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1 Samuel 14:18

Context
14:18 So Saul said to Ahijah, “Bring near the ephod,” 1  for he was at that time wearing the ephod. 2 

Numbers 31:6

Context
Campaign Against the Midianites

31:6 So Moses sent them to the war, one thousand from every tribe, with Phinehas son of Eleazar the priest, who was in charge 3  of the holy articles 4  and the signal trumpets.

Joshua 6:4-5

Context
6:4 Have seven priests carry seven rams’ horns 5  in front of the ark. On the seventh day march around the city seven times, while the priests blow the horns. 6:5 When you hear the signal from the ram’s horn, 6  have the whole army give a loud battle cry. 7  Then the city wall will collapse 8  and the warriors should charge straight ahead.” 9 

Joshua 6:2

Context
6:2 The Lord told Joshua, “See, I am about to defeat Jericho for you, 10  along with its king and its warriors.

Joshua 15:25

Context
15:25 Hazor Hadattah, Kerioth Hezron (that is, Hazor),

Isaiah 1:11-15

Context

1:11 “Of what importance to me are your many sacrifices?” 11 

says the Lord.

“I am stuffed with 12  burnt sacrifices

of rams and the fat from steers.

The blood of bulls, lambs, and goats

I do not want. 13 

1:12 When you enter my presence,

do you actually think I want this –

animals trampling on my courtyards? 14 

1:13 Do not bring any more meaningless 15  offerings;

I consider your incense detestable! 16 

You observe new moon festivals, Sabbaths, and convocations,

but I cannot tolerate sin-stained celebrations! 17 

1:14 I hate your new moon festivals and assemblies;

they are a burden

that I am tired of carrying.

1:15 When you spread out your hands in prayer,

I look the other way; 18 

when you offer your many prayers,

I do not listen,

because your hands are covered with blood. 19 

Jeremiah 7:4

Context
7:4 Stop putting your confidence in the false belief that says, 20  “We are safe! 21  The temple of the Lord is here! The temple of the Lord is here! The temple of the Lord is here!” 22 

Jeremiah 7:8-15

Context

7:8 “‘But just look at you! 23  You are putting your confidence in a false belief 24  that will not deliver you. 25  7:9 You steal. 26  You murder. You commit adultery. You lie when you swear on oath. You sacrifice to the god Baal. You pay allegiance to 27  other gods whom you have not previously known. 7:10 Then you come and stand in my presence in this temple I have claimed as my own 28  and say, “We are safe!” You think you are so safe that you go on doing all those hateful sins! 29  7:11 Do you think this temple I have claimed as my own 30  is to be a hideout for robbers? 31  You had better take note! 32  I have seen for myself what you have done! says the Lord. 7:12 So, go to the place in Shiloh where I allowed myself to be worshiped 33  in the early days. See what I did to it 34  because of the wicked things my people Israel did. 7:13 You also have done all these things, says the Lord, and I have spoken to you over and over again. 35  But you have not listened! You have refused to respond when I called you to repent! 36  7:14 So I will destroy this temple which I have claimed as my own, 37  this temple that you are trusting to protect you. I will destroy this place that I gave to you and your ancestors, 38  just like I destroyed Shiloh. 39  7:15 And I will drive you out of my sight just like I drove out your relatives, the people of Israel.’” 40 

Matthew 3:9-10

Context
3:9 and don’t think you can say to yourselves, ‘We have Abraham as our father.’ For I tell you that God can raise up children for Abraham from these stones! 3:10 Even now the ax is laid at 41  the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.

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[14:18]  1 tc Heb “the ark of God.” It seems unlikely that Saul would call for the ark, which was several miles away in Kiriath-jearim (see 1 Sam 7:2). The LXX and an Old Latin ms have “ephod” here, a reading which harmonizes better with v. 3 and fits better with the verb “bring near” (see 1 Sam 23:9; 30:7) and with the expression “withdraw your hand” in v.19. This reading is followed in the present translation (cf. NAB, TEV, NLT).

[14:18]  2 tc Heb “for the ark of God was in that day, and the sons of Israel.” The translation follows the text of some Greek manuscripts. See the previous note.

[31:6]  3 tn The Hebrew text uses the idiom that these “were in his hand,” meaning that he had the responsibility over them.

[31:6]  4 sn It is not clear what articles from the sanctuary were included. Tg. Ps.-J. adds (interpretively) “the Urim and Thummim.”

[6:4]  5 tn Heb “rams’ horns, trumpets.”

[6:5]  7 tn Heb “and it will be at the sounding of the horn, the ram’s horn, when you hear the sound of the ram’s horn.” The text of Josh 6:5 seems to be unduly repetitive, so for the sake of English style and readability, it is best to streamline the text here. The reading in the Hebrew looks like a conflation of variant readings, with the second (“when you hear the sound of the ram’s horn”) being an interpolation that assimilates the text to verse 20 (“when the army heard the sound of the horn”). Note that the words “when you hear the sound of the ram's horn” do not appear in the LXX of verse 5.

[6:5]  8 tn Heb “all the people will shout with a loud shout.”

[6:5]  9 tn Heb “fall in its place.”

[6:5]  10 tn Heb “and the people will go up, each man straight ahead.”

[6:2]  9 tn Heb “I have given into your hand Jericho.” The Hebrew verb נָתַתִּי (natatti, “I have given”) is probably best understood as a perfect of certitude, indicating the certainty of the action. The Hebrew pronominal suffix “your” is singular, being addressed to Joshua as the leader and representative of the nation. To convey to the modern reader what is about to happen and who is doing it, the translation “I am about to defeat Jericho for you” has been used.

[1:11]  11 tn Heb “Why to me the multitude of your sacrifices?” The sarcastic rhetorical question suggests that their many sacrifices are of no importance to the Lord. This phrase answers the possible objection that an Israelite could raise in response to God’s indictment: “But we are offering the sacrifices you commanded!”

[1:11]  12 tn The verb שָׂבַע (sava’, “be satisfied, full”) is often used of eating and/or drinking one’s fill. See BDB 959 s.v. שָׂבַע. Here sacrifices are viewed, in typical ancient Near Eastern fashion, as food for the deity. God here declares that he has eaten and drunk, as it were, his fill.

[1:11]  13 sn In the chiastic structure of the verse, the verbs at the beginning and end highlight God’s displeasure, while the heaping up of references to animals, fat, and blood in the middle lines hints at why God wants no more of their sacrifices. They have, as it were, piled the food on his table and he needs no more.

[1:12]  13 tn Heb “When you come to appear before me, who requires this from your hand, trampling of my courtyards?” The rhetorical question sarcastically makes the point that God does not require this parade of livestock. The verb “trample” probably refers to the eager worshipers and their sacrificial animals walking around in the temple area.

[1:13]  15 tn Or “worthless” (NASB, NCV, CEV); KJV, ASV “vain.”

[1:13]  16 sn Notice some of the other practices that Yahweh regards as “detestable”: homosexuality (Lev 18:22-30; 20:13), idolatry (Deut 7:25; 13:15), human sacrifice (Deut 12:31), eating ritually unclean animals (Deut 14:3-8), sacrificing defective animals (Deut 17:1), engaging in occult activities (Deut 18:9-14), and practicing ritual prostitution (1 Kgs 14:23).

[1:13]  17 tn Heb “sin and assembly” (these two nouns probably represent a hendiadys). The point is that their attempts at worship are unacceptable to God because the people’s everyday actions in the socio-economic realm prove they have no genuine devotion to God (see vv. 16-17).

[1:15]  17 tn Heb “I close my eyes from you.”

[1:15]  18 sn This does not just refer to the blood of sacrificial animals, but also the blood, as it were, of their innocent victims. By depriving the poor and destitute of proper legal recourse and adequate access to the economic system, the oppressors have, for all intents and purposes, “killed” their victims.

[7:4]  19 tn Heb “Stop trusting in lying words which say.”

[7:4]  20 tn The words “We are safe!” are not in the text but are supplied in the translation for clarity.

[7:4]  21 tn Heb “The temple of the Lord, the temple of the Lord, the temple of the Lord are these (i.e., these buildings).” Elsewhere triple repetition seems to mark a kind of emphasis (cf. Isa 6:3; Jer 22:29; Ezek 21:27 [32 HT]). The triple repetition that follows seems to be Jeremiah’s way of mocking the (false) sense of security that people had in the invincibility of Jerusalem because God dwelt in the temple. They appeared to be treating the temple as some kind of magical charm. A similar feeling had grown up around the ark in the time of the judges (cf. 1 Sam 3:3) and the temple and city of Jerusalem in Micah’s day (cf. Mic 3:11). It is reflected also in some of the Psalms (cf., e.g., Ps 46, especially v. 5).

[7:8]  21 tn Heb “Behold!”

[7:8]  22 tn Heb “You are trusting in lying words.” See the similar phrase in v. 4 and the note there.

[7:8]  23 tn Heb “not profit [you].”

[7:9]  23 tn Heb “Will you steal…then say, ‘We are safe’?” Verses 9-10 are one long sentence in the Hebrew text.

[7:9]  24 tn Heb “You go/follow after.” See the translator’s note at 2:5 for an explanation of the idiom involved here.

[7:10]  25 tn Heb “over which my name is called.” For this nuance of this idiom cf. BDB 896 s.v. קָרָא Niph.2.d(4) and see the usage in 2 Sam 12:28.

[7:10]  26 tn Or “‘We are safe!’ – safe, you think, to go on doing all those hateful things.” Verses 9-10 are all one long sentence in the Hebrew text. It has been broken up for English stylistic reasons. Somewhat literally it reads “Will you steal…then come and stand…and say, ‘We are safe’ so as to/in order to do…” The Hebrew of v. 9 has a series of infinitives which emphasize the bare action of the verb without the idea of time or agent. The effect is to place a kind of staccato like emphasis on the multitude of their sins all of which are violations of one of the Ten Commandments. The final clause in v. 8 expresses purpose or result (probably result) through another infinitive. This long sentence is introduced by a marker (ה interrogative in Hebrew) introducing a rhetorical question in which God expresses his incredulity that they could do these sins, come into the temple and claim the safety of his protection, and then go right back out and commit the same sins. J. Bright (Jeremiah [AB], 52) catches the force nicely: “What? You think you can steal, murder…and then come and stand…and say, ‘We are safe…’ just so that you can go right on…”

[7:11]  27 tn Heb “over which my name is called.” For this nuance of this idiom cf. BDB 896 s.v. קָרָא Niph.2.d(4) and see the usage in 2 Sam 12:28.

[7:11]  28 tn Heb “Is this house…a den/cave of robbers in your eyes?”

[7:11]  29 tn Heb “Behold!”

[7:12]  29 tn Heb “where I caused my name to dwell.” The translation does not adequately represent the theology of the Lord’s deliberate identification with a place where he chose to manifest his presence and desired to be worshiped (cf. Exod 20:25; Deut 16:2, 6, 11).

[7:12]  30 sn The place in Shiloh…see what I did to it. This refers to the destruction of Shiloh by the Philistines circa 1050 b.c. (cf. Ps 78:60). The destruction of Shiloh is pertinent to the argument. The presence of the tabernacle and ark of the covenant did not prevent Shiloh from being destroyed when Israel sinned. The people of Israel used the ark as a magic charm but it did not prevent them from being defeated or the ark being captured (1 Sam 4:3, 11, 21-22).

[7:13]  31 tn This reflects a Hebrew idiom (e.g., 7:25; 11:7; 25:3, 4), i.e., an infinitive of a verb meaning “to do something early [or eagerly]” followed by an infinitive of another verb of action. Cf. HALOT 1384 s.v. שָׁכַם Hiph.2.

[7:13]  32 tn Heb “I called to you and you did not answer.” The words “to repent” are not in the text but are supplied in the translation for clarity.

[7:14]  33 tn Heb “over which my name is called.” For this nuance of this idiom cf. BDB 896 s.v. קָרָא Niph.2.d(4) and see the usage in 2 Sam 12:28.

[7:14]  34 tn Heb “fathers” (also in vv. 22, 25, 26).

[7:14]  35 tn Heb “I will do to this house which I…in which you put…and to this place which…as I did to Shiloh.”

[7:15]  35 tn Heb “the descendants of Ephraim.” However, Ephraim here stands (as it often does) for all the northern tribes of Israel.

[3:10]  37 sn Laid at the root. That is, placed and aimed, ready to begin cutting.



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