Exodus 27:21

27:21 In the tent of meeting ¹  outside the curtain that is before the testimony, Aaron and his sons are to arrange it from evening ²  to morning before the Lord. This is to be a lasting ordinance among the Israelites for generations to come. ³ 

Exodus 30:8

30:8 When Aaron sets up the lamps around sundown he is to burn incense on it; it is to be a regular incense offering before the Lord throughout your generations.

Leviticus 24:2-4

24:2 “Command the Israelites to bring ⁴  to you pure oil of beaten olives for the light, to make a lamp burn continually. ⁵  24:3 Outside the veil-canopy ⁶  of the congregation in the Meeting Tent Aaron ⁷  must arrange it from evening until morning before the Lord continually. This is a perpetual statute throughout your generations. ⁸  24:4 On the ceremonially pure lampstand ⁹  he must arrange the lamps before the Lord continually.

Leviticus 24:2

24:2 “Command the Israelites to bring ¹⁰  to you pure oil of beaten olives for the light, to make a lamp burn continually. ¹¹ 

Leviticus 13:11

13:11 it is a chronic ¹²  disease on the skin of his body, ¹³  so the priest is to pronounce him unclean. ¹⁴  The priest ¹⁵  must not merely quarantine him, for he is unclean. ¹⁶ 

[27:21]  ¹ tn The LXX has mistakenly rendered this name “the tent of the testimony.”

[27:21]  ² sn The lamps were to be removed in the morning so that the wicks could be trimmed and the oil replenished (30:7) and then lit every evening to burn through the night.

[27:21]  ³ sn This is the first of several sections of priestly duties. The point is a simple one here: those who lead the worship use the offerings of the people to ensure that access to God is illumined regularly. The NT will make much of the symbolism of light.

[24:2]  ⁴ tn Heb “and let them take.” The simple vav (ו) on the imperfect/jussive form of the verb לָקַח (laqakh, “to take”) following the imperative (“Command”) indicates a purpose clause (“to bring…”).

[24:2]  ⁵ tn Heb “to cause to ascend a lamp continually.”

[24:3]  ⁶ tn The Hebrew term פָּרֹכֶת (parokhet) is usually translated “veil” or “curtain,” but it seems to have stretched not only in front of but also over the top of the ark of the covenant which stood behind and under it inside the most holy place (see R. E. Averbeck, NIDOTTE 3:687-89).

[24:3]  ⁷ tc Several medieval Hebrew mss, Smr, and the LXX add “and his sons.”

[24:3]  ⁸ tn Heb “for your generations.”

[24:4]  ⁹ tn Alternatively, “pure [gold] lampstand,” based on Exod 25:31, etc., where the term for “gold” actually appears (see NAB, NASB, NIV, NRSV, NLT, and the remarks in J. E. Hartley, Leviticus [WBC], 395, etc.). However, in Lev 24:4 the adjective “pure” is feminine, corresponding to “lampstand,” not an assumed noun “gold” (contrast Exod 25:31), and the “table” in v. 6 was overlaid with gold, but was not made of pure gold. Therefore, it is probably better to translate “[ceremonially] pure lampstand” (v. 4) and “[ceremonially] pure table” (v. 6); see NEB; cf. KJV, ASV; B. A. Levine, Leviticus [JPSTC], 164-65; and G. J. Wenham, Leviticus [NICOT], 307.

[24:2]  ¹⁰ tn Heb “and let them take.” The simple vav (ו) on the imperfect/jussive form of the verb לָקַח (laqakh, “to take”) following the imperative (“Command”) indicates a purpose clause (“to bring…”).

[24:2]  ¹¹ tn Heb “to cause to ascend a lamp continually.”

[13:11]  ¹² tn The term rendered here “chronic” is a Niphal participle meaning “grown old” (HALOT 448 s.v. II ישׁן nif.2). The idea is that this is an old enduring skin disease that keeps on developing or recurring.

[13:11]  ¹³ tn Heb “in the skin of his flesh” as opposed to the head or the beard (v. 29; cf. v. 2 above).

[13:11]  ¹⁴ tn This is the declarative Piel of the verb טָמֵא (tame’, cf. the note on v. 3 above).

[13:11]  ¹⁵ tn Heb “he”; the referent (the priest) has been specified in the translation for clarity.

[13:11]  ¹⁶ sn Instead of just the normal quarantine isolation, this condition calls for the more drastic and enduring response stated in Lev 13:45-46. Raw flesh, of course, sometimes oozes blood to one degree or another, and blood flows are by nature impure (see, e.g., Lev 12 and 15; cf. J. E. Hartley, Leviticus [WBC], 191).