Exodus 39 - Leviticus 1

New English Translation

Footnotes

1. Exodus 39:1 sn This chapter also will be almost identical to the instructions given earlier, with a few changes along the way.
2. Exodus 39:3 tn The verb is the infinitive that means “to do, to work.” It could be given a literal rendering: “to work [them into] the blue….” Weaving or embroidering is probably what is intended.
3. Exodus 39:5 tn Heb “from it” or the same.
4. Exodus 39:6 tn Or “as seals are engraved.”
5. Exodus 39:6 sn The twelve names were those of Israel’s sons. The idea was not the remembrance of the twelve sons as such, but the twelve tribes that bore their names.
6. Exodus 39:7 tn Or “attached.”
7. Exodus 39:10 tn That is, they set in mountings.
8. Exodus 39:14 tn The phrase “the number of” has been supplied.
9. Exodus 39:16 tn Here “upper” has been supplied.
10. Exodus 39:18 tn Here “other” has been supplied.
11. Exodus 39:19 tn Here “other” has been supplied.
12. Exodus 39:19 tn Heb “homeward side.”
13. Exodus 39:20 tn Here “more” has been supplied.
14. Exodus 39:23 tn See the note on this word in Exod 28:32 for discussion of its meaning.
15. Exodus 39:24 tn The word is simply “twined” or “twisted.” It may refer to the twisted linen that so frequently is found in these lists; or, it may refer to the yarn twisted. The LXX reads “fine twined linen.” This is not found in the text of Exod 28:33, except in Smr and LXX.
16. Exodus 39:26 tn The words “there was” are supplied in the translation for stylistic reasons.
17. Exodus 39:26 tn The infinitive “to minister” is present; “to be used” is supplied from the context.
18. Exodus 39:32 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.
19. Exodus 39:34 tn See the note on this phrase in Exod 25:5.
20. Exodus 39:34 tn Or “shielding” (NIV); NASB “the screening veil.”
21. Exodus 39:37 tn Possibly meaning “pure gold lampstand.”
22. Exodus 39:40 tn Heb “utensils, vessels.”
23. Exodus 39:41 tn The form is the infinitive construct; it means the clothes to be used “to minister” in the Holy Place.
24. Exodus 39:43 tn Or “examined” (NASB, TEV); NCV “looked closely at.”
25. Exodus 39:43 tn The deictic particle draws attention to what he saw in such a way as to give the reader Moses’ point of view and a sense of his pleasure: “and behold, they….”
26. Exodus 39:43 sn The situation and wording in Exod 39:43 are reminiscent of Gen 1:28 and 31, with the motifs of blessing people and inspecting what has been made.
27. Exodus 40:1 sn All of Exod 39:32-40:38 could be taken as a unit. The first section (39:32-43) shows that the Israelites had carefully and accurately completed the preparation and brought everything they had made to Moses: The work of the Lord builds on the faithful obedience of the people. In the second section are the instruction and the implementation (40:1-33): The work of the Lord progresses through the unifying of the work. The last part (40:34-38) may take the most attention: When the work was completed, the glory filled the tabernacle: By his glorious presence, the Lord blesses and directs his people in their worship.
28. Exodus 40:1 tn Heb “and Yahweh spoke to Moses, saying.”
29. Exodus 40:2 tn Heb “you will raise,” an imperfect of instruction.
30. Exodus 40:4 tn Heb “and you will set in order its setting” or “arrange its arrangement.” See 25:29-30 for items that belonged on the table.
31. Exodus 40:5 tn Heb “give” (also four additional times in vv. 6-8).
32. Exodus 40:7 tn Heb “there.”
33. Exodus 40:10 tn Heb “and.”
34. Exodus 40:11 sn U. Cassuto (Exodus, 480) notes that the items inside the tent did not need to be enumerated since they were already holy, but items in the courtyard needed special attention. People needed to know that items outside the tent were just as holy.
35. Exodus 40:12 tn The verb is “bring near,” or “present,” to Yahweh.
36. Exodus 40:14 tn The verb is also “bring near” or “present.”
37. Exodus 40:19 tn Heb “Moses”; the name has been replaced with the pronoun for stylistic reasons.
38. Exodus 40:21 tn Heb “set up,” if it includes more than the curtain.
39. Exodus 40:21 tn Or “shielding” (NIV); Heb “the veil of the covering” (cf. KJV).
40. Exodus 40:21 tn Heb “Moses”; the name has been replaced with the pronoun for stylistic reasons.
41. Exodus 40:22 tn Heb “him”; the referent has been specified in the translation for clarity.
42. Exodus 40:23 tn Heb uses a cognate accusative construction, “he arranged the arrangement.”
43. Exodus 40:23 tn Heb “Moses”; the name has been replaced with the pronoun for stylistic reasons.
44. Exodus 40:25 tn Heb “Moses”; the name has been replaced with the pronoun for stylistic reasons.
45. Exodus 40:27 tn Heb “Moses”; the name has been replaced with the pronoun for stylistic reasons.
46. Exodus 40:28 tn Heb “him”; the referent has been specified in the translation for clarity.
47. Exodus 40:29 tn Heb “Moses”; the name has been replaced with the pronoun for stylistic reasons.
48. Exodus 40:30 tn Heb “there.”
49. Exodus 40:32 tn The construction is the infinitive construct with the temporal preposition and the suffixed subjective genitive. This temporal clause indicates that the verb in the preceding verse was frequentative.
50. Exodus 40:32 tn This is another infinitive construct in a temporal clause.
51. Exodus 40:32 tn In this explanatory verse the verb is a customary imperfect.
52. Exodus 40:36 tn The construction uses the Niphal infinitive construct to form the temporal clause.
53. Exodus 40:36 tn The imperfect tense in this context describes a customary action.
54. Exodus 40:37 tn The clause uses the Niphal infinitive construct in the temporal clause: “until the day of its being taken up.”
55. Exodus 40:38 tn Here is another imperfect tense of the customary nuance.
56. Exodus 40:38 tn Heb “to the eyes of all”; KJV, ASV, NASB “in the sight of all”; NRSV “before the eyes of all.”
57. Leviticus 1:1 tn Heb “And he (the Lord) called (וַיִּקְרָא, vayyiqraʾ) to Moses and the Lord spoke (וַיְדַבֵּר, vay^edabber) to him from the tent of meeting.” The MT assumes “Lord” in the first clause but places it in the second clause (after “spoke”). This is somewhat awkward, especially in terms of English style; most English versions reverse this and place “Lord” in the first clause (right after “called”). The Syriac version does the same.sn The best explanation for the MT of Lev 1:1 arises from its function as a transition from Exod 40 to Lev 1. The first clause, “And he (the Lord) called to Moses,” links v. 1 back to Exod 40:35, “But Moses was not able to enter into the tent of meeting because the cloud had settled on it and the glory of the Lord had filled the tabernacle” (cf. J. Milgrom, Leviticus [AB], 1:134). Exod 40:36-38 is a parenthetical explanation of the ongoing function of the cloud in leading the people through the wilderness. Since Moses could not enter the tent of meeting, the Lord “called” to him “from” the tent of meeting.
58. Leviticus 1:1 sn The second clause of v. 1, “and the Lord spoke to him from the tent of meeting, saying,” introduces the following discourse. This is a standard introductory formula (see, e.g., Exod 20:1; 25:1; 31:1; etc.). The combination of the first and second clauses is, therefore, “bulky” because of the way they happen to be juxtaposed in this transitional verse (J. E. Hartley, Leviticus [WBC], 8). The first clause of v. 1 connects the book back to the end of the Book of Exodus while the second looks forward the ritual legislation that follows in Lev 1:2ff. There are two “Tents of Meeting”: the one that stood outside the camp (see, e.g., Exod 33:7) and the one that stood in the midst of the camp (Exod 40:2; Num 2:2ff) and served as the Lord’s residence until the construction of the temple in the days of Solomon (Exod 27:21; 29:4; 1 Kgs 8:4; 2 Chr 5:5, etc.; cf. 2 Sam 7:6). Exod 40:35 uses both “tabernacle” and “tent of meeting” to refer to the same tent: “Moses could not enter the tent of meeting because the cloud had settled on it, and the glory of the Lord filled the tabernacle.” It is clear that “tent of meeting” in Lev 1:1 refers to the “tabernacle.” The latter term refers to the tent as a “residence,” while the former refers to it as a divinely appointed place of “meeting” between God and man (see R. E. Averbeck, NIDOTTE 2:873-77 and 2:1130-34). This corresponds to the change in terms in Exod 40:35, where “tent of meeting” is used when referring to Moses’ inability to enter the tent, but “tabernacle” when referring to the Lord taking up residence there in the form of the glory cloud. The quotation introduced here extends from Lev 1:2 through 3:17, and encompasses the burnt, grain, and peace offering regulations. Compare the notes on Lev 4:1; 5:14; and 6:1 [5:20 HT] below.
59. Leviticus 1:2 tn “When” here translates the MT’s כִּי (ki, “if, when”), which regularly introduces main clauses in legislative contexts (see, e.g., Lev 2:1, 4; 4:2, etc.) in contrast to אִם (ʾim, “if”), which usually introduces subordinate sections (see, e.g., Lev 1:3, 10, 14; 2:5, 7, 14; 4:3, 13, etc.; cf. כִּי in Exod 21:2 and 7 as opposed to אִם in vv. 3, 4, 5, 8, 9, 10, and 11).sn Lev 1:1-2 serves as a heading for Lev 1-3 (i.e., the basic regulations regarding the presentation of the burnt, grain, and peace offerings) and, at the same time, leads directly into the section on “burnt offerings” in Lev 1:3. In turn, Lev 1:3-17 divides into three subsections, all introduced by אִם “if” (Lev 1:3-9, 10-13, and 14-17, respectively). Similar patterns are discernible throughout Lev 1:2-6:7 [5:26 HT].
60. Leviticus 1:2 tn Heb “a man, human being” (אָדָם, ʾadam), which in this case refers to any person among “mankind,” male or female, since women could also bring such offerings (see, e.g., Lev 12:6-8; 15:29-30; cf. HALOT 14 s.v. I אָדָם); cf. NIV “any of you.”
61. Leviticus 1:2 tn The verb “presents” is cognate to the noun “offering” in v. 2 and throughout the book of Leviticus (both from the root קרב [qrb]). One could translate the verb “offers,” but this becomes awkward and, in fact, inaccurate in some passages. For example, in Lev 9:9 this verb is used for the presenting or giving of the blood to Aaron so that he could offer it to the Lord. The blood is certainly not being “offered” as an offering to Aaron there.
62. Leviticus 1:2 tn The whole clause reads more literally, “A human being (אָדָם, ʾadam), if he brings from among you an offering to the Lord.”
63. Leviticus 1:2 tn The shift to the second person plural verb here corresponds to the previous second person plural pronoun “among you.” It is distinct from the regular pattern of third person singular verbs throughout the rest of Lev 1-3. This too labels Lev 1:1-2 as an introduction to all of Lev 1-3, not just the burnt offering regulations in Lev 1 (J. Milgrom, Leviticus [AB], 1:146; cf. note 3 above).
64. Leviticus 1:2 tn Heb “from the domesticated animal, from the herd, and from the flock.” It is clear from the subsequent division between animals from the “herd” (בָּקָר, baqar, in Lev 1:3-9) and the “flock” (צֹאן, tsoʾn; see Lev 1:10-13) that the term for “domesticated animal” (בְּהֵמָה, b^ehemah) is a general term meant to introduce the category of pastoral quadrupeds. The stronger disjunctive accent over בְּהֵמָה in the MT as well as the lack of a vav (ו) between it and בָּקָר also suggest בְּהֵמָה is an overall category that includes both “herd” and “flock” quadrupeds. sn The bird category (Lev 1:14-17) is not included in this introduction because bird offerings were, by and large, concessions to the poor (cf., e.g., Lev 5:7-10; 12:8; 14:21-32) and, therefore, not considered to be one of the primary categories of animal offerings.
65. Leviticus 1:3 sn The burnt offering (עֹלָה, ʾolah) was basically “a gift of a soothing aroma to the Lord” (vv. 9, 13, 17). It could serve as a votive or freewill offering (e.g., Lev 22:18-20), an accompaniment of prayer and supplication (e.g., 1 Sam 7:9-10), part of the regular daily, weekly, monthly, and festival cultic pattern (e.g., Num 28-29), or to make atonement either alone (e.g., Lev 1:4; 16:24) or in combination with the grain offering (e.g., Lev 14:20) or sin offering (e.g., Lev 5:7; 9:7). See R. E. Averbeck, NIDOTTE 4:996-1022.
66. Leviticus 1:3 tn Heb “door” (so KJV, ASV); NASB “doorway” (likewise throughout the book of Leviticus). The translation “door” or “doorway” may suggest a framed door in a casing to the modern reader, but here the term refers to the entrance to a tent.
67. Leviticus 1:3 tn The NIV correctly has “it” in the text, referring to the acceptance of the animal (cf., e.g., RSV, NEB, NLT), but “he” in the margin, referring to the acceptance of the offerer (cf. ASV, NASB, JB). The reference to a “flawless male” in the first half of this verse suggests that the issue here is the acceptability of the animal to make atonement on behalf of the offerer (Lev 1:4; cf. NRSV “for acceptance in your behalf”).
68. Leviticus 1:4 tn “To make atonement” is the standard translation of the Hebrew term כִּפֶּר, (kipper); cf. however TEV “as a sacrifice to take away his sins” (CEV similar). The English word derives from a combination of “at” plus Middle English “one[ment],” referring primarily to reconciliation or reparation that is made in order to accomplish reconciliation. The primary meaning of the Hebrew verb, however, is “to wipe [something off (or on)]” (see esp. the goal of the sin offering, Lev 4, “to purge” the tabernacle from impurities), but in some cases it refers metaphorically to “wiping away” anything that might stand in the way of good relations by bringing a gift (see, e.g., Gen 32:20 [21 HT], “to appease; to pacify” as an illustration of this). The translation “make atonement” has been retained here because, ultimately, the goal of either purging or appeasing was to maintain a proper relationship between the Lord (who dwelt in the tabernacle) and Israelites in whose midst the tabernacle was pitched (see R. E. Averbeck, NIDOTTE 2:689-710 for a full discussion of the Hebrew word meaning “to make atonement” and its theological significance).
69. Leviticus 1:5 tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity. The LXX has “they” rather than “he,” suggesting that the priests, not the offerer, were to slaughter the bull (cf. the notes on vv. 6a and 9a).
70. Leviticus 1:5 tn Heb “the son of the herd”; cf. KJV “bullock”; NASB, NIV “young bull.”
71. Leviticus 1:5 tn “Splash” (cf. NAB) or “dash” (cf. NRSV) is better than “sprinkle,” which is the common English translation of this verb (זָרַק, zaraq; see, e.g., KJV, NASB, NIV, NLT). “Sprinkle” is not strong enough (contrast נָזָה [nazah], which does indeed mean “to sprinkle” or “to splatter”; cf. Lev 4:6).
72. Leviticus 1:6 tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity. The LXX and Smr have “they” rather than “he” in both halves of this verse, suggesting that the priests, not the offerer, were to skin and cut the carcass of the bull into pieces (cf. the notes on vv. 5a and 9a).
73. Leviticus 1:7 tc A few medieval Hebrew mss, Smr, LXX, Syriac, and Tg. Onq. have plural “priests” here (cf. 1:5, 8) rather than the MT singular “priest” (cf. NAB). The singular “priest” would mean (1) Aaron, the (high) priest, or (2) the officiating priest, as in Lev 1:9 (cf. 6:10 [3 HT], etc.). “The sons of Aaron” may be a textual conflation with Lev 1:5, 8 (cf. the remarks in J. E. Hartley, Leviticus [WBC], 13).
74. Leviticus 1:8 tc A few Hebrew mss, Smr, LXX, Syriac, and Tg. Onq. have the conjunction “and” before “the head,” which would suggest the rendering “and the head and the suet” rather than the rendering of the MT here, “with the head and the suet.”sn “Suet” is the specific term used for the hard, fatty tissues found around the kidneys of sheep and cattle. A number of modern English versions have simplified this to “fat” (e.g., NIV, NCV, TEV, CEV, NLT).
75. Leviticus 1:8 tn Heb “on the wood, which is on the fire, which is on the altar.” Cf. NIV “on the burning wood”; NLT “on the wood fire.”
76. Leviticus 1:9 tn Heb “Finally, he”; the referent (the offerer) has been specified in the translation for clarity. Once again, the MT assigns the preparation of the offering (here the entrails and legs) to the offerer because it did not bring him into direct contact with the altar, but reserves the actual placing of the sacrifice on the altar for the officiating priest (cf. the notes on vv. 5a and 6a).
77. Leviticus 1:9 tn Heb “toward the altar,” but the so-called locative ה (he) attached to the word for “altar” can indicate the place where something is or happens (GKC 250 §90.d and GKC 373-74 §118.g; cf. also J. Milgrom, Leviticus [AB], 1:161). This is a standard way of expressing “on/at the altar” with the verb “to offer up in smoke” (Hiphil of קָטַר [qatar]; cf. also Exod 29:13, 18, 25; Lev 1:9, 13, 15, 17; 2:2, etc.).
78. Leviticus 1:9 tc A few Hebrew mss and possibly the Leningrad B19a ms itself (the basis of the BHS Hebrew text of the MT), under an apparent erasure, plus Smr, LXX, Syriac, and Tg. Ps.-J. suggest that Hebrew הוּא (huʾ, translated as “it is”) should be added here as in vv. 13 and 17. Whether or not the text should be changed, the meaning is the same as in vv. 13 and 17, so it has been included in the translation here.
79. Leviticus 1:9 sn The standard English translation of “gift” (אִשֶּׁה, ʾisheh) is “an offering [made] by fire” (cf. KJV, ASV). It is based on a supposed etymological relationship to the Hebrew word for “fire” (אֵשׁ, ʾesh) and is still maintained in many versions (e.g., NIV, RSV, NRSV, NLT; B. A. Levine, Leviticus [JPSTC], 7-8). For various reasons, including the fact that some offerings referred to by this term are not burned on the altar (see, e.g., Lev 24:9), it is probably better to understand the term to mean “gift” (J. E. Hartley, Leviticus [WBC], 22) or “food gift” (“food offering” in NEB and TEV; J. Milgrom, Leviticus [AB], 1:161-62). See R. E. Averbeck, NIDOTTE 1:540-49 for a complete discussion.
80. Leviticus 1:10 tn Heb “And if from the flock is his offering, from the sheep or from the goats, for a burnt offering.” Here “flock” specifies the broad category, with “sheep or goats” giving specific examples.
81. Leviticus 1:12 tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity (so also in v. 13).
82. Leviticus 1:14 tn Heb “from the [category] ‘bird.’”
83. Leviticus 1:14 tn Heb “from the sons of the pigeon,” referring either to “young pigeons” (cf. KJV, NASB, NIV, NLT) or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168, with J. E. Hartley, Leviticus [WBC], 14).
84. Leviticus 1:15 tn The action here seems to involve both a twisting action, breaking the neck of the bird and severing its vertebrae, as well as pinching or nipping the skin to sever the head from the main body. Cf. NASB, NRSV “wring off its head”; NAB “snap its head loose”; NLT “twist off its head.”
85. Leviticus 1:15 tn Many English versions have “it” here, referring to the head of the bird, which the priest immediately tossed on the altar fire. However, “it” could be misunderstood to refer to the bird’s body, so “head” is repeated in the present translation for clarity. As the following lines show, certain things needed to be done to the body of the bird before it could be placed on the altar.
86. Leviticus 1:16 tn Heb “Then he”; the referent (apparently still the priest) has been specified in the translation for clarity.
87. Leviticus 1:16 tn This translation (“remove its entrails by [cutting off] its tail feathers”) is based on the discussion in J. Milgrom, Leviticus (AB), 1:169-71, although he translates, “remove its crissum by its feathers.” Others possibilities include “its crop with its contents” (Tg. Onq., cf. NIV, NRSV; J. E. Hartley, Leviticus [WBC], 23) or “its crop with its feathers” (LXX, NASB, RSV; “crop” refers to the enlarged part of a bird’s gullet that serves a pouch for the preliminary maceration of food).
88. Leviticus 1:16 tn The pronoun “them” here is feminine singular in Hebrew and refers collectively to the entrails and tail wing which have been removed.
89. Leviticus 1:17 tn Heb “he shall not divide it.” Several Hebrew mss, Smr, LXX, and Syriac have a vav on the negative, yielding the translation, “but he shall not divide it into two parts.” Cf. NIV “not severing it completely” (NRSV similar).