18:15 The Lord your God will raise up for you a prophet like me from among you – from your fellow Israelites; 3 you must listen to him.
18:1 The Levitical priests 4 – indeed, the entire tribe of Levi – will have no allotment or inheritance with Israel; they may eat the burnt offerings of the Lord and of his inheritance. 5
6:20 When your children 6 ask you later on, “What are the stipulations, statutes, and ordinances that the Lord our God commanded you?”
106:23 He threatened 10 to destroy them,
but 11 Moses, his chosen one, interceded with him 12
and turned back his destructive anger. 13
15:19 Because of this, the Lord said, 14
“You must repent of such words and thoughts!
If you do, I will restore you to the privilege of serving me. 15
If you say what is worthwhile instead of what is worthless,
I will again allow you to be my spokesman. 16
They must become as you have been.
You must not become like them. 17
44:15 “‘But the Levitical priests, the descendants of Zadok 18 who kept the charge of my sanctuary when the people of Israel went astray from me, will approach me to minister to me; they will stand before me to offer me the fat and the blood, declares the sovereign Lord.
1 sn The
2 sn To formulate blessings. The most famous example of this is the priestly “blessing formula” of Num 6:24-26.
3 tc The MT expands here on the usual formula by adding “from among you” (cf. Deut 17:15; 18:18; Smr; a number of Greek texts). The expansion seems to be for the purpose of emphasis, i.e., the prophet to come must be not just from Israel but an Israelite by blood.
4 tn The MT places the terms “priests” and “Levites” in apposition, thus creating an epexegetical construction in which the second term qualifies the first, i.e., “Levitical priests.” This is a way of asserting their legitimacy as true priests. The Syriac renders “to the priest and to the Levite,” making a distinction between the two, but one that is out of place here.
5 sn Of his inheritance. This is a figurative way of speaking of the produce of the land the
6 tn Heb “your son.”
7 tn Here the terms are not the usual חֻקִּים (khuqqim) and מִשְׁפָּטִים (mishpatim; as in v. 1) but חֻקֹּת (khuqqot, “statutes”) and מִצְוֹת (mitsot, “commandments”). It is clear that these terms are used interchangeably and that their technical precision ought not be overly stressed.
8 tn Heb “commanding.” For stylistic reasons, to avoid redundancy, “giving” has been used in the translation.
9 tn Heb “your.”
10 tn Heb “and he said.”
11 tn Heb “if not,” that is, “[and would have] if [Moses] had not.”
12 tn Heb “stood in the gap before him.”
13 tn Heb “to turn back his anger from destroying.”
14 tn Heb “So the
15 tn Heb “If you return [ = repent], I will restore [more literally, ‘cause you to return’] that you may stand before me.” For the idiom of “standing before” in the sense of serving see BDB 764 s.v. עָמַד Qal.1.e and compare the usage in 1 Kgs 10:8; 12:8; 17:1; Deut 10:8.
16 tn Heb “you shall be as my mouth.”
17 tn Heb “They must turn/return to you and you must not turn/return to them.”
18 sn Zadok was a descendant of Aaron through Eleazar (1 Chr 6:50-53), who served as a priest during David’s reign (2 Sam 8:17).
19 sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.
20 tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.