... oil. The grain offering is apparently the offering regularly offered by the priests (see Lev. 6). 4:17–20 These verses expand the warning given in verse 15 that the Kohathites are not to touch the holy objects they are to carry. The concern is to preserve the Kohathites, but the broader concern is for the whole people and the danger that comes from holiness in the midst of the camp. The priests are charged to work carefully with the Kohathites and assign to each man his work and what he is to carry. The ...
... oil. The grain offering is apparently the offering regularly offered by the priests (see Lev. 6). 4:17–20 These verses expand the warning given in verse 15 that the Kohathites are not to touch the holy objects they are to carry. The concern is to preserve the Kohathites, but the broader concern is for the whole people and the danger that comes from holiness in the midst of the camp. The priests are charged to work carefully with the Kohathites and assign to each man his work and what he is to carry. The ...
... oil. The grain offering is apparently the offering regularly offered by the priests (see Lev. 6). 4:17–20 These verses expand the warning given in verse 15 that the Kohathites are not to touch the holy objects they are to carry. The concern is to preserve the Kohathites, but the broader concern is for the whole people and the danger that comes from holiness in the midst of the camp. The priests are charged to work carefully with the Kohathites and assign to each man his work and what he is to carry. The ...
... Camp: Chapter 5 returns to the twelve tribes in the camp. The common thread throughout the chapter is a concern with purity. 5:1–4 These verses report divine instruction to ensure that the camp is clear of those who ... auspices to deal with what is perceived to be an issue in this community, the suspicion of adultery when there is no public evidence. The concern is to protect the community from hidden impurity and strife in relationships. In this section, the wife is clearly subject to the husband and priest ...
... Camp: Chapter 5 returns to the twelve tribes in the camp. The common thread throughout the chapter is a concern with purity. 5:1–4 These verses report divine instruction to ensure that the camp is clear of those who ... auspices to deal with what is perceived to be an issue in this community, the suspicion of adultery when there is no public evidence. The concern is to protect the community from hidden impurity and strife in relationships. In this section, the wife is clearly subject to the husband and priest ...
... Holy Place leads to a comment on the lamps in the sanctuary. 8:1–4 Further revelation comes through Moses to Aaron concerning the lamps and lampstand. These verses refer to the instructions in Exodus 25:31–40 and 37:17–24. The seven lamps are to ... be set up so they will light the area in front of the lampstand. Apparently the concern, working from Exodus 40:22–25, is that the lamps illumine the table holding the bread of the presence. Verse 3 provides the ...
... offering as a pleasant smell for God in hope of divine acceptance of the offering. These chapters discuss only the burnt and sin offerings, and their accompaniments. The text here does not mention the shared offering, and the guilt offering is more occasional. The concern is to be sure the people know their responsibilities for these offerings, which are entirely for God. The total dedication and purification of the community are the priority. 28:4 Twilight is the time between dusk and dark. 28:5 A tenth of ...
... offering as a pleasant smell for God in hope of divine acceptance of the offering. These chapters discuss only the burnt and sin offerings, and their accompaniments. The text here does not mention the shared offering, and the guilt offering is more occasional. The concern is to be sure the people know their responsibilities for these offerings, which are entirely for God. The total dedication and purification of the community are the priority. 28:4 Twilight is the time between dusk and dark. 28:5 A tenth of ...
... offering as a pleasant smell for God in hope of divine acceptance of the offering. These chapters discuss only the burnt and sin offerings, and their accompaniments. The text here does not mention the shared offering, and the guilt offering is more occasional. The concern is to be sure the people know their responsibilities for these offerings, which are entirely for God. The total dedication and purification of the community are the priority. 28:4 Twilight is the time between dusk and dark. 28:5 A tenth of ...
... , including 1 and 2 Samuel, are more than mere records of events. They contain teaching that could be described as prophetic. In recent years the close relationship between the historical books and the book of Deuteronomy has come into focus; connections identified include common concerns for the development of the community, a common understanding of required ritual, and sometimes common phraseology (cf. 1 Sam. 1:3–4 // Deut. 12:5–7, 17–18; 1 Sam. 8:1, 5, 11 // Deut. 16:18–19; 17:14–20; 1 Sam. 17 ...
... may be a spy from Saul sent to ensure religious purity in the land. She is reassured by Saul’s swearing in the LORD’s name that she will have immunity and agrees to practice her craft. It is ironic that anyone swearing in this way is unlikely to be concerned for the Lord’s will and thus less likely to be a threat to her. 28:11–20 Saul, when asked which dead person he wishes to consult, asks for Samuel. It seems that Saul wished to deny the reality of Samuel’s death just as he had long tried ...
... been dangerous for them to have done anything other than acknowledge as king the skilled warrior chieftain now living among them. However, there is no suggestion other than that they did so freely and gladly. David was the choice of the people as far as Judah was concerned. 2:4b–7 Having returned to Judah, David was able to obtain full details of what had happened to Saul and his army. The message sent to Jabesh Gilead reflects the two aspects of David’s character that made him such a good king. On the ...
... , Zadok seems to have had special responsibility for the ark of God and therefore took the lead in this instance. The two men worked closely together over a long period of time. The mention of the covenant in relation to the ark reinforces David’s words concerning God’s control over the affairs of king and people. 15:32 There was apparently a recognized shrine at the top of the Mount of Olives. It was common for such worship centers to be set up at high places, providing panoramic views of surrounding ...
... , Zadok seems to have had special responsibility for the ark of God and therefore took the lead in this instance. The two men worked closely together over a long period of time. The mention of the covenant in relation to the ark reinforces David’s words concerning God’s control over the affairs of king and people. 15:32 There was apparently a recognized shrine at the top of the Mount of Olives. It was common for such worship centers to be set up at high places, providing panoramic views of surrounding ...
... that makes desolate, or the desolating sacrilege—which in turn is followed by the evil king’s death (twenty-five verses—11:21–45); the Final Revelation concludes with the appearance of Michael, a resurrection of the dead, and a judgment (four verses—12:1–4). (Concerning the type of literature here, see the Introduction on “Genre.”) 11:36–39 The king, Antiochus IV, will do as he pleases (11:36). The same is said of Persia (the ram; 8:4), Alexander the Great (11:3), and Antiochus III (11:16 ...
... –40/Luke 10:25–28), except that in John it is love for Jesus rather than love for God that stands at the center (cf. 21:15–17). In a manner typical of this Gospel, Jesus identifies himself so closely with the Father that as far as the disciple is concerned, the two are virtually equivalent (cf. 10:30; vv. 9, 23). The Question of Judah The name Judah can be used to distinguish this disciple (cf. Luke 6:16; Acts 1:13) both from Judas the traitor and from Jude the brother of Jesus (cf. Mark 6:3/Matt. 13 ...
... to have put him in any particular danger. In asking Jesus about his disciples, the high priest probably wants their names, but not in order to arrest them. More likely, he wants to question them about Jesus’ teaching. The concern about his disciples and his teaching is a single concern. In reply, Jesus indicates that the identification of a fixed group of people as his disciples is irrelevant because his teaching is in any case a public matter. He has said nothing privately to his disciples that he has ...
... virtually re-enacts their first encounter in 18:29–32. Pilate’s reply, You take him and crucify him (v. 6b) reiterates his earlier advice to take him yourselves and judge him by your own law (18:31). It also makes clear that, as far as Pilate was concerned, they had the power to carry out the death penalty if they so decided. Though they were unwilling or unable to do so, probably out of a lack of broad-based support, they remained firmly convinced that We have a law, and according to that law he must ...
... into an extended discussion of the collection that he wants the Corinthians to continue assembling (chs. 8–9). Ultimately, however, we do not know what the offender did to cause Paul grief, and we are groping in the dark. In 2:5 Paul is concerned merely to adumbrate an incident that the Corinthians know all too well. In any case, the offender’s attack on Paul exceeded the bounds of acceptable controversy from the apostle’s perspective. From verse 5b it is clear that the actions of the malefactor ...
... The transformed heart is a hallmark of Paul’s ministry of the Spirit. There is a concept here of mutual devotion: Just as the Corinthians have zeal for Paul (cf. 7:11–12; 8:7), so also Paul and his coworker Titus have zeal (translated here concern) for the Corinthians. Paul made an appeal to Titus to return to Corinth for the collection, just as he evidently appealed to the Macedonians to contribute to the collection. By the same token, just as the Macedonians gave to the collection from their own free ...
... that he introduced in 3:14. Normally Paul speaks of promise in the singular, as he did in 3:14, but in this verse and 3:21 he uses the plural (see also Rom. 9:4). The biblical narrative has God making a promise to Abraham that concerns his offspring, or seed (Gen. 13:15; 17:7; 24:7), but Paul interprets these Scriptures to be saying that the promises were spoken both to Abraham and to the seed. His subsequent point emphasizing that “seed” is in the singular takes its significance from his interpretation ...
... for evil. This burden is even heavier because the line of demarcation between good and evil is never sharp. This state of affairs explains why so many issues produce strong conflicts in society. When one group advocates a specific position out of concern for the greater good, it arouses resentment in another group at the potential hardship that position will cause the second group. Limited insight clouded by selfish interest leads humans to call good evil and evil good (Isa. 5:20). Whenever society defines ...
... about their welfare, Israel sent Joseph to visit them and bring back news. The fact that they were shepherding in the vicinity of the town they had pillaged might have heightened his concern for his sons (ch. 34). Joseph had not accompanied his brothers, either because they had prevented him or because Jacob did not want him to be away from home for a long time. Joseph did not find his brothers around Shechem, and a man informed him that they had moved ...
... , “Bring the Israelites out of Egypt by their divisions” (or “in an orderly way”). A similar sentence, which names Moses first, follows (v. 27). These two verses match verse 13, providing a conclusion that matches the introduction (inclusio). God responds in part to Moses’ concern about his faltering lips by the renewed call and by listing Aaron’s credentials. God will answer it further in 7:1: “I will make you like God to Pharaoh.” In 4:16 the Lord had promised to make him like God to Aaron ...
... of a structure that centralizes God’s action and the actual deliverance of the people. Additionally, they provided instruction for adjudicating future Passovers for the “many other people” who went with them (v. 38). Of these seven laws (torot, “instructions”), five concern who should or should not share in the Passover meal. Every long-term resident, regardless of social position, could eat. If the resident were male, he had to be circumcised as a necessary sign of his membership among the people ...