Discovery Box| (0.25) | (Lev 9:19) | 2 tn The text here has only the participle “the cover” or “that which covers,” which is elliptical for “the fat which covers the entrails” (see Lev 3:3, 9, 14; 7:3). |
| (0.25) | (Lev 9:24) | 1 tn Heb “from to the faces of the Lord.” The rendering here is based on the use of “my faces” and “your faces” referring to the very “presence” of the Lord in Exod 33:14-15. |
| (0.25) | (Lev 8:7) | 1 sn Here Moses actually clothes Aaron (cf. v. 13 below for Aaron’s sons). Regarding the various articles of clothing see J. E. Hartley, Leviticus (WBC), 111-12 and esp. J. Milgrom, Leviticus (AB), 1:501-13. |
| (0.25) | (Lev 7:14) | 1 tn Here the Hebrew text reads “offering” (קָרְבָּן, qorban), not “grain offering” (מִנְחָה, minkhah), but in this context the term refers once again to the list in 7:12. |
| (0.25) | (Lev 6:15) | 4 tc Smr reading, which includes the locative ה (he, translated “on” the altar), is preferred here. This is the normal construction with the verb “offer up in smoke” in Lev 1-7 (see the note on Lev 1:9). |
| (0.25) | (Lev 6:6) | 1 tn The words “into silver shekels” are supplied here. See the full expression in Lev 5:15, and compare 5:18. Cf. NRSV “or its equivalent”; NLT “or the animal’s equivalent value in silver.” |
| (0.25) | (Lev 5:15) | 4 tn Here the word for “guilt” (אָשָׁם, ʾasham) refers to the “penalty” for incurring guilt, the so-called consequential use of אָשָׁם (ʾasham; see J. Milgrom, Leviticus [AB], 1:303). |
| (0.25) | (Lev 4:35) | 1 tn Heb “Then he”; the referent has been specified in the translation for clarity. Here “he” refers to the offerer rather than the priest (contrast the clauses before and after). |
| (0.25) | (Lev 4:19) | 3 tn Heb “it”; the referent (the fat) has been specified in the translation for clarity. Only the fat is meant here, since the “rest” of the bull is mentioned in v. 21. |
| (0.25) | (Lev 4:13) | 1 tn Heb “strays”; KJV “sin through ignorance.” The verb “strays” here is the verbal form of the noun in the expression “by straying” (see the note on Lev 4:2 above). |
| (0.25) | (Lev 3:1) | 2 tn Heb “if a male if a female, perfect he shall present it before the Lord.” The “or” in the present translation (and most other English versions) is not present in the Hebrew text here, but see v. 6 below. |
| (0.25) | (Lev 2:9) | 2 tn The words “it is” (הוּא, huʾ) both here and in vv. 10 and 16 are not in the MT, but are assumed (cf. vv. 2b and 3b and the notes there). |
| (0.25) | (Lev 2:2) | 3 tn The words “it is” have been supplied. See the notes on Lev 1:9 and 2:3. There is no text critical problem here, but the syntax suggests the same translation. |
| (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 38:14) | 1 tn The word literally means “shoulder.” The next words, “of the gate,” have been supplied here. The east end contained the courtyard’s entry with a wall of curtains on each side of the entry (see v. 15). |
| (0.25) | (Exo 38:12) | 2 tn The text simply has “their posts ten and their bases ten”; this may be added here as a circumstantial clause with the main sentence in order to make sense out of the construction. |
| (0.25) | (Exo 36:2) | 4 sn The verb means more than “approach” or “draw near”; קָרַב (qarav) is the word used for drawing near the altar as in bringing an offering. Here they offer themselves, their talents and their time. |
| (0.25) | (Exo 34:34) | 3 tn The form is the Pual imperfect, but since the context demands a past tense here, in fact a past perfect tense, this is probably an old preterite form without a vav consecutive. |
| (0.25) | (Exo 34:23) | 3 tn Here the divine name reads in Hebrew הָאָדֹן יְהוָה (haʾadon yehvah), which if rendered according to the traditional scheme of “Lord” for “Yahweh” would result in “Lord Lord.” A number of English versions render this phrase “Lord God.” |
| (0.25) | (Exo 34:10) | 2 tn The verb here is בָּרָא (baraʾ, “to create”). The choice of this verb is to stress that these wonders would be supernaturally performed, for the verb is used only with God as the subject. |
