3“Now this shall be the priests’ due from the people, from those who offer a sacrifice, either an ox or a sheep, of which they shall give to the priest the shoulder and the two cheeks and the stomach. 4“You shall give him the first fruits of your grain, your new wine, and your oil, and the first shearing of your sheep. 5“For the LORD your God has chosen him and his sons from all your tribes, to stand and serve in the name of the LORD forever.

      6“Now if a Levite comes from any of your towns throughout Israel where he resides, and comes whenever he desires to the place which the LORD chooses, 7then he shall serve in the name of the LORD his God, like all his fellow Levites who stand there before the LORD. 8“They shall eat equal portions, except what they receive from the sale of their fathers’ estates.

Spiritism Forbidden

      9“When you enter the land which the LORD your God gives you, you shall not learn to imitate the detestable things of those nations. 10“There shall not be found among you anyone who makes his son or his daughter pass through the fire, one who uses divination, one who practices witchcraft, or one who interprets omens, or a sorcerer, 11or one who casts a spell, or a medium, or a spiritist, or one who calls up the dead. 12“For whoever does these things is detestable to the LORD; and because of these detestable things the LORD your God will drive them out before you. 13“You shall be blameless before the LORD your God. 14“For those nations, which you shall dispossess, listen to those who practice witchcraft and to diviners, but as for you, the LORD your God has not allowed you to do so.

      15“The LORD your God will raise up for you a prophet like me from among you, from your countrymen, you shall listen to him. 16“This is according to all that you asked of the LORD your God in Horeb on the day of the assembly, saying, ‘Let me not hear again the voice of the LORD my God, let me not see this great fire anymore, or I will die.’ 17“The LORD said to me, ‘They have spoken well. 18‘I will raise up a prophet from among their countrymen like you, and I will put My words in his mouth, and he shall speak to them all that I command him. 19‘It shall come about that whoever will not listen to My words which he shall speak in My name, I Myself will require it of him. 20‘But the prophet who speaks a word presumptuously in My name which I have not commanded him to speak, or which he speaks in the name of other gods, that prophet shall die.’ 21“You may say in your heart, ‘How will we know the word which the LORD has not spoken?’ 22“When a prophet speaks in the name of the LORD, if the thing does not come about or come true, that is the thing which the LORD has not spoken. The prophet has spoken it presumptuously; you shall not be afraid of him.

Parallel Verses

New American Standard Bible (©1995)
"They shall have no inheritance among their countrymen; the LORD is their inheritance, as He promised them.

GOD'S WORD® Translation (©1995)
So the Levites will have no land of their own like the other Israelites. The LORD will be their inheritance, as he promised them.

King James Bible
Therefore shall they have no inheritance among their brethren: the LORD is their inheritance, as he hath said unto them.

Douay-Rheims Bible
And they shall receive nothing else. of the possession of their brethren: for the Lord himself is their inheritance, as he hath said to them.

Darby Bible Translation
but they shall have no inheritance among their brethren: Jehovah, he is their inheritance, as he hath said unto them.

English Revised Version
And they shall have no inheritance among their brethren: the LORD is their inheritance, as he hath spoken unto them.

Webster's Bible Translation
Therefore shall they have no inheritance among their brethren: the LORD is their inheritance, as he hath said to them.

World English Bible
They shall have no inheritance among their brothers: Yahweh is their inheritance, as he has spoken to them.

Young's Literal Translation
and he hath no inheritance in the midst of his brethren; Jehovah Himself is his inheritance, as He hath spoken to him.

Cross References

Numbers 18:7 "But you and your sons with you shall attend to your priesthood for everything concerning the altar and inside the veil, and you are to perform service. I am giving you the priesthood as a bestowed service, but the outsider who comes near shall be put to death."

Numbers 18:20 Then the LORD said to Aaron, "You shall have no inheritance in their land nor own any portion among them; I am your portion and your inheritance among the sons of Israel.

Deuteronomy 10:9 Therefore, Levi does not have a portion or inheritance with his brothers; the LORD is his inheritance, just as the LORD your God spoke to him.)

Joshua 13:14 Only to the tribe of Levi he did not give an inheritance; the offerings by fire to the LORD, the God of Israel, are their inheritance, as He spoke to him.

Ezekiel 44:28 "And it shall be with regard to an inheritance for them, that I am their inheritance; and you shall give them no possession in Israel-- I am their possession.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 18

In this chapter, I. The rights and revenues of the church are settled, and rules given concerning the Levites' ministration and maintenance (v. 1-8). II. The caution against the idolatrous abominable customs of the heathen is repeated (v. 9-14). III. A promise is given them of the spirit of prophecy to continue among them, and to centre at last in Christ the great prophet (v. 15-18). IV. Wrath threatened against those that despise prophecy (v. 19) or counterfeit it (v. 20), and a rule given for the trial of it (v. 21, 22).

Verses 1-8

Magistracy and ministry are two divine institutions of admirable use for the support and advancement of the kingdom of God among men. Laws concerning the former we had in the close of the foregoing chapter, directions are in this given concerning the latter. Land-marks are here set between the estates of the priests and those of the people.

I. Care is taken that the priests entangle not themselves with the affairs of this life, nor enrich themselves with the wealth of this world; they have better things to mind. They shall have no part nor inheritance with Israel, that is, no share either in the spoils taken in war or in the land that was to be divided by lot, v. 1. Their warfare and husbandry are both spiritual, and enough to fill their hands both with work and profit and to content them. The Lord is their inheritance, v. 2. Note, Those that have God for their inheritance, according to the new covenant, should not be greedy of great things in the world, neither gripe what they have nor grasp at more, but look upon all present things with the indifference which becomes those that believe God to be all-sufficient.

II. Care is likewise taken that they want not any of the comforts and conveniences of this life. Though God, who is a Spirit, is their inheritance, it does not therefore follow that they must live upon the air; no,

1. The people must provide for them. They must have their due from the people, v. 3. Their maintenance must not depend upon the generosity of the people, but they must be by law entitled to it. He that is taught in the word ought in justice to communicate to him that teaches him; and he that has the benefit of solemn religious assemblies ought to contribute to the comfortable support of those that preside in such assemblies. (1.) The priests who in their courses served at the altar had their share of the sacrifices, namely, the peace-offerings, that were brought while they were in waiting: besides the breast and shoulder, which were appointed them before (Lev. 7:32-34), the cheeks and maw are here ordered to be given them; so far was the law from diminishing what was already granted that it gave them an augmentation (2.) The first-fruits which arose within such a precinct were brought in, as it should seem, to the priests that resided among them, for their maintenance in the country; the first of their corn and wine for food, and the first of their fleece for clothing (v. 4); for the priests who were employed to teach others ought themselves to learn, having food and raiment, to be therewith content. The first-fruits were devoted to God, and he constituted the priests his receivers; and if God reckons what is, in general, given to the poor, lent to him, to be repaid with interest, much more what is, in particular, given to the poor, lent to him, to be repaid with interest, much more what is, in particular, given to poor ministers. There is a good reason given for this constant charge upon their estates (v. 5), because the Levites were chosen of God, and his choice must be owned and countenanced, and those honoured by us whom he honours; and because they stood to minister, and ought to be recompensed for their attendance and labour, especially since it was in the name of the Lord, by his warrant, in his service, and for his praise, and this charge entailed upon their seed for ever; those who were thus engaged and thus employed ought to have all due encouragement given them, as some of the most needful useful members of their commonwealth.

2. The priests must not themselves stand in one another's light. If a priest that by the law was obliged to serve at the altar only in his turn, and was paid for that, should, out of his great affection to the sanctuary, devote himself to a constant attendance there, and quit the ease and pleasure of the city in which he had his lot for the satisfaction of serving the altar, the priests whose turn it was to attend must admit him both to join in the work and to share in the wages, and not grudge him either the honour of the one or the profit of the other, though it might seem to break in upon them, v. 6-8. Note, A hearty pious zeal to serve God and his church, though it may a little encroach upon a settled order, and there may be somewhat in it that looks irregular, yet ought to be gratified and not discouraged. He that appears to have a hearty affection to the sanctuary, and loves dearly to be employed in the service of it, in God's name let him minister; he shall be as welcome to God as the Levites whose course it was to minister, and should be so to them. The settling of the courses was intended rather to secure those to the work that were not willing to do so much than to exclude any that were willing to do more. And he that thus serves as a volunteer shall have as good pay as the pressed men, besides that which comes of the sale of his patrimony. The church of Rome obliges those who leave their estates to go into a monastery to bring the produce of their estates with them into the common stock of the monastery, for gain is their godliness; but here it is ordered that the pious devotee should reserve to himself the produce of his patrimony, for religion and the ministry were never appointed of God, however they have been abused by men, to serve a secular interest.

Calvin's Commentary

1. The priests the Levites, and all the tribe of Levi, shall have no part nor inheritance with Israel: they shall eat the offerings of the LORD made by fire, and his inheritance.

1. Non erit sacerdotibus Levitis: et toti tribui Levi portio et haereditas cum reliquo Israele, oblationes ignitas Jehovah, et haereditatem ejus comedent.

2. Therefore shall they have no inheritance among their brethren: the LORD is their inheritance, as he hath said unto them.

2. Et haereditas non erit illi in medio fratrum suorum, Jehova est haereditas ejus, quemadmodum dixit illi.

3. And this shall be the priest's due from the people, from them that offer a sacrifice, whether it be ox or sheep; and they shall give unto the priest the shoulder, and the two cheeks, and the maw.

3. Istud autem erit jus sacerdotum a populo, quoad sacrificantes sacrificium, sive bovem, sive agnum, dabunt sacerdoti armum, et maxillas, et ventriculum.

4. The firstfruit also of thy corn, of thy wine, and of thine oil, and the first of the fleece of thy sheep, shalt thou give him.

4. Primitias frumenti tui, vini tui, et olei tui, et primitias velleris ovium tuarum dabis illi.

5. For the LORD thy God hath chosen him out of all thy tribes, to stand to minister in the name of the LORD, him and his sons for ever.

5. Ipsum enim elegit Jehova Deus tuus e cunctis tribubus ruts, ut stet administrandum nomini Jehovae, ipse et filii ejus omnibus diebus.

6. And if a Levite come from any of thy gates out of all Israel, where he sojourned, and come with all the desire of his mind unto the place which the LORD shall choose;

6. Quum autem venerit Levita ex allqua portarum tuarum, ex omni Israele, ubi ipse peregrinabitur, et venerit toto desiderio animae suae ad locum quem elegerit Jehova:

7. Then he shall minister in the name of the LORD his God, as all his brethren the Levites do, which stand there before the LORD.

7. Ministrabit nomini Jehovae Dei sui, dent omnes fratres ejus Levitin qui stant illic coram Jehova.

8. They shall have like portions to eat, besides that which cometh of the sale of his patrimony.

8. Partera similem parti altorum comedent, praeter venditiones ejus ad partes.

1. The priests, the Levites, and all the tribe of Levi. This chapter contains three principal heads; for first, God shews that there was no reason why the Israelites should be aggrieved at paying tithes to the Levites, and at remitting the first-fruits and other oblations to the priests, since this tribe was deprived of their inheritance. Secondly, He obviates all quarrels, and prevents unlawful gains and pilferings, by assigning their just share to the priests and Levites. Thirdly, He defines how the oblations should be parted among them, and what part of the victims the priests were to take. As to the first clause, since God was as it were the lot of their inheritance, they justly claimed to themselves the right which he had transferred to them. If it were disagreeable to the people that their revenue should be tithed, God came as it were between, and declaring that it was His property in His right as King, appointed the Levites to be His stewards and collectors for receiving it. There was then no ground for any one to raise a dispute, unless he chose professedly to rob God. But this declaration often occurs; since it was of great importance that the people should be assured that God accounted as received by Himself what He had assigned to the Levites; not. only lest any portion should be withheld from them, but also that every one should willingly pay the lawful dues of God's ministers; and again, lest any should wickedly murmur because the first-fruits and some portion of the sacrifices were appropriated for the subsistence of the priests. Another reason is also expressed, why the honor assigned to the priests should be paid without grudging; viz., because God had appointed them to be the ministers of His service; but "the laborer is worthy of his hire."

3. And this shall be the priests' due. It is not only for the sake of the priests that God enumerates what He would have them receive, that they may obtain what is their own without murmuring or dispute; but He also has regard to the people, lest the priests should basely and greedily take more than their due; which sacred history relates to have been done by the sons of Eli, (1 Samuel 2:23,) for they had advanced to such a degree of licentiousness, that, like robbers, they seized violently on whatever their lust desired. Lest therefore they should give way to this gross covetousness, God prescribes to them certain limits, to which they were to confine themselves, so that if they transgressed them, it was easy for any of the people to convict them of avarice.

6. And if a Levite come. This third head more clearly explains what is elsewhere more obscurely declared; for God seemed to curtail from the Levites whatever He gave to the priests. But He now more distinctly places the priests in the first rank, yet so that they should admit the Levites on the score of their labor's to a share of the oblations. This is the sum of the law, that the Levites who remained at home, should be content with the tithes, and touch nothing of the other offerings; but that from whithersoever they should come to the sanctuary, they were to be accounted as ministers and take their proper place. By this law then, it was provided that none should be excluded on the ground of the intermission of their duties; and that the condition of those that dwelt elsewhere should not be worse than of those who lived at Jerusalem. For although they might reside in other cities, they did not altogether cease from their ministry, since they had other duties to perform besides that of sacrificing the victims. Yet those who entirely devoted themselves to the work of the sanctuary, were endowed by God with double honor; since it was by no means just that they should be defrauded of their maintenance, who bade adieu to domestic cares and labors, and occupied themselves totally in holy offices. That this distribution was not superfluous, will best appear from the narrative of Josephus, who relates that the [226] priests seized on the tithes by violence, and deprived the Levites of their subsistence by hostile measures.

Footnotes:

[226] About this time King Agrippa gave the high priesthood to Ismael, who was the son of Fabi. And such was the impudence and boldness that had seized on the high priests, that they had the hardiness to send their servants into the threshing-floors, to take away those tithes that were due to the priests; insomuch that it so fell out that the poorer sort of the priests died for want." -- Whiston's Josephus. Antiq. 20 ch. 8, sec. 8. See also ch. 9, sec. 2.

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GOD'S WORD® is a copyrighted work of God's Word to the Nations. Quotations are used by permission. Copyright 1995 by God's Word to the Nations. All rights reserved.

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Moses the Type of Christ.
"The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto Him ye shall hearken."--Deut. xviii. 15. The history of Moses is valuable to Christians, not only as giving us a pattern of fidelity towards God, of great firmness, and great meekness, but also as affording us a type or figure of our Saviour Christ. No prophet arose in Israel like Moses, till Christ came, when the promise in the text was fulfilled--"The Lord thy God," says Moses, "shall …
John Henry Newman—Parochial and Plain Sermons, Vol. VII

Appendix xiv. The Law in Messianic Times.
THE question as to the Rabbinic views in regard to the binding character of the Law, and its imposition on the Gentiles, in Messianic times, although, strictly speaking, not forming part of this history, is of such vital importance in connection with recent controversies as to demand special consideration. In the text to which this Appendix refers it has been indicated, that a new legislation was expected in Messianic days. The ultimate basis of this expectancy must be sought in the Old Testament …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Christ's Prophetic Office
'The Lord thy God will raise up unto thee a Prophet,' &c. Deut 18:85. Having spoken of the person of Christ, we are next to speak of the offices of Christ. These are Prophetic, Priestly, and Regal. 'The Lord thy God will raise up unto thee a Prophet.' Enunciatur hic locus de Christo. It is spoken of Christ.' There are several names given to Christ as a Prophet. He is called the Counsellor' in Isa 9:9. In uno Christo Angelus foederis completur [The Messenger of the Covenant appears in Christ alone]. …
Thomas Watson—A Body of Divinity

The Inheritance
Gerhard Ter Steegen Deut. xviii. 1, 2 Am I not enough, Mine own? enough, Mine own, for thee? Hath the world its palace towers, Garden glades of magic flowers, Where thou fain wouldst be? Fair things and false are there, False things but fair. All shalt thou find at last, Only in Me. Am I not enough, Mine own? I, for ever and alone, I, needing thee? …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

Meditations of the True Manner of Practising Piety on the Sabbath-Day.
Almighty God will have himself worshipped, not only in a private manner by private persons and families, but also in a more public sort, of all the godly joined together in a visible church; that by this means he may be known not only to be the God and Lord of every Singular person, but also of the creatures of the whole universal world. Question--But why do not we Christians under the New, keep the Sabbath on the same seventh day on which it was kept under the Old Testament? I answer--Because our …
Lewis Bayly—The Practice of Piety

God's Last Arrow
'Having yet therefore one son, his well-beloved, he sent him also last unto them.'--Mark xii. 6. Reference to Isaiah v. There are differences in detail here which need not trouble us. Isaiah's parable is a review of the theocratic history of Israel, and clearly the messengers are the prophets; here Christ speaks of Himself and His own mission to Israel, and goes on to tell of His death as already accomplished. I. The Son who follows and surpasses the servants. (a) Our Lord here places Himself in …
Alexander Maclaren—Expositions of Holy Scripture

The First Disciples
John i. 19 TO ii. 12 97. After the withdrawal of Jesus into the wilderness, John the Baptist continued his ministry of preaching and baptizing, moving northward up the Jordan valley to Bethany, on the eastern side of the river, near one of the fords below the Sea of Galilee (John i. 28). Here Galilee, doubtless, contributed more to his audience than Judea. It is certain that some from the borders of the lake were at this time among his constant attendants: Andrew and Simon of Bethsaida, John the …
Rush Rhees—The Life of Jesus of Nazareth

Humility is the Root of Charity, and Meekness the Fruit of Both. ...
Humility is the root of charity, and meekness the fruit of both. There is no solid and pure ground of love to others, except the rubbish of self-love be first cast out of the soul; and when that superfluity of naughtiness is cast out, then charity hath a solid and deep foundation: "The end of the command is charity out of a pure heart," 1 Tim. i. 5. It is only such a purified heart, cleansed from that poison and contagion of pride and self-estimation, that can send out such a sweet and wholesome …
Hugh Binning—The Works of the Rev. Hugh Binning

A Liberal Church
In his first letter to the church at Corinth, Paul gave the believers instruction regarding the general principles underlying the support of God's work in the earth. Writing of his apostolic labors in their behalf, he inquired: "Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? Say I these things as a man? or saith not the law the same also? For it is written in the law of …
Ellen Gould White—The Acts of the Apostles

The Twofold Testimony of John - the First Sabbath of Jesus's Ministry - the First Sunday - the First Disciples.
THE forty days, which had passed since Jesus had first come to him, must have been to the Baptist a time of soul-quickening, of unfolding understanding, and of ripened decision. We see it in his more emphasised testimony to the Christ; in his fuller comprehension of those prophecies which had formed the warrant and substance of his Mission; but specially in the yet more entire self-abnegation, which led him to take up a still lowlier position, and acquiescingly to realise that his task of heralding …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Not that Light, but a Witness.
(John I. 8.) "Nothing resting in its own completeness Can have worth or beauty; but alone Because it leads and tends to farther sweetness, Fuller, higher, deeper than its own. "Spring's real glory dwells not in the meaning, Gracious though it be, of her blue hours; But is hidden in her tender leaning To the summer's richer wealth of flowers." A. A. PROCTOR. Resentment of the Sanhedrim--The Baptist's Credentials--Spiritual Vision--"Behold the Lamb of God"--The Baptism of the Spirit The baptism and …
F. B. Meyer—John the Baptist

Messiah's Entrance into Jerusalem
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: He is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. -- And He shall speak peace unto the heathen. T he narrowness and littleness of the mind of fallen man are sufficiently conspicuous in the idea he forms of magnificence and grandeur. The pageantry and parade of a Roman triumph, or of an eastern monarch, as described in history, exhibit him to us …
John Newton—Messiah Vol. 1

More Particularly, in what Respect Christ is Called the Truth.
But for further explaining of this matter, we would see more particularly, in what respects it is, that he is called the truth; and this will make way to our use-making of him. So, First, He is the Truth, in opposition to the shadows and types of him, under the law. Hence, as "the law," the whole Levitical and typical dispensation, "came by Moses, so grace and truth came by Jesus Christ," John i. 17. They were all shadows of him, and he is the substance and body of them all, Col. ii. 17; and this …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The Messianic Prophecies in the Pentateuch.
In the Messianic prophecies contained in Genesis we cannot fail to perceive a remarkable progress in clearness and definiteness. The first Messianic prediction, which was uttered immediately after the fall of Adam, is also the most indefinite. Opposed to the awful threatening there stands the consolatory promise, that the dominion of sin, and of the evil arising from sin, shall not last for ever, but that the seed of the woman shall, at some future time, overthrow their dreaded conqueror. With the …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

First Withdrawal from Herod's Territory and Return.
(Spring, a.d. 29.) Subdivision B. Feeding the Five Thousand. ^A Matt. XIV. 13-21; ^B Mark VI. 33-44; ^C Luke IX. 11-17; ^D John VI. 2-14. ^c 11 But { ^a and} the multitudes heard thereof [heard of Jesus and his disciples crossing the lake], ^b 33 And they saw them going, and ^c perceiving it, ^b many knew them, ^d 2 And a great multitude followed him, because they beheld the signs which he did on them that were sick. ^b and they ran together there on foot from all the cities, and outwent them. ^a …
J. W. McGarvey—The Four-Fold Gospel

Thessalonica
After leaving Philippi, Paul and Silas made their way to Thessalonica. Here they were given the privilege of addressing large congregations in the Jewish synagogue. Their appearance bore evidence of the shameful treatment they had recently received, and necessitated an explanation of what had taken place. This they made without exalting themselves, but magnified the One who had wrought their deliverance. In preaching to the Thessalonians, Paul appealed to the Old Testament prophecies concerning the …
Ellen Gould White—The Acts of the Apostles

The Plan for the Coming of Jesus.
God's Darling, Psalms 8:5-8.--the plan for the new man--the Hebrew picture by itself--difference between God's plan and actual events--one purpose through breaking plans--the original plan--a starting point--getting inside. Fastening a Tether inside: the longest way around--the pedigree--the start. First Touches on the Canvas: the first touch, Genesis 3:15.--three groups of prediction--first group: to Abraham, Genesis 12:1-3; to Isaac, Genesis 26:1-5; to Jacob, Genesis 28:10-15; through Jacob, …
S. D. Gordon—Quiet Talks about Jesus

Balaam's Prophecy. (Numb. xxiv. 17-19. )
Carried by the Spirit into the far distant future, Balaam sees here how a star goeth out of Jacob and a sceptre riseth out of Israel, and how this sceptre smiteth Moab, by whose enmity the Seer had been brought from a distant region for the destruction of Israel. And not Moab only shall be smitten, but its southern neighbour, Edom, too shall be subdued, whose hatred against Israel had already been prefigured in its ancestor, and had now begun to display Itself; and In general, all the enemies of …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

In the Temple at the Feast of Tabernacles.
(October, a.d. 29.) ^D John VII. 11-52. ^d 11 The Jews therefore sought him at the feast, and said, Where is he? [It was now eighteen months since Jesus had visited Jerusalem, at which time he had healed the impotent man at Bethesda. His fame and prolonged obscurity made his enemies anxious for him to again expose himself in their midst. John here used the word "Jews" as a designation for the Jerusalemites, who, as enemies of Christ, were to be distinguished from the multitudes who were in doubt …
J. W. McGarvey—The Four-Fold Gospel

John's First Testimony to Jesus.
(Bethany Beyond Jordan, February, a.d. 27.) ^D John I. 19-34. ^d 19 And this is the witness of John [John had been sent to testify, "and" this is the matter of his testimony], when the Jews [The term "Jews" is used seventy times by John to describe the ruling classes of Judæa] sent unto him [In thus sending an embassy they honored John more than they ever honored Christ. They looked upon John as a priest and Judæan, but upon Jesus as a carpenter and Galilæan. It is probable that …
J. W. McGarvey—The Four-Fold Gospel

The Coming of a Deliverer
Through the long centuries of "trouble and darkness" and "dimness of anguish" (Isaiah 8:22) marking the history of mankind from the day our first parents lost their Eden home, to the time the Son of God appeared as the Saviour of sinners, the hope of the fallen race was centered in the coming of a Deliverer to free men and women from the bondage of sin and the grave. The first intimation of such a hope was given to Adam and Eve in the sentence pronounced upon the serpent in Eden when the Lord declared …
Ellen Gould White—The Story of Prophets and Kings

The Formation of the Old Testament Canon
[Sidenote: Israel's literature at the beginning of the fourth century before Christ] Could we have studied the scriptures of the Israelitish race about 400 B.C., we should have classified them under four great divisions: (1) The prophetic writings, represented by the combined early Judean, Ephraimite, and late prophetic or Deuteronomic narratives, and their continuation in Samuel and Kings, together with the earlier and exilic prophecies; (2) the legal, represented by the majority of the Old Testament …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

The Angel of the Lord in the Pentateuch, and the Book of Joshua.
The New Testament distinguishes between the hidden God and the revealed God--the Son or Logos--who is connected with the former by oneness of nature, and who from everlasting, and even at the creation itself, filled up the immeasurable distance between the Creator and the creation;--who has been the Mediator in all God's relations to the world;--who at all times, and even before He became man in Christ, has been the light of [Pg 116] the world,--and to whom, specially, was committed the direction …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament