Discovery Box| (0.25) | (Num 6:11) | 5 tn The verb “to sin” has a wide range of meanings, beginning with the idea of “missing the way or the goal.” In view of the nature of this case—the prescribed ritual without confession—the idea is more that he failed to keep the vow’s stipulations in this strange circumstance than that he committed intentional sin. |
| (0.25) | (Num 5:6) | 3 tn The verb is מַעַל (maʿal), which means to “defraud, violate, trespass against,” or “to deal treacherously, do an act of treachery.” In doing any sin that people do, the guilty have been unfaithful to the Lord, and therefore must bring him a sacrifice. |
| (0.25) | (Num 5:2) | 1 tn The construction uses the Piel imperative followed by this Piel imperfect/jussive form; it is here subordinated to the preceding volitive, providing the content of the command. The verb שָׁלַח (shalakh) in this verbal stem is a strong word, meaning “expel, put out, send away, or release” (as in “let my people go”). |
| (0.25) | (Num 4:31) | 1 sn More recent studies have concluded that these supports were made of two long uprights joined by cross-bars (like a ladder). They were frames rather than boards, meaning that the structure under the tent was not a solid building. It also meant that they would have been lighter to carry. |
| (0.25) | (Num 3:4) | 3 tn The form בְּהַקְרִבָם (behaqrivam) is the Hiphil infinitive construct functioning as a temporal clause: “when they brought near,” meaning, “when they offered.” The verb קָרַב (qarav) is familiar to students of the NT because of “corban” in Mark 7:11. |
| (0.25) | (Num 3:3) | 1 tn The verb מָשַׁח (mashakh) means “to anoint”; here the form modifies the “priests.” The service of consecration was carried out with anointing oil (Exod 30:30). The verb is used for the anointing of kings as well as priests in the OT, and so out of that derived the technical title “Messiah” for the coming ideal king—the “Anointed One.” |
| (0.25) | (Num 1:18) | 2 tn The verb is the Hitpael preterite form וַיִּתְיַלְדוּ (vayyityaledu). The cognate noun תּוֹלְדוֹת (toledot) is the word that means “genealogies, family records, records of ancestry.” The root is יָלַד (yalad, “to bear, give birth to”). Here they were recording their family connections, and not, of course, producing children. The verbal stem seems to be both declarative and reflexive. |
| (0.25) | (Num 2:2) | 4 tn The Hebrew expression מִנֶּגֶד (minneged) means “from before” or “opposite; facing” and “at some distance” or “away from the front of” (see BDB 617 s.v. נֶגֶד 2.c.a; DCH 5:603-4 s.v. 3.b). |
| (0.25) | (Lev 25:35) | 1 tn It is not clear to whom this refers. It is probably broader than “sibling” (cf. NRSV “any of your kin”; NLT “any of your Israelite relatives”) but some English versions take it to mean “fellow Israelite” (so NIV, TEV; cf. NAB “countrymen”) and others are ambiguous (cf. CEV “any of your people”). |
| (0.25) | (Lev 25:36) | 1 tn The meaning of the terms rendered “interest” and “profit” is much debated (see the summaries in P. J. Budd, Leviticus [NCBC], 354-55 and B. A. Levine, Leviticus [JPSTC], 178). Verse 37, however, suggests that the first refers to a percentage of money and the second percentage of produce (see J. E. Hartley, Leviticus [WBC], 421). |
| (0.25) | (Lev 25:23) | 1 tn The term rendered “without reclaim” means that the land has been bought for the full price and is, therefore, not subject to reclaim under any circumstances. This was not to be done with land in ancient Israel (contrast the final full sale of houses in v. 30; see the evidence cited in B. A. Levine, Leviticus [JPSTC], 174). |
| (0.25) | (Lev 21:20) | 3 tn The exact meaning and medical reference of the terms rendered “festering eruption” and “feverish rash” is unknown, but see the translations and remarks in B. A. Levine, Leviticus (JPSTC), 146; J. E. Hartley, Leviticus (WBC), 342, 344, 349-50; and R. K. Harrison, NIDOTTE 1:890 and 2:461. |
| (0.25) | (Lev 21:20) | 2 tn The term rendered “spot” derives from a root meaning “mixed” or “confused” (cf. NAB “walleyed”). It apparently refers to any kind of marked flaw in the eye that can be seen by others. Smr, Syriac, Tg. Onq., and Tg. Ps.-J. have plural “his eyes.” |
| (0.25) | (Lev 19:33) | 1 tn The noun “foreigner” (גֵּר; ger) is based on the same verbal root as “lives” (גּוּר; gur), which means “to sojourn, to dwell as an alien.” On the Hebrew ger (גֵּר) “resident foreigner” see notes at Exod 12:19 and Deut 29:11. On not oppressing the ger, see also Exod 22:21; Deut 24:14, 17; 27:19. |
| (0.25) | (Lev 20:2) | 1 tn The noun “foreigner” (גֵּר; ger) is based on the same verbal root as “lives” (גּוּר; gur), which means “to sojourn, to dwell as an alien.” On the Hebrew ger (גֵּר) “resident foreigner” see notes at Exod 12:19 and Deut 29:11. |
| (0.25) | (Lev 17:10) | 2 tn The noun “foreigner” (גֵּר; ger) is based on the same verbal root as “lives” (גּוּר; gur), which means “to sojourn, to dwell as an alien.” On the Hebrew ger (גֵּר) “resident foreigner” see notes at Exod 12:19 and Deut 29:11. |
| (0.25) | (Lev 17:8) | 3 tn The noun “foreigner” (גֵּר; ger) is based on the same verbal root as “lives” (גּוּר; gur), which means “to sojourn, to dwell as an alien.” On the Hebrew ger (גֵּר) “resident foreigner” see notes at Exod 12:19 and Deut 29:11. |
| (0.25) | (Lev 16:29) | 4 tn The noun “foreigner” (גֵּר; ger) is based on the same verbal root as “lives” (גּוּר; gur), which means “to sojourn, to dwell as an alien.” On the Hebrew ger (גֵּר) “resident foreigner” see notes at Exod 12:19 and Deut 29:11. |
| (0.25) | (Lev 16:22) | 1 tn The Hebrew term rendered “inaccessible” derives from a root meaning “to cut off” (cf. NAB “an isolated region”). Another possible translation would be “infertile land” (see HALOT 187 s.v. *גָּזֵּר and cf. NRSV “a barren region”; NLT “a desolate land.” |
| (0.25) | (Lev 15:9) | 1 tn The Hebrew term for “means of riding” is a cognate noun from the verb “ride” later in this verse. It refers to anything on which one may ride without the feet touching the ground including, for example, a saddle, a (saddle) blanket, or a seat on a chariot (see, e.g., J. Milgrom, Leviticus [AB], 1:916). |
