29:1 2 “Now this is what 3 you are to do for them to consecrate them so that they may minister as my priests. Take a young 4 bull and two rams without blemish; 5
6:13 The Lord spoke 6 to Moses and Aaron and gave them a charge 7 for the Israelites and Pharaoh king of Egypt to bring the Israelites out of the land of Egypt.
12:6 Cry out and shout for joy, O citizens of Zion,
for the Holy One of Israel 8 acts mightily 9 among you!”
2:10 “Sing out and be happy, Zion my daughter! 10 For look, I have come; I will settle in your midst,” says the Lord.
1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, 12 whether principalities or powers – all things were created through him and for him.
1 tn The verb has the root שָׁכַן (shakan), from which came the word for the dwelling place, or sanctuary, itself (מִשְׁכָּן, mishkan). It is also used for the description of “the Shekinah glory.” God is affirming that he will reside in the midst of his people.
2 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.
3 tn Heb “the thing.”
4 tn Literally: “take one bull, a ‘son’ of the herd.”
5 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.
6 tn Heb “And Yahweh spoke.”
7 tn The term וַיְצַוֵּם (vayÿtsavvem) is a Piel preterite with a pronominal suffix on it. The verb צָוָה (tsavah) means “to command” but can also have a much wider range of meanings. In this short summary statement, the idea of giving Moses and Aaron a commission to Israel and to Pharaoh indicates that come what may they have their duty to perform.
8 sn See the note on the phrase “the Holy One of Israel” in 1:4.
9 tn Or “is great” (TEV). However, the context emphasizes his mighty acts of deliverance (cf. NCV), not some general or vague character quality.
10 sn This individualizing of Zion as a daughter draws attention to the corporate nature of the covenant community and also to the tenderness with which the
11 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
12 tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.
13 sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.
14 tn Grk “his”; in the translation the referent (God) has been specified for clarity.
15 tn Grk “whose house we are,” continuing the previous sentence.
16 tc The reading adopted by the translation is found in Ì13,46 B sa, while the vast majority of
17 tn Grk “the pride of our hope.”
18 tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”
19 tn Or “people”; Grk “men” (ἀνθρώπων, anqrwpwn), a generic use of the term. In the translation “human beings” was used here because “people” occurs later in the verse and translates a different Greek word (λαοί, laoi).
20 tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
21 tc ‡ Most