Exodus 10:3

10:3 So Moses and Aaron came to Pharaoh and told him, “Thus says the Lord, the God of the Hebrews: ‘How long do you refuse ¹  to humble yourself before me? ²  Release my people so that they may serve me!

Leviticus 26:40-41

26:40 However, when ³  they confess their iniquity and their ancestors’ iniquity which they committed by trespassing against me, ⁴  by which they also walked ⁵  in hostility against me ⁶  26:41 (and I myself will walk in hostility against them and bring them into the land of their enemies), and ⁷  then their uncircumcised hearts become humbled and they make up for ⁸  their iniquity,

Leviticus 26:1

Exhortation to Obedience

26:1 “‘You must not make for yourselves idols, ⁹  so you must not set up for yourselves a carved image or a pillar, and you must not place a sculpted stone in your land to bow down before ¹⁰  it, for I am the Lord your God.

Leviticus 21:1-2

Rules for the Priests

21:1 The Lord said to Moses: “Say to the priests, the sons of Aaron – say to them, ‘For a dead person ¹¹  no priest ¹²  is to defile himself among his people, ¹³  21:2 except for his close relative who is near to him: ¹⁴  his mother, his father, his son, his daughter, his brother,

Leviticus 1:12

1:12 Next, the one presenting the offering ¹⁵  must cut it into parts, with its head and its suet, and the priest must arrange them on the wood which is in the fire, on the altar.

Leviticus 1:1

Introduction to the Sacrificial Regulations

1:1 Then the Lord called to Moses and spoke to him ¹⁶  from the Meeting Tent: ¹⁷ 

Leviticus 1:1

Introduction to the Sacrificial Regulations

1:1 Then the Lord called to Moses and spoke to him ¹⁸  from the Meeting Tent: ¹⁹ 

Micah 6:8

6:8 He has told you, O man, what is good,

and what the Lord really wants from you: ²⁰ 

He wants you to ²¹  promote ²²  justice, to be faithful, ²³ 

and to live obediently before ²⁴  your God.

Micah 6:1

The Lord Demands Justice, not Ritual

6:1 Listen to what the Lord says:

“Get up! Defend yourself ²⁵  before the mountains! ²⁶ 

Present your case before the hills!” ²⁷ 

Micah 5:5-6

5:5 He will give us peace. ²⁸ 

Should the Assyrians try to invade our land

and attempt to set foot in our fortresses, ²⁹ 

we will send ³⁰  against them seven ³¹  shepherd-rulers, ³² 

make that eight commanders. ³³ 

5:6 They will rule ³⁴  the land of Assyria with the sword,

the land of Nimrod ³⁵  with a drawn sword. ³⁶ 

Our king ³⁷  will rescue us from the Assyrians

should they attempt to invade our land

and try to set foot in our territory.

[10:3]  ¹ tn The verb is מֵאַנְתָּ (me’anta), a Piel perfect. After “how long,” the form may be classified as present perfect (“how long have you refused), for it describes actions begun previously but with the effects continuing. (See GKC 311 §106.g-h). The use of a verb describing a state or condition may also call for a present translation (“how long do you refuse”) that includes past, present, and potentially future, in keeping with the question “how long.”

[10:3]  ² tn The clause is built on the use of the infinitive construct to express the direct object of the verb – it answers the question of what Pharaoh was refusing to do. The Niphal infinitive construct (note the elision of the ה [hey] prefix after the preposition [see GKC 139 §51.l]) is from the verb עָנָה (’anah). The verb in this stem would mean “humble oneself.” The question is somewhat rhetorical, since God was not yet through humbling Pharaoh, who would not humble himself. The issue between Yahweh and Pharaoh is deeper than simply whether or not Pharaoh will let the Israelites leave Egypt.

[26:40]  ³ 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.

[26:40]  ⁴ 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.”

[26:40]  ⁵ tn Heb “and also which they walked.”

[26:40]  ⁶ tn Heb “with me.”

[26:41]  ⁷ tn Heb “or then,” although the LXX has “then” and the Syriac “and then.”

[26:41]  ⁸ tn Heb “and then they make up for.” On the verb “make up for” see the note on v. 34 above.

[26:1]  ⁹ sn For the literature regarding the difficult etymology and meaning of the term for “idols” (אֱלִילִם, ’elilim), see the literature cited in the note on Lev 19:4. It appears to be a diminutive play on words with אֵל (’el, “god, God”) and, perhaps at the same time, recalls a common Semitic word for “worthless, weak, powerless, nothingness.” Snaith suggests a rendering of “worthless godlings.”

[26:1]  ¹⁰ tn Heb “on.” The “sculpted stone” appears to be some sort of stone with images carved into (see B. A. Levine, Leviticus [JPSTC], 181, and J. E. Hartley, Leviticus [WBC], 449).

[21:1]  ¹¹ tn The Hebrew term נֶפֶשׁ (nefesh, “soul, person, life”) can sometimes refer to a “dead person” (cf. Lev 19:28 above and the literature cited there).

[21:1]  ¹² tn Heb “no one,” but “priest” has been used in the translation to clarify that these restrictions are limited to the priests, not to the Israelites in general (note the introductory formula, “say to the priests, the sons of Aaron”).

[21:1]  ¹³ tc The MT has “in his peoples,” but Smr, LXX, Syriac, Targum, and Tg. Ps.-J. have “in his people,” referring to the Israelites as a whole.

[21:2]  ¹⁴ tn Heb “except for his flesh, the one near to him.”

[1:12]  ¹⁵ tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity (so also in v. 13).

[1:1]  ¹⁶ 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]  ¹⁷ 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.

[1:1]  ¹⁸ 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]  ¹⁹ 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.

[6:8]  ²⁰ sn What the Lord really wants from you. Now the prophet switches roles and answers the hypothetical worshiper’s question. He makes it clear that the Lord desires proper attitudes more than ritual and sacrifice.

[6:8]  ²¹ tn Heb “except.” This statement is actually linked with what precedes, “What does he want from you except….”

[6:8]  ²² tn Heb “to do,” in the sense of “promote.”

[6:8]  ²³ tn Heb “to love faithfulness.”

[6:8]  ²⁴ tn Heb “to walk humbly [or perhaps, “carefully”] with.”

[6:1]  ²⁵ tn Or “plead your case” (NASB, NIV, NRSV); NAB “present your plea”; NLT “state your case.”

[6:1]  ²⁶ sn As in some ancient Near Eastern treaties, the mountains are personified as legal witnesses that will settle the dispute between God and Israel.

[6:1]  ²⁷ tn Heb “let the hills hear your voice.”

[5:5]  ²⁸ tn Heb “and this one will be peace”; ASV “and this man shall be our peace” (cf. Eph 2:14).

[5:5]  ²⁹ tc Some prefer to read “in our land,” emending the text to בְּאַדְמָתֵנוּ (bÿ’admatenu).

[5:5]  ³⁰ tn Heb “raise up.”

[5:5]  ³¹ sn The numbers seven and eight here symbolize completeness and emphasize that Israel will have more than enough military leadership and strength to withstand the Assyrian advance.

[5:5]  ³² tn Heb “shepherds.”

[5:5]  ³³ tn Heb “and eight leaders of men.”

[5:6]  ³⁴ tn Or perhaps “break”; or “defeat.”

[5:6]  ³⁵ sn According to Gen 10:8-12, Nimrod, who was famous as a warrior and hunter, founded Assyria.

[5:6]  ³⁶ tc The MT reads “in her gates,” but the text should be emended to בַּפְּתִיחָה (baptikhah, “with a drawn sword”).

[5:6]  ³⁷ tn Heb “he”; the referent (the coming king) has been specified in the translation for clarity.