29:10 “You are to present the bull at the front of the tent of meeting, and Aaron and his sons are to put 1 their hands on the head 2 of the bull.
29:42 “This will be a regular 6 burnt offering throughout your generations at the entrance of the tent of meeting before the Lord, where I will meet 7 with you to speak to you there.
29:44 “So I will set apart as holy 8 the tent of meeting and the altar, and I will set apart as holy Aaron and his sons, that they may minister as priests to me.
39:32 26 So all the work of the tabernacle, the tent of meeting, was completed, and the Israelites did according to all that the Lord had commanded Moses – they did it exactly so.
1 tn The verb is singular, agreeing with the first of the compound subject – Aaron.
2 sn The details of these offerings have to be determined from a careful study of Leviticus. There is a good deal of debate over the meaning of laying hands on the animals. At the very least it identifies the animal formally as their sacrifice. But it may very well indicate that the animal is a substitute for them as well, given the nature and the effect of the sacrifices.
3 tn Heb “after him”; NCV, NLT “after Aaron.”
4 tn The text just has the relative pronoun and the imperfect tense. It could be translated “who comes/enters.” But the context seems to indicate that this would be when he first comes to the tent to begin his tenure as High Priest, and so a temporal clause makes this clear. “First” has been supplied.
5 tn “Seven days” is an adverbial accusative of time. The ritual of ordination is to be repeated for seven days, and so they are to remain there in the court in full dress.
6 tn The translation has “regular” instead of “continually,” because they will be preparing this twice a day.
7 tn The relative clause identifies the place in front of the Tent as the place that Yahweh would meet Moses. The main verb of the clause is אִוָּעֵד (’ivva’ed), a Niphal imperfect of the verb יָעַד (ya’ad), the verb that is cognate to the name “tent of meeting” – hence the name. This clause leads into the next four verses.
8 tn This verse affirms the same point as the last, but now with an active verb: “I will set apart as holy” (or “I will sanctify”). This verse, then, probably introduces the conclusion of the chapter: “So I will….”
9 tn Heb “the silver of the atonements.” The genitive here is the result (as in “sheep of slaughter”) telling what the money will be used for (see R. J. Williams, Hebrew Syntax, 11, §44).
10 sn The idea of “service” is maintenance and care of the sanctuary and its service, meaning the morning and evening sacrifices and the other elements to be used.
11 sn S. R. Driver says this is “to keep Jehovah in continual remembrance of the ransom which had been paid for their lives” (Exodus, 334).
12 tn The infinitive could be taken in a couple of ways here. It could be an epexegetical infinitive: “making atonement.” Or it could be the infinitive expressing result: “so that atonement will be made for your lives.”
13 sn The metal for this object was obtained from the women from their mirrors (see Exod 38:8).
14 tn Heb “and its stand bronze.”
15 tn The form is the adverb “there” with the directive qamets-he ( ָה).
16 tn The form is an infinitive construct with the temporal preposition bet (ב), and a suffixed subjective genitive: “in their going in,” or, whenever they enter.
17 tn “Water” is an adverbial accusative of means, and so is translated “with water.” Gesenius classifies this with verbs of “covering with something.” But he prefers to emend the text with a preposition (see GKC 369 §117.y, n. 1).
18 tn The verb is a Qal imperfect with a nuance of final imperfect. The purpose/result clause here is indicated only with the conjunction: “and they do not die.” But clearly from the context this is the intended result of their washing – it is in order that they not die.
19 tn Here, too, the infinitive is used in a temporal clause construction. The verb נָגַשׁ (nagash) is the common verb used for drawing near to the altar to make offerings – the official duties of the priest.
20 tn The text uses two infinitives construct: “to minister to burn incense”; the first is the general term and expresses the purpose of the drawing near, and the second infinitive is epexegetical, explaining the first infinitive.
21 tn The translation “as an offering made by fire” is a standard rendering of the one word in the text that appears to refer to “fire.” Milgrom and others contend that it simply means a “gift” (Leviticus 1-16, 161).
22 tn Heb “man.”
23 tn The verb means “lift up, bear, carry.” Here the subject is “heart” or will, and so the expression describes one moved within to act.
24 tn Heb “his spirit made him willing.” The verb is used in Scripture for the freewill offering that people brought (Lev 7).
25 tn Literally “the garments of holiness,” the genitive is the attributive genitive, marking out what type of garments these were.
26 sn The last sections of the book bring several themes together to a full conclusion. Not only is it the completion of the tabernacle, it is the fulfillment of God’s plan revealed at the beginning of the book, i.e., to reside with his people.
27 tn Heb “utensils, vessels.”