Leviticus 26:41

26:41 (and I myself will walk in hostility against them and bring them into the land of their enemies), and ¹  then their uncircumcised hearts become humbled and they make up for ²  their iniquity,

Leviticus 26:1

Exhortation to Obedience

26:1 “‘You must not make for yourselves idols, ³  so you must not set up for yourselves a carved image or a pillar, and you must not place a sculpted stone in your land to bow down before ⁴  it, for I am the Lord your God.

Leviticus 3:1-2

Peace Offering Regulations: Animal from the Herd

3:1 “‘Now if his offering is a peace offering sacrifice, ⁵  if he presents an offering from the herd, he must present before the Lord a flawless male or a female. ⁶  3:2 He must lay his hand on the head of his offering and slaughter it at the entrance of the Meeting Tent, and the sons of Aaron, the priests, must splash the blood against the altar’s sides. ⁷ 

Leviticus 16:11-12

The Sin Offering Sacrificial Procedures

16:11 “Aaron is to present the sin offering bull which is for himself, and he is to make atonement on behalf of himself and his household. He is to slaughter the sin offering bull which is for himself, 16:12 and take a censer full of coals of fire from the altar before the Lord ⁸  and a full double handful of finely ground fragrant incense, ⁹  and bring them inside the veil-canopy. ¹⁰ 

Leviticus 24:17

24:17 “‘If a man beats any person to death, ¹¹  he must be put to death.

Job 34:31-32

Job Is Foolish to Rebel

34:31 “Has anyone said to God,

‘I have endured chastisement, ¹² 

but I will not act wrongly any more.

34:32 Teach me what I cannot see. ¹³ 

If I have done evil, I will do so no more.’

Lamentations 1:18

Jerusalem Speaks:

צ (Tsade)

1:18 The Lord is right to judge me! ¹⁴ 

Yes, I rebelled against his commands. ¹⁵ 

Please listen, all you nations, ¹⁶ 

and look at my suffering!

My young women and men

have gone into exile.

Lamentations 3:39-42

3:39 Why should any living person ¹⁷  complain

when punished for his sins? ¹⁸ 

נ (Nun)

3:40 Let us carefully examine our ways, ¹⁹ 

and let us return to the Lord.

3:41 Let us lift up our hearts ²⁰  and our hands

to God in heaven:

3:42 “We ²¹  have blatantly rebelled; ²² 

you ²³  have not forgiven.”

Luke 15:18-19

15:18 I will get up and go to my father and say to him, “Father, I have sinned ²⁴  against heaven ²⁵  and against ²⁶  you. 15:19 I am no longer worthy to be called your son; treat me ²⁷  like one of your hired workers.”’

Hebrews 12:6-7

12:6 “For the Lord disciplines the one he loves and chastises every son he accepts.” ²⁸ 

12:7 Endure your suffering ²⁹  as discipline; ³⁰  God is treating you as sons. For what son is there that a father does not discipline?

[26:41]  ¹ tn Heb “or then,” although the LXX has “then” and the Syriac “and then.”

[26:41]  ² tn Heb “and then they make up for.” On the verb “make up for” see the note on v. 34 above.

[26:1]  ³ sn For the literature regarding the difficult etymology and meaning of the term for “idols” (אֱלִילִם, ’elilim), see the literature cited in the note on Lev 19:4. It appears to be a diminutive play on words with אֵל (’el, “god, God”) and, perhaps at the same time, recalls a common Semitic word for “worthless, weak, powerless, nothingness.” Snaith suggests a rendering of “worthless godlings.”

[26:1]  ⁴ tn Heb “on.” The “sculpted stone” appears to be some sort of stone with images carved into (see B. A. Levine, Leviticus [JPSTC], 181, and J. E. Hartley, Leviticus [WBC], 449).

[3:1]  ⁵ sn The peace offering sacrifice primarily enacted and practiced communion between God and man (and between the people of God). This was illustrated by the fact that the fat parts of the animal were consumed on the altar of the Lord but the meat was consumed by the worshipers in a meal before God. This is the only kind of offering in which common worshipers partook of the meat of the animal. When there was a series of offerings that included a peace offering (see, e.g., Lev 9:8-21, sin offerings, burnt offerings, and afterward the peace offerings in vv. 18-21), the peace offering was always offered last because it expressed the fact that all was well between God and his worshiper(s). There were various kinds of peace offerings, depending on the worship intended on the specific occasion. The “thank offering” expressed thanksgiving (e.g., Lev 7:11-15; 22:29-30), the “votive offering” fulfilled a vow (e.g., Lev 7:16-18; 22:21-25), and the “freewill offering” was offered as an expression of devotion and praise to God (e.g., Lev 7:16-18; 22:21-25). The so-called “ordination offering” was also a kind of peace offering that was used to consecrate the priests at their ordination (e.g., Exod 29:19-34; Lev 7:37; 8:22-32). See R. E. Averbeck, NIDOTTE 1:1066-73 and 4:135-43.

[3:1]  ⁶ tn Heb “if a male if a female, perfect he shall present it before the Lord.” The “or” in the present translation (and most other English versions) is not present in the Hebrew text here, but see v. 6 below.

[3:2]  ⁷ tn See the remarks on Lev 1:3-5 above for some of the details of translation here.

[16:12]  ⁸ tn Heb “and he shall take the fullness of the censer, coals of fire, from on the altar from to the faces of the Lord.”

[16:12]  ⁹ tn Heb “and the fullness of the hollow of his two hands, finely ground fragrant incense.”

[16:12]  ¹⁰ tn Heb “and he shall bring from house to the veil-canopy.”

[24:17]  ¹¹ tn Heb “And if a man strikes any soul [נֶפֶשׁ, nefesh] of mankind.” The idiom seems to derive from the idea of striking a fatal blow to the very “life” (literally, “soul”) of a human being, not just landing a blow on their body (HALOT 698 s.v. נכה hif.2). On the difficult of the meaning and significance of the term נֶפֶשׁ see the notes on Lev 17:10-11.

[34:31]  ¹² tn The Hebrew text has only “I lift up” or “I bear” (= I endure). The reading “I have been led astray” is obtained by changing the vowels to read a passive. If the MT is retained, an object has to be supplied, such as “chastisement” (so RSV, NASB) or “punishment” (NRSV). If not, then a different reading would be followed (e.g., “I was misguided” [NAB]; “I am guilty” [NIV]).

[34:32]  ¹³ tn Heb “what I do not see,” more specifically, “apart from [that which] I see.”

[1:18]  ¹⁴ tn Heb “The Lord himself is right.” The phrase “to judge me” is not in the Hebrew, but is added in the translation to clarify the expression.

[1:18]  ¹⁵ tn Heb “His mouth.” The term “mouth” (פֶּה, peh) is a metonymy of instrument (= mouth) for the product (= words). The term פֶּה (peh) often stands for spoken words (Ps 49:14; Eccl 10:3; Isa 29:13), declaration (Gen 41:40; Exod 38:21; Num 35:30; Deut 17:6; Ezra 1:1) and commands of God (Exod 17:1; Num 14:41; 22:18; Josh 15:13; 1 Sam 15:24; 1 Chr 12:24; Prov 8:29; Isa 34:16; 62:2). When the verb מָרָה (marah, “to rebel”) is used with the accusative direct object פֶּה (peh, “mouth”) to connote disobedience to God’s commandments (Num 20:24; 1 Sam 12:14, 15; 1 Kgs 13:21) (BDB 805 s.v. פֶּה 2.c).

[1:18]  ¹⁶ tc The Kethib is written עַמִּים (’ammim, “peoples”), but the Qere, followed by many medieval Hebrew mss and the ancient versions (LXX and Aramaic Targum), read הָעַמִּים (ha’ammim, “O peoples”). The Qere is probably the original reading.

[3:39]  ¹⁷ tn The Hebrew word here is אָדָם (’adam) which can mean “man” or “person.” The second half of the line is more personalized to the speaking voice of the defeated soldier using גֶּבֶר (gever, “man”). See the note at 3:1.

[3:39]  ¹⁸ tc Kethib reads the singular חֶטְאוֹ (khet’o, “his sin”), which is reflected in the LXX. Qere reads the plural חֲטָאָיו (khata’ayv, “his sins”) which is preserved in many medieval Hebrew mss and reflected in the other early versions (Aramaic Targum, Syriac Peshitta, Latin Vulgate). The external and internal evidence are not decisive in favor of either reading.

[3:40]  ¹⁹ tn Heb “Let us test our ways and examine.” The two verbs וְנַחְקֹרָה…נַחְפְּשָׂה (nakhpÿsah…vÿnakhqorah, “Let us test and let us examine”) form a verbal hendiadys in which the first functions adverbially and the second retains its full verbal force: “Let us carefully examine our ways.”

[3:41]  ²⁰ tc The MT reads the singular noun לְבָבֵנוּ (lÿvavenu, “our heart”) but the ancient versions (LXX, Aramaic Targum, Latin Vulgate) and many medieval Hebrew mss read the plural noun לְבָבֵינוּ (lÿvavenu, “our hearts”). Hebrew regularly places plural pronouns on singular nouns used as a collective (135 times on the singular “heart” and only twice on the plural “hearts”). The plural “hearts” in any Hebrew construction is actually rather rare. The LXX renders similar Hebrew constructions (singular “heart” plus a plural pronoun) with the plural “hearts” about 1/3 of the time, therefore it cannot be considered evidence for the reading. The Vulgate may have been influenced by the LXX. Although a distributive sense is appropriate for a much higher percentage of passages using the plural “hearts” in the LXX, no clear reason for the differentiation in the LXX has emerged. Likely the singular Hebrew form is original but the meaning is best represented in English with the plural.

[3:42]  ²¹ tn The Heb emphasiszes the pronoun “We – we have sinned….” Given the contrast with the following, it means “For our part, we have sinned….” A poetic reading in English would place vocal emphasis on “we” followed by a short pause.

[3:42]  ²² tn Heb “We have revolted and we have rebelled.” The two verbs פָשַׁעְנוּ וּמָרִינוּ (pasha’nu umarinu, “we have revolted and we have rebelled”) form a verbal hendiadys in which the synonyms emphasize the single idea.

[3:42]  ²³ tn The Heb emphasiszes the pronoun “You – you have not forgiven.” Given the contrast with the preceding, it means “For your part, you have not forgiven.” A poetic reading in English would place vocal emphasis on “you” followed by a short pause.

[15:18]  ²⁴ sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”

[15:18]  ²⁵ sn The phrase against heaven is a circumlocution for God.

[15:18]  ²⁶ tn According to BDAG 342 s.v. ἐνωπιον 4.a, “in relation to ἁμαρτάνειν ἐ. τινος sin against someone Lk 15:18, 21 (cf. Jdth 5:17; 1 Km 7:6; 20:1).”

[15:19]  ²⁷ tn Or “make me.” Here is a sign of total humility.

[12:6]  ²⁸ sn A quotation from Prov 3:11-12.

[12:7]  ²⁹ tn Grk “endure,” with the object (“your suffering”) understood from the context.

[12:7]  ³⁰ tn Or “in order to become disciplined.”