[BACK TO 15:17] inheritance. The promised land (see 1Sa 26:19 ; Ps 79:1 ).
[BACK TO 15:18] See note on v. 1 .
[BACK TO 15:20] prophet. See Nu 12:1–2 for a statement by Miriam concerning her prophetic gift (see also note on 7:1–2 ). Other female prophets in the Bible were Deborah ( Jdg 4:4 ), Isaiah’s wife ( Isa 8:3 , but see note there), Huldah ( 2Ki 22:14 ), Noadiah ( Ne 6:14 ), Anna (see note on Lk 2:36 ) and Philip’s daughters ( Ac 21:9 ). women followed her , with timbrels and dancing. Such celebration was common after victory in battle (see 1Sa 18:6 ; 2Sa 1:20 ).
[BACK TO 15:21] Miriam repeats the first four lines of the victory hymn (see v. 1 ), changing only the form of the first verb.
[BACK TO 15:22–18:27] The story of Israel’s journey from the “Red Sea” to Mount Sinai (see Introduction: Outline ).
[BACK TO 15:22] Desert of Shur. Located east of Egypt (see Ge 25:18 ; 1Sa 15:7 ) in the northwestern part of the Sinai peninsula. In Nu 33:8 it is called the “Desert of Etham.” Shur and Etham both mean “fortress wall” (Shur in Hebrew, Etham in Egyptian).
[BACK TO 15:23] Marah. Probably modern Ain Hawarah, inland from the western arm of the “Red Sea,” about 50 miles south of its northern end.
[BACK TO 15:24] grumbled. During their wilderness wanderings, the Israelites grumbled against Moses and Aaron whenever they faced a crisis (see 16:2 ; 17:3 ; Nu 14:2 ; 16:11 , 41 ). In reality, however, they were grumbling “against the L ORD ” ( 16:8 ). Paul warns us not to follow their example (see 1Co 10:10 ).
[BACK TO 15:25] He threw it into the water , and the water became fit to drink. For a similar occurrence see 2Ki 2:19–22 . a ruling and instruction. Technical terms presumably referring to what follows in v. 26 . put them to the test. See note on Ge 22:1 . God tested Israel also in connection with his provision of manna (see 16:4 ; Dt 8:2–3 ) and the giving of the Ten Commandments (see 20:20 ).
[BACK TO 15:27] Elim. Seven miles south of Ain Hawarah (see note on v. 23 ) in the well-watered valley of Gharandel. palm trees. Elim means “large trees.”
[BACK TO 16:1] from Elim … to the Desert of Sin. See Nu 33:10–11 . The Desert of Sin was in southwestern Sinai (“Sin” is probably derived from “Sinai”). fifteenth day of the second month. Exactly one month had passed since Israel’s exodus from Egypt (see 12:2 , 6 , 29 , 31 ).
[BACK TO 16:2] grumbled. See note on 15:24 .
[BACK TO 16:3] meat. Nu 11:5 lists additional items of food from Egypt that the Israelites craved.
[BACK TO 16:5] sixth day … twice as much as they gather on the other days. To provide for “the seventh day, the Sabbath” (v. 26 ), “a day of sabbath rest” (v. 23 ). See v. 29 .
[BACK TO 16:6] know. See note on 6:3 .
[BACK TO 16:8] meat … in the evening and … bread … in the morning. See vv. 13–14 .
[BACK TO 16:10] glory of the L ORD appearing in the cloud. See 24:15–17 ; see also notes on 13:21 ; 40:34 ; Ps 26:8 .
[BACK TO 16:12] twilight. See note on 12:6 .
[BACK TO 16:13] quail came. For a similar incident, see Nu 11:31–33 .
[BACK TO 16:14] thin flakes like frost. See note on v. 31 .
[BACK TO 16:15] What is it? See v. 31 and NIV text note.
[BACK TO 16:23] sabbath. The first occurrence of the word itself, though the principle of the seventh day as a day of rest and holiness is set forth in the account of creation (see note on Ge 2:3 ).
[BACK TO 16:29] See note on v. 5 .
[BACK TO 16:31] manna. Several naturalistic explanations for the manna have been given. For example, some equate it with the sticky and often granular honeydew that is excreted in Sinai in early June by various scale insects and that solidifies rapidly through evaporation. But no naturally occurring substance fits all the data of the text, and several factors suggest that manna was in fact the Lord’s unique provision for his people in the wilderness: (1) The meaning of the Hebrew word for “manna” suggests that it was something unknown by the people at the time (see NIV text note). (2) The appearance and taste of the manna suggest that it is not something experienced by other peoples in other times. (3) The daily abundance of the manna and its regular periodic surge and slump (double amounts on the sixth day but none on the seventh day, vv. 22 , 27 ) hardly fit a natural phenomenon. (4) Its availability in ample supply for the entire wilderness experience, no matter where the people were (v. 35 ), argues against a natural substance. (5) The keeping of a sample of the manna in the ark for future generations (vv. 33–34 ) suggests that it was a unique food.
[BACK TO 16:33] jar. Said in Heb 9:4 to be made of gold.
[BACK TO 16:34] covenant law. Anticipates the later description of the tablets containing the Ten Commandments as the “two tablets of the covenant law” ( 31:18 ; 32:15 ; 34:29 ), which gave their name to the “ark of the covenant law” ( 25:22 ; 26:33 ) in which they were placed (see 25:16 , 21 ), along with the jar of manna (see Heb 9:4 ; see also Rev 2:17 and note).
[BACK TO 16:35] ate manna forty years … until they reached … Canaan. The manna stopped at the time the Israelites celebrated their first Passover in Canaan (see Jos 5:10–12 ).
[BACK TO 17:1] traveling from place to place. For a list of specific sites, see Nu 33:12–14 . Rephidim. Probably either the Wadi Refayid or the Wadi Feiran, both near Jebel Musa (see note on 3:1 ) in southern Sinai.
[BACK TO 17:3] grumbled. See note on 15:24 .
[BACK TO 17:4] these people. The same note of distance and alienation (“these people” instead of “my people”) in such situations (see also the interplay in 32:7 , 9–11 ; 33:13 ) is found often in the prophets (see, e.g., Isa 6:9–10 and note; Hag 1:2 ).
[BACK TO 17:7] Massah and Meribah. Heb 3:7–8 , 15 (quoting Ps 95:7–8 ) gives the meaning “testing” for Massah and “rebellion” for Meribah. Another Meribah, where a similar incident occurred near Kadesh Barnea (see note on Ge 14:7 ), is referred to in Nu 20:13 , 24 (see note on 20:13 ); 27:14 ; Dt 32:51 ; 33:8 ; Ps 81:7 ; 106:32 ; Eze 47:19 ; 48:28 .
[BACK TO 17:8] Amalekites. See note on Ge 14:7 .
[BACK TO 17:10] Hur. Perhaps the same Hur who was the son of Caleb and the grandfather of Bezalel (see 1Ch 2:19–20 ), one of the builders of the tabernacle (see 31:2–5 ).
[BACK TO 17:11] held up his hands. A symbol of appeal to God for help and enablement (see note on 9:29 ; see also 9:22 ; 10:12 ; 14:16 ).
[BACK TO 17:14] Write. See 24:4 ; 34:27–28 ; Nu 33:2 ; Dt 28:58 ; 29:20 , 21 , 27 ; 30:10 ; 31:9 , 19 , 22 , 24 ; see also Introduction: Author and Date of Writing . scroll. A long strip of leather or papyrus on which scribes wrote in columns (see Jer 36:23 ) with pen (see Isa 8:1 ) and ink (see Jer 36:18 ), sometimes on both sides (see Eze 2:10 ; Rev 5:1 ). After being rolled up, a scroll was often sealed (see Isa 29:11 ; Da 12:4 ; Rev 5:1–2 , 5 , 9 ) to protect its contents. Scrolls were of various sizes (see Isa 8:1 ; Rev 10:2 , 9–10 ). Certain Egyptian examples reached lengths of over 100 feet; Biblical scrolls, however, rarely exceeded 30 feet in length, as in the case of a book like Isaiah (see Lk 4:17 ). Reading the contents of a scroll involved the awkward procedure of unrolling it with one hand while rolling it up with the other (see Isa 34:4 ; Eze 2:10 ; Lk 4:17 , 20 ; Rev 6:14 ). Shortly after the time of Christ the scroll gave way to the book form still used today.
[BACK TO 18:1] Jethro , the priest of Midian. See note on 2:16 .
[BACK TO 18:2] sent away his wife. Apparently Moses sent Zipporah to her father with the news that the Lord had blessed his mission (see v. 1 ) and that he was in the vicinity of Mount Sinai with Israel.
[BACK TO 18:5] mountain of God. See 3:1 and note.
[BACK TO 18:7–12] A striking example of how the God of Israel demonstrated not only to Israel but also to non-Israelites, by his mighty acts in behalf of his people, that he is the only true God. See the similar responses of Rahab (see Jos 2:9–11 and note) and the Gibeonites ( Jos 9:9–10 ); see also notes on 16:4 ; Ge 12:1 .
[BACK TO 18:11] Now I know that the L ORD is greater than all other gods. See the similar confession of Naaman in 2Ki 5:15 .
[BACK TO 18:12] brought. The verb means “provided” an animal for sacrifice (see, e.g., 25:2 ; Lev 12:8 ), not “officiated at” a sacrifice. eat a meal with. A token of friendship (contrast the battle with the Amalekites, 17:8–16 ). Such a meal often climaxed the establishment of a treaty (see Ge 31:54 ; Ex 24:11 ).
[BACK TO 18:15] seek God’s will. Inquire of God, usually by going to a place of worship (see Ge 25:22 and note; Nu 27:21 ) or to a prophet (see 1Sa 9:9 ; 1Ki 22:8 ).
[BACK TO 18:16] God’s decrees and instructions. The process of compiling and systematizing the body of divine law that would govern the newly formed nation of Israel may have already begun (see 15:25–26 ).
[BACK TO 18:21] men who fear God. See note on Ge 20:11 .
[BACK TO 19:1] The arrival at Sinai marked a significant milestone in Israel’s life. Having been delivered by God from Egyptian bondage and having experienced his care and provision, they were about to enter into a national covenantal relationship with him.
[BACK TO 19:2] Desert of Sinai. Located in the southeast region of the peninsula (see note on 3:1 ). The narrator locates there the events recorded in the rest of Exodus, all of Leviticus, and Nu 1:1–10:10 .
[BACK TO 19:3–24:18] The Sinaitic covenant. It was cast in the form of ancient Near Eastern suzerainty-vassal treaties of the second millennium BC. It contained the divine pledge to be the Israelites’ Suzerain-Protector if they would be faithful to him as their covenant Lord and obedient to the stipulations of the covenant as the vassal-people of his kingdom. The covenant had several later renewals, including ch. 34 , the whole book of Deuteronomy, and Jos 24 . See chart ; see also note on Jer 31:32 .
[BACK TO 19:3] Jacob … Israel. See note on 1:1 .
[BACK TO 19:4] I carried you on eagles’ wings. Reference may be to either the female golden eagle or the vulture (often symbolizing the protection of the pharaoh).
[BACK TO 19:8] We will do everything the L ORD has said. See 24:3 , 7 ; Dt 5:27 .
[BACK TO 19:9] dense cloud. See 13:21 and note. the people will hear me speaking. See Dt 4:33 . put their trust in you. See 14:31 and note.
[BACK TO 19:12–13] The whole mountain becomes holy because of God’s presence (see 3:5 and note). Israel must keep itself from the mountain even as it is to keep itself from the tabernacle (see Nu 3:10 ).
[BACK TO 19:15] Abstain from sexual relations. Not because sex is sinful but because it may leave the participants ceremonially unclean (see Lev 15:18 ; see also 1Sa 21:4–5 ).
[BACK TO 19:16] thunder … lightning … trumpet blast. God’s appearance is often accompanied by an impressive display of meteorological sights and sounds (see, e.g., 1Sa 7:10 ; 12:18 ; Job 38:1 ; 40:6 ; Ps 18:13–14 ). thick cloud. See 13:21 and note.
[BACK TO 19:18] fire … smoke from a furnace. See Ge 15:17 and note.
[BACK TO 19:22] priests. See also v. 24 . Before the Aaronic priesthood was established (see 28:1 ), priestly functions were performed either by the elders (see note on 3:16 ; see also 3:18 ; 12:21 ; 18:12 ) or by designated younger men (see 24:5 ). But perhaps the verse anticipates the regulations for the Aaronic priests who will be appointed. who approach the L ORD. To officiate at sacrifices (see 40:32 ; Lev 21:23 ).
[BACK TO 19:23] set it apart as holy. See note on 3:5 .
[BACK TO 20:1–17] See Dt 5:6–21 ; see also Mt 5:21 , 27 ; 19:17–19 ; Mk 10:19 ; Lk 18:20 ; Ro 13:9 ; Eph 6:2–3 ; Jas 2:10–11 .
[BACK TO 20:8] See Ge 2:3 . Sabbath. See note on 16:23 . holy. See note on 3:5 .
[BACK TO 20:9] Six days. The question of a shorter work week in a modern industrialized culture is not in view.
[BACK TO 20:15] steal. Stealing deprives others of what God has entrusted to them (see 22:1–15 and notes).
[BACK TO 20:16] false testimony. Violates others’ reputation and deprives them of their rights (see Ps 24:4 ; Pr 6:19 ; Jer 5:2 and notes).
[BACK TO 20:18–21] Concludes the account of the giving of the Decalogue. The order of the narrative appears to be different from the order of events, since v. 18 is most likely a continuation of 19:25 . On this reading, the proclamation of the Decalogue took place after Moses approached God (v. 21 ). Biblical writers often did not follow chronological sequence in their narratives for various literary reasons. The purpose of chronological displacement here may have been either (1) to keep the Decalogue distinct from the “Book of the Covenant” ( 24:7 ) that follows ( 20:22–23:19 ) or (2) to conclude the account with the formal institution of Moses’ office as covenant mediator—or both.
[BACK TO 20:22–23:19] The stipulations of the “Book of the Covenant” ( 24:7 ), consisting largely of expansions on and expositions of the Ten Commandments. See chart .
[BACK TO 20:22–26] Initial stipulations governing Israel’s basic relationship with God (cf. v. 3 ).
[BACK TO 20:22] heaven. God’s dwelling place. Even on “top of Mount Sinai” ( 19:20 ) God spoke from heaven.
[BACK TO 21:1] This verse functions as the heading for the section 21:2–23:19 .
[BACK TO 21:2] Hebrew. See note on Ge 14:13 . in the seventh year , he shall go free. The Lord’s servants are not to be anyone’s perpetual slaves (see 20:10 and note).
[BACK TO 21:6] the judges. See 22:8–9 , 28 and NIV text notes. pierce his ear with an awl. See Dt 15:17 . Submission to this rite symbolized willing service (see Ps 40:6–8 and note on 40:6 ).
[BACK TO 21:12–15] See 20:13 and note; see also Nu 35:16–34 ; Dt 19:1–13 ; 21:1–9 ; 24:7 ; 27:24–25 ; Jos 20:1–9 .
[BACK TO 21:12] See Ge 9:6 and note.
[BACK TO 21:13] not done intentionally. Related terms and expressions are “accidentally” ( Nu 35:11 ), “without enmity” ( Nu 35:22 ), “was not an enemy” ( Nu 35:23 ), “no harm was intended” ( Nu 35:23 ) and “without malice aforethought” ( Dt 19:4 ). Premeditated murder is thus distinguished from accidental manslaughter. God lets it happen. The event is beyond human control—in modern legal terminology, an “act of God.” place. A city of refuge (see Nu 35:6–32 ; Dt 19:1–13 ; Jos 20:1–9 ; 21:13 , 21 , 27 , 32 , 38 ).
[BACK TO 21:14] from my altar. Or “even from my altar.” The horns of the altar were a final refuge for those subject to judicial action (see 1Ki 1:50–51 ; 2:28 ; Am 3:14 and notes).
[BACK TO 21:15] See 20:12 and note.
[BACK TO 21:16] See 20:15 and note.
[BACK TO 21:17] curses … father or mother. Calls down curses on them to effect their destruction.
[BACK TO 21:19] walk around outside with a staff. Recover in a satisfactory way. any loss of time. Lit. “sitting,” i.e., enforced idleness.
[BACK TO 21:20–21] Benefit of doubt was granted to the slaveholder where no homicidal intentions could be proved.
[BACK TO 21:23] serious injury. Either to mother or to child.
[BACK TO 21:26–27] Humane applications of the law of retaliation.
[BACK TO 21:28–32] The law of the goring bull.
[BACK TO 21:28] the bull is to be stoned to death. By killing someone, the bull becomes accountable for that person’s life (see Ge 9:5 and note).
[BACK TO 21:30] if payment is demanded. If the victim’s family is willing to accept a ransom payment instead of demanding the death penalty. the owner may redeem his life by the payment. The payment (lit. “ransom,” as in Nu 35:31 ) is not to compensate the victim’s family but to save the negligent man’s life.
[BACK TO 21:32] thirty shekels of silver. Apparently the standard price for a slave. It was also the amount Judas was willing to accept as his price for betraying Jesus (see Mt 26:14–15 ; see also Zec 11:12–13 and notes). shekels. See note on Ge 20:16 .
[BACK TO 21:33–36] Laws concerning injuries to animals.
[BACK TO 22:1] four sheep for the sheep. See 2Sa 12:6 and note.
[BACK TO 22:1–15] Laws concerning property rights (see 20:15 and note).
[BACK TO 22:2] An act of self-defense in darkness does not produce bloodguilt.
[BACK TO 22:3] Killing an intruder in broad daylight is not justifiable.
[BACK TO 22:6] thornbushes. Often used as hedges (see Mic 7:4 ) bordering cultivated areas.
[BACK TO 22:11] See 20:7 and note. an oath before the L ORD. The judges were God’s representatives in court cases (see 21:6 ; 22:8–9 , 28 and NIV text notes).
[BACK TO 22:12–13] Similar laws apparently existed as early as the patriarchal period (see Ge 31:39 ).
[BACK TO 22:16–31] General laws related to social obligations (see chart ).
[BACK TO 22:16] bride-price. A gift, usually substantial, given by the prospective groom to the bride’s family as payment for her (see Ge 24:53 ). The custom is still followed today in parts of the Middle East.
[BACK TO 22:18] Dt 18:9–12 strongly condemns sorcery and all such occult practices (see also 1Sa 28:9 ; Isa 47:12–14 ).
[BACK TO 22:20] See 20:3–5 . The total destruction (see NIV text note) of the idolatrous Canaanites was later commanded by the Lord (see Dt 7:2 ; 13:15 ; 20:17 ; Jos 6:17 ; 10:40 ; 11:12 , 20 ).
[BACK TO 22:25–27] Laws dealing with interest on loans (see Lev 25:35–37 ; Dt 15:1 , 7–11 ; 23:19–20 ; see also Ne 5:10 and note; Job 24:9 ; Ps 15:5 ; Pr 28:8 and note; Eze 18:8 , 13 ; 22:12 ). Interest for profit was not to be charged at the expense of the poor. Generosity in such matters was extended even further by Jesus (see Lk 6:34–35 ).
[BACK TO 22:26–27] If all that a person had to offer in pledge for a loan was a cloak, that person was among the poorest of the poor (see Am 2:8 and note).
[BACK TO 22:29] vats. See note on Hag 2:16 . give me the firstborn. See notes on 4:22 ; 13:2 , 13 ; see also 13:15 .
[BACK TO 22:30] Do the same with your cattle and your sheep. See notes on 13:2 , 13 ; see also 13:12 , 15 . give them to me on the eighth day. The same principle applied in a different way to firstborn sons as well (see note on Ge 17:12 ).
[BACK TO 22:31] Since God’s people were “a kingdom of priests” (see 19:6 and note), they were to obey a law later specified for members of the Aaronic priesthood (see Lev 22:8 ) as well.
[BACK TO 23:1–9] Most of the regulations in this section pertain to 20:16 .
[BACK TO 23:1] See Lev 19:16 ; Dt 22:13–19 ; 1Ki 21:10–13 .
[BACK TO 23:8] See Dt 16:19 .
[BACK TO 23:10–13] Extensions of the principles taught in 20:8–11 ; Dt 5:12–15 .
[BACK TO 23:14–19] See 34:18–26 ; Lev 23:4–44 ; Nu 28:16–29:40 ; Dt 16:1–17 ; see also chart .
[BACK TO 23:15] Festival of Unleavened Bread. Celebrated from the 15th through the 21st days of the first month (usually about mid-March to mid-April; see note on 12:2 ) at the beginning of the barley harvest; it commemorated the exodus.
[BACK TO 23:16] Festival of Harvest. Also called the “Festival of Weeks” ( 34:22 ) because it was held seven weeks after the Festival of Unleavened Bread. It was celebrated on the sixth day of the third month (usually about mid-May to mid-June) during the wheat harvest. In later Judaism it came to commemorate the giving of the law on Mount Sinai, though there is no evidence of this significance in the OT. In NT times it was called “(the day of) Pentecost” ( Ac 2:1 ; 20:16 ; 1Co 16:8 ), which means “fifty” (see Lev 23:16 ). Festival of Ingathering. Also called the “Festival of Tabernacles” ( Lev 23:34 ; see note on Zec 14:16 ) or “Booths” because the Israelites lived in temporary shelters when God brought them out of Egypt (see Lev 23:42–43 ). It was celebrated from the 15th through the 22nd days of the seventh month (usually about mid-September to mid-October) when the produce of the orchards and vines had been harvested; it commemorated the wilderness wanderings after the exodus. end of the year. End of the agricultural year, which began in the fall (see note on 12:2 ).
[BACK TO 23:17] all the men. Normally accompanied by their families (see, e.g., 1Sa 1 ).
[BACK TO 23:18] not … with anything containing yeast. See note on 12:15 . not be kept until morning. See 12:9–10 .
[BACK TO 23:20] angel. See 14:19 ; see also note on Ge 16:7 . place I have prepared. Canaan (cf. the similar statement of Jesus in Jn 14:2–3 ).
[BACK TO 23:21] Name. Representing God’s presence (see note on Dt 12:5 ).
[BACK TO 23:22] If. See note on 19:5 .
[BACK TO 23:23] See 3:8 and note.
[BACK TO 23:25–26] For more expanded lists of God’s covenant blessings see Lev 26:3–13 ; Dt 7:13–15 ; 28:1–14 ; 31:1–10 and relevant notes.
[BACK TO 23:27] my terror. See note on 1Ch 14:17 .
[BACK TO 23:28] hornet. The meaning of the Hebrew for this word is uncertain. The Septuagint (the pre-Christian Greek translation of the OT) renders it “wasp,” but the translators may have been guessing. In any event, the Lord promises to send some agent to disable or frighten the peoples of Canaan so that they will not be able to resist Israel’s invasion (cf. Isa 7:18 ).
[BACK TO 23:30] Little by little. See Jdg 1 .
[BACK TO 23:31] See Ge 15:18 ; 1Ki 4:21 . Red Sea. The (south)eastern border (here the modern Gulf of Aqaba; see note on 1Ki 9:26 ). Mediterranean Sea. The western border (see NIV text note). the desert. The southern border (northeastern Sinai; see note on Ge 15:18 ). Euphrates River. The northern border.
[BACK TO 23:33] snare. A symbol of destruction (see 10:7 ; Job 18:9 ; Ps 18:5 ; Pr 13:14 ; 21:6 ; Isa 24:17–18 ).
[BACK TO 24:1] Come up. The action, temporarily interrupted for the Book of the Covenant ( 20:22–23:33 ), is resumed from 20:21 . Moses and his associates would ascend the mountain after the events of vv. 3–8 . Nadab and Abihu. Aaron’s two oldest sons. Nadab would have succeeded Aaron as high priest, but he and his brother died because they offered unauthorized fire before the Lord (see Lev 10:2 ; Nu 3:4 and notes). seventy … elders. Cf. Nu 11:16 ; perhaps representing Jacob’s 70 descendants (see 1:5 ; Ge 46:27 and note). elders. See note on 3:16 . at a distance. See 20:21 .
[BACK TO 24:3] words. Probably refers to the Ten Commandments (see 20:1 and note). laws. Probably refers to the stipulations of the Book of the Covenant ( 20:22–23:19 ). we will do. See v. 7 ; see also 19:8 and note.
[BACK TO 24:4] Moses … wrote. See note on 17:14 ; see also Introduction: Author and Date of Writing . twelve stone pillars representing. See Jos 4:5 , 20 ; 1Ki 18:31 .
[BACK TO 24:5] young Israelite men … offered. See note on 19:22 .
[BACK TO 24:6] half of the blood … the other half. The division of the blood points to the twofold aspect of the “blood of the covenant” (v. 8 ): The blood on the altar symbolizes God’s forgiveness and his acceptance of the offering; the blood on the people points to an oath that binds them in obedience (see vv. 3 , 7 ).
[BACK TO 24:7] Book of the Covenant. Strictly speaking, 20:22–23:19 (see note there)—but here implying also the stipulations of 20:2–17 ; 23:20–33 . We will do … we will obey. See v. 3 ; see also 19:8 and note.
[BACK TO 24:9] went up. See v. 1 and note.
[BACK TO 24:10] saw … God. But not in the fullness of his glory (see 33:20 ; see also notes on 3:6 ; Ge 16:13 ; Nu 12:8 ; Eze 1:28 ). sky. Symbolized by the blue color of the “lapis lazuli” (see Eze 1:26 ).
[BACK TO 24:12] Come up. See note on v. 1 . tablets of stone. See note on 31:18 . their. The people’s. instruction. As instruction from the covenant Lord, the laws were divine directives.
[BACK TO 24:13] Joshua his aide. See note on 17:9 .
[BACK TO 24:14] Hur. See note on 17:10 .
[BACK TO 24:17] glory of the L ORD. See v. 10 ; 16:10 and notes.
[BACK TO 25:2] offering. Here refers to a voluntary contribution.
[BACK TO 25:5] ram skins dyed red. After all the wool had been removed from the skins. The final product was similar to present-day morocco leather. durable leather. See NIV text note. acacia. The wood is darker and harder than oak and is avoided by wood-eating insects. It is common in the Sinai peninsula.
[BACK TO 25:6] spices. Those used in the anointing oil are identified in 30:23–24 as myrrh (balsam sap), cinnamon (bark of the cinnamon tree, a species of laurel), calamus (pith from the root of a reed plant) and cassia (made from dried flowers of the cinnamon tree). Those used in the fragrant incense are identified in 30:34 as gum resin (a powder taken from the middle of hardened drops of myrrh—rare and very valuable), onycha (made from mollusk shells) and galbanum (a rubbery resin taken from the roots of a flowering plant that thrives in Syria and Persia).
[BACK TO 25:7] other gems. See 28:17–20 . ephod. See 28:6 and note. breastpiece. See 28:15–30 .
[BACK TO 25:8] sanctuary. Lit. “holy place,” “place set apart.” See note on 3:5 .
[BACK TO 25:9] tabernacle. Lit. “dwelling place.” The word is rarely used of human dwellings; it almost always signifies the place where God dwells among his people (see v. 8 ; 29:45–46 ; Lev 26:11 ; Eze 37:27 ; cf. Jn 1:14 ; Rev 21:3 ). pattern. See note on v. 40 .
[BACK TO 25:11] pure gold. Uncontaminated by silver or other impurities.
[BACK TO 25:12] rings. Lit. “houses,” “housings,” into which poles were inserted to carry the ark (see v. 14 ).
[BACK TO 25:16] covenant law. The two tablets on which were inscribed the Ten Commandments as the basic stipulations of the Sinaitic covenant (see 20:1–17 ; 31:18 ). The Hebrew word for “covenant law” is related to a Babylonian word meaning “covenant stipulations.” See also notes on v. 22 ; 16:34 .
[BACK TO 25:21] put in the ark the tablets of the covenant law. See note on 31:18 , but see also Dt 31:26 .
[BACK TO 25:22] ark of the covenant law. Called this because it contained the two “tablets of the covenant law” (v. 16 ; see note there). The phrase “ark of the covenant law” is a synonym of the more familiar phrase “ark of the covenant” (see, e.g., Nu 10:33 ). I will meet with you. See note on 27:21 .
[BACK TO 25:26] rings. See note on v. 12 .
[BACK TO 25:31] flowerlike cups , buds and blossoms. The design is patterned after an almond tree (see v. 33 ), the first of the trees in the Near East to blossom in spring. The cups of the lampstand resemble either the outer covering of the almond flower or the almond nut.
[BACK TO 26:7] goat hair. See note on 25:4 .
[BACK TO 26:14] ram skins dyed red … other durable leather. See note on 25:5 .
[BACK TO 26:17] projections. Lit. “hands”; probably the two pegs at the bottom of each frame that were inserted into its two bases (see v. 19 ).
[BACK TO 26:19] forty silver bases. These plus the 40 in v. 21 , the 16 in v. 25 and the 4 in v. 32 add up to a grand total of 100, the number of talents of silver obtained from the Israelite community to be used to cast the bases (see 38:27 ).
[BACK TO 26:23] corners. Or “angles,” perhaps referring to mitered joints at the corners.
[BACK TO 26:26] crossbars. To strengthen the frames on the north, south and west sides.
[BACK TO 26:29] rings. Lit. “houses,” “housings” (see note on 25:12 ).
[BACK TO 26:30] plan. See note on 25:40 .
[BACK TO 26:31–35] A curtain was to divide the tabernacle into two rooms, the Holy Place and the Most Holy Place, with the former twice as large as the latter. The Most Holy Place formed a perfect cube, 15 feet by 15 feet by 15 feet. Enclosed with linen curtains embroidered with cherubim and containing only the ark of the covenant, it represented God’s throne room (see note on v. 1 ). The Holy Place represented his royal guest chamber where his people symbolically came before him in the bread of the Presence (see note on 25:30 ), the light from the lampstand (see note on 25:37 ) and the incense from the altar of incense (see note on 30:1 ).
[BACK TO 26:37] bronze. Inside the tabernacle, gold was the metal of choice; outside—beginning with the bases of the outer curtain (see v. 36 )—the metal of choice was bronze. The furnishings close to the place of God’s dwelling were made of, or overlaid with, gold; those farther away (see 27:2–6 ; 30:18 ) were made of, or overlaid with, bronze. The bases that supported the frames of the tabernacle and the four posts holding the dividing curtain were of silver (see vv. 19 , 21 , 25 , 32 ).
[BACK TO 27:1] altar. The altar of burnt offering (see model ; see also Lev 4:7 , 10 , 18 ). acacia wood. See note on 25:5 .
[BACK TO 27:2] horns. Projections on the four corners. They were symbols of help and refuge (see 1Ki 1:50 ; 2:28 ). They also symbolized the atoning power of the altar: Some of the blood was put on the horns of the altar before the rest was poured out at the base (see 29:12 ; Lev 4:7 , 18 , 25 , 30 , 34 ; 8:15 ; 9:9 ; 16:18 ).
[BACK TO 27:3] sprinkling bowls. To catch the blood of the animals slain beside the altar and to splash it against it (see 24:6 ). meat forks. Three-pronged forks for arranging the sacrifice or removing the priests’ portion from the container in which it was being boiled (see 1Sa 2:13–14 ). firepans. Probably for carrying fire from the altar of burnt offering to the altar of incense inside the Holy Place (see Lev 10:1 ; 16:12–13 ).
[BACK TO 27:4] grating. Placed midway between the top and bottom of the boxlike structure. Since the intense heat of the fire built inside the upper half of the altar would have eventually destroyed it, perhaps the hollow altar (see v. 8 ) was designed to be filled with earth when it was in use. ring. See note on 25:12 .
[BACK TO 27:12–13] west end … east end. The courtyard is described as having two equal parts. The Most Holy Place probably occupied the central position in the western half, the altar of burnt offering the central position in the eastern half.
[BACK TO 27:13–14] toward the sunrise … the entrance. The entrance to the tabernacle courtyard faced east, as did that of Solomon’s temple (see Eze 8:16 ) and of Herod’s temple.
[BACK TO 27:18] five cubits. See NIV text note; high enough to block the view of people standing outside the courtyard, thus protecting the sanctity and privacy of the worship taking place inside.
[BACK TO 27:20] clear oil of pressed olives. Unripe olives were crushed in a mortar. The pulpy mass was then placed in a cloth basket through the bottom of which the oil dripped, producing a clear fuel that burned with little or no smoke.
[BACK TO 28:2] to give him dignity and honor. The garments were to exalt the office and functions of regular priests (see vv. 4 , 40 ), as well as of the high priest.
[BACK TO 28:6] ephod. A sleeveless vestment worn by the high priest. Sometimes the word refers to an otherwise unidentified object of worship (see, e.g., Jdg 8:27 ; 18:17 ; Hos 3:4 ).
[BACK TO 28:8] waistband. Apparently to hold the front and the back of the ephod to the priest’s body.
[BACK TO 28:12] Aaron is to bear the names on his shoulders. To symbolize the fact that the high priest represents all Israel when he ministers in the tabernacle (see photo above).
[BACK TO 28:15] for making decisions. By means of the Urim and Thummim (see note on v. 30 ).
[BACK TO 28:29] Aaron … will bear the names … over his heart. Thus the nation was doubly represented before the Lord (see v. 12 and note).
[BACK TO 28:30] the Urim and the Thummim. The Hebrew for this phrase probably means “the curses [traditionally ‘lights’] and the perfections.” The Hebrew word Urim begins with the first letter of the Hebrew alphabet (aleph ), and Thummim begins with the last letter (taw ; see NIV text note on Ps 119 ; to see what aleph and taw looked like, they are printed in front of the Aleph and Taw headings above Ps 119:1 and 119:169 ). They were sacred lots and were often used in times of crisis to determine the will of God (see Nu 27:21 ). It has been suggested that if Urim (“curses”) dominated when the lots were cast the answer was “no,” but if Thummim (“perfections”) dominated it was “yes.” In any event, their “every decision” was “from the L ORD ” ( Pr 16:33 ; see note there).
[BACK TO 28:31] robe. Worn under the ephod.
[BACK TO 28:35] According to Jewish legend, one end of a length of rope was tied to the high priest’s ankle and the other end remained outside the tabernacle. If the bells on his robe stopped jingling while he was in the Holy Place, the assumption that he had died could be tested by pulling gently on the rope. It is unknown if this legend has any historical validity.
[BACK TO 28:36] HOLY TO THE L ORD. See 3:5 and note; 39:30 ; Zec 14:20 and note.
[BACK TO 28:38] bear the guilt. Symbolically.
[BACK TO 28:39] tunic. Worn under the robe.
[BACK TO 28:40] to give them dignity and honor. See note on v. 2 .
[BACK TO 28:42–43] See note on 20:26 .
[BACK TO 28:43] tent of meeting. See note on 27:21 .
[BACK TO 29:1] consecrate them. See note on 19:10–11 . without defect. See note on 12:5 .
[BACK TO 29:10] Bring the bull. As a sin offering (see v. 14 ) to atone for the past sins of Aaron and his sons (see Lev 4:3 and note). lay their hands on its head. As a symbol of (1) the animal’s becoming their substitute and (2) transferring their sins to the sin-bearer (see Lev 16:20–22 and note).
[BACK TO 29:12] horns of the altar. See note on 27:2 .
[BACK TO 29:13] fat. The most select parts of the bull (see Lev 3:3–5 , 16 ) were burned on the altar as a sacrifice to the Lord.
[BACK TO 29:14] flesh … hide … intestines. Thought of as bearing sin, and thus burned outside the camp (see Heb 13:11–13 and notes).
[BACK TO 29:24] wave offering. See note on Lev 7:30–32 .
[BACK TO 29:28] perpetual share … for Aaron and his sons. Parts of certain sacrificial animals were set aside as food for the priests and their families (see Lev 10:14 ).
[BACK TO 29:31] a sacred place. Probably the tabernacle courtyard.
[BACK TO 29:36] making atonement for it. Because the altar was corrupted by the sins of the people (see Lev 16:16 ; Heb 9:21–22 ).
[BACK TO 29:37] holy … holy. Set apart as consecrated to the Lord (see note on 3:5 ).
[BACK TO 29:38–39] Institution of the daily morning and evening offerings—sometimes observed even during days of apostasy (see 2Ki 16:15 ).
[BACK TO 29:42–43] I will meet. See note on 27:21 .
[BACK TO 29:43] my glory. Symbolic of God’s presence over the ark of the covenant (see note on 25:10 ; see also 40:34–35 ; 1Ki 8:10–13 ).
[BACK TO 29:45–46] dwell among. See note on 25:9 .
[BACK TO 29:45] I will … be their God. Commonly denotes the essence of the divine promise pledged in his covenant with his people (see note on 6:7 ).
[BACK TO 29:46] I am the L ORD … who brought them out. See note on 20:2 .
[BACK TO 30:3] gold. See note on 26:37 .
[BACK TO 30:4] rings. See note on 25:12 .
[BACK TO 30:6] curtain that shields the ark of the covenant law. See notes on 25:16 , 22 ; 26:31 .
[BACK TO 30:10] annual atonement. See Lev 16:34 and note. holy to the L ORD. See 29:37 and note.
[BACK TO 30:13] shekel. A unit of weight, not a coin (see note on Ge 20:16 ). according to the sanctuary shekel. In keeping with the standard weights used at the tabernacle. They may have differed slightly from those used in the marketplace.
[BACK TO 30:14] twenty years old or more. Of military age (see Nu 1:3 ).
[BACK TO 30:16] tent of meeting. See note on 27:21 . atonement. See note on 25:17 .
[BACK TO 30:18] basin. Made from bronze mirrors contributed by Israelite women (see 38:8 ). washing. See note on 29:4 .
[BACK TO 30:23–24] myrrh … cinnamon … calamus … cassia. See note on 25:6 .
[BACK TO 30:29] holy … holy. See 29:37 and note.
[BACK TO 30:33] cut off from their people. See note on 12:15 .
[BACK TO 30:34] gum resin , onycha and galbanum. See note on 25:6 . frankincense. A resin from the bark of Boswellia carteri , which grows in southern Arabia.
[BACK TO 31:2] Bezalel. Means “in the shadow/protection of God.” Hur. See note on 17:10 .
[BACK TO 31:6] Oholiab. Means “The (divine) father is my tent/tabernacle.” The names of Bezalel (see note on v. 2 ) and Oholiab were appropriate for the chief craftsmen working on the tabernacle.
[BACK TO 31:7] tent of meeting. See note on 27:21 .
[BACK TO 31:13] observe my Sabbaths. Instructions for building the tabernacle and making the priestly garments are concluded by impressing on the Israelites the importance and necessity of keeping the Sabbath even while carrying out this special task. makes you holy. See 19:6 ; 29:37 and notes.
[BACK TO 31:14] cut off from their people. See note on 12:15 .
[BACK TO 31:16–17] covenant … sign. In their rhythm of work and rest in the service of God, the Israelites were to emulate God’s pattern in creation as an ever-renewed sign of their covenant with God (see note on Ge 9:12 ).
[BACK TO 32:1] so long. Forty days and forty nights (see 24:18 and note). they. Probably the tribe and clan leaders. gods. See NIV text note. Moses who brought us up out of Egypt. A rebellious contrast to the gracious statement of Israel’s covenant Lord (see 20:2 and note; 29:46 ).
[BACK TO 32:2] gold earrings. Probably part of the plunder brought from Egypt (see 3:21–22 and note on 3:21 ; 11:2–3 ; 12:35–36 ).
[BACK TO 32:5] altar in front of the calf … festival to the L ORD. Apparently Aaron recognized the idolatrous consequences of his deed and acted quickly to keep the people from turning completely away from the Lord.
[BACK TO 32:7] , 9 your people … these people. By not calling Israel “my people” (as, e.g., in 3:10 ), God indicates that he is disowning them for breaking his covenant with them (see note on 17:4 ).
[BACK TO 32:7] corrupt. And, therefore, ripe for destruction (see v. 10 ; Ge 6:11–13 ).
[BACK TO 32:9] stiff-necked. Like unresponsive oxen or horses (see Jer 27:11–12 ; see also note on Ne 3:5 ).
[BACK TO 32:10] I will make you into a great nation. After Israel—Abraham’s descendants—has been destroyed, God will transfer to Moses the pledge originally given to Abraham (see Ge 12:2 ).
[BACK TO 32:13] Israel. Jacob (see 33:1 ; see also Ge 32:28 ).
[BACK TO 32:14] the L ORD relented. See note on Jer 18:7–10 ; see also 2Sa 24:16 ; Ps 106:45 ; Am 7:1–6 and note on 7:3 ; cf. Jas 5:16 .
[BACK TO 32:15] went down the mountain. See note on 24:18 . two tablets. See note on 31:18 . covenant law. See notes on 16:34 ; 25:16 . inscribed on both sides. See note on 31:18 . Elsewhere note is taken of scrolls written on both sides (see Eze 2:10 and note; Zec 5:3 ; Rev 5:1 ); in each case what is written pertains to God’s sovereign involvement in human history, especially his coming judgment.
[BACK TO 32:16] work of God … writing of God. See 31:18 .
[BACK TO 32:17] Joshua. Perhaps he had accompanied Moses part of the way up the mountain (see 24:13 ).
[BACK TO 32:19] breaking them to pieces. Thus testifying against Israel that the people had broken the covenant.
[BACK TO 32:20] burned it … ground it to powder. King Jeroboam’s altar (see note on v. 4 ) at Bethel received the same treatment (see 2Ki 23:15 ).
[BACK TO 32:21] great sin. See Ge 20:9 and note.
[BACK TO 32:26] Whoever is for the L ORD , come to me. See Jos 24:15 ; 1Ki 18:21 ; Mt 6:24 . all. A generalization since Dt 33:9 implies that some of the Levites were also slain. Levites. The descendants of Levi ( Ge 29:34 ) may have originally been regarded as priests ( Dt 18:6–8 ). But at some stage they became subordinate to the priests who were descendants of Aaron, the brother of Moses ( 38:21 ; Nu 3:9–10 ; 1Ch 16:4–6 , 37–42 ).
[BACK TO 32:27] killing his brother and friend and neighbor. See Mt 10:37 ; Lk 14:26 .
[BACK TO 32:29] You have been set apart to the L ORD today. Because of their zeal for the Lord the Levites were set apart to be caretakers of the tabernacle and aides to the priests (see Nu 1:47–53 ; 3:5–9 , 12 , 41 , 45 ; 4:2–3 ).
[BACK TO 32:32] blot me out. Paul made a similar statement (see Ro 9:3 and note). book you have written. See notes on Ps 9:5 ; 51:1 ; 69:28 .
[BACK TO 32:34] Now go , lead the people. Thus Moses receives assurance that the Lord will continue his covenant with wayward Israel and fulfill his promise concerning the land. the place I spoke of. Canaan (see 33:1 ). my angel. See 23:23 ; 33:2 .
[BACK TO 33:2] Canaanites … Jebusites. See note on 3:8 .
[BACK TO 33:3] land flowing with milk and honey. See note on 3:8 . I will not go with you. The Lord’s presence, earlier assured to his people (see 23:21 and note), is now temporarily withdrawn because of sin. stiff-necked. See note on 32:9 .
[BACK TO 33:6] stripped off their ornaments. As a sign of mourning (see Eze 26:16–17 ).
[BACK TO 33:7] tent of meeting outside the camp. Not the tabernacle (contrast 27:21 ), which occupied a central location within the Israelite camp, but a temporary structure where the people could consult the Lord until the more durable tabernacle was completed.
[BACK TO 33:9] pillar of cloud would come down. Symbolizing God’s communication with Moses “as one speaks to a friend” (v. 11 ). Later, a similar descent crowned the completion of the tabernacle (see 40:33–34 ; see also note on 13:21 ).
[BACK TO 33:13] teach me your ways. A prayer that is answered in 34:6–7 .
[BACK TO 33:14] My Presence. Lit “My face.” The Lord will not “hide” his face from his people but will cause it to “shine” on them (see Nu 6:25 ; Ps 13:1 and notes). See also note on v. 12 .
[BACK TO 33:19] goodness. God’s nature and character. name. A further symbol of God’s nature, character and person (see Ps 20:1 ; Jn 1:12 ; 17:6 and note). Here his name implies his mercy (grace) and his compassion (as it does also in 34:6 ). I will have mercy on whom … compassion. Paul quotes these words in Ro 9:15 to defend his view of God’s sovereignty.
[BACK TO 33:20] no one may see me and live. See note on Ge 16:13 ; see also Jn 1:18 ; 6:46 ; 1Ti 1:17 ; 1Jn 4:12 .
[BACK TO 33:21–23] God speaks of himself in human language. See 34:5–7 for the fulfillment of his promise.
[BACK TO 34:1] two stone tablets … I will write on them. See note on 31:18 . words. See note on 20:1 .
[BACK TO 34:5] name. See note on 33:19 .
[BACK TO 34:7] thousands. Or “a thousand generations” (see 20:6 ). wickedness , rebellion and sin. See Isa 59:12 and note.
[BACK TO 34:10] making a covenant. Renewing the covenant he had earlier made (chs. 19–24 ). Verses 10–26 , many of which are quoted almost verbatim from previous sections of Exodus (compare especially vv. 18–26 with 23:14–19 ), are sometimes referred to as the Ritual Decalogue since they can be convincingly divided into ten sections (see, e.g., the NIV paragraphing of vv. 15–26 ). wonders. The same word used for the plagues sent on Egypt ( 3:20 ). Here it probably refers to the miracles God performed during the wilderness wanderings and the conquest of Canaan (see Ps 9:1 and note).
[BACK TO 34:12] not to make a treaty with those who live in the land. Israel is not to make a treaty of peace with any of the people of Canaan to let them live in the land. treaty. The Hebrew for this word is the same as that for “covenant” in v. 10 (see also v. 15 ).
[BACK TO 34:13] Asherah poles. Asherah was the name of the wife of El, the chief Canaanite god. Wooden poles, perhaps carved in her image, were often set up in her honor and placed near other pagan objects of worship (see, e.g., Jdg 6:25 ).
[BACK TO 34:14] whose name is Jealous. See note on 20:5 .
[BACK TO 34:16] lead your sons to do the same. For an example, see 1Ki 11:1–8 .
[BACK TO 34:17] Do not make any idols. As Aaron had done when he made the golden calf (see 32:4 ).
[BACK TO 34:18–26] See notes on 23:14–19 .
[BACK TO 34:21] even during the plowing season and harvest you must rest. Just as they were also to rest while building the tabernacle (see notes on 31:13 , 16–17 ).
[BACK TO 34:24] no one will covet your land. The Lord promises to protect the Israelite pilgrim’s ownership of his land while he is away attending the three annual festivals that require his presence (see Dt 16:16 and note).
[BACK TO 34:27] Write down these words. As he had earlier written down similar words (see 24:4 ).
[BACK TO 34:28] he wrote. Here the Lord, rather than Moses, is probably the subject (see v. 1 ). the words of the covenant—the Ten Commandments. The two phrases are synonymous (see note on 20:1 ).
[BACK TO 35:1–3] Just as the Israelites had been reminded of the importance of Sabbath observance immediately after the instructions for building the tabernacle and making the priestly garments (see note on 31:13 ), so now—just before the fulfilling of those instructions—the people are given the same reminder.
[BACK TO 35:4–39:43] For the most part repeated from chs. 25–28 ; 30:1–5 ; 31:1–11 (see notes on those passages), sometimes verbatim, but with the verbs primarily in the past rather than the future tense and with the topics arranged in a different order. Such repetition was a common feature of ancient Near Eastern literature and was intended to fix the details of a narrative in the reader’s mind (see note on Ge 24:34–49 ).
[BACK TO 35:5] Everyone who is willing. The voluntary motivation behind the offering of materials and services for the tabernacle is stressed (see vv. 21–22 , 26 , 29 ; 36:2–3 ).
[BACK TO 35:21] tent of meeting. See note on 27:21 .
[BACK TO 36:1–38] See note on 35:4–39:43 .
[BACK TO 37:1–29] See note on 35:4–39:43 .
[BACK TO 38:1–31] See note on 35:4–39:43 .
[BACK TO 38:8] bronze … mirrors. Mirrored glass was unknown in ancient times, but highly polished bronze gave adequate reflection (cf. 1Co 13:12 and note). tent of meeting. See note on 27:21 .
[BACK TO 38:25] 100 talents and 1,775 shekels. Since there are 3,000 shekels in a talent, 100 talents equals 300,000 shekels, which, when added to the 1,775 shekels, gives a grand total of 301,775—half a shekel for each of the 603,550 men of military age (v. 26 ).
[BACK TO 38:26] 603,550 men. See Introduction to Numbers: Special Problem ; see also Nu 1:46 and note.
[BACK TO 38:27] one talent for each base. See note on 26:19 .
[BACK TO 39:1–43] See note on 35:4–39:43 .
[BACK TO 39:30] sacred emblem. An official designation (not found in 28:36–37 ) for the plate of the turban. HOLY TO THE L ORD. See 28:36 and note.
[BACK TO 39:32] all the work on the tabernacle … was completed. Reminiscent of the concluding words of the creation narrative (see Ge 2:1–3 ). Thus the end of Exodus links with the beginning (see 1:7 and note), marking the complex of events narrated in the book as the beginning of the restoration of the creation order and of the realization of God’s redemptive purposes in history (see also note on 26:1 ).
[BACK TO 40:2] first day of the first month. The tabernacle was set up almost a year after the institution of the Passover (see v. 17 ; 12:2 , 6 and note on 12:2 ).
[BACK TO 40:9–10] holy … most holy. See 3:5 ; 29:37 and notes.
[BACK TO 40:33] Moses finished the work. See note on 39:32 .
[BACK TO 40:38] See note on 13:21 .
Leviticus
a quick look
Author:Moses
Audience:God’s chosen people, the Israelites
Date:Between 1446 and 1406 BC
Theme:The Israelites receive instructions from God at the base of Mount Sinai concerning how to live as God’s holy people.
Title
Leviticus receives its name from the Septuagint (the pre-Christian Greek translation of the OT) and means “relating to the Levites.” Its Hebrew title, wayyiqra’ , is the first word in the Hebrew text of the book and means “And he [i.e., the LORD ] called.” Although Leviticus does not deal only with the special duties of the Levites, it is so named because it concerns mainly the service of worship at the tabernacle, which was conducted by the priests who were the sons of Aaron, assisted by many from the rest of the tribe of Levi. Exodus gave the directions for building the tabernacle, and now Leviticus gives the laws and regulations for worship there, including instructions on ceremonial cleanness, moral laws, holy days, the sabbath year and the Year of Jubilee. These laws were given, at least for the most part, during the year that Israel camped at Mount Sinai, when God directed Moses in organizing Israel’s worship, government and military forces. The book of Numbers continues the history with preparations for moving on from Sinai to Canaan.
Author and Date
See note on 1:1 and Introduction to Genesis: Author and Date of Writing .
Theological Themes
Leviticus is a manual of regulations enabling the holy King to set up his earthly throne among the people of his kingdom. It explains how the Israelites are to be the Lord’s holy people and are to worship him in a holy manner. Holiness in this sense means to be separated from sin and set apart exclusively to the Lord for his purpose, in his service and for his glory. So the key thought of the book is holiness (see notes on 11:44 ; Ex 3:5 )—the holiness of God and his people (they must revere him in holiness). In fact, the word holy appears more often in Leviticus than in any other book of the Bible. In Leviticus spiritual holiness is symbolized by physical perfection. Therefore the book demands perfect animals for its many sacrifices (chs. 1–7 ) and requires priests without deformity (chs. 8–10 ). A woman’s hemorrhaging after giving birth (ch. 12 ); sores, burns or baldness (chs. 13–14 ); a man’s bodily discharge ( 15:1–18 ); specific activities during a woman’s monthly period ( 15:19–33 )—all may be signs of blemish (a lack of perfection) and may symbolize human spiritual defects, which break spiritual wholeness. The person with visible skin disease must be banished from the camp, the place of God’s special presence, just as Adam and Eve were banished from the Garden of Eden. Such people can return to the camp (and therefore to God’s presence) when they are pronounced whole again by the examining priests. Before they can reenter the camp, however, they must offer the prescribed, perfect sacrifices (symbolizing the perfect, whole sacrifice of Christ).
Leviticus explains how the Israelites are to be the Lord’s holy people and are to worship him in a holy manner.
Standing stones on the summit of Gezer represent the type of sacred stones that Israelite law prohibited ( Lev 26:1 ).
Danny Frese/ www.BiblePlaces.com
After the establishment of the covenant at Sinai, Israel represented God’s kingdom on earth (the theocracy), and as its King the Lord imposed his administration over all of Israel’s life. He so regulated Israel’s religious, communal and personal life as to establish them as his holy people and to instruct them in holiness. In Leviticus, special attention is given to Israel’s religious ceremonies and rituals. Their sacrifices were to be offered only at the divinely designated sanctuary, which symbolized both God’s holiness and his compassion. Only the appointed priests were to officiate at Israel’s sacrifices, and it was also the duty of the priests to instruct the people concerning the proper form and meaning of each sacrifice. For more information on the meaning of sacrifice in general, see the solemn ritual of the Day of Atonement (ch. 16 ; see note on 16:1–34 ). For the meaning of the blood of the offering, see 17:11 ; Ge 9:4 and notes. For the emphasis on substitution, see 1:5 ; 4:4 ; 16:20–22 and notes.
Some suppose that the OT sacrifices were carryovers and adaptations of an older sacrificial system developed by agricultural peoples who thought that humans needed to please the gods by feeding them from their crops, flocks and herds. But the OT sacrifices Israel was to bring were specifically prescribed by God and received their meaning from the Lord’s covenant relationship with Israel—whatever their superficial resemblances to pagan sacrifices may have been. They did indeed include the idea of gift, but this is accompanied by such other values as dedication, communion, propitiation (appeasing God’s judicial wrath against sin) and restitution. The various offerings have differing functions, the primary ones being atonement (see note on Ex 25:17 ) and worship (see chart ).
Outline
The subjects treated in Leviticus, as in any book of laws and regulations, cover several categories:
I. The Five Main Offerings (chs. 1–7 )
A. The Burnt Offering (ch. 1 )
B. The Grain Offering (ch. 2 )
C. The Fellowship Offering (ch. 3 )
D. The Sin Offering ( 4:1–5:13 )
E. The Guilt Offering ( 5:14–6:7 )
F. Additional Regulations for the Offerings ( 6:8–7:38 )
II. The Installation and Ministry of Aaron and His Sons (chs. 8–10 )
A. The Ordination of Aaron and His Sons (ch. 8 )
B. The Ministry of the Priests (ch. 9 )
C. The Deaths of Nadab and Abihu and Attendant Regulations (ch. 10 )
III. The Distinction Between Clean and Unclean (chs. 11–15 )
A. Clean and Unclean Food (ch. 11 )
B. Purification After Childbirth (ch. 12 )
C. Regulations for Defiling Skin Diseases ( 13:1–46 )
D. Regulations for Molds ( 13:47–59 )
E. Cleansing from Skin Diseases ( 14:1–32 )
F. Cleansing from Molds ( 14:33–57 )
G. Bodily Discharges That Cause Uncleanness (ch. 15 )
IV. The Annual Day of Atonement (ch. 16 )
V. Holy Living (chs. 17–26 )
A. Eating Blood Prohibited (ch. 17 )
B. Unlawful Sexual Relations (ch. 18 )
C. Various Laws for Holy Living (ch. 19 )
D. Punishments for Sin (ch. 20 )
E. Regulations for Priests ( 21:1–22:16 )
F. Acceptable and Unacceptable Sacrifices ( 22:17–33 )
G. The Annual Festivals (ch. 23 )
H. Rules for Oil and Bread in the Tabernacle ( 24:1–9 )
I. Punishment for Blasphemy ( 24:10–23 )
J. The Sabbath and Jubilee Years (ch. 25 )
K. Covenant Blessings and Curses (ch. 26 )
VI. Regulations for Offerings Vowed to the Lord (ch. 27 )
