Ulangan 33:9-10

33:9 He said to his father and mother, “I have not seen him,” ¹ 

and he did not acknowledge his own brothers

or know his own children,

for they kept your word,

and guarded your covenant.

33:10 They will teach Jacob your ordinances

and Israel your law;

they will offer incense as a pleasant odor,

and a whole offering on your altar.

Yosua 8:33

8:33 All the people, ²  rulers, ³  leaders, and judges were standing on either side of the ark, in front of the Levitical priests who carried the ark of the covenant of the Lord. Both resident foreigners and native Israelites were there. ⁴  Half the people stood in front of Mount Gerizim and the other half in front of Mount Ebal, as Moses the Lord’s servant had previously instructed to them to do for the formal blessing ceremony. ⁵ 

Nehemia 8:7-8

8:7 Jeshua, Bani, Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, and Pelaiah – all of whom were Levites ⁶  – were teaching the people the law, as the people remained standing. 8:8 They read from the book of God’s law, explaining it ⁷  and imparting insight. Thus the people ⁸  gained understanding from what was read.

Daniel 9:11

9:11 “All Israel has broken ⁹  your law and turned away by not obeying you. ¹⁰  Therefore you have poured out on us the judgment solemnly threatened ¹¹  in the law of Moses the servant of God, for we have sinned against you. ¹² 

Maleakhi 2:7-9

2:7 For the lips of a priest should preserve knowledge of sacred things, and people should seek instruction from him ¹³  because he is the messenger of the Lord who rules over all. 2:8 You, however, have turned from the way. You have caused many to violate the law; ¹⁴  you have corrupted the covenant with Levi,” ¹⁵  says the Lord who rules over all. 2:9 “Therefore, I have caused you to be ignored and belittled before all people to the extent to which you are not following after me and are showing partiality in your ¹⁶  instruction.”

[33:9]  ¹ sn This statement no doubt alludes to the Levites’ destruction of their own fellow tribesmen following the golden calf incident (Exod 32:25-29).

[8:33]  ² tn Heb “All Israel.”

[8:33]  ³ tn Or “elders.”

[8:33]  ⁴ tn Heb “like the resident alien, like the citizen.” The language is idiomatic, meaning that both groups were treated the same, at least in this instance.

[8:33]  ⁵ tn Heb “as Moses, the Lord’s servant, commanded to bless the people, Israel, formerly.”

[8:33]  sn Moses’ earlier instructions are found in Deut 11:29.

[8:7]  ⁶ tc The MT reads “and the Levites.” The conjunction (“and”) should be deleted, following the LXX, Aquila, and the Vulgate. That the vav (ו) of the MT is the vav explicativum (“even the Levites”) is unlikely here.

[8:8]  ⁷ tn The exact meaning of the pual participle מְפֹרָשׁ (mÿforash) in this verse is uncertain. The basic sense of the Hebrew word seems to be “to make distinct.” The word may also have the sense of “to divide in parts,” “to interpret,” or “to translate.” The context of Neh 8:8 does not decisively clarify how the participle is to be understood here. It probably refers to the role of the Levites as those who explained or interpreted the portions of biblical text that had been publicly read on this occasion. A different option, however, is suggested by the translation distincte (“distinctly”) of the Vulgate (cf. KJV, ASV). If the Hebrew word means “distinctly” here, it would imply that the readers paid particular attention to such things as word-grouping and pronunciation so as to be sure that the listeners had every opportunity to understand the message that was being read. Yet another view is found in the Talmud, which understands translation of the Hebrew text into Aramaic to be what is in view here. The following explanation of Neh 8:8 is found in b. Megillah 3a: “‘And they read in the book, in the law of God’: this indicates the [Hebrew] text; ‘with an interpretation’: this indicates the targum; ‘and they gave the sense’: this indicates the verse stops; ‘and caused them to understand the reading’: this indicates the accentuation, or, according to another version, the Masoretic notes.” However, this ancient rabbinic view that the origins of the Targum are found in Neh 8:8 is debatable. It is not clear that the practice of paraphrasing the Hebrew biblical text into Aramaic in order to accommodate the needs of those Jews who were not at home in the Hebrew language developed this early. The translation of מְפֹרָשׁ adopted above (i.e., “explaining it”) understands the word to have in mind an explanatory function (cf. NAB, NCV, TEV, NLT) rather than one of translation.

[8:8]  ⁸ tn Heb “they”; the referent (the people) has been specified in the translation for clarity.

[9:11]  ⁹ tn Or “transgressed.” The Hebrew verb has the primary sense of crossing a boundary, in this case, God’s law.

[9:11]  ¹⁰ tn Heb “by not paying attention to your voice.”

[9:11]  ¹¹ tn Heb “the curse and the oath which is written.” The term “curse” refers here to the judgments threatened in the Mosaic law (see Deut 28) for rebellion. The expression “the curse and the oath” is probably a hendiadys (cf. Num 5:21; Neh 10:29) referring to the fact that the covenant with its threatened judgments was ratified by solemn oath and made legally binding upon the covenant community.

[9:11]  ¹² tn Heb “him.”

[2:7]  ¹³ tn Heb “from his mouth” (so NAB, NASB, NRSV).

[2:8]  ¹⁴ tn The definite article embedded within בַּתּוֹרָה (battorah) may suggest that the Torah is in mind and not just “ordinary” priestly instruction, though it might refer to the instruction previously mentioned (v. 7).

[2:8]  ¹⁵ tn Or “the Levitical covenant.”

[2:9]  ¹⁶ tn Heb “in the instruction” (so NASB). The Hebrew article is used here as a possessive pronoun (cf. NRSV, NLT).