37:1 Bezalel made the ark of acacia wood; its length was three feet nine inches, its width two feet three inches, and its height two feet three inches. 37:2 He overlaid it with pure gold, inside and out, and he made a surrounding border 1 of gold for it. 37:3 He cast four gold rings for it that he put 2 on its four feet, with 3 two rings on one side and two rings on the other side. 37:4 He made poles of acacia wood, overlaid them with gold, 37:5 and put the poles into the rings on the sides of the ark in order to carry the ark.
37:6 He made 4 an atonement lid of pure gold; its length was three feet nine inches, and its width was two feet three inches. 37:7 He made two cherubim of gold; he made them of hammered metal on the two ends of the atonement lid, 37:8 one cherub on one end 5 and one cherub on the other end. 6 He made the cherubim from the atonement lid on its two ends. 37:9 The cherubim were spreading their wings 7 upward, overshadowing the atonement lid with their wings. The cherubim 8 faced each other, 9 looking toward the atonement lid. 10
37:10 He made the table of acacia wood; its length was three feet, its width one foot six inches, and its height two feet three inches. 37:11 He overlaid it with pure gold, and he made a surrounding border of gold for it. 37:12 He made a surrounding frame for it about three inches wide, and he made a surrounding border of gold for its frame. 37:13 He cast four gold rings for it and attached the rings at the four corners where its four legs were. 37:14 The rings were close to the frame to provide places for the poles to carry the table. 37:15 He made the poles of acacia wood and overlaid them with gold, to carry the table. 37:16 He made the vessels which were on the table out of pure gold, its 11 plates, its ladles, its pitchers, and its bowls, to be used in pouring out offerings.
37:17 He made the lampstand of pure gold. He made the lampstand of hammered metal; its base and its shaft, its cups, its buds, and its blossoms were from the same piece. 12 37:18 Six branches were extending from its sides, three branches of the lampstand from one side of it, and three branches of the lampstand from the other side of it. 37:19 Three cups shaped like almond flowers with buds and blossoms were on the first branch, and three cups shaped like almond flowers with buds and blossoms were on the next 13 branch, and the same 14 for the six branches that were extending from the lampstand. 37:20 On the lampstand there were four cups shaped like almond flowers with buds and blossoms, 37:21 with a bud under the first two branches from it, and a bud under the next two branches from it, and a bud under the third two branches from it; according to the six branches that extended from it. 15 37:22 Their buds and their branches were of one piece; 16 all of it was one hammered piece of pure gold. 37:23 He made its seven lamps, its trimmers, and its trays of pure gold. 37:24 He made the lampstand 17 and all its accessories with seventy-five pounds of pure gold.
37:25 He made the incense altar of acacia wood. Its length was a foot and a half and its width a foot and a half – a square – and its height was three feet. Its horns were of one piece with it. 18 37:26 He overlaid it with pure gold – its top, 19 its four walls, 20 and its horns – and he made a surrounding border of gold for it. 21 37:27 He also made 22 two gold rings for it under its border, on its two sides, on opposite sides, 23 as places 24 for poles to carry it with. 37:28 He made the poles of acacia wood and overlaid them with gold.
37:29 He made the sacred anointing oil and the pure fragrant incense, the work of a perfumer.
38:1 He made the altar for the burnt offering of acacia wood seven feet six inches long and seven feet six inches wide – it was square – and its height was four feet six inches. 38:2 He made its horns on its four corners; its horns were part of it, 25 and he overlaid it with bronze. 38:3 He made all the utensils of the altar – the pots, the shovels, the tossing bowls, the meat hooks, and the fire pans – he made all its utensils of bronze. 38:4 He made a grating for the altar, a network of bronze under its ledge, halfway up from the bottom. 38:5 He cast four rings for the four corners of the bronze grating, to provide places for the poles. 38:6 He made the poles of acacia wood and overlaid them with bronze. 38:7 He put the poles into the rings on the sides of the altar, with which to carry it. He made the altar 26 hollow, out of boards.
38:8 He made the large basin of bronze and its pedestal of bronze from the mirrors of the women who served 27 at the entrance of the tent of meeting.
38:9 He made the courtyard. For the south side 28 the hangings of the courtyard were of fine twisted linen, one hundred fifty feet long, 38:10 with 29 their twenty posts and their twenty bronze bases, with the hooks of the posts and their bands of silver. 38:11 For the north side the hangings were 30 one hundred fifty feet, with their twenty posts and their twenty bronze bases, with the hooks of the posts and their bands of silver. 38:12 For the west side there were 31 hangings seventy-five feet long, with 32 their ten posts and their ten bases, with the hooks of the posts and their bands of silver. 38:13 For the east side, toward the sunrise, it was seventy-five feet wide, 33 38:14 with hangings on one side 34 of the gate that were twenty-two and a half feet long, with their three posts and their three bases, 38:15 and for the second side of the gate of the courtyard, just like the other, 35 the hangings were twenty-two and a half feet long, with their three posts and their three bases. 38:16 All the hangings around the courtyard were of fine twisted linen. 38:17 The bases for the posts were bronze. The hooks of the posts and their bands were silver, their tops were overlaid with silver, and all the posts of the courtyard had silver bands. 36 38:18 The curtain 37 for the gate of the courtyard was of blue, purple, and scarlet yarn and fine twisted linen, the work of an embroiderer. It was thirty feet long, and like the hangings in the courtyard, it was seven and a half feet high, 38:19 with four posts and their four bronze bases. Their hooks and their bands were silver, and their tops were overlaid with silver. 38:20 All the tent pegs of the tabernacle and of the courtyard all around were bronze.
38:21 This is the inventory 38 of the tabernacle, the tabernacle of the testimony, which was counted 39 by the order 40 of Moses, being the work 41 of the Levites under the direction 42 of Ithamar, son of Aaron the priest. 38:22 Now Bezalel son of Uri, the son of Hur, of the tribe of Judah, made everything that the Lord had commanded Moses; 38:23 and with him was Oholiab son of Ahisamach, of the tribe of Dan, an artisan, a designer, and an embroiderer in blue, purple, and scarlet yarn and fine linen.
38:24 All the gold that was used for the work, in all the work of the sanctuary 43 (namely, 44 the gold of the wave offering) was twenty-nine talents and 730 shekels, 45 according to the sanctuary shekel.
38:25 The silver of those who were numbered of the community was one hundred talents and 1,775 shekels, 46 according to the sanctuary shekel, 38:26 one beka per person, that is, a half shekel, 47 according to the sanctuary shekel, for everyone who crossed over to those numbered, from twenty years old or older, 48 603,550 in all. 49 38:27 The one hundred talents of silver were used for casting the bases of the sanctuary and the bases of the special curtain – one hundred bases for one hundred talents, one talent per base. 38:28 From the remaining 1,775 shekels 50 he made hooks for the posts, overlaid their tops, and made bands for them.
38:29 The bronze of the wave offering was seventy talents and 2,400 shekels. 51 38:30 With it he made the bases for the door of the tent of meeting, the bronze altar, the bronze grating for it, and all the utensils of the altar, 38:31 the bases for the courtyard all around, the bases for the gate of the courtyard, all the tent pegs of the tabernacle, and all the tent pegs of the courtyard all around. 52
4:1 53 Then the Lord spoke to Moses and Aaron: 4:2 “Take a census 54 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 55 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. 56 4:5 When it is time for the camp to journey, 57 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 58 and spread over that a cloth entirely of blue, and then they must insert its poles.
4:7 “On the table of the presence 59 they must spread a blue 60 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. 61
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 62 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. 63
4:15 “When Aaron and his sons have finished 64 covering 65 the sanctuary and all the furnishings of the sanctuary, when the camp is ready to journey, then 66 the Kohathites will come to carry them; 67 but they must not touch 68 any 69 holy thing, or they will die. 70 These are the responsibilities 71 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 72 the appointed responsibility over all the tabernacle with 73 all that is in it, over the sanctuary and over all its furnishings.” 74
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 75 from among the Levites; 4:19 but in order that they will live 76 and not die when they approach the most holy things, do this for them: Aaron and his sons will go in and appoint 77 each man 78 to his service and his responsibility. 4:20 But the Kohathites 79 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 80 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, 81 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. 82
4:27 “All the service of the Gershonites, whether 83 carrying loads 84 or for any of their work, will be at the direction of 85 Aaron and his sons. You will assign them all their tasks 86 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 87 of Ithamar son of Aaron the priest. 88
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 89 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. 90 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 91 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, 92 by the authority of Moses, each according to his service and according to what he was to carry. 93 Thus were they numbered by him, 94 as the Lord had commanded Moses.
4:1 95 Then the Lord spoke to Moses and Aaron:
6:1 96 Then the Lord spoke to Moses: 6:2 “Speak to the Israelites, and tell them, ‘When either a man or a woman 97 takes a special vow, 98 to take a vow 99 as a Nazirite, 100 to separate 101 himself to the Lord, 6:3 he must separate 102 himself from wine and strong drink, he must drink neither vinegar 103 made from wine nor vinegar made from strong drink, nor may he drink any juice 104 of grapes, nor eat fresh grapes or raisins. 105 6:4 All the days of his separation he must not eat anything that is produced by the grapevine, from seed 106 to skin. 107
6:5 “‘All the days of the vow 108 of his separation no razor may be used on his head 109 until the time 110 is fulfilled for which he separated himself to the Lord. He will be holy, 111 and he must let 112 the locks of hair on his head grow long.
6:6 “‘All the days that he separates himself to the Lord he must not contact 113 a dead body. 114 6:7 He must not defile himself even 115 for his father or his mother or his brother or his sister if they die, 116 because the separation 117 for 118 his God is on his head. 6:8 All the days of his separation he must be holy to the Lord.
6:9 “‘If anyone dies very suddenly 119 beside him and he defiles 120 his consecrated head, 121 then he must shave his head on the day of his purification – on the seventh day he must shave it. 6:10 On the eighth day he is to bring 122 two turtledoves or two young pigeons to the priest, to the entrance to the tent of meeting. 6:11 Then the priest will offer one for a purification offering 123 and the other 124 as a burnt offering, 125 and make atonement 126 for him, because of his transgression 127 in regard to the corpse. So he must reconsecrate 128 his head on that day. 6:12 He must rededicate 129 to the Lord the days of his separation and bring a male lamb in its first year as a reparation offering, 130 but the former days will not be counted 131 because his separation 132 was defiled.
6:13 “‘Now this is the law of the Nazirite: When the days of his separation are fulfilled, he must be brought 133 to the entrance of the tent of meeting, 6:14 and he must present his offering 134 to the Lord: one male lamb in its first year without blemish for a burnt offering, one ewe lamb in its first year without blemish for a purification offering, one ram without blemish for a peace offering, 135 6:15 and a basket of bread made without yeast, cakes of fine flour mixed with olive oil, wafers made without yeast and smeared with olive oil, and their 136 grain offering and their drink offerings. 137
6:16 “‘Then the priest must present all these 138 before the Lord and offer 139 his purification offering and his burnt offering. 6:17 Then he must offer the ram as a peace offering 140 to the Lord, with the basket of bread made without yeast; the priest must also offer his grain offering and his drink offering.
6:18 “‘Then the Nazirite must shave his consecrated head 141 at the entrance to the tent of meeting and must take the hair from his consecrated head and put it on the fire 142 where the peace offering is burning. 143 6:19 And the priest must take the boiled shoulder of the ram, one cake made without yeast from the basket, and one wafer made without yeast, and put them on the hands of the Nazirite after he has shaved his consecrated head; 144 6:20 then the priest must wave them as a wave offering 145 before the Lord; it is a holy portion for the priest, together with the breast of the wave offering and the thigh of the raised offering. 146 After this the Nazirite may drink 147 wine.’
6:21 “This is the law 148 of the Nazirite who vows to the Lord his offering according to his separation, as well as whatever else he can provide. 149 Thus he must fulfill 150 his vow that he makes, according to the law of his separation.”
6:22 151 The Lord spoke to Moses: 6:23 “Tell Aaron and his sons, ‘This is the way 152 you are to bless 153 the Israelites. Say 154 to them:
6:24 “The Lord bless you 155 and protect 156 you;
6:25 The Lord make his face to shine upon you,
and be gracious to you; 157
6:26 The Lord lift up his countenance upon you 158
and give you peace.”’
6:27 So they will put my name 159 on the Israelites, and I will bless them.”
7:1 160 When Moses had completed setting up the tabernacle, 161 he anointed it and consecrated it and all its furnishings, and he anointed and consecrated the altar and all its utensils. 7:2 Then the leaders of Israel, the heads of their clans, 162 made an offering. They were the leaders of the tribes; they were the ones who had been supervising 163 the numbering. 7:3 They brought 164 their offering before the Lord, six covered carts 165 and twelve oxen – one cart for every two of the leaders, and an ox for each one; and they presented them in front of the tabernacle.
7:4 Then the Lord spoke to Moses: 7:5 “Receive these gifts 166 from them, that they may be 167 used in doing the work 168 of the tent of meeting; and you must give them to the Levites, to every man 169 as his service requires.” 170
7:6 So Moses accepted the carts and the oxen and gave them to the Levites. 7:7 He gave two carts and four oxen to the Gershonites, as their service required; 7:8 and he gave four carts and eight oxen to the Merarites, as their service required, under the authority 171 of Ithamar son of Aaron the priest. 7:9 But to the Kohathites he gave none, because the service of the holy things, which they carried 172 on their shoulders, was their responsibility. 173
7:10 The leaders offered 174 gifts 175 for 176 the dedication 177 of the altar when it was anointed. 178 And the leaders presented 179 their offering before the altar. 7:11 For the Lord said to Moses, “They must present their offering, one leader for each day, 180 for the dedication of the altar.”
7:12 The one who presented his offering on the first day was Nahshon son of Amminadab, from the tribe of Judah. 181 7:13 His offering was one silver platter weighing 130 shekels, 182 and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:14 one gold pan weighing 10 shekels, full of incense; 7:15 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:16 one male goat for a purification offering; 7:17 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five male lambs in their first year. This was the offering of Nahshon son of Amminadab.
7:18 On the second day Nethanel son of Zuar, leader of Issachar, presented an offering. 7:19 He offered for his offering one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:20 one gold pan weighing 10 shekels, full of incense; 7:21 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:22 one male goat for a purification offering; 7:23 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five male lambs in their first year. This was the offering of Nethanel son of Zuar.
7:24 On the third day Eliab son of Helon, leader of the Zebulunites, presented an offering. 183 7:25 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:26 one gold pan weighing 10 shekels, full of incense; 7:27 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:28 one male goat for a purification offering; 7:29 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five male lambs in their first year. This was the offering of Eliab son of Helon.
7:30 On the fourth day Elizur son of Shedeur, leader of the Reubenites, presented an offering. 7:31 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:32 one gold pan weighing 10 shekels, full of incense; 7:33 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:34 one male goat for a purification offering; 7:35 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Elizur son of Shedeur.
7:36 On the fifth day Shelumiel son of Zurishaddai, leader of the Simeonites, presented an offering. 7:37 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:38 one gold pan weighing 10 shekels; 7:39 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:40 one male goat for a purification offering; 7:41 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Sheloumiel son of Zurishaddai.
7:42 On the sixth day Eliasaph son of Deuel, leader of the Gadites, presented an offering. 7:43 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:44 one gold pan weighing 10 shekels; 7:45 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:46 one male goat for a purification offering; 7:47 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Eliasaph son of Deuel.
7:48 On the seventh day Elishama son of Ammihud, leader of the Ephraimites, presented an offering. 7:49 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:50 one gold pan weighing 10 shekels, full of incense; 7:51 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:52 one male goat for a purification offering; 7:53 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Elishama son of Ammihud.
7:54 On the eighth day Gamaliel son of Pedahzur, leader of the Manassehites, presented an offering. 7:55 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:56 one gold pan weighing 10 shekels, full of incense; 7:57 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:58 one male goat for a purification offering; 7:59 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Gamaliel son of Pedahzur.
7:60 On the ninth day Abidan son of Gideoni, leader of the Benjaminites, presented an offering. 7:61 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:62 one gold pan weighing 10 shekels, full of incense; 7:63 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:64 one male goat for a purification offering; 7:65 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Abidan son of Gideoni.
7:66 On the tenth day Ahiezer son of Amishaddai, leader of the Danites, presented an offering. 7:67 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:68 one gold pan weighing 10 shekels, full of incense; 7:69 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:70 one male goat for a purification offering; 7:71 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Ahiezer son of Amishaddai.
7:72 On the eleventh day Pagiel son of Ocran, leader of the Asherites, presented an offering. 7:73 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:74 one gold pan weighing 10 shekels, full of incense; 7:75 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:76 one male goat for a purification offering; 7:77 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Pagiel son of Ocran.
7:78 On the twelfth day Ahira son of Enan, leader of the Naphtalites, presented an offering. 7:79 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:80 one gold pan weighing 10 shekels; 7:81 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:82 one male goat for a purification offering; 7:83 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Ahira son of Enan.
7:84 This was the dedication for the altar from the leaders of Israel, when it was anointed: twelve silver platters, twelve silver sprinkling bowls, and twelve gold pans. 7:85 Each silver platter weighed 130 shekels, and each silver sprinkling bowl weighed 70 shekels. All the silver of the vessels weighed 2,400 shekels, according to the sanctuary shekel. 7:86 The twelve gold pans full of incense weighed 10 shekels each, according to the sanctuary shekel; all the gold of the pans weighed 120 shekels. 7:87 All the animals for the burnt offering were 12 young bulls, 12 rams, 12 male lambs in their first year, with their grain offering, and 12 male goats for a purification offering. 7:88 All the animals for the sacrifice for the peace offering were 24 young bulls, 60 rams, 60 male goats, and 60 lambs in their first year. These were the dedication offerings for the altar after it was anointed. 184
7:89 Now when Moses went into 185 the tent of meeting to speak with the Lord, 186 he heard the voice speaking to him from above the atonement lid 187 that was on the ark of the testimony, from between the two cherubim. 188 Thus he spoke to him.
8:1 189 The Lord spoke to Moses: 8:2 “Speak to Aaron and tell him, ‘When you set up 190 the lamps, the seven lamps are to give light 191 in front of the lampstand.’”
3:1 192 Now these are the records 193 of Aaron and Moses when 194 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 195 priests, whom he consecrated 196 to minister as priests. 197
3:4 Nadab and Abihu died 198 before the Lord 199 when they offered 200 strange 201 fire 202 before the Lord in the wilderness of Sinai, and they had no children. 203 So Eleazar and Ithamar ministered as priests 204 in the presence of 205 Aaron their father.
3:5 The Lord spoke to Moses: 3:6 “Bring the tribe of Levi near, 206 and present 207 them before Aaron the priest, that they may serve him. 208 3:7 They are responsible for his needs 209 and the needs of the whole community before the tent of meeting, by attending 210 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 211 in the tabernacle. 3:9 You are to assign 212 the Levites to Aaron and his sons; they will be assigned exclusively 213 to him out of all 214 the Israelites. 3:10 So you are to appoint Aaron and his sons, and they will be responsible for their priesthood; 215 but the unauthorized person 216 who comes near must be put to death.”
3:11 Then the Lord spoke to Moses: 3:12 “Look, 217 I myself have taken the Levites from among the Israelites instead of 218 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 219 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.” 220
3:14 Then the Lord spoke to Moses in the wilderness of Sinai: 3:15 “Number the Levites by their clans 221 and their families; every male from a month old and upward you are to number.” 222 3:16 So Moses numbered them according to the word 223 of the Lord, just as he had been commanded. 224
3:17 These were the sons 225 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 226 of the clan 227 of the Gershonites was Eliasaph son of Lael.
3:25 And 228 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, 229 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. 230
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. 231 3:28 Counting every male from a month old and upward, there were 8,600. They were responsible for the care 232 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, 233 the curtain, and all their service. 234 3:32 Now the head of all the Levitical leaders 235 was Eleazar son of Aaron the priest. He was appointed over those who were responsible 236 for the sanctuary.
3:33 From Merari came the family of the Mahlites and the family of the Mushites; these were 237 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, 238 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, 239 and his sons. They were responsible for the needs 240 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 241 of the Lord, according to their families, every male from a month old and upward, were 22,000. 242
3:40 Then the Lord said to Moses, “Number all the firstborn males of the Israelites from a month old and upward, and take 243 the number of their names. 3:41 And take 244 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 245 five shekels for each 246 one individually; you are to collect 247 this amount 248 in the currency of the sanctuary shekel (this shekel is twenty gerahs). 249 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 250 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.
4:1 251 Then the Lord spoke to Moses and Aaron: 4:2 “Take a census 252 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 253 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. 254 4:5 When it is time for the camp to journey, 255 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 256 and spread over that a cloth entirely of blue, and then they must insert its poles.
4:7 “On the table of the presence 257 they must spread a blue 258 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. 259
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 260 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. 261
4:15 “When Aaron and his sons have finished 262 covering 263 the sanctuary and all the furnishings of the sanctuary, when the camp is ready to journey, then 264 the Kohathites will come to carry them; 265 but they must not touch 266 any 267 holy thing, or they will die. 268 These are the responsibilities 269 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 270 the appointed responsibility over all the tabernacle with 271 all that is in it, over the sanctuary and over all its furnishings.” 272
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 273 from among the Levites; 4:19 but in order that they will live 274 and not die when they approach the most holy things, do this for them: Aaron and his sons will go in and appoint 275 each man 276 to his service and his responsibility. 4:20 But the Kohathites 277 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.
43:1 Then he brought me to the gate that faced toward the east. 43:2 I saw 278 the glory of the God of Israel 279 coming from the east; 280 the sound was like that of rushing water; 281 and the earth radiated 282 his glory. 43:3 It was like the vision I saw when he 283 came to destroy the city, and the vision I saw by the Kebar River. I threw myself face down. 43:4 The glory of the Lord came into the temple by way of the gate that faces east. 43:5 Then a wind 284 lifted me up and brought me to the inner court; I watched 285 the glory of the Lord filling the temple. 286
43:6 I heard someone speaking to me from the temple, while the man was standing beside me. 43:7 He said to me: “Son of man, this is the place of my throne 287 and the place for the soles of my feet, 288 where I will live among the people of Israel forever. The house of Israel will no longer profane my holy name, neither they nor their kings, by their spiritual prostitution or by the pillars of their kings set up when they die. 289 43:8 When they placed their threshold by my threshold and their doorpost by my doorpost, with only the wall between me and them, they profaned my holy name by the abominable deeds they committed. So I consumed them in my anger. 43:9 Now they must put away their spiritual prostitution and the pillars of their kings far from me, and then I will live among them forever.
43:10 “As for you, son of man, describe the temple to the house of Israel, so that they will be ashamed of their sins and measure the pattern. 43:11 When they are ashamed of all that they have done, make known to them the design of the temple, its pattern, its exits and entrances, and its whole design – all its statutes, its entire design, and all its laws; write it all down in their sight, so that they may observe its entire design and all its statutes and do them.
43:12 “This is the law of the temple: The entire area on top of the mountain all around will be most holy. Indeed, this is the law of the temple.
43:13 “And these are the measurements of the altar: 290 Its base 291 is 1¾ feet 292 high, 293 and 1¾ feet 294 wide, and its border nine inches 295 on its edge. This is to be the height 296 of the altar. 43:14 From the base of the ground to the lower edge is 3½ feet, 297 and the width 1¾ feet; 298 and from the smaller ledge to the larger edge, 7 feet, 299 and the width 1¾ feet; 43:15 and the altar hearth, 7 feet, and from the altar hearth four horns projecting upward. 43:16 Now the altar hearth 300 is a perfect square, 21 feet 301 long and 21 feet wide. 43:17 The ledge is 24½ feet 302 long and 24½ feet wide on four sides; the border around it is 10½ inches, 303 and its surrounding base 1¾ feet. 304 Its steps face east.”
43:18 Then he said to me: “Son of man, this is what the sovereign Lord says: These are the statutes of the altar: On the day it is built to offer up burnt offerings on it and to sprinkle blood on it, 305 43:19 you will give a young bull for a sin offering to the Levitical priests who are descended from Zadok, who approach me to minister to me, declares the sovereign Lord. 43:20 You will take some of its blood, and place it on the four horns of the altar, on the four corners of the ledge, and on the border all around; you will cleanse it and make atonement for it. 306 43:21 You will also take the bull for the sin offering, and it will be burned in the appointed place in the temple, outside the sanctuary.
43:22 “On the second day, you will offer a male goat without blemish for a sin offering. They will purify the altar just as they purified it with the bull. 43:23 When you have finished purifying it, you will offer an unblemished young bull and an unblemished ram from the flock. 43:24 You will present them before the Lord, and the priests will scatter salt on them 307 and offer them up as a burnt offering to the Lord.
43:25 “For seven days you will provide every day a goat for a sin offering; a young bull and a ram from the flock, both without blemish, will be provided. 43:26 For seven days they will make atonement for the altar and cleanse it, so they will consecrate it. 308 43:27 When the prescribed period is over, 309 on the eighth day and thereafter the priests will offer up on the altar your burnt offerings and your peace offerings; 310 I will accept you, declares the sovereign Lord.”
44:1 Then he brought me back by way of the outer gate of the sanctuary which faces east, but it was shut. 44:2 The Lord said to me: “This gate will be shut; it will not be opened, and no one will enter by it. For the Lord, the God of Israel, has entered by it; therefore it will remain shut. 44:3 Only the prince may sit in it to eat a sacrificial meal 311 before the Lord; he will enter by way of the porch of the gate and will go out by the same way.”
44:4 Then he brought me by way of the north gate to the front of the temple. As I watched, I noticed 312 the glory of the Lord filling the Lord’s temple, and I threw myself face down. 44:5 The Lord said to me: “Son of man, pay attention, 313 watch closely and listen carefully to 314 everything I tell you concerning all the statutes of the Lord’s house and all its laws. Pay attention to the entrances 315 to the temple with all the exits of the sanctuary. 44:6 Say to the rebellious, 316 to the house of Israel, ‘This is what the sovereign Lord says: Enough of all your abominable practices, O house of Israel! 44:7 When you bring foreigners, those uncircumcised in heart and in flesh, into my sanctuary, you desecrate 317 it – even my house – when you offer my food, the fat and the blood. You 318 have broken my covenant by all your abominable practices. 44:8 You have not kept charge of my holy things, but you have assigned foreigners 319 to keep charge of my sanctuary for you. 44:9 This is what the sovereign Lord says: No foreigner, who is uncircumcised in heart and flesh among all the foreigners who are among the people of Israel, will enter into my sanctuary. 320
44:10 “‘But the Levites who went far from me, straying off from me after their idols when Israel went astray, will be responsible for 321 their sin. 44:11 Yet they will be ministers in my sanctuary, having oversight at the gates of the temple, and serving the temple. They will slaughter the burnt offerings and the sacrifices for the people, and they will stand before them to minister to them. 44:12 Because they used to minister to them before their idols, and became a sinful obstacle 322 to the house of Israel, consequently I have made a vow 323 concerning them, declares the sovereign Lord, that they will be responsible 324 for their sin. 44:13 They will not come near me to serve me as priest, nor will they come near any of my holy things, the things which are most sacred. They will bear the shame of the abominable deeds they have committed. 44:14 Yet I will appoint them to keep charge of the temple, all of its service and all that will be done in it.
44:15 “‘But the Levitical priests, the descendants of Zadok 325 who kept the charge of my sanctuary when the people of Israel went astray from me, will approach me to minister to me; they will stand before me to offer me the fat and the blood, declares the sovereign Lord. 44:16 They will enter my sanctuary, and approach my table to minister to me; they will keep my charge.
44:17 “‘When they enter the gates of the inner court, they must wear linen garments; they must not have any wool on them when they minister in the inner gates of the court and in the temple. 44:18 Linen turbans will be on their heads and linen undergarments will be around their waists; they must not bind themselves with anything that causes sweat. 44:19 When they go out to the outer court to the people, they must remove the garments they were ministering in, and place them in the holy chambers; they must put on other garments so that they will not transmit holiness to the people with their garments. 326
44:20 “‘They must not shave their heads 327 nor let their hair grow long; 328 they must only trim their heads. 44:21 No priest may drink wine when he enters the inner court. 44:22 They must not marry a widow or a divorcee, but they may marry a virgin from the house of Israel 329 or a widow who is a priest’s widow. 44:23 Moreover, they will teach my people the difference between the holy and the common, and show them how to distinguish between the ceremonially unclean and the clean. 330
44:24 “‘In a controversy they will act as judges; 331 they will judge according to my ordinances. They will keep my laws and my statutes regarding all my appointed festivals and will observe 332 my Sabbaths.
44:25 “‘They must not come near a dead person or they will be defiled; 333 however, for father, mother, son, daughter, brother or sister, they may defile themselves. 44:26 After a priest 334 has become ceremonially clean, they 335 must count off a period of seven days for him. 44:27 On the day he enters the sanctuary, into the inner court to serve in the sanctuary, he must offer his sin offering, declares the sovereign Lord.
44:28 “‘This will be their inheritance: I am their inheritance, and you must give them no property in Israel; I am their property. 336 44:29 They may eat the grain offering, the sin offering, and the guilt offering, and every devoted thing in Israel will be theirs. 44:30 The first of all the first fruits and all contributions of any kind 337 will be for the priests; you will also give to the priest the first portion of your dough, so that a blessing may rest on your house. 44:31 The priests will not eat any bird or animal that has died a natural death or was torn to pieces by a wild animal. 338
45:1 “‘When you allot the land as an inheritance, you will offer an allotment 339 to the Lord, a holy portion from the land; the length will be eight and a quarter miles 340 and the width three and one-third miles. 341 This entire area will be holy. 342 45:2 Of this area a square 875 feet 343 by 875 feet will be designated for the sanctuary, with 87½ feet 344 set aside for its open space round about. 45:3 From this measured area you will measure a length of eight and a quarter miles 345 and a width of three and one-third miles; 346 in it will be the sanctuary, the most holy place. 45:4 It will be a holy portion of the land; it will be for the priests, the ministers of the sanctuary who approach the Lord to minister to him. It will be a place for their houses and a holy place for the sanctuary. 347 45:5 An area eight and a quarter miles 348 in length and three and one-third miles 349 in width will be for the Levites, who minister at the temple, as the place for the cities 350 in which they will live.
45:6 “‘Alongside the portion set apart as the holy allotment, you will allot for the city an area one and two-thirds miles 351 wide and eight and a quarter miles 352 long; it will be for the whole house of Israel.
45:7 “‘For the prince there will be land on both sides of the holy allotment and the allotted city, alongside the holy allotment and the allotted city, on the west side and on the east side; it will be comparable in length to one of the portions, from the west border to the east border 45:8 of the land. This will be his property in Israel. My princes will no longer oppress my people, but the land will be allotted to the house of Israel according to their tribes.
45:9 “‘This is what the sovereign Lord says: Enough, you princes of Israel! Put away violence and destruction, and do what is just and right. Put an end to your evictions of my people, 353 declares the sovereign Lord. 45:10 You must use just balances, 354 a just dry measure (an ephah), 355 and a just liquid measure (a bath). 356 45:11 The dry and liquid measures will be the same, the bath will contain a tenth of a homer, 357 and the ephah a tenth of a homer; the homer will be the standard measure. 45:12 The shekel will be twenty gerahs. Sixty shekels 358 will be a mina for you.
45:13 “‘This is the offering you must offer: a sixth of an ephah from a homer of wheat; a sixth of an ephah from a homer of barley, 45:14 and as the prescribed portion of olive oil, one tenth of a bath from each kor (which is ten baths or a homer, for ten baths make a homer); 45:15 and one sheep from each flock of two hundred, from the watered places of Israel, for a grain offering, burnt offering, and peace offering, to make atonement for them, declares the sovereign Lord. 45:16 All the people of the land will contribute 359 to this offering for the prince of Israel. 45:17 It will be the duty of the prince to provide the burnt offerings, the grain offering, and the drink offering at festivals, on the new moons and Sabbaths, at all the appointed feasts of the house of Israel; he will provide the sin offering, the grain offering, the burnt offering, and the peace offerings to make atonement for the house of Israel.
45:18 “‘This is what the sovereign Lord says: In the first month, on the first day of the month, you must take an unblemished young bull and purify the sanctuary. 45:19 The priest will take some of the blood of the sin offering and place it on the doorpost of the temple, on the four corners of the ledge of the altar, and on the doorpost of the gate of the inner court. 45:20 This is what you must do on the seventh day of the month for anyone who sins inadvertently or through ignorance; so you will make atonement for the temple.
45:21 “‘In the first month, on the fourteenth day of the month, you will celebrate the Passover, and for seven days bread made without yeast will be eaten. 45:22 On that day the prince will provide for himself and for all the people of the land a bull for a sin offering. 45:23 And during the seven days of the feast he will provide as a burnt offering to the Lord seven bulls and seven rams, all without blemish, on each of the seven days, and a male goat daily for a sin offering. 45:24 He will provide as a grain offering an ephah for each bull, an ephah for each ram, and a gallon 360 of olive oil for each ephah of grain. 361 45:25 In the seventh month, on the fifteenth day of the month, at the feast, 362 he will make the same provisions for the sin offering, burnt offering, and grain offering, and for the olive oil, for the seven days.
46:1 “‘This is what the sovereign Lord says: The gate of the inner court that faces east 363 will be closed six working days, but on the Sabbath day it will be opened and on the day of the new moon it will be opened. 46:2 The prince will enter by way of the porch of the gate from the outside, and will stand by the doorpost of the gate. The priests will provide his burnt offering and his peace offerings, and he will bow down at the threshold of the gate and then go out. But the gate will not be closed until evening. 46:3 The people of the land will bow down at the entrance of that gate before the Lord on the Sabbaths and on the new moons. 46:4 The burnt offering which the prince will offer to the Lord on the Sabbath day will be six unblemished lambs and one unblemished ram. 46:5 The grain offering will be an ephah with the ram, and the grain offering with the lambs will be as much as he is able to give, 364 and a gallon 365 of olive oil with an ephah. 46:6 On the day of the new moon he will offer 366 an unblemished young bull, and six lambs and a ram, all without blemish. 46:7 He will provide a grain offering: an ephah with the bull and an ephah with the ram, and with the lambs as much as he wishes, 367 and a gallon 368 of olive oil with each ephah of grain. 369 46:8 When the prince enters, he will come by way of the porch of the gate and will go out the same way.
46:9 “‘When the people of the land come before the Lord at the appointed feasts, whoever enters by way of the north gate to worship will go out by way of the south gate; whoever enters by way of the south gate will go out by way of the north gate. No one will return by way of the gate they entered but will go out straight ahead. 46:10 When they come in, the prince will come in with them, and when they go out, he will go out.
46:11 “‘At the festivals and at the appointed feasts the grain offering will be an ephah with the bull and an ephah with the ram, and with the lambs as much as one is able, 370 and a gallon 371 of olive oil with each ephah of grain. 372 46:12 When the prince provides a freewill offering, a burnt offering, or peace offerings as a voluntary offering to the Lord, the gate facing east will be opened for him, and he will provide his burnt offering and his peace offerings just as he did on the Sabbath. Then he will go out, and the gate will be closed after he goes out. 373
46:13 “‘You 374 will provide a lamb a year old without blemish for a burnt offering daily to the Lord; morning by morning he will provide it. 46:14 And you 375 will provide a grain offering with it morning by morning, a sixth of an ephah, and a third of a gallon 376 of olive oil to moisten the choice flour, as a grain offering to the Lord; this is a perpetual statute. 46:15 Thus they will provide the lamb, the grain offering, and the olive oil morning by morning, as a perpetual burnt offering.
46:16 “‘This is what the sovereign Lord says: If the prince should give a gift to one of his sons as 377 his inheritance, it will belong to his sons, it is their property by inheritance. 46:17 But if he gives a gift from his inheritance to one of his servants, it will be his until the year of liberty; 378 then it will revert to the prince. His inheritance will only remain with his sons. 46:18 The prince will not take away any of the people’s inheritance by oppressively removing them from their property. He will give his sons an inheritance from his own possessions so that my people will not be scattered, each from his own property.’”
46:19 Then he brought me through the entrance, which was at the side of the gate, into the holy chambers for the priests which faced north. There I saw 379 a place at the extreme western end. 46:20 He said to me, “This is the place where the priests will boil the guilt offering and the sin offering, and where they will bake the grain offering, so that they do not bring them out to the outer court to transmit holiness to the people.”
46:21 Then he brought me out to the outer court and led me past the four corners of the court, and I noticed 380 that in every corner of the court there was a court. 46:22 In the four corners of the court were small 381 courts, 70 feet 382 in length and 52½ feet 383 in width; the four were all the same size. 46:23 There was a row of masonry around each of the four courts, and places for boiling offerings were made under the rows all around. 46:24 Then he said to me, “These are the houses for boiling, where the ministers of the temple boil the sacrifices of the people.”
47:1 Then he brought me back to the entrance of the temple. I noticed 384 that water was flowing from under the threshold of the temple toward the east (for the temple faced east). The water was flowing down from under the right side of the temple, from south of the altar. 47:2 He led me out by way of the north gate and brought me around the outside of the outer gate that faces toward the east; I noticed 385 that the water was trickling out from the south side.
47:3 When the man went out toward the east with a measuring line in his hand, he measured 1,750 feet, 386 and then he led me through water, which was ankle deep. 47:4 Again he measured 1,750 feet and led me through the water, which was now knee deep. Once more he measured 1,750 feet and led me through the water, which was waist deep. 47:5 Again he measured 1,750 feet and it was a river I could not cross, for the water had risen; it was deep enough to swim in, a river that could not be crossed. 47:6 He said to me, “Son of man, have you seen this?”
Then he led me back to the bank of the river. 47:7 When I had returned, I noticed 387 a vast number of trees on the banks of the river, on both sides. 47:8 He said to me, “These waters go out toward the eastern region and flow down into the Arabah; when they enter the Dead Sea, 388 where the sea is stagnant, 389 the waters become fresh. 390 47:9 Every living creature which swarms where the river 391 flows will live; there will be many fish, for these waters flow there. It will become fresh 392 and everything will live where the river flows. 47:10 Fishermen will stand beside it; from Engedi to En-eglaim they will spread nets. They will catch many kinds of fish, like the fish of the Great Sea. 393 47:11 But its swamps and its marshes will not become fresh; they will remain salty. 47:12 On both sides of the river’s banks, every kind of tree will grow for food. Their leaves will not wither nor will their fruit fail, but they will bear fruit every month, because their water source flows from the sanctuary. Their fruit will be for food and their leaves for healing.” 394
47:13 This is what the sovereign Lord says: “Here 395 are the borders 396 you will observe as you allot the land to the twelve tribes of Israel. (Joseph will have two portions.) 397 47:14 You must divide it equally just as I vowed to give it to your forefathers; 398 this land will be assigned as your inheritance. 399
47:15 “This will be the border of the land: 400 On the north side, from the Great Sea by way of Hethlon to the entrance of Zedad; 47:16 Hamath, Berothah, Sibraim, which is between the border of Damascus and the border of Hamath, as far as Hazer-hattikon, which is on the border of Hauran. 47:17 The border will run from the sea to Hazar-enan, at the border of Damascus, and on the north is the border of Hamath. This is the north side. 47:18 On the east side, between Hauran and Damascus, and between Gilead and the land of Israel, will be the Jordan. You will measure from the border to the eastern sea. This is the east side. 47:19 On the south side it will run from Tamar to the waters of Meribath Kadesh, the river, 401 to the Great Sea. This is the south side. 47:20 On the west side the Great Sea will be the boundary to a point opposite Lebo-hamath. This is the west side.
47:21 “This is how you will divide this land for yourselves among the tribes of Israel. 47:22 You must allot it as an inheritance among yourselves and for the foreigners who reside among you, who have fathered sons among you. You must treat them as native-born among the people of Israel; they will be allotted an inheritance with you among the tribes of Israel. 402 47:23 In whatever tribe the foreigner resides, there you will give him his inheritance,” declares the sovereign Lord.
48:1 “These are the names of the tribes: From the northern end beside the road of Hethlon to Lebo-hamath, as far as Hazar-enan (which is on the border of Damascus, toward the north beside Hamath), extending from the east side to the west, Dan will have one portion. 48:2 Next to the border of Dan, from the east side to the west, Asher 403 will have one portion. 48:3 Next to the border of Asher from the east side to the west, Naphtali will have one portion. 48:4 Next to the border of Naphtali from the east side to the west, Manasseh will have one portion. 48:5 Next to the border of Manasseh from the east side to the west, Ephraim will have one portion. 48:6 Next to the border of Ephraim from the east side to the west, Reuben will have one portion. 48:7 Next to the border of Reuben from the east side to the west, Judah 404 will have one portion.
48:8 “Next to the border of Judah from the east side to the west will be the allotment you must set apart. It is to be eight and a quarter miles 405 wide, and the same length as one of the tribal portions, from the east side to the west; the sanctuary will be in the middle of it. 48:9 The allotment you set apart to the Lord will be eight and a quarter miles 406 in length and three and one-third miles 407 in width. 48:10 These will be the allotments for the holy portion: for the priests, toward the north eight and a quarter miles 408 in length, toward the west three and one-third miles 409 in width, toward the east three and one-third miles 410 in width, and toward the south eight and a quarter miles 411 in length; the sanctuary of the Lord will be in the middle. 48:11 This will be for the priests who are set apart from the descendants of Zadok who kept my charge and did not go astray when the people of Israel strayed off, like the Levites did. 412 48:12 It will be their portion from the allotment of the land, a most holy place, next to the border of the Levites.
48:13 “Alongside the border of the priests, the Levites will have an allotment eight and a quarter miles 413 in length and three and one-third miles 414 in width. The whole length will be eight and a quarter miles 415 and the width three and one-third miles. 416 48:14 They must not sell or exchange any of it; they must not transfer this choice portion of land, for it is set apart 417 to the Lord.
48:15 “The remainder, one and two-thirds miles 418 in width and eight and a quarter miles 419 in length, will be for common use by the city, for houses and for open space. The city will be in the middle of it; 48:16 these will be its measurements: The north side will be one and one-half miles, 420 the south side one and one-half miles, the east side one and one-half miles, and the west side one and one-half miles. 48:17 The city will have open spaces: On the north there will be 437½ feet, 421 on the south 437½ feet, on the east 437½ feet, and on the west 437½ feet. 48:18 The remainder of the length alongside the holy allotment will be three and one-third miles 422 to the east and three and one-third miles toward the west, and it will be beside the holy allotment. Its produce will be for food for the workers of the city. 48:19 The workers of the city from all the tribes of Israel will cultivate it. 48:20 The whole allotment will be eight and a quarter miles 423 square, you must set apart the holy allotment with the possession of the city.
48:21 “The rest, on both sides of the holy allotment and the property of the city, will belong to the prince. Extending from the eight and a quarter miles 424 of the holy allotment to the east border, and westward from the eight and a quarter miles 425 to the west border, alongside the portions, it will belong to the prince. The holy allotment and the sanctuary of the temple will be in the middle of it. 48:22 The property of the Levites and of the city will be in the middle of that which belongs to the prince. The portion between the border of Judah and the border of Benjamin will be for the prince.
48:23 “As for the rest of the tribes: From the east side to the west side, Benjamin will have one portion. 48:24 Next to the border of Benjamin, from the east side to the west side, Simeon will have one portion. 48:25 Next to the border of Simeon, from the east side to the west side, Issachar will have one portion. 48:26 Next to the border of Issachar, from the east side to the west side, Zebulun will have one portion. 48:27 Next to the border of Zebulun, from the east side to the west side, Gad will have one portion. 48:28 Next to the border of Gad, at the south side, the border will run from Tamar to the waters of Meribath Kadesh, to the Stream of Egypt 426 and on to the Great Sea. 48:29 This is the land which you will allot to the tribes of Israel, and these are their portions, declares the sovereign Lord.
48:30 “These are the exits of the city: On the north side, one and one-half miles 427 by measure, 48:31 the gates of the city 428 will be named for the tribes of Israel; there will be three gates to the north: one gate for Reuben, one gate for Judah, and one gate for Levi. 48:32 On the east side, one and one-half miles in length, there will be three gates: one gate for Joseph, one gate for Benjamin, and one gate for Dan. 48:33 On the south side, one and one-half miles by measure, there will be three gates: one gate for Simeon, one gate for Issachar, and one gate for Zebulun. 48:34 On the west side, one and one-half miles in length, there will be three gates: one gate for Gad, one gate for Asher, and one gate for Naphtali. 48:35 The circumference of the city will be six miles. 429 The name of the city from that day forward will be: ‘The Lord Is There.’” 430
1 tn Or “molding.”
2 tn “that he put” has been supplied.
3 tn This is taken as a circumstantial clause; the clause begins with the conjunction vav.
4 tn Heb “and he made.”
5 tn Heb “from/at [the] end, from this.”
6 tn The repetition of the expression indicates it has the distributive sense.
7 tn The construction is a participle in construct followed by the genitive “wings” – “spreaders of wings.”
8 tn “The cherubim” has been placed here instead of in the second clause to produce a smoother translation.
9 tn Heb “and their faces a man to his brother.”
10 tn Heb “to the atonement lid were the faces of the cherubim.”
11 tn The suffixes on these could also indicate the indirect object (see Exod 25:29).
12 tn Heb “from it”; the referent (“the same piece” of wrought metal) has been specified in the translation for clarity.
13 tn Heb “the one branch.” But the repetition of “one…one” means here one after another, or the “first” and then the “next.”
14 tn Heb “thus for six branches….”
15 tn As in Exod 26:35, the translation of “first” and “next” and “third” is interpretive, because the text simply says “under two branches” in each of three places.
16 tn Heb “were from it.”
17 tn Heb “it”; the referent (the lampstand) has been specified in the translation for clarity.
18 tn Heb “from it were its horns,” meaning that they were made from the same piece.
19 tn Heb “roof.”
20 tn Heb “its walls around.”
21 tn Heb “and he made for it border gold around.”
22 tn Heb “and he made.”
23 sn Since it was a small altar, it needed only two rings, one on either side, in order to be carried. The second mention of their location clarifies that they should be on the sides, the right and the left, as one approached the altar.
24 tn Heb “for houses.”
25 tn Heb “its horns were from it,” meaning from the same piece.
26 tn Heb “it”; the referent (the altar) has been specified in the translation for clarity.
27 sn The word for “serve” is not the ordinary one. It means “to serve in a host,” especially in a war. It appears that women were organized into bands and served at the tent of meeting. S. R. Driver thinks that this meant “no doubt” washing, cleaning, or repairing (Exodus, 391). But there is no hint of that (see 1 Sam 2:22; and see Ps 68:11 [12 Hebrew text]). They seem to have had more to do than what Driver said.
28 tn Heb “south side southward.”
29 tn While this verse could be translated as an independent sentence, it is probably to be subordinated as a circumstantial clause in line with Exod 27:10-12, as well as v. 12 of this passage.
30 tn Here the phrase “the hangings were” has been supplied.
31 tn The phrase “there were” has been supplied.
32 tn The text simply has “their posts ten and their bases ten”; this may be added here as a circumstantial clause with the main sentence in order to make sense out of the construction.
33 tn The text simply says “seventy-five feet.”
34 tn The word literally means “shoulder.” The next words, “of the gate,” have been supplied here. The east end contained the courtyard’s entry with a wall of curtains on each side of the entry (see v. 15).
35 tn Heb “from this and from this” (cf, 17:12; 25:19; 26:13; 32:15; Josh 8:22, 33; 1 Kgs 10:19-20; Ezek 45:7).
36 tn Heb “they were banded with silver.”
37 tn This word is different from the word for hangings; it has more of the idea of a screen, shielding or securing the area.
38 tn The Hebrew word is פְּקוּדֵי (pÿqude), which in a slavishly literal way would be “visitations of” the tabernacle. But the word often has the idea of “numbering” or “appointing” as well. Here it is an accounting or enumeration of the materials that people brought, so the contemporary term “inventory” is a close approximation. By using this Hebrew word there is also the indication that whatever was given, i.e., appointed for the tabernacle, was changed forever in its use. This is consistent with this Hebrew root, which does have a sense of changing the destiny of someone (“God will surely visit you”). The list in this section will also be tied to the numbering of the people.
39 tn The same verb is used here, but now in the Pual perfect tense, third masculine singular. A translation “was numbered” or “was counted” works. The verb is singular because it refers to the tabernacle as a unit. This section will list what made up the tabernacle.
40 tn Heb “at/by the mouth of.”
41 tn The noun is “work” or “service.” S. R. Driver explains that the reckonings were not made for the Levites, but that they were the work of the Levites, done by them under the direction of Ithamar (Exodus, 393).
42 tn Heb “by the hand of.”
43 tn These words form the casus pendens, or independent nominative absolute, followed by the apodosis beginning with the vav (ו; see U. Cassuto, Exodus, 469).
44 tn Heb “and it was.”
45 sn There were 3000 shekels in a talent, and so the total weight here in shekels would be 87,730 shekels of gold. If the sanctuary shekel was 224 grs., then this was about 40,940 oz. troy. This is estimated to be a little over a ton (cf. NCV “over 2,000 pounds”; TEV “a thousand kilogrammes”; CEV “two thousand two hundred nine pounds”; NLT “about 2,200 pounds”), although other widely diverging estimates are also given.
46 sn This would be a total of 301,775 shekels (about 140,828 oz), being a half shekel exacted per person from 605,550 male Israelites 20 years old or more (Num 1:46). The amount is estimated to be around 3.75 tons.
47 sn The weight would be about half an ounce.
48 tn Heb “upward.”
49 tn The phrase “in all” has been supplied.
50 tn Here the word “shekels” is understood; about 45 pounds.
51 sn The total shekels would have been 212,400 shekels, which would be about 108,749 oz. This would make about 2.5 to 3 tons.
52 sn The bronze altar is the altar for the burnt offering; the large bronze basin is not included here in the list.
53 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).
54 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).
55 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.”
56 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.
57 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.
58 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.
59 sn The Hebrew actually has the “table of faces,” and this has been traditionally rendered “table of shewbread.”
60 tn The Greek has “violet” instead of blue. This is also the case in vv. 8, 10, and 14.
61 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.
62 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.
63 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).
64 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.
65 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.
66 tn Heb “after this.”
67 tn The form is the Qal infinitive construct from נָשָׂא (nasa’, “to lift, carry”); here it indicates the purpose clause after the verb “come.”
68 tn The imperfect tense may be given the nuance of negated instruction (“they are not to”) or negated obligation (“they must not”).
69 tn Here the article expresses the generic idea of any holy thing (R. J. Williams, Hebrew Syntax, 19, §92).
70 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.
71 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.
72 tn This is supplied to the line to clarify “appointed.”
73 tn Heb “and.”
74 sn One would assume that he would prepare and wrap these items, but that the Kohathites would carry them to the next place.
75 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.
76 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.
77 tn The perfect tense with vav (ו) consecutive continues the instruction for Aaron.
78 tn The distributive sense is obtained by the repetition, “a man” and “a man.”
79 tn In the Hebrew text the verse has as the subject “they,” but to avoid confusion the antecedent has been clarified in the translation.
80 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.
81 tc This whole clause is not in the Greek text; it is likely missing due to homoioteleuton.
82 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.
83 tn The term “whether” is supplied to introduce the enumerated parts of the explanatory phrase.
84 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).
85 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.
86 tn Or “burden.”
87 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.
88 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).
89 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.
90 tn Heb “you shall assign by names the vessels of the responsibility of their burden.”
91 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.
92 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.
93 tn Or “his burden.”
94 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.
95 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).
96 sn This chapter can be divided into five sections: The vow is described in vv. 1-8, then the contingencies for defilement are enumerated in vv. 9-12, then there is a discussion of discharging the vows in vv. 13-20, and then a summary in v. 21; after this is the high priestly blessing (vv. 22-27). For information on the vow, see G. B. Gray, “The Nazirite,” JTS 1 (1899-1900): 201-11; Z. Weisman, “The Biblical Nazirite, Its Types and Roots,” Tarbiz 36 (1967): 207-20; and W. Eichrodt, Theology of the Old Testament (OTL), 1:303-6.
97 tn The formula is used here again: “a man or a woman – when he takes.” The vow is open to both men and women.
98 tn The vow is considered special in view of the use of the verb יַפְלִא (yafli’), the Hiphil imperfect of the verb “to be wonderful, extraordinary.”
99 tn The construction uses the infinitive construct followed by the cognate accusative: “to vow a vow.” This intensifies the idea that the vow is being taken carefully.
100 tn The name of the vow is taken from the verb that follows; נָזַר (nazar) means “to consecrate oneself,” and so the Nazirite is a consecrated one. These are folks who would make a decision to take an oath for a time or for a lifetime to be committed to the
101 tn The form of the verb is an Hiphil infinitive construct, forming the wordplay and explanation for the name Nazirite. The Hiphil is here an internal causative, having the meaning of “consecrate oneself” or just “consecrate to the
102 tn The operative verb now will be the Hiphil of נָזַר (nazar); the consecration to the
103 tn The “vinegar” (חֹמֶץ, homets) is some kind of drink preparation that has been allowed to go sour.
104 tn This word occurs only here. It may come from the word “to water, to be moist,” and so refer to juice.
105 tn Heb “dried” (so KJV, ASV, NRSV).
106 tn This word also is rare, occurring only here.
107 sn Here is another hapax legomenon, a word only found here. The word seems linked to the verb “to be clear,” and so may mean the thin skin of the grape. The reason for the strictness with these two words in this verse is uncertain. We know the actual meanings of the words, and the combination must form a merism here, meaning no part of the grape could be eaten. Abstaining from these common elements of food was to be a mark of commitment to the
108 tc The parallel expression in v. 8 (“all the days of his separation”) lacks the word “vow.” This word is also absent in v. 5 in a few medieval Hebrew manuscripts. The presence of the word in v. 5 may be due to dittography.
109 sn There is an interesting parallel between this prohibition and the planting of trees. They could not be pruned or trimmed for three years, but allowed to grow free (Lev 20:23). Only then could the tree be cut and the fruit eaten. The natural condition was to be a sign that it was the
110 tn Heb “days.”
111 tn The word “holy” here has the sense of distinct, different, set apart.
112 tn The Piel infinitive absolute functions as a verb in this passage; the Piel carries the sense of “grow lengthy” or “let grow long.”
113 tn The Hebrew verb is simply “enter, go,” no doubt with the sense of go near.
114 tn The Hebrew has נֶפֶשׁ מֵת (nefesh met), literally a “dead person.” But since the word נֶפֶשׁ can also be used for animals, the restriction would be for any kind of corpse. Death was very much a part of the fallen world, and so for one so committed to the
115 tn The vav (ו) conjunction at the beginning of the clause specifies the cases of corpses that are to be avoided, no matter how painful it might be.
116 tn The construction uses the infinitive construct with the preposition and the suffixed subjective genitive – “in the dying of them” – to form the adverbial clause of time.
117 tn The word “separation” here is metonymy of adjunct – what is on his head is long hair that goes with the vow.
118 tn The genitive could perhaps be interpreted as possession, i.e., “the vow of his God,” but it seems more likely that an objective genitive would be more to the point.
119 tn The construction uses the imperfect tense followed by the infinitive absolute, יָמוּת מֵת (yamut met). Because the verb is in a conditional clause, the emphasis that is to be given through the infinitive must stress the contingency. The point is “if someone dies – unexpectedly.” The next words underscore the suddenness of this.
120 tn The verb is the Piel perfect with a vav (ו) consecutive; it continues the idea within the conditional clause.
121 sn The expression is figurative for the vow that he took; the figure is the metonymy because the reference to the head is a reference to the long hair that symbolizes the oath.
122 tn The imperfect tense in this verse is still instructional rather than a simple future. The translations can vary, but the point that it is directive must be caught.
123 tn The traditional translation of חַטָּאת (khatta’t) is “sin offering,” but it is more precise to render it “purification offering” (as with the other names of sacrifices) to show the outcome, not the cause of the offering (see Lev 4). Besides, this offering was made for ritual defilements (for which no confession was required) as well as certain sins (for which a confession of sin was required). This offering restored the person to the ritual state of purity by purifying the area into which he would be going.
124 tn The repetition of “the one…and the one” forms the distributive sense of “the one…and the other.”
125 tn The burnt offering (Lev 1) reflects the essence of atonement: By this sacrifice the worshiper was completely surrendering to God, and God was completely accepting the worshiper.
126 tn The verb וְכִפֶּר (vÿkhipper) is the Piel perfect with vav (ו) consecutive. The meaning of the verb is “to expiate, pacify, atone.” It refers to the complete removal of the barrier of fellowship between the person and God, and the total acceptance of that person into his presence. The idea of “to cover,” often linked to this meaning, is derived from a homonym, and not from this word and its usage.
127 tn The verb “to sin” has a wide range of meanings, beginning with the idea of “missing the way or the goal.” In view of the nature of this case – the prescribed ritual without confession – the idea is more that he failed to keep the vow’s stipulations in this strange circumstance than that he committed intentional sin.
128 tn The verb simply means “to consecrate,” but because it refers to a vow that was interrupted, it must here mean to “reconsecrate.”
129 tn The same idea is to be found now in the use of the word נָזַר (nazar), which refers to a recommitment after the vow was interrupted.
130 tn The necessity of bringing the reparation offering was due to the reinstatement into the vow that had been interrupted.
131 tn Heb “will fall”; KJV “shall be lost”; ASV, NASB, NRSV “shall be void.”
132 tc The similar expression in v. 9 includes the word “head” (i.e., “his consecrated head”). The LXX includes this word in v. 12 as well.
133 tn The Hebrew text has “he/one shall bring him”; since there is no expressed subject, this verb should be taken in the passive sense – “he shall be brought.” Since the context suggests an obligatory nuance, the translation “he must be brought” has been used. Some scholars solve the problem by emending the Hebrew text here, but there is no manuscript evidence to support the emendation.
134 tn Heb “he shall offer his offering” – the object is a cognate accusative.
135 sn The peace offering שְׁלָמִים (shÿlamim) is instructed in Lev 3 and 7. The form is always in the plural. It was a sacrifice that celebrated the fact that the worshiper was at peace with God, and was not offered in order to make peace with God. The peace offering was essentially a communal meal in the presence of God. Some have tried to equate this offering with similar sounding names in Akkadian and Ugaritic (see B. A. Levine, In the Presence of the
136 tn The suffixes in the MT are plural in this verse, whereas in v. 17 they are singular. This seems to be a matter of stylistic choice, referring to whomever may be taking the vow.
137 sn The offerings for the termination of the Nazirite vow would not have been inexpensive. This indicates that the person making the short term vow may have had income, or have come from a wealthier section of society. Short term vows had to be considered carefully as this ruling required a good amount of food to be brought.
138 tn “all these” is supplied as the object.
139 tn Heb “make.”
140 tn The “peace offering” is usually written as “a sacrifice of peace” (זֶבַח שְׁלָמִים, zevakh shÿlamim). The word “sacrifice” is related to the word “to slaughter,” and so indicates that this is a bloody offering in celebration of peace with God.
141 tn Some versions simply interpret this to say that he shaves his hair, for it is the hair that is the sign of the consecration to God. But the text says he shaves his consecrated head. The whole person is obviously consecrated to God – not just the head. But the symbolic act of cutting the hair shows that the vow has been completed (see Acts 21:23-24). The understanding of the importance of the hair in the ancient world has been the subject of considerable study over the years (see R. de Vaux, Ancient Israel, 436; and J. A. Thompson, “Numbers,” New Bible Commentary: Revised, 177).
142 sn Some commentators see this burning of the hair as an offering (McNeile, Numbers, 35; G. B. Gray, Numbers [ICC], 68). But others probably with more foundation see it as destroying something that has served a purpose, something that if left alone might be venerated (see R. de Vaux, Israel, 436).
143 tn Heb “which is under the peace offering.” The verse does not mean that the hair had to be put under that sacrifice and directly on the fire.
144 tn The line does not include the word “head”; it literally has “after the consecrating of himself his consecrated [head].” The infinitive construct is here functioning in the temporal clause with the suffix as the subject and the object following.
145 sn The ritual of lifting the hands filled with the offering and waving them in the presence of the
146 sn The “wave offering” may be interpreted as a “special gift” to be transferred to the
147 tn The imperfect tense here would then have the nuance of permission. It is not an instruction at this point; rather, the prohibition has been lifted and the person is free to drink wine.
148 tn Actually, “law” here means a whole set of laws, the basic rulings on this topic.
149 tn Heb “whatever else his hand is able to provide.” The imperfect tense has the nuance of potential imperfect – “whatever he can provide.”
150 tn Heb “according to the vow that he vows, so he must do.”
151 sn This brief section records the blessing of the priest, especially the high priest after he emerges from the holy of holies to bless the people (see Lev 9:22). The two main elements in the oracle are “grace and peace.” It is probable that the Apostle Paul based his salutations on this oracle. For additional information, see L. J. Liebreich, “The Songs of Ascent and the Priestly Blessing,” JBL 74 (1955): 33-36; P. D. Miller, “The Blessing of God: An Interpretation of Num 6:22-27,” Int 29 (1975): 240-51; and A. Murtonen, “The Use and Meaning of the Words lébarek and bérakah in the Old Testament,” VT 9 (1959): 158-77.
152 tn Or “thus.”
153 tn The Piel imperfect has the nuance of instruction. The particle “thus” explains that the following oracle is the form to use.
154 tn Here is the only use of the verb אָמַר (’amar) as an infinitive absolute; it functions as a verb form, an imperative or an imperfect of instruction. Several commentators have attempted to emend the text to get around the difficulty, but such emendations are unnecessary.
155 tn The short blessing uses the jussive throughout, here the Piel jussive with a pronominal suffix. While the jussive has quite a range of nuances, including wish, desire, prayer, or greeting, the jussives here are stronger. The formal subject of the verb is the
156 tn The verb “to keep” concerns the divine protection of the people; its basic meaning is “to exercise great care over,” “to guard,” or “to give attention to” (see TWOT 2:939). No doubt the priestly blessing informed the prayer and promise that makes up Ps 121, for the verb occurs six times in the eight verses. So in addition to the divine provision (“bless” basically means “enrich” in a number of ways) there is the assurance of divine protection.
157 tn Whereas the first line of the blessing had three Hebrew words, the second has five, and the third has seven. In this second line and the following third, the blessing takes the form of an emblem followed by the truth. For the
158 tn The last line of the blessing also has first the image and then the parallel interpretation – for God to lift up his face is for God to give peace. The idea of the fallen face is one of anger (see Gen 4:6,7); and the idea of the hidden face is that of withholding support, favor, or peace (see Deut 31:18; Ps 30:8; Ps 44:25). If God lifts his face toward his people, it means he has given them peace – peace, prosperity, completeness, health, safety, general well-being, and the like.
159 tn The idea of their putting the name of Yahweh on the people is somewhat problematic. The pronouncing of the name of Yahweh in this context over the people was taken to be the effectual means of blessings. “Putting the name on them” is an expression that emphasizes the truth that he is their God and they are his people or that having his name is having his blessing.
160 sn This long and repetitious chapter has several parts to it: the introduction (vv. 1-3), the assigning of gifts (vv. 4-9), the time of presentation (vv. 10-11), and then the tribes (vv. 12-83), and then a summary (vv. 84-89).
161 tn The construction of this line begins with the temporal indicator (traditionally translated “and it came to pass”) and then after the idiomatic “in the day of” (= “when”) uses the Piel infinitive construct from כָּלָה (kalah). The infinitive is governed by the subjective genitive, “Moses,” the formal subject of the clause. The object of the infinitive is the second infinitive, “to set up” (לְהָקִים, lÿhaqim). This infinitive, the Hiphil, serves as the direct object, answering the question of what it was that Moses completed. The entire clause is an adverbial clause of time.
162 tn Heb “the house of their fathers.”
163 tn The form is the Qal active participle from the verb “to stand” (עָמַד, ’amad). The form describes these leaders as “the ones standing over [the ones numbered].” The expression, along with the clear indication of the first census in chapter 1, shows that this was a supervisory capacity.
164 tn Heb “and they brought.”
165 sn For a discussion and drawings, see W. S. McCullough, IDB 1:540. But see also D. J. Wiseman, IBD 1:254.
166 tn The object is not in the Hebrew text, but has been supplied.
167 tn The verb is the perfect tense with vav (ו) consecutive; following the imperative, this could be given an independent volitive translation (“they shall be”), but more fittingly a subordinated translation expressing the purpose of receiving the gifts.
168 tn The sentence uses the infinitive construct expressing purpose, followed by its cognate accusative: “[that they may be] for doing the work of” (literally, “serving the service of”).
169 tn The noun אִישׁ (’ish) is in apposition to the word “Levites,” and is to be taken in a distributive sense: “to the Levites, [to each] man according to his service.”
170 tn The expression כְּפִי (kÿfi) is “according to the mouth of.” Here, it would say “according to the mouth of his service,” which would mean “what his service calls for.”
171 tn Heb “hand.”
172 tn The verb is the imperfect tense, but it describes their customary activity – they had to carry, they used to carry.
173 tn Heb “upon them,” meaning “their duty.”
174 tn The verse begins with the preterite and vav (ו) consecutive: “and they offered.”
175 tn The direct object, “gifts,” is implied but not actually stated in the Hebrew text. It has been supplied in the translation for stylistic reasons and for clarity.
176 tn The sign of the accusative here must indicate an adverbial accusative and not the direct object; they offered their gifts for the dedication of the altar.
177 sn Some commentators take the word “dedication” in the sense of a dedication gift, and so make it the direct object. Many modern scholars assume that this is a late word, belonging only in P, the Chronicler, and the heading of Ps 30 (a Davidic psalm).
178 tn The adverbial clause uses the Niphal infinitive construct as the main verb. The word is the well-known מָשַׁח (mashakh, “to anoint, smear”).
179 tn Heb “offered,” but this is redundant and has been translated as “presented” for stylistic reasons. The same phrase occurs in vv. 11 and 12.
180 tn The distributive sense is achieved by repetition: “one leader for the day, one leader for the day.”
181 sn The tribe of Judah is listed first. It seems that it had already achieved a place of prominence based on the patriarchal promise of the Messiahship in Judah (Gen 49:10).
182 tn The word “shekels” has been supplied in the translation for clarity. So also in vv. 19, 20, 25, 26, 31, 32, 37, 38, 43, 44, 49, 50, 55, 56, 60, 62, 66, 68, 73, 74, 79, 85, 86.
183 tn The phrase “presented an offering” is not found in the Hebrew text at this point but has been supplied to clarify what action is being done. The same phrase is absent from the Hebrew text in the following verses which tell who makes the offerings (7:30, 36, 42, 48, 54, 60, 66, 72, 78).
184 sn Even though the chapter seems wearisome and repetitious to the modern reader, it is a significant document. A. Rainey shows how it matches the exact ledgers of ancient sanctuaries (see ZPEB 5:202). The recording would have been done by the priestly scribes. Of the many points that can be observed here, it should not be missed that each tribe, regardless of its size or relative importance, was on equal footing before the
185 tn The adverbial clause of time is constructed with the infinitive construct of the verb “to enter” (בּוֹא, bo’) with the preposition and with the subjective genitive that follows serving as the subject of the clause. The verse is strategic in the structure of the book: At the completion of the dedication with the offerings Moses received more revelation from the
186 tc The MT is obscure here, simply giving the purpose infinitive and the prepositional phrase (“with him”). But the following clause using the Hitpael of the same verb, introducing a reflexive sense: “then he heard the voice speaking with him.” The Greek clarified it by inserting “Lord” after the word “voice.” The editor of BHS favors emendation of the form to a Piel participle rather than the Hitpael of the MT (reading מְדַבֵּר [mÿdabber] instead of מִדַּבֵּר [middabber], the Hitpael with assimilation). Most commentators agree with the change, assuming there was a mistaken pointing in the MT.
187 tn The Hebrew word כַּפֹּרֶת (kapporet) has been traditionally rendered “mercy seat,” but since the ark is the footstool (see Ps 132), this translation is somewhat misleading. The word is etymologically connected to the verb “to make atonement.” A technical translation would be “place of atonement” or “propitiatory”; a more common translation would be “cover, lid” – provided that the definition “to cover” does not get transferred to the verb “to atone,” for that idea belongs to a homonym. See also Exod 25:17.
188 tn The cherubim are the carved forms of the angels attached to the ark. They indicate the guarding role of this order of angels in the holy of holies. They were also embroidered on the curtains. For basic material see ZPEB 1:788-90, and R. K. Harrison, ISBE 1:642-43.
189 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.
190 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.
191 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”).
192 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.
193 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.
194 tn The expression in the Hebrew text (“in the day of”) is idiomatic for “when.”
195 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.”
196 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.
197 tn The form is an infinitival construction for the word for the priest, showing the purpose for the filling of the hands.
198 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.
199 tc This initial clause is omitted in one Hebrew
200 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.
201 tn Or “prohibited.” See HALOT 279 s.v. זָר 3.
202 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).
203 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
204 tn The verb is the Piel preterite from the root כָּהַן (kahan): “to function as a priest” or “to minister.”
205 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).
206 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.
207 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).
208 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.
209 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.
210 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.”
211 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.
212 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.
213 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.
214 tn The Hebrew text simply has the preposition, “from the Israelites.”
215 tc The LXX includes the following words here: “and all things pertaining to the altar and within the veil.” Cf. Num 18:7.
216 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.
217 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
218 tn Literally “in the place of.”
219 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.”
220 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
221 tn Heb “the house of their fathers.” So also in v. 20.
222 tn Heb “you are to/shall number them.”
223 tn Heb “at the mouth of the
224 tn The Pual perfect may be given the past perfect translation in this sentence because the act of commanding preceded the act of numbering.
225 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.
226 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.
227 tn Heb “a father’s house.” So also in vv. 30,35.
228 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.
229 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).
230 tn Heb “for all the service of it [them].”
231 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).
232 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.
233 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.”
234 tn The word is literally “its [their] service.” It describes all the implements that were there for the maintenance of these things.
235 tn The Hebrew construction has “the leader of the leaders of” (וּנְשִׂיא נְשִׂיאֵי, unÿsi’ nÿsi’ey).
236 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.
237 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).
238 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.
239 tc In some Hebrew
240 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.
241 tn Here again the Hebrew has “at the mouth of,” meaning in accordance with what the
242 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]).
243 tn The verb נָשָׂא (nasa’, “take”) has here the sense of collect, take a census, or register the names.
244 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.
245 tn The verb again is the perfect tense in sequence; the meaning of “take” may be interpreted here with the sense of “collect.”
246 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.
247 tn The verb form now is the imperfect of instruction or legislation.
248 tn Heb “them,” referring to the five shekels.
249 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.
250 sn The word used is “silver.” Coins were not in existence until after 700
251 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).
252 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).
253 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.”
254 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.
255 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.
256 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.
257 sn The Hebrew actually has the “table of faces,” and this has been traditionally rendered “table of shewbread.”
258 tn The Greek has “violet” instead of blue. This is also the case in vv. 8, 10, and 14.
259 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.
260 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.
261 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).
262 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.
263 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.
264 tn Heb “after this.”
265 tn The form is the Qal infinitive construct from נָשָׂא (nasa’, “to lift, carry”); here it indicates the purpose clause after the verb “come.”
266 tn The imperfect tense may be given the nuance of negated instruction (“they are not to”) or negated obligation (“they must not”).
267 tn Here the article expresses the generic idea of any holy thing (R. J. Williams, Hebrew Syntax, 19, §92).
268 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.
269 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.
270 tn This is supplied to the line to clarify “appointed.”
271 tn Heb “and.”
272 sn One would assume that he would prepare and wrap these items, but that the Kohathites would carry them to the next place.
273 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.
274 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.
275 tn The perfect tense with vav (ו) consecutive continues the instruction for Aaron.
276 tn The distributive sense is obtained by the repetition, “a man” and “a man.”
277 tn In the Hebrew text the verse has as the subject “they,” but to avoid confusion the antecedent has been clarified in the translation.
278 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
279 sn This same title appears in 8:4; 9:3; 10:19; and 11:22.
280 sn Earlier Ezekiel had observed God leaving the temple to the east (11:23).
281 sn See Ezek 1:24; Rev 1:15; 14:2; 19:6.
282 tn Heb “shone from.”
283 tc Heb “I.” The reading is due to the confusion of yod (י, indicating a first person pronoun) and vav (ו, indicating a third person pronoun). A few medieval Hebrew
284 tn See note on “wind” in 2:2.
285 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
286 sn In 1 Kgs 8:10-11 we find a similar event with regard to Solomon’s temple. See also Exod 40:34-35. and Isa 6:4.
287 sn God’s throne is mentioned in Isa 6:1; Jer 3:17.
288 sn See 1 Chr 28:2; Ps 99:5; 132:7; Isa 60:13; Lam 2:1.
289 tn Heb “by their corpses in their death.” But the term normally translated “corpses” is better understood here as a reference to funeral pillars or funerary offerings. See D. I. Block, Ezekiel (NICOT), 2:583-85, and L. C. Allen, Ezekiel (WBC), 2:257.
290 tn Heb “the measurements of the altar by cubits, the cubit being a cubit and a handbreadth.” The measuring units here and in the remainder of this section are the Hebrew “long” cubit, consisting of a cubit (about 18 inches or 45 cm) and a handbreadth (about 3 inches or 7.5 cm), for a total of 21 inches (52.5 cm). Because modern readers are not familiar with the cubit as a unit of measurement, and due to the additional complication of the “long” cubit as opposed to the regular cubit, all measurements have been converted to American standard feet and inches, with the Hebrew measurements and the metric equivalents given in the notes. On the altar see Ezek 40:47.
291 tn The Hebrew term normally means “bosom.” Here it refers to a hollow in the ground.
292 tn Heb “one cubit” (i.e., 52.5 cm).
293 tn The word “high” is not in the Hebrew text but is supplied in the translation for clarity.
294 tn Heb “one cubit” (i.e., 52.5 cm).
295 tn Heb “one span.” A span was three handbreadths, or about nine inches (i.e., 22.5 cm).
296 tc Heb “bulge, protuberance, mound.” The translation follows the LXX.
297 tn Heb “two cubits” (i.e., 1.05 meters).
298 tn Heb “one cubit” (i.e., 52.5 cm; the phrase occurs again later in this verse).
299 tn Heb “four cubits” (i.e., 2.1 meters; the phrase also occurs in the next verse).
300 tn The precise Hebrew word used here to refer to an “altar hearth” occurs only here in the OT.
301 tn Heb “twelve cubits” (i.e., 6.3 meters; the phrase occurs twice in this verse).
302 tn Heb “fourteen”; the word “cubits” is not in the Hebrew text but is understood from the context; the phrase occurs again later in this verse. Fourteen cubits is about 7.35 meters.
303 tn Heb “half a cubit” (i.e., 26.25 cm).
304 tn Heb “one cubit” (i.e., 52.5 cm).
305 sn For the “sprinkling of blood,” see Lev 1:5, 11; 8:19; 9:12.
306 sn Note the similar language in Lev 16:18.
307 sn It is likely that salt was used with sacrificial meals (Num 18:19; 2 Chr 13:5).
308 tn Heb “fill its hands.”
309 tn Heb “and they will complete the days.”
310 sn The people also could partake of the food of the peace offering (Lev 3).
311 tn Heb “to eat bread.”
312 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
313 tn Heb “set your heart” (so also in the latter part of the verse).
314 tn Heb “Set your mind, look with your eyes, and with your ears hear.”
315 tc The Syriac, Vulgate, and Targum read the plural. See D. I. Block, Ezekiel (NICOT), 2:618.
316 tc The LXX reads “house of rebellion.”
317 tn Heb “to desecrate.”
318 tc The Greek, Syriac, and Latin versions read “you.” The Masoretic text reads “they.”
319 tc Instead of an energic nun (ן), the text may have read a third masculine plural suffix ם (mem), “them,” which was confused with ן (nun) in the old script. See D. I. Block, Ezekiel (NICOT), 2:621.
320 sn Tobiah, an Ammonite (Neh 13:8), was dismissed from the temple.
321 tn Heb “will bear.”
322 tn Heb “a stumbling block of iniquity.” This is a unique phrase of the prophet Ezekiel (cf. also Ezek 7:19; 14:3, 4, 7; 18:30).
323 tn Heb “I lifted up my hand.”
324 tn Heb “will bear.”
325 sn Zadok was a descendant of Aaron through Eleazar (1 Chr 6:50-53), who served as a priest during David’s reign (2 Sam 8:17).
326 sn For a similar concept of the transmitting of holiness, see Exod 19:12-14; Lev 10:1-2; 2 Sam 6:7. Similar laws concerning the priest are found in Lev 10 and 21.
327 sn The shaving of the head was associated with mourning (Ezek 7:18).
328 sn Letting the hair grow was associated with the taking of a vow (Num 6:5; Acts 21:23-26).
329 tn Heb “from the offspring of the house of Israel.”
330 sn This task was a fundamental role of the priest (Lev 10:10).
331 sn For a historical illustration of the priest carrying out this function, see 2 Chr 19:9-11.
332 tn Heb “sanctify, set apart.”
333 sn This law was part of the legal code for priests (Lev 21:1-3).
334 tn Heb “he”; the referent (the priest) has been specified in the translation for clarity.
335 tc One medieval Hebrew
336 sn See Num 18:20; Deut 10:9; 18:2; Josh 13:33; 18:7.
337 tn Heb has in addition “from your contributions,” a repetition unnecessary in English.
338 tn The words “by a wild animal” are not in the Hebrew text, but have been supplied in the translation as a clarification of the circumstances.
339 tn Heb “a contribution.”
340 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers). The measuring units here are the Hebrew “long” cubit, consisting of a cubit (about 18 inches or 45 cm) and a handbreadth (about 3 inches or 7.5 cm), for a total of 21 inches (52.5 cm). Because modern readers are not familiar with the cubit as a unit of measurement, and due to the additional complication of the “long” cubit as opposed to the regular cubit, all measurements have been converted to American standard miles (one mile = 5,280 feet), with the Hebrew measurements and the metric equivalents given in the notes.
341 tc The LXX reads “twenty thousand cubits.”
342 tn Heb “holy it is in all its territory round about.”
343 tn Heb “five hundred cubits” (i.e., 262.5 meters); the phrase occurs twice in this verse.
344 tn Heb “fifty cubits” (i.e., 26.25 meters).
345 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
346 tn Heb “ten thousand cubits” (i.e., 5.25 kilometers).
347 tc The LXX apparently understood “open land” instead of “sanctuary.”
348 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
349 tn Heb “ten thousand cubits” (i.e., 5.25 kilometers).
350 tc The translation follows the LXX here. The MT reads “twenty.” See L. C. Allen, Ezekiel (WBC), 2:246.
351 tn Heb “five thousand cubits” (i.e., 2.625 kilometers).
352 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
353 sn Evictions of the less fortunate by the powerful are described in 1 Kgs 21:1-16; Jer 22:1-5, 13-17; Ezek 22:25.
354 sn Previous legislation regarding this practice may be found in Lev 19:35-36; Deut 25:13-16; Mic 6:10-12.
355 tn Heb “ephah,” which was 1/2 bushel.
356 tn Heb “bath,” a liquid measure, was 5 1/2 gallons.
357 sn The homer was about 5 bushels as a dry measure and 55 gallons as a liquid measure.
358 tn Heb “twenty shekels, twenty-five shekels, fifteen shekels.”
359 tn Heb “will be.”
360 tn Heb “a hin of oil.” A hin was about 1/16 of a bath. See L. C. Allen, Ezekiel (WBC), 2:266, and O. R. Sellers, “Weights,” IDB 4:835 g.
361 tn Heb “ephah.” The words “of grain” are supplied in the translation as a clarification.
362 sn That is, the Feast of Temporary Shelters, traditionally known as the Feast of Tabernacles (Exod 23:16; 34:22; Deut 16:16).
363 sn The east gate of the outer court was permanently closed (Ezek 44:2).
364 tn Or “as much as he wishes.” Heb “a gift of his hand.”
365 tn Heb “a hin of oil.” A hin was about 1/16 of a bath. See L. C. Allen, Ezekiel (WBC), 2:266, and O. R. Sellers, “Weights,” IDB 4:835 g.
366 tn The phrase “he will offer” is not in the Hebrew text but is warranted from the context.
367 tn Heb “with the lambs as his hand can reach.”
368 tn Heb “a hin of oil.” A hin was about 1/16 of a bath. See L. C. Allen, Ezekiel (WBC), 2:266, and O. R. Sellers, “Weights,” IDB 4:835 g.
369 tn Heb “ephah.” The words “of grain” are supplied in the translation as a clarification.
370 tn Or “as much as he wishes.” Heb “a gift of his hand.”
371 tn Heb “a hin of oil.” A hin was about 1/16 of a bath. See L. C. Allen, Ezekiel (WBC), 2:266, and O. R. Sellers, “Weights,” IDB 4:835 g.
372 tn Heb “ephah.” The words “of grain” are supplied in the translation as a clarification.
373 tn Heb “he shall shut the gate after he goes out.”
374 tc A few Hebrew
375 tc Two medieval Hebrew
376 tn Heb “a hin of oil.” A hin was about 1/16 of a bath. See L. C. Allen, Ezekiel (WBC), 2:266, and O. R. Sellers, “Weights,” IDB 4:835 g.
377 tn The Hebrew text has no preposition; the LXX reads “from” (see v. 17).
378 sn That is, the year of Jubilee (Lev 25:8-15).
379 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
380 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
381 tc The meaning of the Hebrew term is unclear. The LXX and Syriac render “small.”
382 tn Heb “forty cubits” (i.e., 21 meters).
383 tn Heb “thirty cubits” (i.e., 15.75 meters).
384 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
385 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
386 tn Heb “one thousand cubits” (i.e., 525 meters); this phrase occurs three times in the next two verses.
387 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
388 tn Heb “the sea,” referring to the Dead Sea. This has been specified in the translation for clarity.
389 tn Heb “to the sea, those which are brought out.” The reading makes no sense. The text is best emended to read “filthy” (i.e., stagnant). See L. C. Allen, Ezekiel (WBC), 2:273.
390 tn Heb “the waters become healed.”
391 tn Heb “two rivers,” perhaps under the influence of Zech 14:8. The translation follows the LXX and other ancient versions in reading the singular, which is demanded by the context (see vv. 5-7, 9b, 12).
392 tn Heb “will be healed.”
393 sn The Great Sea refers to the Mediterranean Sea (also in vv. 15, 19, 20).
394 sn See Rev 22:1-2.
395 tc This translation follows the reading זֶה (zeh) instead of גֵּה (geh), a nonexistent word, as supported by the LXX.
396 tn Or “territory”; see D. I. Block, Ezekiel (NICOT), 2:715.
397 tc The grammar is awkward, though the presence of these words is supported by the versions. L. C. Allen (Ezekiel [WBC], 2:274) suggests that it is an explanatory gloss.
398 sn Gen 15:9-21.
399 tn Heb “will fall to you as an inheritance.”
400 sn The measurements resemble those in Num 34:1-2.
401 tn Or “valley.” The syntax is difficult. Some translate “to the river,” others “from the river”; in either case the preposition is supplied for the sake of English.
402 sn A similar attitude toward non-Israelites is found in Isa 56:3-8.
403 sn The tribes descended from Jacob’s maidservants are placed farthest from the sanctuary. See Gen 30.
404 sn The tribe from which the Davidic prince would come is given the most prestigious allotment (see Gen 49:8-12).
405 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
406 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
407 tn Heb “ten thousand cubits” (i.e., 5.25 kilometers).
408 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
409 tn Heb “ten thousand cubits” (i.e., 5.25 kilometers).
410 tn Heb “ten thousand cubits” (i.e., 5.25 kilometers).
411 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
412 tn Heb “strayed off.”
413 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
414 tn Heb “ten thousand cubits” (i.e., 5.25 kilometers).
415 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
416 tn Heb “ten thousand cubits” (i.e., 5.25 kilometers).
417 tn Or “holy.”
418 tn Heb “five thousand cubits” (i.e., 2.625 kilometers).
419 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
420 tn Heb “four thousand five hundred cubits” (i.e., 2.36 kilometers); the phrase occurs three more times in this verse.
421 tn Heb “two hundred fifty cubits” (i.e., 131.25 meters); the phrase occurs three more times in this verse.
422 tn Heb “ten thousand cubits” (i.e., 5.25 kilometers); the phrase occurs again later in this verse.
423 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
424 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
425 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
426 tn Traditionally “the Brook of Egypt,” although a number of recent translations have “the Wadi of Egypt” (cf. NAB, NIV, NRSV). The word “Egypt” is not in the Hebrew text, but is implied.
427 tn Heb “four thousand five hundred cubits” (i.e., 2.36 kilometers); the phrase occurs again in vv. 32-34.
428 sn See Rev 21:12-14.
429 tn Heb “eighteen thousand cubits” (i.e., 9.45 kilometers).
430 sn See Rev 21:12-21.