Discovery Box| (0.25) | (Lev 23:3) | 1 tn This is a superlative expression, emphasizing the full and all inclusive rest of the Sabbath and certain festival times throughout the chapter (see B. A. Levine, Leviticus [JPSTC], 155). Cf. ASV “a sabbath of solemn rest.” |
| (0.25) | (Lev 22:18) | 1 tn Heb “Man, man.” The reduplication is a way of saying “any man” (cf. Lev 15:2; 17:3, etc.; see the distributive repetition of the noun in GKC 395-96 §123.c). |
| (0.25) | (Lev 22:15) | 2 tn The Hebrew verb הֵרִים (herim, rendered “contribute” here) is commonly used for setting aside portions of an offering (see, e.g., Lev 4:8-10 and R. E. Averbeck, NIDOTTE 4:335-36). |
| (0.25) | (Lev 22:12) | 2 tn Heb “she in the contribution of the holy offerings shall not eat.” For “contribution [offering]” see the note on Lev 7:14 and the literature cited there. Cf. NCV “the holy offerings”; TEV, NLT “the sacred offerings.” |
| (0.25) | (Lev 22:14) | 1 tn Heb “And a man, if he eats a holy thing in error” (see the Lev 4:2 note on “straying,” which is the term rendered “by mistake” here). |
| (0.25) | (Lev 22:5) | 3 tn Heb “to all his impurity.” The phrase refers to the impurity of the person whom the man touches to become unclean (see the previous clause). To clarify this, the translation uses “that person’s” rather than “his.” |
| (0.25) | (Lev 22:9) | 1 tn Heb “and they will not lift up on it sin.” The pronoun “it” (masculine) apparently refers to any item of food that belongs to the category of “holy offerings” (see above). |
| (0.25) | (Lev 22:4) | 1 tn Heb “Man man.” The reduplication is a way of saying “any man” (cf. Lev 15:2; 17:3, etc.), but with a negative command it means “No man” (see B. A. Levine, Leviticus [JPSTC], 147). |
| (0.25) | (Lev 21:6) | 2 sn Regarding the Hebrew term for “gifts,” see the note on Lev 1:9 above (cf. also 3:11 and 16 in combination with the word for “food” that follows in the next phrase here). |
| (0.25) | (Lev 20:27) | 3 tn This is not the most frequently-used Hebrew verb for stoning, but a word that refers to the action of throwing, slinging, or pelting someone with stones (see the note on v. 2 above). |
| (0.25) | (Lev 20:5) | 2 tn Heb “to commit harlotry after Molech.” The translation employs “worshiping” here for clarity (cf. NAB, NCV, TEV, CEV, NLT). On the “cut off” penalty see the note on Lev 7:20. |
| (0.25) | (Lev 19:26) | 2 tn Heb “You shall not practice divination and you shall not practice soothsaying”; cf. NRSV “practice augury or witchcraft.” For suggestions regarding the practices involved see B. A. Levine, Leviticus (JPSTC), 133, and J. E. Hartley, Leviticus (WBC), 320. |
| (0.25) | (Lev 18:22) | 1 tn Heb “And with a male you shall not lay [as the] lyings of a woman” (see B. A. Levine, Leviticus [JPSTC], 123). The specific reference here is to homosexual intercourse between males. |
| (0.25) | (Lev 18:10) | 1 sn That is, to have sexual relations with one’s granddaughter would be like openly exposing one’s own shameful nakedness (see the note on v. 7 above). |
| (0.25) | (Lev 17:3) | 2 tn Heb “Man man.” The reduplication is a way of saying “any man” (cf. Lev 15:2; 22:18, etc.). See the note on Lev 15:2. |
| (0.25) | (Lev 17:6) | 2 tn The LXX adds “all around” (i.e., Hebrew סָבִיב [saviv, “all around”]), which is normal for this overall construction (see, e.g., Lev 1:5; 3:8, etc.). |
| (0.25) | (Lev 16:17) | 1 tn Heb “And all man shall not be in the tent of meeting.” The term for “a man, human being” (אָדָם, ʾadam; see the note on Lev 1:2) refers to any person among “mankind,” male or female. |
| (0.25) | (Lev 15:7) | 1 tn Heb “And the one who touches in the flesh.” In this instance, “flesh” (or “body”) probably refers literally to any part of the body, not the genitals specifically (see the discussion in J. Milgrom, Leviticus [AB], 1:914). |
| (0.25) | (Lev 15:15) | 2 tn Heb “and the priest shall make them one a sin offering and the one a burnt offering.” See the note on Lev 1:3 regarding the “burnt offering.” |
| (0.25) | (Lev 15:23) | 2 tn The MT accent suggests that “when he touches it” goes with the preceding line, but it seems to be better to take it as an introduction to what follows (see J. E. Hartley, Leviticus [WBC], 202). |
