Discovery Box| (0.25) | (Num 7:5) | 4 tn The noun אִישׁ (ʾish) is in apposition to the word “Levites,” and is to be taken in a distributive sense: “to the Levites, [to each] man according to his service.” |
| (0.25) | (Num 6:19) | 1 tn The line does not include the word “head”; it literally has “after the consecrating of himself his consecrated [head].” The infinitive construct is here functioning in the temporal clause with the suffix as the subject and the object following. |
| (0.25) | (Num 6:7) | 4 tn The genitive could perhaps be interpreted as possession, i.e., “the vow of his God,” but it seems more likely that an objective genitive would be more to the point. |
| (0.25) | (Num 5:14) | 2 tn The word is now used in the Piel stem; the connotation is certainly “suspicious,” for his jealousy seems now to have some basis, even if it is merely suspicion. |
| (0.25) | (Num 4:27) | 3 tn The expression is literally “upon/at the mouth of” (עַל־פִּי, ʿal pi); it means that the work of these men would be under the direct orders of Aaron and his sons. |
| (0.25) | (Lev 25:5) | 1 tn Heb “consecrated, devoted, forbidden” (נָזִיר, nazir). The same term is used for the “consecration” of the “Nazirite” (and his hair, Num 6:2, 18, etc.), a designation which, in turn, derives from the very same root. |
| (0.25) | (Lev 16:24) | 2 tn Heb “on behalf of himself and on behalf of the people.” After “on behalf of himself” the LXX adds the expected “and on behalf of his household” (cf. vv. 6, 11, and 17). |
| (0.25) | (Lev 15:3) | 3 tn Heb “it is his uncleanness.” The last clause resumes the point of the first clause in this verse, while the material in between acts as parenthetic clarification. This verse introduces the regulations that follow in vv. 4ff. |
| (0.25) | (Lev 15:2) | 3 tn Heb “when there is a discharge from his flesh.” It is well-recognized that the term “flesh” (i.e., “body”) in this chapter refers regularly and euphemistically to the male and female genital members or areas of the body (HALOT 164 s.v. בָּשָׂר 5.b; see also, e.g., B. A. Levine, Leviticus [JPSTC], 93). The euphemism has been retained in this translation since it is intended in the Hebrew text. Some English versions partially remove the euphemism (e.g., NAB “from his private parts”; NRSV “from his member”) while some remove it completely (e.g., NLT “a genital discharge”; TEV “from his penis”; CEV “with an infected penis”). |
| (0.25) | (Lev 4:22) | 3 tn Heb “and does one from all the commandments of the Lord his God which must not be done”; cf. NRSV “ought not to be done”; NIV “does what is forbidden in any of the commands.” |
| (0.25) | (Lev 1:10) | 1 tn Heb “And if from the flock is his offering, from the sheep or from the goats, for a burnt offering.” Here “flock” specifies the broad category, with “sheep or goats” giving specific examples. |
| (0.25) | (Exo 39:43) | 2 tn The deictic particle draws attention to what he saw in such a way as to give the reader Moses’ point of view and a sense of his pleasure: “and behold, they….” |
| (0.25) | (Exo 34:29) | 3 tn The second clause begins with “and/now”; it is a circumstantial clause explaining that the tablets were in his hand. It repeats the temporal clause at the end. |
| (0.25) | (Exo 29:21) | 2 tn The verb in this instance is Qal and not Piel, “to be holy” rather than “sanctify.” The result of all this ritual is that Aaron and his sons will be set aside and distinct in their life and their service. |
| (0.25) | (Exo 28:35) | 3 sn God would hear the bells and be reminded that this priest was in his presence representing the nation and that the priest had followed the rules of the sanctuary by wearing the appropriate robes with their attachments. |
| (0.25) | (Exo 24:9) | 1 tn The verse begins with “and Moses went up, and Aaron….” This verse may supply the sequel to vv. 1-2. At any rate, God was now accepting them into his presence. |
| (0.25) | (Exo 20:18) | 5 tn The meaning of נוּעַ (nuaʿ) is “to shake, sway to and fro” in fear. Cf. Isa 7:2 “and his heart shook…as the trees of the forest shake with the wind.” |
| (0.25) | (Exo 20:6) | 2 tn Heb “to thousands” or “to thousandth.” After “tenth,” Hebrew uses cardinal numbers for ordinals also. This statement is the antithesis of the preceding line. The “thousands” or “thousandth [generation]” are those who love Yahweh and keep his commands. These are descendants from the righteous, and even associates with them, who benefit from the mercy that God extends to his people. S. R. Driver (Exodus, 195) says that this passage teaches that God’s mercy transcends his wrath; in his providence the beneficial consequences of a life of goodness extend indefinitely further than the retribution that is the penalty for persisting in sin. To say that God’s loyal love extends to thousands of generations or the thousandth generation is parallel to saying that it endures forever (Ps 118). See also Exod 34:7; Deut 5:10; 7:9; Ps 18:50; Jer 32:18. |
| (0.25) | (Exo 18:27) | 1 tn The verb וַיְשַׁלַּח (vayeshallakh) has the same root and same stem used in the passages calling for Pharaoh to “release” Israel. Here, in a peaceful and righteous relationship, Moses sent Jethro to his home. |
| (0.25) | (Exo 18:7) | 1 sn This is more than polite oriental custom. Jethro was Moses’ benefactor, father-in-law, and a priest. He paid much respect to him. Now he could invite Jethro into his home (see B. Jacob, Exodus, 496). |
