9:1 Now when these things had been completed, the leaders approached me and said, “The people of Israel, the priests, and the Levites have not separated themselves from the local residents 1 who practice detestable things similar to those of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites.
18:24 “‘Do not defile yourselves with any of these things, for the nations which I am about to drive out before you 2 have been defiled with all these things. 18:25 Therefore 3 the land has become unclean and I have brought the punishment for its iniquity upon it, 4 so that the land has vomited out its inhabitants. 18:26 You yourselves must obey 5 my statutes and my regulations and must not do any of these abominations, both the native citizen and the resident foreigner in your midst, 6 18:27 for the people who were in the land before you have done all these abominations, 7 and the land has become unclean. 18:28 So do not make the land vomit you out because you defile it 8 just as it has vomited out the nations 9 that were before you. 18:29 For if anyone does any of these abominations, the persons who do them will be cut off from the midst of their people. 10 18:30 You must obey my charge to not practice any of the abominable statutes 11 that have been done before you, so that you do not 12 defile yourselves by them. I am the Lord your God.’”
The Lord came from Sinai
and revealed himself 20 to Israel 21 from Seir.
He appeared in splendor 22 from Mount Paran,
and came forth with ten thousand holy ones. 23
With his right hand he gave a fiery law 24 to them.
1 tn Heb “the peoples of the lands.” So also in v. 2.
2 tn Heb “which I am sending away (Piel participle of שָׁלַח [shalakh, “to send”]) from your faces.” The rendering here takes the participle as anticipatory of the coming conquest events.
3 tn Heb “And.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative or even inferential force here.
4 tn Heb “and I have visited its [punishment for] iniquity on it.” See the note on Lev 17:16 above.
5 tn Heb “And you shall keep, you.” The latter emphatic personal pronoun “you” is left out of a few medieval Hebrew
6 tn Heb “the native and the sojourner”; NIV “The native-born and the aliens”; NAB “whether natives or resident aliens.”
7 tn Heb “for all these abominations the men of the land who were before you have done.”
8 tn Heb “And the land will not vomit you out in your defiling it.”
9 tc The MT reads the singular “nation” and is followed by ASV, NASB, NRSV; the LXX, Syriac, and Targum have the plural “nations” (cf. v. 24).
10 sn Regarding the “cut off” penalty see the note on Lev 7:20.
11 tn Heb “to not do from the statutes of the detestable acts.”
12 tn Heb “and you will not.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.
13 tn Heb “you must not do thus to/for the
14 tn See note on this term at Deut 7:25.
15 tn Heb “every abomination of the
16 tn Heb “these abhorrent things.” The repetition is emphatic. For stylistic reasons, to avoid redundancy, the same term used earlier in the verse has been translated “detestable” here.
17 tn The translation understands the Hebrew participial form as having an imminent future sense here.
18 tn Heb “he” (and throughout the verse).
19 tn Heb “brothers,” but not referring to actual siblings. Cf. NASB “their countrymen”; NRSV “the other members of the community.”
20 tn Or “rose like the sun” (NCV, TEV).
21 tc Heb “to him.” The LXX reads “to us” (לָנוּ [lanu] for לָמוֹ [lamo]), the reading of the MT is acceptable since it no doubt has in mind Israel as a collective singular.
22 tn Or “he shone forth” (NAB, NIV, NRSV, NLT).
23 tc With slight alteration (מִמְרִבַת קָדֵשׁ [mimrivat qadesh] for the MT’s מֵרִבְבֹת קֹדֶשׁ [merivvot qodesh]) the translation would be “from Meribah Kadesh” (cf. NAB, NLT; see Deut 32:51). However, the language of holy war in the immediate context favors the reading of the MT, which views the Lord as accompanied by angelic hosts.
24 tc The mispointed Hebrew term אֵשְׁדָּת (’eshdat) should perhaps be construed as אֵשְׁהַת (’eshhat) with Smr.