Malachi 1:7

1:7 You are offering improper sacrifices on my altar, yet you ask, ‘How have we offended you?’ By treating the table ¹  of the Lord as if it is of no importance!

Malachi 1:13

1:13 You also say, ‘How tiresome it is.’ You turn up your nose at it,” says the Lord who rules over all, “and instead bring what is stolen, lame, or sick. You bring these things for an offering! Should I accept this from you?” ²  asks the Lord.

Numbers 11:4-8

Complaints about Food

11:4 ³ Now the mixed multitude ⁴  who were among them craved more desirable foods, ⁵  and so the Israelites wept again ⁶  and said, “If only we had meat to eat! ⁷  11:5 We remember ⁸  the fish we used to eat ⁹  freely ¹⁰  in Egypt, the cucumbers, the melons, the leeks, the onions, and the garlic. 11:6 But now we ¹¹  are dried up, ¹²  and there is nothing at all before us ¹³  except this manna!” 11:7 (Now the manna was like coriander seed, and its color like the color of bdellium. 11:8 And the people went about and gathered it, and ground it with mills or pounded it in mortars; they baked it in pans and made cakes of it. It tasted like fresh olive oil. ¹⁴ 

Daniel 5:3-4

5:3 So they brought the gold and silver ¹⁵  vessels that had been confiscated from the temple, the house of God ¹⁶  in Jerusalem, and the king and his nobles, together with his wives and concubines, drank from them. 5:4 As they drank wine, they praised the gods of gold and silver, bronze, iron, wood, and stone.

[1:7]  ¹ sn The word table, here a synonym for “altar,” has overtones of covenant imagery in which a feast shared by the covenant partners was an important element (see Exod 24:11). It also draws attention to the analogy of sitting down at a common meal with the governor (v. 8).

[1:13]  ² tn Heb “from your hand,” a metonymy of part (the hand) for whole (the person).

[11:4]  ³ sn The story of the sending of the quail is a good example of poetic justice, or talionic justice. God had provided for the people, but even in that provision they were not satisfied, for they remembered other foods they had in Egypt. No doubt there was not the variety of foods in the Sinai that might have been available in Egypt, but their life had been bitter bondage there as well. They had cried to the Lord for salvation, but now they forget, as they remember things they used to have. God will give them what they crave, but it will not do for them what they desire. For more information on this story, see B. J. Malina, The Palestinian Manna Tradition. For the attempt to explain manna and the other foods by natural phenomena, see F. W. Bodenheimer, “The Manna of Sinai,” BA 10 (1947): 1-6.

[11:4]  ⁴ tn The mixed multitude (or “rabble,” so NASB, NIV, NRSV; NLT “foreign rabble”) is the translation of an unusual word, הֲָאסַפְסֻף (ha’safsuf). It occurs in the Hebrew Bible only here. It may mean “a gathering of people” from the verb אָסַף (’asaf), yielding the idea of a mixed multitude (in line with Exod 12:38). But the root is different, and so no clear connection can be established. Many commentators therefore think the word is stronger, showing contempt through a word that would be equivalent to “riff-raff.”

[11:4]  ⁵ tn The Hebrew simply uses the cognate accusative, saying “they craved a craving” (הִתְאַוּוּ תַּאֲוָה, hit’avvu ta’vah), but the context shows that they had this strong craving for food. The verb describes a strong desire, which is not always negative (Ps 132:13-14). But the word is a significant one in the Torah; it was used in the garden story for Eve’s desire for the tree, and it is used in the Decalogue in the warning against coveting (Deut 5:21).

[11:4]  ⁶ tc The Greek and the Latin versions read “and they sat down” for “and they returned,” involving just a change in vocalization (which they did not have). This may reflect the same expression in Judg 20:26. But the change does not improve this verse.

[11:4]  ⁷ tn The Hebrew expresses the strong wish or longing idiomatically: “Who will give us flesh to eat?” It is a rhetorical expression not intended to be taken literally, but merely to give expression to the longing they had. See GKC 476 §151.a.1.

[11:5]  ⁸ tn The perfect tense here expresses the experience of a state of mind.

[11:5]  ⁹ tn The imperfect tense would here be the customary imperfect, showing continual or incomplete action in past time.

[11:5]  ¹⁰ tn The adverb “freely” is from the word חָנַן (khanan, “to be gracious”), from which is derived the noun “grace.” The word underscores the idea of “free, without cost, for no reason, gratis.” Here the simple sense is “freely,” without any cost. But there may be more significance in the choice of the words in this passage, showing the ingratitude of the Israelites to God for His deliverance from bondage. To them now the bondage is preferable to the salvation – this is what angered the Lord.

[11:6]  ¹¹ tn Heb “our souls.”

[11:6]  ¹² sn The Hebrews were complaining both about the bland taste of the manna and dehydration – they were parched in the wilderness.

[11:6]  ¹³ tn Heb “before our eyes,” meaning that “we see nothing except this manna.”

[11:8]  ¹⁴ tn Heb “And its taste was like the taste of fresh olive oil.”

[5:3]  ¹⁵ tc The present translation reads וְכַסְפָּא (vÿkhaspa’, “and the silver”) with Theodotion and the Vulgate. Cf. v. 2. The form was probably accidentally dropped from the Aramaic text by homoioteleuton.

[5:3]  ¹⁶ tn Aram “the temple of the house of God.” The phrase seems rather awkward. The Vulgate lacks “of the house of God,” while Theodotion and the Syriac lack “the house.”