Ulangan 18:6

18:6 Suppose a Levite comes by his own free will ¹  from one of your villages, from any part of Israel where he is living, ²  to the place the Lord chooses

Ulangan 18:2

18:2 They ³  will have no inheritance in the midst of their fellow Israelites; ⁴  the Lord alone is their inheritance, just as he had told them.

1 Samuel 3:21

3:21 Then the Lord again appeared in Shiloh, for it was in Shiloh that the Lord had revealed himself to Samuel ⁵  through the word of the Lord. ⁶ 

Mazmur 112:10

112:10 When the wicked ⁷  see this, they will worry;

they will grind their teeth in frustration ⁸  and melt away;

the desire of the wicked will perish. ⁹ 

Amsal 11:23

11:23 What the righteous desire ¹⁰  leads ¹¹  only to good,

but what the wicked hope for ¹²  leads ¹³  to wrath.

[18:6]  ¹ tn Heb “according to all the desire of his soul.”

[18:6]  ² tn Or “sojourning.” The verb used here refers to living temporarily in a place, not settling down.

[18:2]  ³ tn Heb “he” (and throughout the verse).

[18:2]  ⁴ tn Heb “brothers,” but not referring to actual siblings. Cf. NASB “their countrymen”; NRSV “the other members of the community.”

[3:21]  ⁵ tc The LXX has a lengthy addition here: “And Samuel was acknowledged to be a prophet of the Lord in all Israel, from one end to the other. Eli was very old and, as for his sons, their way kept getting worse and worse before the Lord.” The Hebraic nature of the Greek syntax used here suggests that the LXX translator was accurately rendering a Hebrew variant and not simply expanding the text on his own initiative.

[3:21]  ⁶ tn The chapter division at this point is inappropriate. 1 Sam 4:1a is best understood as the conclusion to chap. 3 rather than the beginning of chap. 4.

[112:10]  ⁷ tn The Hebrew text uses the singular; the representative wicked individual is in view as typifying the group (note the use of the plural form in v. 10).

[112:10]  ⁸ tn Heb “his teeth he will gnash.” In Pss 35:16 and 37:12 this action is associated with a vicious attack.

[112:10]  ⁹ tn This could mean that the desires of the wicked will go unfulfilled. Another possibility is that “desire” refers by metonymy to the object desired and acquired. In this case the point is that the wicked will lose what they desired so badly and acquired by evil means (see Ps 10:3).

[11:23]  ¹⁰ tn Heb “the desire of the righteous.” The noun תַּאֲוַת (ta’avat) functions as an objective genitive: “what the righteous desire.”

[11:23]  ¹¹ tn The phrase “leads to” does not appear in the Hebrew text but has been supplied in the translation. The desire of the righteous (in itself good) ends in good things, whereas the hope of the wicked ends in wrath, i.e., divine judgment on them. Another interpretation is that the righteous desire is to do good things, but the wicked hope to produce wrath (cf. CEV “troublemakers hope to stir up trouble”).

[11:23]  ¹² tn Heb “the hope of the wicked.” The noun תִּקְוַת (tiqvat) “expectation” functions as an objective genitive: “what the wicked hope for.”

[11:23]  ¹³ tn The term “leads” does not appear in the Hebrew text in this line but is implied by the parallelism. It is supplied in the translation for clarity and smoothness.