Leviticus 8:35

8:35 You must reside at the entrance of the Meeting Tent day and night for seven days and keep the charge of the Lord so that you will not die, for this is what I have been commanded.”

Numbers 3:27-28

The Numbering of the Kohathites

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. ¹  3:28 Counting every male from a month old and upward, there were 8,600. They were responsible for the care ²  of the sanctuary.

Numbers 3:32

3:32 Now the head of all the Levitical leaders ³  was Eleazar son of Aaron the priest. He was appointed over those who were responsible ⁴  for the sanctuary.

Numbers 3:38

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, ⁵  and his sons. They were responsible for the needs ⁶  of the sanctuary and for the needs of the Israelites, but the unauthorized person who approached was to be put to death.

Numbers 18:5

18:5 You will be responsible for the care of the sanctuary and the care of the altar, so that there will be ⁷  no more wrath on the Israelites.

Numbers 18:1

Responsibilities of the Priests

18:1 ⁸ The Lord said to Aaron, “You and your sons and your tribe ⁹  with you must bear the iniquity of the sanctuary, ¹⁰  and you and your sons with you must bear the iniquity of your priesthood.

Numbers 6:1

The Nazirite Vow

6:1 ¹¹ Then the Lord spoke to Moses:

Numbers 9:23

9:23 At the commandment of the Lord they camped, and at the commandment of the Lord they traveled on; they kept the instructions of the Lord according to the commandment of the Lord, by the authority ¹²  of Moses.

Numbers 9:2

9:2 “The Israelites are to observe ¹³  the Passover ¹⁴  at its appointed time. ¹⁵ 

Numbers 13:11

13:11 from the tribe ¹⁶  of Joseph, namely, the tribe of Manasseh, Gaddi son of Susi;

Psalms 134:1

Psalm 134 ¹⁷ 

A song of ascents. ¹⁸ 

134:1 Attention! ¹⁹  Praise the Lord,

all you servants of the Lord,

who serve ²⁰  in the Lord’s temple during the night.

Malachi 2:4-7

2:4 Then you will know that I sent this commandment to you so that my covenant ²¹  may continue to be with Levi,” says the Lord who rules over all. 2:5 “My covenant with him was designed to bring life and peace. I gave its statutes to him to fill him with awe, and he indeed revered me and stood in awe before me. 2:6 He taught what was true; ²²  sinful words were not found on his lips. He walked with me in peace and integrity, and he turned many people away from sin. 2:7 For the lips of a priest should preserve knowledge of sacred things, and people should seek instruction from him ²³  because he is the messenger of the Lord who rules over all.

Malachi 2:1

The Sacrilege of the Priestly Message

2:1 “Now, you priests, this commandment is for you.

Malachi 1:1

Introduction and God’s Election of Israel

1:1 What follows is divine revelation. ²⁴  The word of the Lord came to Israel through Malachi: ²⁵ 

Revelation 1:6

1:6 and has appointed ²⁶  us as a kingdom, ²⁷  as priests ²⁸  serving his God and Father – to him be the glory and the power for ever and ever! ²⁹  Amen.

[3:27]  ¹ 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).

[3:28]  ² 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.

[3:32]  ³ tn The Hebrew construction has “the leader of the leaders of” (וּנְשִׂיא נְשִׂיאֵי, unÿsi’ nÿsi’ey).

[3:32]  ⁴ 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.

[3:38]  ⁵ tc In some Hebrew mss and Smr “and Aaron” is not in the verse. The omission arose probably by scribal error with such repetitious material that could easily give rise to variant traditions.

[3:38]  ⁶ 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.

[18:5]  ⁷ tn The clause is a purpose clause, and the imperfect tense a final imperfect.

[18:1]  ⁸ sn This chapter and the next may have been inserted here to explain how the priests are to function because in the preceding chapter Aaron’s position was affirmed. The chapter seems to fall into four units: responsibilities of priests (vv. 1-7), their portions (vv. 8-19), responsibilities of Levites (vv. 20-24), and instructions for Levites (vv. 25-32).

[18:1]  ⁹ tn Heb “your father’s house.”

[18:1]  ¹⁰ sn The responsibility for the sanctuary included obligations relating to any violation of the sanctuary. This was stated to forestall any further violations of the sanctuary. The priests were to pay for any ritual errors, primarily if any came too near. Since the priests and Levites come near all the time, they risk violating ritual laws more than any. So, with the great privileges come great responsibilities. The bottom line is that they were responsible for the sanctuary.

[6:1]  ¹¹ 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.

[9:23]  ¹² tn Heb “hand.”

[9:2]  ¹³ tn The verb is simply “to do; to make” (עָשָׂה [’asah] in the jussive). It must have the idea here of “to perform; to keep; to observe” the ritual of the Passover.

[9:2]  ¹⁴ sn For a detailed study note on the Passover, see the discussion with the original institution in Exod 12. The word פֶּסַח (pesakh) – here in pause and with the article – has become the technical name for the spring festival of Israel. In Exod 12 the name is explained by the use of the verb “to pass over” (עָבַר, ’avar), indicating that the angel of death would pass over the house with the blood applied. Many scholarly attempts have been made to supply the etymology of the word, but none has been compelling enough to be accepted by a large number of biblical scholars. For general literature on the Passover, see J. B. Segal, The Hebrew Passover, as well as the Bible dictionaries and encyclopedias.

[9:2]  ¹⁵ tc The Greek text uses a plural here but the singular in vv. 7 and 13; the Smr uses the plural in all three places.

[13:11]  ¹⁶ tc Some scholars emend “tribe” to “sons.” Cf. Num 1:10.

[134:1]  ¹⁷ sn Psalm 134. The psalmist calls on the temple servants to praise God (vv. 1-2). They in turn pronounce a blessing on the psalmist (v. 3).

[134:1]  ¹⁸ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[134:1]  ¹⁹ tn Heb “Look!”

[134:1]  ²⁰ tn Heb “stand.”

[2:4]  ²¹ sn My covenant refers to the priestly covenant through Aaron and his grandson Phinehas (see Exod 6:16-20; Num 25:10-13; Jer 33:21-22). The point here is to contrast the priestly ideal with the disgraceful manner in which it was being carried out in postexilic times.

[2:6]  ²² tn Heb “True teaching was in his mouth”; cf. NASB, NRSV “True instruction (doctrine NAB) was in his mouth.”

[2:7]  ²³ tn Heb “from his mouth” (so NAB, NASB, NRSV).

[1:1]  ²⁴ tn Heb “The burden.” The Hebrew term III מַשָּׂא (massa’), usually translated “oracle” or “utterance” (BDB 672 s.v. מַשָּׂא), is a technical term in prophetic literature introducing a message from the Lord (see Zech 9:1; 12:1). Since it derives from a verb meaning “to carry,” its original nuance was that of a burdensome message, that is, one with ominous content. The grammatical structure here suggests that the term stands alone (so NAB, NRSV) and is not to be joined with what follows, “the burden [or “revelation”] of” (so KJV, NASB, ESV).

[1:1]  ²⁵ tn Heb “The word of the Lord to Israel by the hand of Malachi.” There is some question as to whether מַלְאָכִי (mal’akhi) should be understood as a personal name (so almost all English versions) or as simply “my messenger” (the literal meaning of the Hebrew). Despite the fact that the word should be understood in the latter sense in 3:1 (where, however, it refers to a different person), to understand it that way here would result in the book being of anonymous authorship, a situation anomalous among all the prophetic literature of the OT.

[1:6]  ²⁶ tn The verb ποιέω (poiew) can indicate appointment or assignment rather than simply “make” or “do.” See Mark 3:14 (L&N 37.106).

[1:6]  ²⁷ tn See BDAG 168 s.v. βασιλεία 1.a for the idea of “he made us a kingdom,” which was translated as “he appointed us (to be or function) as a kingdom” (see the note on the word “appointed” earlier in the verse).

[1:6]  ²⁸ tn Grk “a kingdom, priests.” The term ἱερεῖς (Jiereis) is either in apposition to βασιλείαν (basileian) or as a second complement to the object “us” (ἡμᾶς, Jhmas). The translation retains this ambiguity.

[1:6]  ²⁹ tc Both the longer reading τῶν αἰώνων (twn aiwnwn, “to the ages of the ages” or, more idiomatically, “for ever and ever”; found in א C Ï) and the shorter (“for ever”; found in ̹⁸ A P 2050 pc bo) have good ms support. The author uses the longer expression (εἰς [τοὺς] αἰῶνας [τῶν] αἰώνων, ei" [tou"] aiwna" [twn] aiwnwn) in every other instance of αἰών in Revelation, twelve passages in all (1:18; 4:9, 10; 5:13; 7:12; 10:6; 11:15; 14:11; 15:7; 19:3; 20:10; 22:5). Thus, on the one hand, the style of the author is consistent, while on the other hand, the scribes may have been familiar with such a stylistic feature, causing them to add the words here. The issues are more complex than can be presented here; the longer reading, however, is probably original (the shorter reading arising from accidental omission of the genitive phrase due to similarity with the preceding words).