¹tn The MT places the terms “priests” and “Levites” in apposition, thus creating an epexegetical construction in which the second term qualifies the first, i.e., “Levitical priests.” This is a way of asserting their legitimacy as true priests. The Syriac renders “to the priest and to the Levite,” making a distinction but one that is out of place here.
²sn Of his inheritance. This is a figurative way of speaking of the produce of the land the Lord will give to his people.
³tn Heb “he” (and throughout the verse).
⁴tn Heb “brothers.”
⁵tn Heb “judgment.”
⁶tn Heb “the firstfruits of your….”
⁷tc The SP and some Greek texts add “before the Lord your God” to bring the language into line with a formula found elsewhere (Deut 10:8; 2 Chr 29:11). This reading is not likely to be original, however.
⁸tn Heb “the name of the Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
⁹tn Heb “according to all the desire of his soul.”
¹⁰tn Or “sojourning.” The verb used here refers to living temporarily in a place, not settling down.
¹¹tn Heb “who passes his son or his daughter through the fire.” The expression “pass…through the fire” is probably a euphemism for human sacrifice. See also Deut 12:31.
¹²tn Heb “a diviner of divination” (<ym!s*q= <s@q)). This was a means employed to determine the future or the outcome of events by observation of various omens and signs (cf. Num 22:7; 23:23; Josh 13:22; 1 Sam 6:2; 15:23; 28:8; etc.). See M. Horsnell, NIDOTTE 3:945-51.
¹³tn Heb “one who causes to appear” (/n}oum=). Such a practitioner was thought to be able to conjure up spirits or apparitions (cf. Lev 19:26; Judg 9:37; 2 Kgs 21:6; Isa 2:6; 57:3; Jer 27:9; Mic 5:11).
¹⁴tn Heb “a seeker of omens” (vj@n^m=). This is a subset of divination, one illustrated by the use of a “divining cup” in the story of Joseph (Gen 44:5).
¹⁵tn Heb “a doer of sorcery” ([V@k^m=). This has to do with magic or the casting of spells in order to manipulate the gods or the powers of nature (cf. Lev 19:26-31; 2 Kgs 17:15b-17; 21:1-7; Isa 57:3, 5; etc.). M. Horsnell, NIDOTTE 2:735-38.
¹⁶tn Heb “a binder of binding” (rb#j* rb@j)). The connotation is that of immobilizing (“binding”) someone or something by the use of magical words (cf. Ps 58:6; Isa 47:9, 12).
¹⁷tn Heb “asker of a [dead] spirit” (boa la@v)). This is a form of necromancy (cf. Lev 19:31; 20:6; 1 Sam 28:8, 9; Isa 8:19; 19:3; 29:4).
¹⁸tn Heb “a knowing [or “familiar”] [spirit]” (yn]u)D=y]), i.e., one who is expert in mantic arts (cf. Lev 19:31; 20:6, 27; 1 Sam 28:3, 9; 2 Kgs 21:6; Isa 8:19; 19:3).
¹⁹tn Heb “a seeker of the dead.” This is much the same as “one who conjures up spirits” (cf. 1 Sam 28:6-7).
²⁰tn Heb “these abhorrent things.”
²¹tn The translation understands the Hebrew participial form as having an imminent future sense here.
²²tc The MT expands here on the usual formula by adding “from among you” (cf. Deut 17:15; 18:18; SP; a number of Greek texts). The expansion seems to be for the purpose of emphasis, i.e., the prophet to come must be not just from Israel but an Israelite by blood.
tn “from your brothers.”
²³tn The Hebrew text uses the collective singular in this verse: “my God…lest I die.”
²⁴tn Heb “from their brothers.”
²⁵tn Heb “will seek from him.”
²⁶tn Heb “he”; the referent (the prophet mentioned in v. 18) has been specified in the translation for clarity.
²⁷tn Or “commanded.”
²⁸tn Heb “in your heart.”
²⁹tn Heb “know the word which the Lord has not spoken.” The issue here is not understanding the meaning of the message, but distinguishing a genuine prophetic word from a false one.
³⁰tn Heb “the Lord’s.” See note on the word “his” in v. 5.
³¹tn Heb “the word,” but a predictive word is in view here.
³²tn Heb “does not happen or come to pass.”
³³tn Heb “the Lord has.” See note on the word “his” in v. 5.
³⁴tn Heb “that is the word which the Lord has not spoken.”