Genesis 48:4

48:4 He said to me, ‘I am going to make you fruitful ¹  and will multiply you. ²  I will make you into a group of nations, and I will give this land to your descendants ³  as an everlasting possession.’ ⁴ 

Exodus 21:6

21:6 then his master must bring him to the judges, ⁵  and he will bring him to the door or the doorposts, and his master will pierce his ear with an awl, and he shall serve him forever. ⁶ 

Exodus 31:16-17

31:16 The Israelites must keep the Sabbath by observing the Sabbath throughout their generations as a perpetual covenant. 31:17 It is a sign between me and the Israelites forever; for in six days ⁷  the Lord made the heavens and the earth, and on the seventh day he rested and was refreshed.’” ⁸ 

Exodus 40:15

40:15 and anoint them just as you anointed their father, so that they may minister as my priests; their anointing will make them a priesthood that will continue throughout their generations.”

Leviticus 16:34

16:34 This is to be a perpetual statute for you ⁹  to make atonement for the Israelites for ¹⁰  all their sins once a year.” ¹¹  So he did just as the Lord had commanded Moses. ¹² 

Numbers 25:13

25:13 So it will be to him and his descendants after him a covenant of a permanent priesthood, because he has been zealous for his God, ¹³  and has made atonement ¹⁴  for the Israelites.’”

Deuteronomy 32:8

32:8 When the Most High ¹⁵  gave the nations their inheritance,

when he divided up humankind, ¹⁶ 

he set the boundaries of the peoples,

according to the number of the heavenly assembly. ¹⁷ 

Deuteronomy 32:2

32:2 My teaching will drop like the rain,

my sayings will drip like the dew, ¹⁸ 

as rain drops upon the grass,

and showers upon new growth.

Deuteronomy 23:5

23:5 But the Lord your God refused to listen to Balaam and changed ¹⁹  the curse to a blessing, for the Lord your God loves ²⁰  you.

Psalms 103:17

103:17 But the Lord continually shows loyal love to his faithful followers, ²¹ 

and is faithful to their descendants, ²² 

Hebrews 9:15

9:15 And so he is the mediator ²³  of a new covenant, so that those who are called may receive the eternal inheritance he has promised, ²⁴  since he died ²⁵  to set them free from the violations committed under the first covenant.

[48:4]  ¹ tn Heb “Look, I am making you fruitful.” The participle following הִנֵּה (hinneh) has the nuance of a certain and often imminent future.

[48:4]  ² tn The perfect verbal form with vav consecutive carries on the certain future idea.

[48:4]  ³ tn The Hebrew text adds “after you,” which has not been included in the translation for stylistic reasons.

[48:4]  ⁴ tn The Hebrew word אֲחֻזָּה (’akhuzzah), translated “possession,” describes a permanent holding in the land. It is the noun form of the same verb (אָחַז, ’akhaz) that was used for the land given to them in Goshen (Gen 47:27).

[21:6]  ⁵ tn The word is הָאֱלֹהִים (ha’elohim). S. R. Driver (Exodus, 211) says the phrase means “to God,” namely the nearest sanctuary in order that the oath and the ritual might be made solemn, although he does say that it would be done by human judges. That the reference is to Yahweh God is the view also of F. C. Fensham, “New Light on Exodus 21:7 and 22:7 from the Laws of Eshnunna,” JBL 78 (1959): 160-61. Cf. also ASV, NAB, NASB, NCV, NRSV, NLT. Others have made a stronger case that it refers to judges who acted on behalf of God; see C. Gordon, “אלהים in its Reputed Meaning of Rulers, Judges,” JBL 54 (1935): 134-44; and A. E. Draffkorn, “Ilani/Elohim,” JBL 76 (1957): 216-24; cf. KJV, NIV.

[21:6]  ⁶ tn Or “till his life’s end” (as in the idiom: “serve him for good”).

[31:17]  ⁷ tn The expression again forms an adverbial accusative of time.

[31:17]  ⁸ sn The word “rest” essentially means “to cease, stop.” So describing God as “resting” on the seventh day does not indicate that he was tired – he simply finished creation and then ceased or stopped. But in this verse is a very bold anthropomorphism in the form of the verb וַיִּנָּפַשׁ (vayyinnafash), a Niphal preterite from the root נָפַשׁ (nafash), the word that is related to “life, soul” or more specifically “breath, throat.” The verb is usually translated here as “he was refreshed,” offering a very human picture. It could also be rendered “he took breath” (S. R. Driver, Exodus, 345). Elsewhere the verb is used of people and animals. The anthropomorphism is clearly intended to teach people to stop and refresh themselves physically, spiritually, and emotionally on this day of rest.

[16:34]  ⁹ tn Heb “And this shall be for you to a statute of eternity” (cf. v. 29a above). cf. NASB “a permanent statute”; NIV “a lasting ordinance.”

[16:34]  ¹⁰ tn Heb “from”; see note on 4:26.

[16:34]  ¹¹ tn Heb “one [feminine] in the year.”

[16:34]  ¹² tn The MT of Lev 16:34b reads literally, “and he did just as the Lord had commanded Moses.” This has been retained here in spite of the fact that it suggests that Aaron immediately performed the rituals outlined in Lev 16 (see, e.g., J. E. Hartley, Leviticus [WBC], 224 and 243; J. Milgrom, Leviticus [AB], 1:1059; note that Aaron was the one to whom Moses was to speak the regulations in this chapter, v. 2). The problem is that the chapter presents these procedures as regulations for “the tenth day of the seventh month” and calls for their fulfillment at that time (Lev 16:29; cf. Lev 23:26-32 and the remarks in P. J. Budd, Leviticus [NCBC], 237), not during the current (first) month (Exod 40:2; note also that they left Sinai in the second month, long before the next seventh month, Num 10:11). The LXX translates, “once in the year it shall be done as the Lord commanded Moses,” attaching “once in the year” to this clause rather than the former one, and rendering the verb as passive, “it shall be done” (cf. NAB, NIV, etc.). We have already observed the passive use of active verbs in this context (see the note on v. 32 above). The RSV (cf. also the NRSV, TEV, CEV, NLT) translates, “And Moses did as the Lord commanded him,” ignoring the fact that the name Moses in the Hebrew text has the direct object indicator. Passive verbs, however, regularly take subjects with direct object indicators (see, e.g., v. 27 above). The NIV renders it “And it was done, as the Lord commanded Moses,” following the LXX passive translation. The NASB translates, “And just as the Lord had commanded Moses, so he did,” transposing the introductory verb to the end of the sentence and supplying “so” in order to make it fit the context.

[25:13]  ¹³ tn The motif is reiterated here. Phinehas was passionately determined to maintain the rights of his God by stopping the gross sinful perversions.

[25:13]  ¹⁴ sn The atonement that he made in this passage refers to the killing of the two obviously blatant sinners. By doing this he dispensed with any animal sacrifice, for the sinners themselves died. In Leviticus it was the life of the substitutionary animal that was taken in place of the sinners that made atonement. The point is that sin was punished by death, and so God was free to end the plague and pardon the people. God’s holiness and righteousness have always been every bit as important as God’s mercy and compassion, for without righteousness and holiness mercy and compassion mean nothing.

[32:8]  ¹⁵ tn The Hebrew term עֶליוֹן (’elyon) is an abbreviated form of the divine name El Elyon, frequently translated “God Most High” (so here NCV, CEV) or something similar. This full name (or epithet) occurs only in Gen 14, though the two elements are parallel in Ps 73:11; 107:11; etc. Here it is clear that Elyon has to do with the nations in general whereas in v. 9, by contrast, Yahweh relates specifically to Israel. See T. Fretheim, NIDOTTE 1:400-401. The title depicts God as the sovereign ruler of the world, who is enthroned high above his dominion.

[32:8]  ¹⁶ tn Heb “the sons of man” (so NASB); or “the sons of Adam” (so KJV).

[32:8]  ¹⁷ tc Heb “the sons of Israel.” The idea, perhaps, is that Israel was central to Yahweh’s purposes and all other nations were arranged and distributed according to how they related to Israel. See S. R. Driver, Deuteronomy (ICC), 355-56. For the MT יִשְׂרָאֵל בְּנֵי (bÿney yisra’el, “sons of Israel”) a Qumran fragment has “sons of God,” while the LXX reads ἀγγέλων θεοῦ (angelwn qeou, “angels of God”), presupposing בְּנֵי אֵל (bÿney ’el) or בְּנֵי אֵלִים (beney ’elim). “Sons of God” is undoubtedly the original reading; the MT and LXX have each interpreted it differently. MT assumes that the expression “sons of God” refers to Israel (cf. Hos. 1:10), while LXX has assumed that the phrase refers to the angelic heavenly assembly (Pss 29:1; 89:6; cf. as well Ps 82). The phrase is also attested in Ugaritic, where it refers to the high god El’s divine assembly. According to the latter view, which is reflected in the translation, the Lord delegated jurisdiction over the nations to his angelic host (cf. Dan. 10:13-21), while reserving for himself Israel, over whom he rules directly. For a defense of the view taken here, see M. S. Heiser, “Deuteronomy 32:8 and the Sons of God,” BSac 158 (2001): 52-74.

[32:2]  ¹⁸ tn Or “mist,” “light drizzle.” In some contexts the term appears to refer to light rain, rather than dew.

[23:5]  ¹⁹ tn Heb “the Lord your God changed.” The phrase “the Lord your God” has not been included in the translation here for stylistic reasons to avoid redundancy. Moreover, use of the pronoun “he” could create confusion regarding the referent (the Lord or Balaam).

[23:5]  ²⁰ tn The verb אָהַב (’ahav, “love”) here and commonly elsewhere in the Book of Deuteronomy speaks of God’s elective grace toward Israel. See note on the word “loved” in Deut 4:37.

[103:17]  ²¹ tn Heb “but the loyal love of the Lord [is] from everlasting to everlasting over those who fear him.”

[103:17]  ²² tn Heb “and his righteousness to sons of sons.”

[9:15]  ²³ tn The Greek word μεσίτης (mesith", “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms.

[9:15]  ²⁴ tn Grk “the promise of the eternal inheritance.”

[9:15]  ²⁵ tn Grk “a death having occurred.”