Exodus 29:45

29:45 I will reside ¹  among the Israelites, and I will be their God,

Exodus 29:1

The Consecration of Aaron and His Sons

29:1 ² “Now this is what ³  you are to do for them to consecrate them so that they may minister as my priests. Take a young ⁴  bull and two rams without blemish; ⁵ 

Exodus 6:13

6:13 The Lord spoke ⁶  to Moses and Aaron and gave them a charge ⁷  for the Israelites and Pharaoh king of Egypt to bring the Israelites out of the land of Egypt.

Isaiah 12:6

12:6 Cry out and shout for joy, O citizens of Zion,

for the Holy One of Israel ⁸  acts mightily ⁹  among you!”

Zechariah 2:10

2:10 “Sing out and be happy, Zion my daughter! ¹⁰  For look, I have come; I will settle in your midst,” says the Lord.

Zechariah 8:3

8:3 The Lord says, ‘I have returned to Zion and will live within Jerusalem. ¹¹  Now Jerusalem will be called “truthful city,” “mountain of the Lord who rules over all,” “holy mountain.”’

Zechariah 8:2

8:2 “The Lord who rules over all says, ‘I am very much concerned for Zion; indeed, I am so concerned for her that my rage will fall on those who hurt her.’

Colossians 1:16

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ¹²  whether principalities or powers – all things were created through him and for him.

Hebrews 3:6

3:6 But Christ ¹³  is faithful as a son over God’s ¹⁴  house. We are of his house, ¹⁵  if in fact we hold firmly ¹⁶  to our confidence and the hope we take pride in. ¹⁷ 

Revelation 21:3

21:3 And I heard a loud voice from the throne saying: “Look! The residence ¹⁸  of God is among human beings. ¹⁹  He ²⁰  will live among them, and they will be his people, and God himself will be with them. ²¹ 

[29:45]  ¹ tn The verb has the root שָׁכַן (shakan), from which came the word for the dwelling place, or sanctuary, itself (מִשְׁכָּן, mishkan). It is also used for the description of “the Shekinah glory.” God is affirming that he will reside in the midst of his people.

[29:1]  ² sn Chap. 29 is a rather long, involved discussion of the consecration of Aaron the priest. It is similar to the ordination service in Lev 8. In fact, the execution of what is instructed here is narrated there. But these instructions must have been formulated after or in conjunction with Lev 1-7, for they presuppose a knowledge of the sacrifices. The bulk of the chapter is the consecration of the priests: 1-35. It has the preparation (1-3), washing (4), investiture and anointing (5-9), sin offering (10-14), burnt offering (15-18), installation peace offering (19-26, 31-34), other offerings’ rulings (27-30), and the duration of the ritual (35). Then there is the consecration of the altar (36-37), and the oblations (38-46). There are many possibilities for the study and exposition of this material. The whole chapter is the consecration of tabernacle, altar, people, and most of all the priests. God was beginning the holy operations with sacral ritual. So the overall message would be: Everyone who ministers, everyone who worships, and everything they use in the presence of Yahweh, must be set apart to God by the cleansing, enabling, and sanctifying work of God.

[29:1]  ³ tn Heb “the thing.”

[29:1]  ⁴ tn Literally: “take one bull, a ‘son’ of the herd.”

[29:1]  ⁵ tn The word תָּמִים (tamim) means “perfect.” The animals could not have diseases or be crippled or blind (see Mal 1). The requirement was designed to ensure that the people would give the best they had to Yahweh. The typology pointed to the sinless Messiah who would fulfill all these sacrifices in his one sacrifice on the cross.

[6:13]  ⁶ tn Heb “And Yahweh spoke.”

[6:13]  ⁷ tn The term וַיְצַוֵּם (vayÿtsavvem) is a Piel preterite with a pronominal suffix on it. The verb צָוָה (tsavah) means “to command” but can also have a much wider range of meanings. In this short summary statement, the idea of giving Moses and Aaron a commission to Israel and to Pharaoh indicates that come what may they have their duty to perform.

[12:6]  ⁸ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[12:6]  ⁹ tn Or “is great” (TEV). However, the context emphasizes his mighty acts of deliverance (cf. NCV), not some general or vague character quality.

[2:10]  ¹⁰ sn This individualizing of Zion as a daughter draws attention to the corporate nature of the covenant community and also to the tenderness with which the Lord regards his chosen people.

[8:3]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:16]  ¹² tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.

[3:6]  ¹³ sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.

[3:6]  ¹⁴ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:6]  ¹⁵ tn Grk “whose house we are,” continuing the previous sentence.

[3:6]  ¹⁶ tc The reading adopted by the translation is found in Ì^13,46 B sa, while the vast majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï latt) add μέχρι τέλους βεβαίαν (mecri telou" bebaian, “secure until the end”). The external evidence for the omission, though minimal, has excellent credentials. Considering the internal factors, B. M. Metzger (TCGNT 595) finds it surprising that the feminine adjective βεβαίαν should modify the neuter noun καύχημα (kauchma, here translated “we take pride”), a fact that suggests that even the form of the word was borrowed from another place. Since the same phrase occurs at Heb 3:14, it is likely that later scribes added it here at Heb 3:6 in anticipation of Heb 3:14. While these words belong at 3:14, they seem foreign to 3:6.

[3:6]  ¹⁷ tn Grk “the pride of our hope.”

[21:3]  ¹⁸ tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”

[21:3]  ¹⁹ tn Or “people”; Grk “men” (ἀνθρώπων, anqrwpwn), a generic use of the term. In the translation “human beings” was used here because “people” occurs later in the verse and translates a different Greek word (λαοί, laoi).

[21:3]  ²⁰ tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[21:3]  ²¹ tc ‡ Most mss (א Ï^K) do not add the words “[as] their God” (αὐτῶν θεός, autwn qeos) after “he will be with them.” The mss with these words include A 2030 2050 2329 al. The Andreas group (Ï^A) also has the words, but in a different arrangement with the preceding (ἔσται μετ᾿ αὐτῶν θεὸς αὐτῶν, estai met’ autwn qeo" autwn). Not only do the words float, but scribes may have been motivated to make a connection here more directly with Isa 7:14; 8:8; Jer 24:7; 31:33; Zech 8:8. In light of sufficient external evidence as well as the possibility that the longer reading is theologically motivated, the shorter reading is preferred. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.