possibly passive) in this verse, indicating the summary of the process. The ritual steps that have been prescribed will lead to this conclusion. The verb could be treated as a final imperfect (being a perfect with vav [ו] consecutive), and so translated “that they may….” The major difference here is that the ritual made the Levites “clean,” whereas the ritual for the priests made them “holy” or “sanctified” (Lev 8:12).
[8:8] 198 sn The first sacrifice was for the purification of the Levites. The second animal, which Moses was to take, would be used for the purification of the tabernacle from all pollution.
[8:10] 199 sn The consecration ceremony was to be done in full view of the assembled people. In all probability the laying on of the hands was done through representatives of the tribes, and not all the people. This ritual of the imposition of hands showed that the people were taking part in the consecration, and that the Levites represented them in the service of the
[8:11] 200 tn The Hebrew text actually has “wave the Levites as a wave offering.” The wave offering was part of the ritual of the peace offering and indicated the priest’s portion being presented to God in a lifted, waving motion for all to see. The Levites were going to be in the sanctuary to serve the
[8:11] 201 tn The construction emphasizes the spiritual service of the Levites, using the infinitive construct of עָבַד (’avad) followed by its cognate accusative.
[8:12] 202 tn The clause begins with a vav (ו) on the noun “the Levites,” indicating a disjunctive clause. Here it is clearly a subordinate clause prior to the instruction for Moses, and so translated as a circumstantial clause of time.
[8:12] 203 tn The imperative is from the verb “to do; to make,” but in the sentence it clearly means to sacrifice the animals.
[8:12] 204 sn The “purification offering” cleansed the tabernacle from impurity, and the burnt offering atoned by nullifying and removing the effects of sin in the Levites.
[8:13] 205 tc The Greek text adds the
[8:14] 206 tn The vav (ו) consecutive on the perfect tense not only carries the nuance of instruction forward to this clause, but also marks this clause out as a summary of what has taken place, i.e., by doing all this ritual Moses will have separated the Levites from the people for God’s own possession.
[8:15] 207 tn The imperfect tense could also be given the nuance of the imperfect of permission: “the Levites may go in.”
[8:15] 209 tn The two verbs in the rest of this verse are perfect tenses with vav (ו) consecutive constructions, making them equal to the imperfect. Some commentators try to get around the difficulty of repetition by making these future perfects, “and you will have cleansed,” as opposed to a summary statement, “for thus you will cleanse….”
[8:15] 210 tc The Greek text adds “before the
[8:16] 211 tn As before, the emphasis is obtained by repeating the passive participle: “given, given to me.”
[8:16] 212 tn Or “as substitutes” for all the firstborn of the Israelites.
[8:17] 213 tn The idiomatic “on the day of” precedes the infinitive construct of נָכָה (nakhah) to form the temporal clause: “in the day of my striking…” becomes “when I struck.”
[8:19] 214 sn The firstborn were those that were essentially redeemed from death in Egypt when the blood was put on the doors. So in the very real sense they belonged to God (Exod 13:2,12). The firstborn was one who stood in special relationship to the father, being the successive offspring. Here, the Levites would stand in for the firstborn in that special role and special relationship. God also made it clear that the nation of Israel was his firstborn son (Exod 4:22-23), and so they stood in that relationship before all the nations. The tribe of Reuben was to have been the firstborn tribe, but in view of the presumptuous attempt to take over the leadership through pagan methods (Gen 35:22; 49:3-4), was passed over. The tribes of Levi and Simeon were also put down for their ancestors’ activities, but sanctuary service was still given to Levi.
[8:21] 215 tn The verb is the Hitpael of חָטָּא (khatta’). In this stem the meaning of the root “to sin” is likely to be connected to the noun “sin/purification” offering in a denominative sense, although some would take it as a privative usage, “to remove sin.” The idea is clear enough: They performed all the ritual in order to purify themselves ceremonially.
[8:24] 216 tn The Hebrew text has “this [is that] which [pertains] to the Levites.” “This is what concerns the Levites, meaning, the following rulings are for them.
[8:24] 217 tc The age of twenty-five indicated in v. 24 should be compared with the age of thirty indicated in Num 4:3,23,30. In order to harmonize the numbers given in chapter 4 with the number given in Num 8:24 the LXX (and perhaps its Hebrew Vorlage) has thirty in all of these references. See further G. J. Wenham, Numbers (TOTC 4), 97-98.
[8:24] 218 tn The infinitive is לִצְבֹא (litsvo’), related to the word for “host, army, company,” and so “to serve as a company.” The meaning is strengthened by the cognate accusative following it.
[8:26] 219 tn The verb is the Piel perfect of שָׁרַת (sharat, “to serve, minister”). Here the form has the vav (ו) consecutive, and so is equal to the imperfect tense stressing permission. After the Levites reached the age of retirement, they were permitted to assist the others, but were not permitted to do the work themselves.
[8:26] 220 tn Heb “brothers,” but the meaning in this context is “fellow Levites.”
[8:26] 221 tn Heb “you shall do, make.”
[16:10] 222 tn The verb is the Piel perfect. There is no imperfect tense before this, which makes the construction a little difficult. If the vav (ו) is classified as a consecutive, then the form would stand alone as an equivalent to the imperfect, and rendered as a modal nuance such as “would you [now] seek,” or as a progressive imperfect, “are you seeking.” This latter nuance can be obtained by treating it as a regular perfect tense, with an instantaneous nuance: “do you [now] seek.”
[18:1] 223 sn This chapter and the next may have been inserted here to explain how the priests are to function because in the preceding chapter Aaron’s position was affirmed. The chapter seems to fall into four units: responsibilities of priests (vv. 1-7), their portions (vv. 8-19), responsibilities of Levites (vv. 20-24), and instructions for Levites (vv. 25-32).
[18:1] 224 tn Heb “your father’s house.”
[18:1] 225 sn The responsibility for the sanctuary included obligations relating to any violation of the sanctuary. This was stated to forestall any further violations of the sanctuary. The priests were to pay for any ritual errors, primarily if any came too near. Since the priests and Levites come near all the time, they risk violating ritual laws more than any. So, with the great privileges come great responsibilities. The bottom line is that they were responsible for the sanctuary.
[18:2] 226 sn The verb forms a wordplay on the name Levi, and makes an allusion to the naming of the tribe Levi by Leah in the book of Genesis. There Leah hoped that with the birth of Levi her husband would be attached to her. Here, with the selection of the tribe to serve in the sanctuary, there is the wordplay again showing that the Levites will be attached to Aaron and the priests. The verb is יִלָּווּ (yillavu), which forms a nice wordplay with Levi (לֵוִי). The tribe will now be attached to the sanctuary. The verb is the imperfect with a vav (ו) that shows volitive sequence after the imperative, here indicating a purpose clause.
[18:2] 227 tn The clause is a circumstantial clause because the disjunctive vav (ו) is on a nonverb to start the clause.
[18:4] 228 tn Now the sentence uses the Niphal perfect with a vav (ו) consecutive from the same root לָוָה (lavah).
[18:4] 229 tn The word is “stranger, alien,” but it can also mean Israelites here.
[18:5] 230 tn The clause is a purpose clause, and the imperfect tense a final imperfect.
[18:6] 232 tn The infinitive construct in this sentence is from עָבַד (’avad), and so is the noun that serves as its object: to serve the service.
[18:8] 233 tn This is an uncommon root. It may be connected to the word “anoint” as here (see RSV). But it may also be seen as an intended parallel to “perpetual due” (see Gen 47:22; Exod 29:28; Lev 6:11 [HT]).
[18:9] 234 tn Heb “from the fire.” It probably refers to those parts that were not burned.
[18:12] 235 tn This form may be classified as a perfect of resolve – he has decided to give them to them, even though this is a listing of what they will receive.
[18:14] 236 tn The “ban” (חֵרֶם, kherem) in Hebrew describes that which is exclusively the
[18:15] 237 tn The construction uses the infinitive absolute and the imperfect tense of the verb “to redeem” in order to stress the point – they were to be redeemed. N. H. Snaith suggests that the verb means to get by payment what was not originally yours, whereas the other root גָאַל (ga’al) means to get back what was originally yours (Leviticus and Numbers [NCB], 268).
[18:17] 238 tn Or “throw, toss.”
[18:19] 239 sn Salt was used in all the offerings; its importance as a preservative made it a natural symbol for the covenant which was established by sacrifice. Even general agreements were attested by sacrifice, and the phrase “covenant of salt” speaks of such agreements as binding and irrevocable. Note the expression in Ezra 4:14, “we have been salted with the salt of the palace.” See further J. F. Ross, IDB 4:167.
[18:20] 240 tn The phrase “of property” is supplied as a clarification.
[18:22] 241 tn The Hebrew text uses the infinitive construct of the verb “to bear” with the lamed (ל) preposition to express the result of such an action. “To bear their sin” would mean that they would have to suffer the consequences of their sin.
[18:23] 242 tn The verse begins with the perfect tense of עָבַד (’avad) with vav (ו) consecutive, making the form equal to the instructions preceding it. As its object the verb has the cognate accusative “service.”
[18:23] 243 sn The Levites have the care of the tent of meeting, and so they are responsible for any transgressions against it.
[18:23] 244 tn Heb “they”; the referent (the Levites) has been supplied in the translation for clarity.
[18:23] 245 tn The Hebrew text uses both the verb and the object from the same root to stress the point: They will not inherit an inheritance. The inheritance refers to land.
[18:24] 246 tn The classification of the perfect tense here too could be the perfect of resolve, since this law is declaring what will be their portion – “I have decided to give.”
[18:24] 247 tn In the Hebrew text the verb has no expressed subject (although the “Israelites” is certainly intended), and so it can be rendered as a passive.
[18:26] 248 tn The verb in this clause is the Hiphil perfect with a vav (ו) consecutive; it has the same force as an imperfect of instruction: “when…then you are to offer up.”
[18:27] 249 tn The verb is חָשַׁב (khashav, “to reckon; to count; to think”); it is the same verb used for “crediting” Abram with righteousness. Here the tithe of the priests will be counted as if it were a regular tithe.
[18:27] 250 tn Heb “fullness,” meaning the fullness of the harvest, i.e., a full harvest.
[18:29] 251 tn The construction is “every raised offering of the
[18:29] 252 tn Or “its hallowed thing.”
[18:30] 253 tn The wording of this verse is confusing; it may be that it is addressed to the priests, telling them how to deal with the offerings of the Levites.
[18:30] 254 tn The clause begins with the infinitive construct with its preposition and suffixed subject serving to indicate the temporal clause.
[18:31] 255 tn The verb is the perfect tense with vav (ו) consecutive; it functions as the equivalent of the imperfect of permission.
[18:32] 256 tn The final clause could also be rendered “in order that you do not die.” The larger section can also be interpreted differently; rather than take it as a warning, it could be taken as an assurance that when they do all of this they will not be profaning it and so will not die (R. K. Harrison, Numbers [WEC], 253).
[15:16] 257 sn You did not choose me, but I chose you. If the disciples are now elevated in status from slaves to friends, they are friends who have been chosen by Jesus, rather than the opposite way round. Again this is true of all Christians, not just the twelve, and the theme that Christians are “chosen” by God appears frequently in other NT texts (e.g., Rom 8:33; Eph 1:4ff.; Col 3:12; and 1 Pet 2:4). Putting this together with the comments on 15:14 one may ask whether the author sees any special significance at all for the twelve. Jesus said in John 6:70 and 13:18 that he chose them, and 15:27 makes clear that Jesus in the immediate context is addressing those who have been with him from the beginning. In the Fourth Gospel the twelve, as the most intimate and most committed followers of Jesus, are presented as the models for all Christians, both in terms of their election and in terms of their mission.
[15:16] 258 tn Or “and yield.”
[15:16] 259 sn The purpose for which the disciples were appointed (“commissioned”) is to go and bear fruit, fruit that remains. The introduction of the idea of “going” at this point suggests that the fruit is something more than just character qualities in the disciples’ own lives, but rather involves fruit in the lives of others, i.e., Christian converts. There is a mission involved (cf. John 4:36). The idea that their fruit is permanent, however, relates back to vv. 7-8, as does the reference to asking the Father in Jesus’ name. It appears that as the imagery of the vine and the branches develops, the “fruit” which the branches produce shifts in emphasis from qualities in the disciples’ own lives in John 15:2, 4, 5 to the idea of a mission which affects the lives of others in John 15:16. The point of transition would be the reference to fruit in 15:8.
[13:2] 260 tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.
[1:1] 262 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 263 tn Traditionally, “servant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] 264 tc Many important
[1:1] 265 tn Grk “a called apostle.”
[1:1] 266 tn The genitive in the phrase εὐαγγέλιον θεοῦ (euangelion qeou, “the gospel of God”) could be translated as (1) a subjective genitive (“the gospel which God brings”) or (2) an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. However, in view of God’s action in v. 2 concerning this gospel, a subjective genitive notion (“the gospel which God brings”) is slightly preferred.
[1:2] 267 tn Grk “the gospel of God, which he promised.” Because of the length and complexity of this sentence in Greek, it was divided into shorter English sentences in keeping with contemporary English style. To indicate the referent of the relative pronoun (“which”), the word “gospel” was repeated at the beginning of v. 2.
[1:17] 268 tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.
[1:15] 269 tc ‡ Several important witnesses have ὁ θεός (Jo qeos) after εὐδόκησεν (eudokhsen; so א A D Ψ 0278 33 1739 1881 Ï co) while the shorter reading is supported by Ì46 B F G 629 1505 pc lat. There is hardly any reason why scribes would omit the words (although the Beatty papyrus and the Western text do at times omit words and phrases), but several reasons why scribes would add the words (especially the need to clarify). The confluence of witnesses for the shorter reading (including a few fathers and versions) adds strong support for its authenticity. It is also in keeping with Paul’s style to refrain from mentioning God by name as a rhetorical device (cf. ExSyn 437 [although this section deals with passive constructions, the principle is the same]). NA27 includes the words in brackets, indicating some doubts as to their authenticity.
