Bilangan 3:3

3:3 These are the names of the sons of Aaron, the anointed ¹  priests, whom he consecrated ²  to minister as priests. ³ 

Bilangan 3:6

3:6 “Bring the tribe of Levi near, ⁴  and present ⁵  them before Aaron the priest, that they may serve him. ⁶ 

Bilangan 3:32

3:32 Now the head of all the Levitical leaders ⁷  was Eleazar son of Aaron the priest. He was appointed over those who were responsible ⁸  for the sanctuary.

Bilangan 5:9-10

5:9 Every offering ⁹  of all the Israelites’ holy things that they bring to the priest will be his. 5:10 Every man’s holy things ¹⁰  will be his; whatever any man gives the priest will be his.’”

Bilangan 5:23

5:23 “‘Then the priest will write these curses on a scroll and then scrape them off into the bitter water. ¹¹ 

Bilangan 6:16

6:16 “‘Then the priest must present all these ¹²  before the Lord and offer ¹³  his purification offering and his burnt offering.

Bilangan 10:8

10:8 The sons of Aaron, the priests, must blow the trumpets; and they will be to you for an eternal ordinance throughout your generations.

Bilangan 19:6

19:6 And the priest must take cedar wood, hyssop, ¹⁴  and scarlet wool and throw them into the midst of the fire where the heifer is burning. ¹⁵ 

Bilangan 26:3

26:3 So Moses and Eleazar the priest spoke with them in the plains of Moab, by the Jordan River ¹⁶  across from Jericho. ¹⁷  They said,

Bilangan 27:19

27:19 set him ¹⁸  before Eleazar the priest and before the whole community, and commission ¹⁹  him publicly. ²⁰ 

Bilangan 31:13

31:13 Moses, Eleazar the priest, and all the leaders of the community went out to meet them outside the camp.

Bilangan 31:31

31:31 So Moses and Eleazar the priest did as the Lord commanded Moses.

Bilangan 31:51

31:51 Moses and Eleazar the priest took the gold from them, all of it in the form of ornaments.

[3:3]  ¹ 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]  ² 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]  ³ tn The form is an infinitival construction for the word for the priest, showing the purpose for the filling of the hands.

[3:6]  ⁴ sn The use of the verb קָרַב (qarav) forms an interesting wordplay in the passage. The act of making an offering is described by this verb, as was the reference to the priests’ offering of strange fire. Now the ceremonial presentation of the priests is expressed by the same word – they are being offered to God.

[3:6]  ⁵ tn The verb literally means “make it [the tribe] stand” (וְהַעֲמַדְתָּ אֹתוֹ, vÿha’amadta ’oto). The verb is the Hiphil perfect with a vav (ו) consecutive; it will take the same imperative nuance as the form before it, but follow in sequence (“and then”). This refers to the ceremonial presentation in which the tribe would take its place before Aaron, that is, stand before him and await their assignments. The Levites will function more like a sacred guard than anything else, for they had to protect and care for the sanctuary when it was erected and when it was transported (see J. Milgrom, Studies in Levitical Terminology, 8-10).

[3:6]  ⁶ tn The verb וְשֵׁרְתוּ (vÿsherÿtu) is the Piel perfect with a vav (ו) consecutive; it carries the same volitional force as the preceding verb forms, but may here be subordinated in the sequence to express the purpose or result of the preceding action.

[3:32]  ⁷ tn The Hebrew construction has “the leader of the leaders of” (וּנְשִׂיא נְשִׂיאֵי, unÿsi’ nÿsi’ey).

[3:32]  ⁸ 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.

[5:9]  ⁹ tn The Hebrew word תְּרוּמָה (tÿrumah) seems to be a general word for any offering that goes to the priests (see J. Milgrom, Studies in Cultic Theology and Terminology [SJLA 36], 159-72).

[5:10]  ¹⁰ sn The “holy gifts” are described with the root of קֹדֶשׁ (qodesh) to convey that they were separate. Such things had been taken out of the ordinary and normal activities of life.

[5:23]  ¹¹ sn The words written on the scroll were written with a combination of ingredients mixed into an ink. The idea is probably that they would have been washed or flaked off into the water, so that she drank the words of the curse – it became a part of her being.

[6:16]  ¹² tn “all these” is supplied as the object.

[6:16]  ¹³ tn Heb “make.”

[19:6]  ¹⁴ sn In addition to the general references, see R. K. Harrison, “The Biblical Problem of Hyssop,” EvQ 26 (1954): 218-24.

[19:6]  ¹⁵ sn There is no clear explanation available as to why these items were to be burned with the heifer. N. H. Snaith suggests that in accordance with Babylonian sacrifices they would have enhanced the rites with an aroma (Leviticus and Numbers [NCB], 272). In Lev 14 the wood and the hyssop may have been bound together by the scarlet wool to make a sprinkling device. It may be that the symbolism is what is important here. Cedar wood, for example, is durable; it may have symbolized resistance to future corruption and defilement, an early acquired immunity perhaps (R. K. Harrison, Numbers [WEC], 256).

[26:3]  ¹⁶ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity (also in v. 62).

[26:3]  ¹⁷ map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[27:19]  ¹⁸ tn This could be translated “position him,” or “have him stand,” since it is the causative stem of the verb “to stand.”

[27:19]  ¹⁹ tn The verb is the Piel perfect of צִוָּה (tsivvah, literally “to command”). The verb has a wide range of meanings, and so here in this context the idea of instructing gives way to a more general sense of commissioning for duty. The verb in sequence is equal to the imperfect of instruction.

[27:19]  ²⁰ tn Heb “in their eyes.”