Bilangan 16:9-10

16:9 Does it seem too small a thing to you that the God of Israel has separated you from the community of Israel to bring you near to himself, to perform the service of the tabernacle of the Lord, and to stand before the community to minister to them? 16:10 He has brought you near and all your brothers, the sons of Levi, with you. Do you now seek ¹  the priesthood also?

Bilangan 25:12-13

25:12 Therefore, announce: ²  ‘I am going to give ³  to him my covenant of peace. ⁴  25:13 So it will be to him and his descendants after him a covenant of a permanent priesthood, because he has been zealous for his God, ⁵  and has made atonement ⁶  for the Israelites.’”

Bilangan 25:1

Israel’s Sin with the Moabite Women

25:1 ⁷ When ⁸  Israel lived in Shittim, the people began to commit sexual immorality ⁹  with the daughters of Moab.

1 Samuel 2:30

2:30 Therefore the Lord, the God of Israel, says, ‘I really did say ¹⁰  that your house and your ancestor’s house would serve ¹¹  me forever.’ But now the Lord says, ‘May it never be! ¹²  For I will honor those who honor me, but those who despise me will be cursed!

Maleakhi 2:4-8

2:4 Then you will know that I sent this commandment to you so that my covenant ¹³  may continue to be with Levi,” says the Lord who rules over all. 2:5 “My covenant with him was designed to bring life and peace. I gave its statutes to him to fill him with awe, and he indeed revered me and stood in awe before me. 2:6 He taught what was true; ¹⁴  sinful words were not found on his lips. He walked with me in peace and integrity, and he turned many people away from sin. 2:7 For the lips of a priest should preserve knowledge of sacred things, and people should seek instruction from him ¹⁵  because he is the messenger of the Lord who rules over all. 2:8 You, however, have turned from the way. You have caused many to violate the law; ¹⁶  you have corrupted the covenant with Levi,” ¹⁷  says the Lord who rules over all.

Maleakhi 2:10-12

The Rebellion of the People

2:10 Do we not all have one father? ¹⁸  Did not one God create us? Why do we betray one another, in this way making light of the covenant of our ancestors? 2:11 Judah has become disloyal, and unspeakable sins have been committed in Israel and Jerusalem. ¹⁹  For Judah has profaned ²⁰  the holy things that the Lord loves and has turned to a foreign god! ²¹  2:12 May the Lord cut off from the community ²²  of Jacob every last person who does this, ²³  as well as the person who presents improper offerings to the Lord who rules over all!

[16:10]  ¹ tn The verb is the Piel perfect. There is no imperfect tense before this, which makes the construction a little difficult. If the vav (ו) is classified as a consecutive, then the form would stand alone as an equivalent to the imperfect, and rendered as a modal nuance such as “would you [now] seek,” or as a progressive imperfect, “are you seeking.” This latter nuance can be obtained by treating it as a regular perfect tense, with an instantaneous nuance: “do you [now] seek.”

[16:10]  sn Moses discerned correctly the real motivation for the rebellion. Korah wanted to be the high priest because he saw how much power there was in the spiritual leadership in Israel. He wanted something like a general election with himself as the candidate and his supporters promoting him. The great privilege of being a Levite and serving in the sanctuary was not enough for him – the status did not satisfy him. Korah gave no rebuttal. The test would be one of ministering with incense. This would bring them into direct proximity with the Lord. If God honored Korah as a ministering priest, then it would be settled. But Moses accuses them of rebellion against the Lord, because the Lord had chosen Aaron to be the priest.

[25:12]  ² tn Heb “say.”

[25:12]  ³ tn Here too the grammar expresses an imminent future by using the particle הִנְנִי (hinni) before the participle נֹתֵן (noten) – “here I am giving,” or “I am about to give.”

[25:12]  ⁴ tn Or “my pledge of friendship” (NAB), or “my pact of friendship” (NJPS). This is the designation of the leadership of the priestly ministry. The terminology is used again in the rebuke of the priests in Mal 2.

[25:13]  ⁵ tn The motif is reiterated here. Phinehas was passionately determined to maintain the rights of his God by stopping the gross sinful perversions.

[25:13]  ⁶ sn The atonement that he made in this passage refers to the killing of the two obviously blatant sinners. By doing this he dispensed with any animal sacrifice, for the sinners themselves died. In Leviticus it was the life of the substitutionary animal that was taken in place of the sinners that made atonement. The point is that sin was punished by death, and so God was free to end the plague and pardon the people. God’s holiness and righteousness have always been every bit as important as God’s mercy and compassion, for without righteousness and holiness mercy and compassion mean nothing.

[25:1]  ⁷ sn Chapter 25 tells of Israel’s sins on the steppes of Moab, and God’s punishment. In the overall plan of the book, here we have another possible threat to God’s program, although here it comes from within the camp (Balaam was the threat from without). If the Moabites could not defeat them one way, they would try another. The chapter has three parts: fornication (vv. 1-3), God’s punishment (vv. 4-9), and aftermath (vv. 10-18). See further G. E. Mendenhall, The Tenth Generation, 105-21; and S. C. Reif, “What Enraged Phinehas? A Study of Numbers 25:8,” JBL 90 (1971): 200-206.

[25:1]  ⁸ tn This first preterite is subordinated to the next as a temporal clause; it is not giving a parallel action, but the setting for the event.

[25:1]  ⁹ sn The account apparently means that the men were having sex with the Moabite women. Why the men submitted to such a temptation at this point is hard to say. It may be that as military heroes the men took liberties with the women of occupied territories.

[2:30]  ¹⁰ tn The infinitive absolute appears before the finite verb for emphasis.

[2:30]  ¹¹ tn Heb “walk about before.”

[2:30]  ¹² tn Heb “may it be far removed from me.”

[2:4]  ¹³ sn My covenant refers to the priestly covenant through Aaron and his grandson Phinehas (see Exod 6:16-20; Num 25:10-13; Jer 33:21-22). The point here is to contrast the priestly ideal with the disgraceful manner in which it was being carried out in postexilic times.

[2:6]  ¹⁴ tn Heb “True teaching was in his mouth”; cf. NASB, NRSV “True instruction (doctrine NAB) was in his mouth.”

[2:7]  ¹⁵ tn Heb “from his mouth” (so NAB, NASB, NRSV).

[2:8]  ¹⁶ tn The definite article embedded within בַּתּוֹרָה (battorah) may suggest that the Torah is in mind and not just “ordinary” priestly instruction, though it might refer to the instruction previously mentioned (v. 7).

[2:8]  ¹⁷ tn Or “the Levitical covenant.”

[2:10]  ¹⁸ sn The rhetorical question Do we not all have one father? by no means teaches the “universal fatherhood of God,” that is, that all people equally are children of God. The reference to the covenant in v. 10 as well as to Israel and Judah (v. 11) makes it clear that the referent of “we” is God’s elect people.

[2:11]  ¹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:11]  ²⁰ tn Or perhaps “secularized”; cf. NIV “desecrated”; TEV, NLT “defiled”; CEV “disgraced.”

[2:11]  ²¹ tn Heb “has married the daughter of a foreign god.” Marriage is used here as a metaphor to describe Judah’s idolatry, that is, her unfaithfulness to the Lord and “remarriage” to pagan gods. But spiritual intermarriage found expression in literal, physical marriage as well, as vv. 14-16 indicate.

[2:12]  ²² tn Heb “tents,” used figuratively for the community here (cf. NCV, TEV); NLT “the nation of Israel.”

[2:12]  ²³ tc Heb “every man who does this, him who is awake and him who answers.” For “answers” the LXX suggests an underlying Hebrew text of עָנָה (’anah, “to be humbled”), and then the whole phrase is modified slightly: “until he is humbled.” This requires also that the MT עֵר (’er, “awake”) be read as עֵד (’ed, “until”; here the LXX reads ἕως, Jews). The reading of the LXX is most likely an alteration to correct what is arguably a difficult text.

[2:12]  tn Heb “every man who does this, him who is awake and him who answers.” The idea seems to be a merism expressing totality, that is, everybody from the awakener to the awakened, thus “every last person who does this” (NLT similar); NIV “whoever he may be.”