1 Kings 13:33

A Prophet Announces the End of Jeroboam’s Dynasty

13:33 After this happened, Jeroboam still did not change his evil ways; ¹  he continued to appoint common people ²  as priests at the high places. Anyone who wanted the job he consecrated as a priest. ³ 

Numbers 3:10

3:10 So you are to appoint Aaron and his sons, and they will be responsible for their priesthood; ⁴  but the unauthorized person ⁵  who comes near must be put to death.”

Numbers 3:2

3:2 These are the names of the sons of Aaron: Nadab, the firstborn, and Abihu, Eleazar, and Ithamar.

Numbers 17:1-2

The Budding of Aaron’s Staff

17:1 ⁶ The Lord spoke to Moses: 17:2 “Speak to the Israelites, and receive from them a staff from each tribe, ⁷  one from every tribal leader, ⁸  twelve staffs; you must write each man’s name on his staff.

Numbers 11:14-15

11:14 I am not able to bear this entire people alone, ⁹  because it ¹⁰  is too heavy for me! 11:15 But if you are going to deal ¹¹  with me like this, then kill me immediately. ¹²  If I have found favor in your sight then do not let me see my trouble.” ¹³ 

Numbers 13:9

13:9 from the tribe of Benjamin, Palti son of Raphu;

Ezekiel 44:6-8

44:6 Say to the rebellious, ¹⁴  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 ¹⁵  it – even my house – when you offer my food, the fat and the blood. You ¹⁶  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 ¹⁷  to keep charge of my sanctuary for you.

[13:33]  ¹ tn Heb “did not turn from his evil way.”

[13:33]  ² sn The expression common people refers to people who were not Levites. See 1 Kgs 12:31.

[13:33]  ³ tn Heb “and one who had the desire he was filling his hand so that he became [one of] the priests of the high places.”

[3:10]  ⁴ tc The LXX includes the following words here: “and all things pertaining to the altar and within the veil.” Cf. Num 18:7.

[3:10]  ⁵ 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.

[17:1]  ⁶ sn Num 17:1 in the English Bible is 17:16 in the Hebrew text (BHS). See also the note on 16:36.

[17:2]  ⁷ tn Heb “receive from them a rod, a rod from the house of a father.”

[17:2]  ⁸ tn Heb “from every leader of them according to their fathers’ house.”

[11:14]  ⁹ tn The word order shows the emphasis: “I am not able, I by myself, to bear all this people.” The infinitive לָשֵׂאת (lase’t) serves as the direct object of the verb. The expression is figurative, for bearing or carrying the people means being responsible for all their needs and cares.

[11:14]  ¹⁰ tn The subject of the verb “heavy” is unstated; in the context it probably refers to the people, or the burden of caring for the people. This responsibility was turning out to be a heavier responsibility than Moses anticipated. Alone he was totally inadequate.

[11:15]  ¹¹ tn The participle expresses the future idea of what God is doing, or what he is going to be doing. Moses would rather be killed than be given a totally impossible duty over a people that were not his.

[11:15]  ¹² tn The imperative of הָרַג (harag) is followed by the infinitive absolute for emphasis. The point is more that the infinitive adds to the emphasis of the imperative mood, which would be immediate compliance.

[11:15]  ¹³ tn Or “my own ruin” (NIV). The word “trouble” here probably refers to the stress and difficulty of caring for a complaining group of people. The suffix on the noun would be objective, perhaps stressing the indirect object of the noun – trouble for me. The expression “on my trouble” (בְּרָעָתִי, bÿra’ati) is one of the so-called tiqqune sopherim, or “emendations of the scribes.” According to this tradition the original reading in v. 15 was [to look] “on your evil” (בְּרָעָתֶךָ, bÿra’atekha), meaning “the calamity that you bring about” for Israel. However, since such an expression could be mistakenly thought to attribute evil to the Lord, the ancient scribes changed it to the reading found in the MT.

[44:6]  ¹⁴ tc The LXX reads “house of rebellion.”

[44:7]  ¹⁵ tn Heb “to desecrate.”

[44:7]  ¹⁶ tc The Greek, Syriac, and Latin versions read “you.” The Masoretic text reads “they.”

[44:8]  ¹⁷ 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.