26:34 “‘Then the land will make up for 1 its Sabbaths all the days it lies desolate while you are in the land of your enemies; then the land will rest and make up its Sabbaths. 26:35 All the days of the desolation it will have the rest it did not have 2 on your Sabbaths when you lived on it.
26:36 “‘As for 3 the ones who remain among you, I will bring despair into their hearts in the lands of their enemies. The sound of a blowing leaf will pursue them, and they will flee as one who flees the sword and fall down even though there is no pursuer. 26:37 They will stumble over each other as those who flee before a sword, though 4 there is no pursuer, and there will be no one to take a stand 5 for you before your enemies. 26:38 You will perish among the nations; the land of your enemies will consume you.
26:39 “‘As for the ones who remain among you, they will rot away because of 6 their iniquity in the lands of your enemies, and they will also rot away because of their ancestors’ 7 iniquities which are with them. 26:40 However, when 8 they confess their iniquity and their ancestors’ iniquity which they committed by trespassing against me, 9 by which they also walked 10 in hostility against me 11 26:41 (and I myself will walk in hostility against them and bring them into the land of their enemies), and 12 then their uncircumcised hearts become humbled and they make up for 13 their iniquity, 26:42 I will remember my covenant with Jacob and also my covenant with Isaac and also my covenant with Abraham, 14 and I will remember the land. 26:43 The land will be abandoned by them 15 in order that it may make up for 16 its Sabbaths while it is made desolate 17 without them, 18 and they will make up for their iniquity because 19 they have rejected my regulations and have abhorred 20 my statutes. 26:44 In spite of this, however, when they are in the land of their enemies I will not reject them and abhor them to make a complete end of them, to break my covenant with them, for I am the Lord their God.
29:2 Moses proclaimed to all Israel as follows: “You have seen all that the Lord did 30 in the land of Egypt to Pharaoh, all his servants, and his land.
9:7 “You are righteous, 38 O Lord, but we are humiliated this day 39 – the people 40 of Judah and the inhabitants of Jerusalem and all Israel, both near and far away in all the countries in which you have scattered them, because they have behaved unfaithfully toward you. 9:8 O LORD, we have been humiliated 41 – our kings, our leaders, and our ancestors – because we have sinned against you. 9:9 Yet the Lord our God is compassionate and forgiving, 42 even though we have rebelled against him. 9:10 We have not obeyed 43 the LORD our God by living according to 44 his laws 45 that he set before us through his servants the prophets.
9:11 “All Israel has broken 46 your law and turned away by not obeying you. 47 Therefore you have poured out on us the judgment solemnly threatened 48 in the law of Moses the servant of God, for we have sinned against you. 49 9:12 He has carried out his threats 50 against us and our rulers 51 who were over 52 us by bringing great calamity on us – what has happened to Jerusalem has never been equaled under all heaven! 9:13 Just as it is written in the law of Moses, so all this calamity has come on us. Still we have not tried to pacify 53 the LORD our God by turning back from our sin and by seeking wisdom 54 from your reliable moral standards. 55 9:14 The LORD was mindful of the calamity, and he brought it on us. For the LORD our God is just 56 in all he has done, 57 and we have not obeyed him. 58
1 tn There are two Hebrew roots רָצָה (ratsah), one meaning “to be pleased with; to take pleasure” (HALOT 1280-81 s.v. רצה; cf. “enjoy” in NASB, NIV, NRSV, and J. E. Hartley, Leviticus [WBC], 452), and the other meaning “to restore” (HALOT 1281-82 s.v. II רצה; cf. NAB “retrieve” and B. A. Levine, Leviticus [JPSTC], 189).
2 tn Heb “it shall rest which it did not rest.”
3 tn Heb “And.”
4 tn Heb “and.” The Hebrew conjunction ו (vav, “and”) is used in a concessive sense here.
5 tn The term rendered “to stand up” is a noun, not an infinitive. It occurs only here and appears to designate someone who would take a powerful stand for them against their enemies.
6 tn Heb “in” (so KJV, ASV; also later in this verse).
7 tn Heb “fathers’” (also in the following verse).
8 tn Heb “And.” Many English versions take this to be a conditional clause (“if…”) though there is no conditional particle (see, e.g., NASB, NIV, NRSV; but see the very different rendering in B. A. Levine, Leviticus [JPSTC], 190). The temporal translation offered here (“when”) takes into account the particle אָז (’az, “then”), which occurs twice in v. 41. The obvious contextual contrast between vv. 39 and 40 is expressed by “however” in the translation.
9 tn Heb “in their trespassing which they trespassed in me.” See the note on Lev 5:15, although the term is used in a more technical sense there in relation to the “guilt offering.”
10 tn Heb “and also which they walked.”
11 tn Heb “with me.”
12 tn Heb “or then,” although the LXX has “then” and the Syriac “and then.”
13 tn Heb “and then they make up for.” On the verb “make up for” see the note on v. 34 above.
14 tn Heb “my covenant with Abraham I will remember.” The phrase “I will remember” has not been repeated in the translation for stylistic reasons.
15 tn Heb “from them.” The preposition “from” refers here to the agent of the action (J. E. Hartley, Leviticus [WBC], 455).
16 tn The jussive form of the verb with the simple vav (ו) here calls for a translation that expresses purpose.
17 tn The verb is the Hophal infinitive construct with the third feminine singular suffix (GKC 182 §67.y; cf. v. 34).
18 tn Heb “from them.”
19 tn Heb “because and in because,” a double expression, which is used only here and in Ezek 13:10 (without the vav) for emphasis (GKC 492 §158.b).
20 tn Heb “and their soul has abhorred.”
21 sn I invoke heaven and earth as witnesses against you. This stock formula introduces what is known form-critically as a רִיב (riv) or controversy pattern. It is commonly used in the ancient Near Eastern world in legal contexts and in the OT as a forensic or judicial device to draw attention to Israel’s violation of the
22 tn Or “be destroyed”; KJV “utterly perish”; NLT “will quickly disappear”; CEV “you won’t have long to live.”
23 tn Or “be completely” (so NCV, TEV). It is not certain here if the infinitive absolute indicates the certainty of the following action (cf. NIV) or its degree.
24 tn Heb “you will be left men (i.e., few) of number.”
25 tc The LXX reads the plural “kings.”
26 tn Heb “you will not be confident in your life.” The phrase “from one day to the next” is implied by the following verse.
27 tn Heb “this great burning of anger”; KJV “the heat of this great anger.”
28 tn Heb “did not assign to them”; NASB, NRSV “had not allotted to them.”
29 tn Heb “the entire curse.”
30 tn The Hebrew text includes “to your eyes,” but this is redundant in English style (cf. the preceding “you have seen”) and is omitted in the translation.
31 tn Or “instruction.” The LXX reads here τὸ δευτερονόμιον τοῦτο (to deuteronomion touto, “this second law”). From this Greek phrase the present name of the book, “Deuteronomy” or “second law” (i.e., the second giving of the law), is derived. However, the MT’s expression מִשְׁנֶה הַתּוֹרָה הַזֹּאת (mishneh hattorah hazzo’t) is better rendered “copy of this law.” Here the term תּוֹרָה (torah) probably refers only to the book of Deuteronomy and not to the whole Pentateuch.
32 tn The Hebrew term סֵפֶר (sefer) means a “writing” or “document” and could be translated “book” (so KJV, ASV, TEV). However, since “book” carries the connotation of a modern bound book with pages (an obvious anachronism) it is preferable to render the Hebrew term “scroll” here and elsewhere.
33 tn Heb “to the
34 tn The Hebrew word תּוֹעֵבָה (to’evah, “an abomination”; cf. NAB) describes persons, things, or practices offensive to ritual or moral order. See M. Grisanti, NIDOTTE 4:314-18; see also the note on the word “abhorrent” in Deut 7:25.
35 tn Heb “gates.”
36 tn Heb “does the evil in the eyes of the
37 tn Heb “any evil blemish”; NASB “any (+ other NAB, TEV) serious defect.”
38 tn Heb “to you (belongs) righteousness.”
39 tn Heb “and to us (belongs) shame of face like this day.”
40 tn Heb “men.”
41 tn Heb “to us (belongs) shame of face.”
42 tn Heb “to the Lord our God (belong) compassion and forgiveness.”
43 tn Heb “paid attention to the voice of,” which is an idiomatic expression for obedience (cf. NASB “nor have we obeyed the voice of”).
44 tn Heb “to walk in.”
45 tc The LXX and Vulgate have the singular.
46 tn Or “transgressed.” The Hebrew verb has the primary sense of crossing a boundary, in this case, God’s law.
47 tn Heb “by not paying attention to your voice.”
48 tn Heb “the curse and the oath which is written.” The term “curse” refers here to the judgments threatened in the Mosaic law (see Deut 28) for rebellion. The expression “the curse and the oath” is probably a hendiadys (cf. Num 5:21; Neh 10:29) referring to the fact that the covenant with its threatened judgments was ratified by solemn oath and made legally binding upon the covenant community.
49 tn Heb “him.”
50 tn Heb “he has fulfilled his word(s) which he spoke.”
51 tn Heb “our judges.”
52 tn Heb “who judged.”
53 tn Heb “we have not pacified the face of.”
54 tn Or “by gaining insight.”
55 tn Heb “by your truth.” The Hebrew term does not refer here to abstract truth, however, but to the reliable moral guidance found in the covenant law. See vv 10-11.
56 tn Or “righteous.”
57 tn Heb “in all his deeds which he has done.”
58 tn Heb “we have not listened to his voice.”
59 tn Here καί (kai) has not been translated because of differences between Greek and English style.
60 tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).
61 sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.
62 tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.
63 sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.