How are priests and covenant partners reproved?

The heading reproves priests’ neglected covenant, marriage with idolaters and too easy dismissal of wives. Priests who refuse to hear or give glory face poverty and cursed blessings. God casts the shoulder and scatters the dung of solemnities; the edition explains rejection of their legal portion, themselves and their festivals. The command is sent that his covenant might be with Levi. That covenant is life and peace with fear: Levi’s mouth holds truth without iniquity, he walks in peace and equity and turns many from sin. Priestly lips keep knowledge and people seek law from his mouth because he is God’s angel, explained as minister and messenger.

The priests have departed, caused stumbling and made Levi’s covenant void. They become base and contemptible because they fail to keep God’s ways and accept persons in applying the law. One father and one Creator are invoked against despising brothers and violating the fathers’ covenant. Juda profanes holiness and marries the daughter of a strange god. The offender, master and scholar, and the offering-bearer face removal from Jacob’s tabernacles.

Altar tears, weeping and bellowing accompany rejection of sacrifice and atonement. The edition identifies dismissed wives’ lamentation. God witnesses between a man and the despised wife of his youth, his partner and covenant wife. The text asks whether one made her and calls her the residue of his spirit, asks what one seeks but God’s seed, and commands keeping the spirit and not despising her. It does not supply one-flesh language. The following putting-away statement is accompanied by iniquity covering the garment and renewed warning against contempt. The edition explains dismissal without just cause despite legal permission to prevent murder; this historical explanation is preserved without offering personal marriage advice. The closing reproof addresses claims that evil people are good and pleasing to God, or asks where the God of judgment is.