Leviticus 26:22

26:22 I will send the wild animals ¹  against you and they will bereave you of your children, ²  annihilate your cattle, and diminish your population ³  so that your roads will become deserted.

Leviticus 26:2

26:2 You must keep my Sabbaths and reverence ⁴  my sanctuary. I am the Lord.

Leviticus 1:1

Introduction to the Sacrificial Regulations

1:1 Then the Lord called to Moses and spoke to him ⁵  from the Meeting Tent: ⁶ 

Jeremiah 52:30

52:30 in Nebuchadnezzar’s twenty-third year, ⁷  Nebuzaradan, the captain of the royal guard, carried into exile 745 Judeans. In all 4,600 people went into exile.

Daniel 9:16-18

9:16 O Lord, according to all your justice, ⁸  please turn your raging anger ⁹  away from your city Jerusalem, your holy mountain. For due to our sins and the iniquities of our ancestors, Jerusalem and your people are mocked by all our neighbors.

9:17 “So now, our God, accept ¹⁰  the prayer and requests of your servant, and show favor to ¹¹  your devastated sanctuary for your own sake. ¹²  9:18 Listen attentively, ¹³  my God, and hear! Open your eyes and look on our desolated ruins ¹⁴  and the city called by your name. ¹⁵  For it is not because of our own righteous deeds that we are praying to you, ¹⁶  but because your compassion is abundant.

Zephaniah 3:6

The Lord’s Judgment will Purify

3:6 “I destroyed ¹⁷  nations;

their walled cities ¹⁸  are in ruins.

I turned their streets into ruins;

no one passes through them.

Their cities are desolate; ¹⁹ 

no one lives there. ²⁰ 

[26:22]  ¹ tn Heb “the animal of the field.” This collective singular has been translated as a plural. The expression “animal of the field” refers to a wild (i.e., nondomesticated) animal.

[26:22]  ² tn The words “of your children” are not in the Hebrew text, but are implied.

[26:22]  ³ tn Heb “and diminish you.”

[26:2]  ⁴ tn Heb “and my sanctuary you shall fear.” Cf. NCV “respect”; CEV “honor.”

[1:1]  ⁵ 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]  ⁶ 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.

[52:30]  ⁷ sn This would be 581 b.c.

[9:16]  ⁸ tn Or “righteousness.”

[9:16]  ⁹ tn Heb “your anger and your rage.” The synonyms are joined here to emphasize the degree of God’s anger. This is best expressed in English by making one of the terms adjectival (cf. NLT “your furious anger”; CEV “terribly angry”).

[9:17]  ¹⁰ tn Heb “hear.” Here the verb refers to hearing favorably, accepting the prayer and responding positively.

[9:17]  ¹¹ tn Heb “let your face shine.” This idiom pictures God smiling in favor. See Pss 31:16; 67:1; 80:3, 7, 19.

[9:17]  ¹² tn Heb “for the sake of my Lord.” Theodotion has “for your sake.” Cf. v. 19.

[9:18]  ¹³ tn Heb “turn your ear.”

[9:18]  ¹⁴ tn Heb “desolations.” The term refers here to the ruined condition of Judah’s towns.

[9:18]  ¹⁵ tn Heb “over which your name is called.” Cf. v. 19. This expression implies that God is the owner of his city, Jerusalem. Note the use of the idiom in 2 Sam 12:28; Isa 4:1; Amos 9:12.

[9:18]  ¹⁶ tn Heb “praying our supplications before you.”

[3:6]  ¹⁷ tn Heb “cut off.”

[3:6]  ¹⁸ tn Heb “corner towers”; NEB, NRSV “battlements.”

[3:6]  ¹⁹ tn This Hebrew verb (צָדָה, tsadah) occurs only here in the OT, but its meaning is established from the context and from an Aramaic cognate.

[3:6]  ²⁰ tn Heb “so that there is no man, without inhabitant.”