¹ tn Or “ordination offerings” (Heb “fillings”).

⁵ tn Heb “the ordinance/requirement of the Lord.”

³ tn Heb “the judgment [or ordinance] of their God.”

³ tn Heb “the judgment [or ordinance] of their God.”

¹ tn For “ordination offering” see Lev 7:37.

⁶ tn This translation interprets the two nouns as a hendiadys: “a statute and an ordinance” becomes “a binding ordinance.”

² sn Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.

² tn Heb “which I commanded him in Horeb concerning all Israel, statutes and ordinances.”

¹ tn Or “a perpetual regulation”; cf. NASB “a permanent ordinance”; NRSV “as their perpetual due.”

¹ tn In context “laying hands on anyone” refers to ordination or official installation of someone as an elder.

¹ tn Heb “My regulations you shall do”; KJV, NASB “my judgments”; NRSV “My ordinances”; NIV, TEV “my laws.”

¹ sn This eighth day is the one after the seven days of ordination referred to in Lev 8:33-35.

¹ tn Heb “And this shall be for you to a statute of eternity” (cf. v. 29a above). cf. NASB “a permanent statute”; NIV “a lasting ordinance.”

³ 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.

² tn This form is a Piel infinitive construct with the preposition ל (lamed). It literally reads “for filling the hands,” the idiom used throughout this chapter for ordination or installation. Here too it has a parallel use of purpose or result.

² sn The prophecies once spoken about you were apparently spoken at Timothy’s ordination (cf. 1 Tim 4:14) and perhaps spoke of what God would do through him. Thus they can encourage him in his work, as the next clause says.

¹ tn Heb “commandment.” The MT actually has the singular (הַמִּצְוָה, hammitsvah), suggesting perhaps that the following terms (חֻקִּים [khuqqim] and מִשְׁפָּטִים [mishpatim]) are in epexegetical apposition to “commandment.” That is, the phrase could be translated “the entire command, namely, the statutes and ordinances.” This would essentially make מִצְוָה (mitsvah) synonymous with תּוֹרָה (torah), the usual term for the whole collection of law.

² tn The Hebrew phrase הַתּוֹרָה הַזֹּאת (hattorah hazzot), in this context, refers specifically to the Book of Deuteronomy. That is, it is the collection of all the חֻקִּים (khuqqim, “statutes,” 4:1) and מִשְׁפָּטִים (mishpatim, “ordinances,” 4:1) to be included in the covenant text. In a full canonical sense, of course, it pertains to the entire Pentateuch or Torah.

¹ tn The term “standard regulation” (מִשְׁפָּט, mishpat) here refers to the set of regulations for burnt offering goats in Lev 1:10-13. Cf. KJV “according to the manner”; ASV, NASB “according to the ordinance”; NIV, NLT “in the prescribed way”; CEV “in the proper way.”

³ sn The inclusion of the “ordination offering” (מִלּוּאִים, milluʾim; the term apparently comes from the notion of “filling [of the hand],” cf. Lev 8:33) here anticipates Lev 8. It is a kind of peace offering, as the regulations in Lev 8:22-32 will show (cf. Exod 29:19-34). In the context of the ordination ritual for the priests it fits into the sequence of offerings as a peace offering would: sin offering (Lev 8:14-17), burnt and grain offering (Lev 8:18-21), and finally peace (i.e., ordination) offering (Lev 8:22-32). Moreover, in this case, Moses received the breast of the ordination offering as his due since he was the presiding priest over the sacrificial procedures (Lev 8:29; cf. Lev 7:30-31), while Aaron and his sons ate the portions that would have been consumed by the common worshipers in a regular peace-offering procedure (Exod 29:31-34; cf. Lev 7:15-18). For a general introduction to the peace offering see the note on Lev 3:1.