Exodus 24:1

The Lord Ratifies the Covenant

24:1 ¹ But to Moses the Lord ²  said, “Come up ³  to the Lord, you and Aaron, Nadab and Abihu, and seventy of the elders of Israel, and worship from a distance. ⁴ 

Exodus 24:9

24:9 Moses and Aaron, Nadab and Abihu, and the seventy elders of Israel went up, ⁵ 

Leviticus 10:1-2

Nadab and Abihu

10:1 Then ⁶  Aaron’s sons, Nadab and Abihu, each took his fire pan and put fire in it, set incense on it, and presented strange fire ⁷  before the Lord, which he had not commanded them to do. 10:2 So fire went out from the presence of the Lord ⁸  and consumed them so that they died before the Lord.

Numbers 3:2-4

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 ⁹  priests, whom he consecrated ¹⁰  to minister as priests. ¹¹ 

3:4 Nadab and Abihu died ¹²  before the Lord ¹³  when they offered ¹⁴  strange ¹⁵  fire ¹⁶  before the Lord in the wilderness of Sinai, and they had no children. ¹⁷  So Eleazar and Ithamar ministered as priests ¹⁸  in the presence of ¹⁹  Aaron their father.

Numbers 20:25

20:25 Take Aaron and Eleazar his son, and bring them up on Mount Hor.

Numbers 26:60-61

26:60 And to Aaron were born Nadab and Abihu, Eleazar and Ithamar. 26:61 But Nadab and Abihu died when they offered strange fire ²⁰  before the Lord.

Numbers 26:1

A Second Census Required

26:1 ²¹ After the plague the Lord said to Moses and to Eleazar son of Aaron the priest, ²² 

Numbers 6:3

6:3 he must separate ²³  himself from wine and strong drink, he must drink neither vinegar ²⁴  made from wine nor vinegar made from strong drink, nor may he drink any juice ²⁵  of grapes, nor eat fresh grapes or raisins. ²⁶ 

Numbers 24:1-2

Balaam Prophesies Yet Again

24:1 ²⁷ When Balaam saw that it pleased the Lord to bless Israel, ²⁸  he did not go as at the other times ²⁹  to seek for omens, ³⁰  but he set his face ³¹  toward the wilderness. 24:2 When Balaam lifted up his eyes, he saw Israel camped tribe by tribe; ³²  and the Spirit of God came upon him.

[24:1]  ¹ sn Exod 24 is the high point of the book in many ways, but most importantly, here Yahweh makes a covenant with the people – the Sinaitic Covenant. The unit not only serves to record the event in Israel’s becoming a nation, but it provides a paradigm of the worship of God’s covenant people – entering into the presence of the glory of Yahweh. See additionally W. A. Maier, “The Analysis of Exodus 24 According to Modern Literary, Form, and Redaction Critical Methodology,” Springfielder 37 (1973): 35-52. The passage may be divided into four parts for exposition: vv. 1-2, the call for worship; vv. 3-8, the consecration of the worshipers; vv. 9-11, the confirmation of the covenant; and vv. 12-18, the communication with Yahweh.

[24:1]  ² tn Heb “And he;” the referent (the Lord) has been specified in the translation for clarity.

[24:1]  ³ sn They were to come up to the Lord after they had made the preparations that are found in vv. 3-8.

[24:1]  ⁴ sn These seventy-four people were to go up the mountain to a certain point. Then they were to prostrate themselves and worship Yahweh as Moses went further up into the presence of Yahweh. Moses occupies the lofty position of mediator (as Christ in the NT), for he alone ascends “to Yahweh” while everyone waits for his return. The emphasis of “bowing down” and that from “far off” stresses again the ominous presence that was on the mountain. This was the holy God – only the designated mediator could draw near to him.

[24:9]  ⁵ tn The verse begins with “and Moses went up, and Aaron….” This verse may supply the sequel to vv. 1-2. At any rate, God was now accepting them into his presence.

[10:1]  ⁶ tn Although it has been used elsewhere in this translation as an English variation from the ubiquitous use of vav in Hebrew, in this instance “then” as a rendering for vav is intended to show that the Nadab and Abihu catastrophe took place on the inauguration day described in Lev 9. The tragic incident in Lev 10 happened in close temporal connection to the Lord’s fire that consumed the offerings at the end of Lev 9. Thus, for example, the “sin offering” male goat referred to in Lev 10:16-19 is the very one referred to in Lev 9:15.

[10:1]  ⁷ tn The expression “strange fire” (אֵשׁ זָרָה, ’esh zarah) seems imprecise (cf. NAB “profane fire”; NIV “unauthorized fire”; NRSV “unholy fire”; NLT “a different kind of fire”) and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from someplace 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 (qÿtoreh 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).

[10:2]  ⁸ tn See the note on 9:24a.

[3:3]  ⁹ tn The verb מָשַׁח (mashakh) means “to anoint”; here the form modifies the “priests.” The service of consecration was carried out with anointing oil (Exod 30:30). The verb is used for the anointing of kings as well as priests in the OT, and so out of that derived the technical title “Messiah” for the coming ideal king – the “Anointed One.”

[3:3]  ¹⁰ tn In this verse the expression is in a relative clause: “who he filled their hand” means “whose hands he filled,” or “whom he consecrated.” The idiomatic expression used here is from Lev 8; it literally is “he filled their hand” (מִלֵּא יָדָם, mille’ yadam). In the ordination service Moses placed some of the meat from the sacrifice in the hand of the ordinand, and this signified what he was going to be about – having his hand full, or being consecrated to the priesthood. There is some evidence that this practice or expression was also known in Mesopotamia. In modern ordination services a NT or a Bible may be placed in the ordinand’s hand – it is what the ministry will be about.

[3:3]  ¹¹ tn The form is an infinitival construction for the word for the priest, showing the purpose for the filling of the hands.

[3:4]  ¹² tn The verb form is the preterite with vav (ו) consecutive, literally “and Nadab died.” Some commentators wish to make the verb a past perfect, rendering it “and Nadab had died,” but this is not necessary. In tracing through the line from Aaron it simply reports that the first two sons died. The reference is to the event recorded in Lev 10 where the sons brought “strange” or foreign” fire to the sanctuary.

[3:4]  ¹³ tc This initial clause is omitted in one Hebrew ms, Smr, and the Vulgate.

[3:4]  ¹⁴ tn The form בְּהַקְרִבָם (bÿhaqrivam) is the Hiphil infinitive construct functioning as a temporal clause: “when they brought near,” meaning, “when they offered.” The verb קָרַב (qarav) is familiar to students of the NT because of “corban” in Mark 7:11.

[3:4]  ¹⁵ tn Or “prohibited.” See HALOT 279 s.v. זָר 3.

[3:4]  ¹⁶ tn The expression אֵשׁ זָרָה (’esh zarah, “strange fire”) seems imprecise and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC 4], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from some place other than the burnt offering altar (i.e., “unauthorized coals” according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. “unauthorized person” [אִישׁ זָר, ’ish zar] in Num 16:40 [17:5 HT], NASB “layman”), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against “strange incense” [קְטֹרֶת זָרָה, qÿtoret zarah] on the incense altar and the possible connection to Exod 30:34-38), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1-2).

[3:4]  ¹⁷ 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 Lord before the people – they were to be examples that the sanctuary and its contents were distinct.

[3:4]  ¹⁸ tn The verb is the Piel preterite from the root כָּהַן (kahan): “to function as a priest” or “to minister.”

[3:4]  ¹⁹ 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).

[26:61]  ²⁰ 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).

[26:1]  ²¹ sn The breakdown of ch. 26 for outlining purposes will be essentially according to the tribes of Israel. The format and structure is similar to the first census, and so less comment is necessary here.

[26:1]  ²² tc The MT has also “saying.”

[6:3]  ²³ tn The operative verb now will be the Hiphil of נָזַר (nazar); the consecration to the Lord meant separation from certain things in the world. The first will be wine and strong drink – barley beer (from Akkadian sikaru, a fermented beer). But the second word may be somewhat wider in its application than beer. The Nazirite, then, was to avoid all intoxicants as a sign of his commitment to the Lord. The restriction may have proved a hardship in the daily diet of the one taking the vow, but it spoke a protest to the corrupt religious and social world that used alcohol to excess.

[6:3]  ²⁴ tn The “vinegar” (חֹמֶץ, homets) is some kind of drink preparation that has been allowed to go sour.

[6:3]  ²⁵ tn This word occurs only here. It may come from the word “to water, to be moist,” and so refer to juice.

[6:3]  ²⁶ tn Heb “dried” (so KJV, ASV, NRSV).

[24:1]  ²⁷ sn For a thorough study of the arrangement of this passage, see E. B. Smick, “A Study of the Structure of the Third Balaam Oracle,” The Law and the Prophets, 242-52. He sees the oracle as having an introductory strophe (vv. 3, 4), followed by two stanzas (vv. 5, 6) that introduce the body (vv. 7b-9b) before the final benediction (v. 9b).

[24:1]  ²⁸ tn Heb “it was good in the eyes of the Lord.”

[24:1]  ²⁹ tn Heb “as time after time.”

[24:1]  ³⁰ tn The word נְחָשִׁים (nÿkhashim) means “omens,” or possibly “auguries.” Balaam is not even making a pretense now of looking for such things, because they are not going to work. God has overruled them.

[24:1]  ³¹ tn The idiom signifies that he had a determination and resolution to look out over where the Israelites were, so that he could appreciate more their presence and use that as the basis for his expressing of the oracle.

[24:2]  ³² tn Heb “living according to their tribes.”