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Discovery Box| (0.20) | (Exo 29:40) | 2 tn “Hin” is a transliterated Hebrew word that seems to have an Egyptian derivation. The amount of liquid measured by a hin is uncertain: “Its presumed capacity varies from about 3,5 liters to 7,5 liters” (C. Houtman, Exodus, 3:550). |
| (0.20) | (Exo 29:36) | 2 sn It is difficult to understand how this verse is to be harmonized with the other passages. The ceremony in the earlier passages deals with atonement made for the priests, for people. But here it is the altar that is being sanctified. The “sin [purification] offering” seems to be for purification of the sanctuary and altar to receive people in their worship. |
| (0.20) | (Exo 29:36) | 4 tn The preposition ב (bet) on the infinitive is understood as instrumental here (NIV, NLT), though the construction is frequently temporal (KJV, NRSV, NASB, ESV). If it were temporal without being instrumental, then it would imply that some other action is performed to purge the altar when making atonement for it. |
| (0.20) | (Exo 29:30) | 2 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. |
| (0.20) | (Exo 29:18) | 3 tn The word אִשֶּׁה (ʾisheh) has traditionally been translated “an offering made with fire” or the like, because it appears so obviously connected with fire. But further evidence from Ugaritic suggests that it might only mean “a gift” (see Milgrom, Leviticus 1-16, 161). |
| (0.20) | (Exo 29:22) | 1 tn S. R. Driver suggests that this is the appendix or an appendix, both here and in v. 13 (Exodus, 320). “The surplus, the appendage of liver, found with cow, sheep, or goat, but not with humans: Lobus caudatus” (HALOT 453 s.v. יֹתֶרֶת). |
| (0.20) | (Exo 29:18) | 4 sn These sections show that the priest had to be purified or cleansed from defilement of sin and also be atoned for and accepted by the Lord through the blood of the sacrifice. The principles from these two sacrifices should be basic to anyone seeking to serve God. |
| (0.20) | (Exo 29:14) | 2 sn This is to be done because there is no priesthood yet. Once they are installed, then the sin/purification offering is to be eaten by the officiating priests as a sign that the offering was received. But priests could not consume their own sin offering. |
| (0.20) | (Exo 29:13) | 1 tn S. R. Driver suggests that this is the appendix or an appendix, both here and in v. 22 (Exodus, 320). “The surplus, the appendage of liver, found with cow, sheep, or goat, but not with humans: Lobus caudatus” (HALOT 453 s.v. יֹתֶרֶת). |
| (0.20) | (Exo 29:1) | 4 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. |
| (0.20) | (Exo 28:41) | 2 tn Heb “fill their hand.” As a result of this installation ceremony they will be officially designated for the work. It seems likely that the concept derives from the notion of putting the priestly responsibilities under their control (i.e., “filling their hands” with work). See note on the phrase “ordained seven days” in Lev 8:33. |
| (0.20) | (Exo 28:38) | 2 tn The clause reads: “according to/by all the gifts of their holiness.” The genitive is an attributive genitive, the suffix on it referring to the whole bound construction—“their holy gifts.” The idea of the line is that the people will consecrate as holy things gifts they bring to the sanctuary. |
| (0.20) | (Exo 28:38) | 3 tn This clause is the infinitive construct with the preposition ל (lamed), followed by the prepositional phrase: “for acceptance for them.” This infinitive provides the purpose or result of the act of wearing the dedicatory frontlet—that they will be acceptable. |
| (0.20) | (Exo 28:1) | 3 tn This entire clause is a translation of the Hebrew לְכַהֲנוֹ־לִי (lekhahano li, “that he might be a priest to me”), but the form is unusual. The word means “to be a priest” or “to act as a priest.” The etymology of the word for priest, כֹּהֵן (kohen), is uncertain. |
| (0.20) | (Exo 27:21) | 4 sn This is the first of several sections of priestly duties. The point is a simple one here: those who lead the worship use the offerings of the people to ensure that access to God is illumined regularly. The NT will make much of the symbolism of light. |
| (0.20) | (Exo 28:3) | 5 tn Or “to sanctify him” (ASV) or “to consecrate him” (KJV, NASB, NRSV). It is the garments that will set Aaron apart, or sanctify him, not the workers. The expression could be taken to mean “for his consecration” (NIV) since the investiture is part of his being set apart for service. |
| (0.20) | (Exo 27:20) | 1 tn The form is the imperfect tense with the vav showing a sequence with the first verb: “you will command…that they take.” The verb “take, receive” is used here as before for receiving an offering and bringing it to the sanctuary. |
| (0.20) | (Exo 27:11) | 3 sn These bands have been thought by some to refer to connecting rods joining the tops of the posts. But it is more likely that they are bands or bind rings surrounding the posts at the base of the capitals (see 38:17). |
| (0.20) | (Exo 27:2) | 2 sn The text, as before, uses the prepositional phrase “from it” or “part of it” to say that the horns will be part of the altar—of the same piece as the altar. They were not to be made separately and then attached, but made at the end of the boards used to build the altar (U. Cassuto, Exodus, 363). |
| (0.20) | (Exo 26:7) | 1 sn This chapter will show that there were two sets of curtains and two sets of coverings that went over the wood building to make the tabernacle or dwelling place. The curtains of fine linen described above could be seen only by the priests from inside. Above that was the curtain of goats’ hair. Then over that were the coverings, an inner covering of rams’ skins dyed red and an outer covering of hides of fine leather. The movement is from the inside to the outside because it is God’s dwelling place; the approach of the worshiper would be the opposite. The pure linen represented the righteousness of God, guarded by the embroidered cherubim; the curtain of goats’ hair was a reminder of sin through the daily sin offering of a goat; the covering of rams’ skins dyed red was a reminder of the sacrifice and the priestly ministry set apart by blood, and the outer covering marked the separation between God and the world. These are the interpretations set forth by Kaiser; others vary, but not greatly (see W. C. Kaiser, Jr., “Exodus,” EBC 2:459). |
