Numbers 5:3

5:3 You must expel both men and women; you must put them outside the camp, so that ¹  they will not defile their camps, among which I live.”

Exodus 25:8

25:8 Let them make ²  for me a sanctuary, ³  so that I may live among them.

Exodus 29:45-46

29:45 I will reside ⁴  among the Israelites, and I will be their God, 29:46 and they will know that I am the Lord their God, who brought them out from the land of Egypt, so that I may reside among them. I am the Lord their God.

Exodus 29:1

The Consecration of Aaron and His Sons

29:1 ⁵ “Now this is what ⁶  you are to do for them to consecrate them so that they may minister as my priests. Take a young ⁷  bull and two rams without blemish; ⁸ 

Exodus 6:13

6:13 The Lord spoke ⁹  to Moses and Aaron and gave them a charge ¹⁰  for the Israelites and Pharaoh king of Egypt to bring the Israelites out of the land of Egypt.

Psalms 132:14

132:14 He said, ¹¹  “This will be my resting place forever;

I will live here, for I have chosen it. ¹² 

Isaiah 8:12

8:12 “Do not say, ‘Conspiracy,’ every time these people say the word. ¹³ 

Don’t be afraid of what scares them; don’t be terrified.

[5:3]  ¹ tn The imperfect tense functions here as a final imperfect, expressing the purpose of putting such folks outside the camp. The two preceding imperfects (repeated for emphasis) are taken here as instruction or legislation.

[25:8]  ² tn The verb is a perfect with vav (ו) consecutive; it follows in the sequence initiated by the imperative in v. 2 and continues with the force of a command.

[25:8]  ³ tn The word here is מִקְדּשׁ (miqdash), “a sanctuary” or “holy place”; cf. NLT “sacred residence.” The purpose of building it is to enable Yahweh to reside (וְשָׁכַנְתִּי, vÿshakhanti) in their midst. U. Cassuto reminds the reader that God did not need a place to dwell, but the Israelites needed a dwelling place for him, so that they would look to it and be reminded that he was in their midst (Exodus, 327).

[29:45]  ⁴ 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]  ⁵ 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]  ⁶ tn Heb “the thing.”

[29:1]  ⁷ tn Literally: “take one bull, a ‘son’ of the herd.”

[29:1]  ⁸ 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]  ⁹ tn Heb “And Yahweh spoke.”

[6:13]  ¹⁰ 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.

[132:14]  ¹¹ tn The words “he said” are added in the translation to clarify that what follows are the Lord’s words.

[132:14]  ¹² tn Heb “for I desired it.”

[8:12]  ¹³ tn Heb “Do not say, ‘Conspiracy,’ with respect to all which these people say, ‘Conspiracy.’” The verb translated “do not say” is second masculine plural, indicating that this exhortation is directed to Isaiah and other followers of the Lord (see v. 16).