2 Samuel 18:9

18:9 Then Absalom happened to come across David’s men. Now as Absalom was riding on his ¹  mule, it ²  went under the branches of a large oak tree. His head got caught in the oak and he was suspended in midair, ³  while the mule he had been riding kept going.

Genesis 36:24

36:24 These were the sons of Zibeon: Aiah and Anah (who discovered the hot springs ⁴  in the wilderness as he pastured the donkeys of his father Zibeon).

Leviticus 19:19

19:19 You must keep my statutes. You must not allow two different kinds of your animals to breed, ⁵  you must not sow your field with two different kinds of seed, and you must not wear ⁶  a garment made of two different kinds of fabric. ⁷ 

Leviticus 19:1

Religious and Social Regulations

19:1 The Lord spoke to Moses:

Leviticus 1:1

Introduction to the Sacrificial Regulations

1:1 Then the Lord called to Moses and spoke to him ⁸  from the Meeting Tent: ⁹ 

[18:9]  ¹ tn Heb “the.”

[18:9]  ² tn Heb “the donkey.”

[18:9]  ³ tn Heb “between the sky and the ground.”

[36:24]  ⁴ tn The meaning of this Hebrew term is uncertain; Syriac reads “water” and Vulgate reads “hot water.”

[19:19]  ⁵ tn Heb “Your animals, you shall not cross-breed two different kinds.”

[19:19]  ⁶ tn Heb “you shall not cause to go up on you.”

[19:19]  ⁷ sn Cf. Deut 22:11 where the Hebrew term translated “two different kinds” (כִּלְאַיִם, kil’ayim) refers to a mixture of linen and wool woven together in a garment.

[1:1]  ⁸ tn Heb “And he (the Lord) called (וַיִּקְרָא, vayyiqra’) to Moses and the Lord spoke (וַיְדַבֵּר, vayÿdabber) to him from the tent of meeting.” The MT assumes “Lord” in the first clause but places it in the second clause (after “spoke”). This is somewhat awkward, especially in terms of English style; most English versions reverse this and place “Lord” in the first clause (right after “called”). The Syriac version does the same.

[1:1]  ⁹ sn The second clause of v. 1, “and the Lord spoke to him from the tent of meeting, saying,” introduces the following discourse. This is a standard introductory formula (see, e.g., Exod 20:1; 25:1; 31:1; etc.). The combination of the first and second clauses is, therefore, “bulky” because of the way they happen to be juxtaposed in this transitional verse (J. E. Hartley, Leviticus [WBC], 8). The first clause of v. 1 connects the book back to the end of the Book of Exodus while the second looks forward the ritual legislation that follows in Lev 1:2ff. There are two “Tents of Meeting”: the one that stood outside the camp (see, e.g., Exod 33:7) and the one that stood in the midst of the camp (Exod 40:2; Num 2:2ff) and served as the Lord’s residence until the construction of the temple in the days of Solomon (Exod 27:21; 29:4; 1 Kgs 8:4; 2 Chr 5:5, etc.; cf. 2 Sam 7:6). Exod 40:35 uses both “tabernacle” and “tent of meeting” to refer to the same tent: “Moses could not enter the tent of meeting because the cloud had settled on it, and the glory of the Lord filled the tabernacle.” It is clear that “tent of meeting” in Lev 1:1 refers to the “tabernacle.” The latter term refers to the tent as a “residence,” while the former refers to it as a divinely appointed place of “meeting” between God and man (see R. E. Averbeck, NIDOTTE 2:873-77 and 2:1130-34). This corresponds to the change in terms in Exod 40:35, where “tent of meeting” is used when referring to Moses’ inability to enter the tent, but “tabernacle” when referring to the Lord taking up residence there in the form of the glory cloud. The quotation introduced here extends from Lev 1:2 through 3:17, and encompasses the burnt, grain, and peace offering regulations. Compare the notes on Lev 4:1; 5:14; and 6:1 [5:20 HT] below.