(0.20) | (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.” |
(0.20) | (Lev 20:25) | 1 tn Heb “And you shall distinguish.” The verb is the same as “set apart” at the end of the previous verse. The fact that God had “set them apart” from the other peoples around them called for them to “distinguish between” the clean and the unclean, etc. |
(0.20) | (Lev 20:21) | 1 sn It must be assumed that the brother is still alive in this situation, since Deut 25:5 requires a man to marry his brother’s widow and have a child in his brother’s name. It is less clear whether the brother in this case has divorced his wife. |
(0.20) | (Lev 20:2) | 4 tn This is not the most frequently-used Hebrew verb for stoning (see instead סָקַל, saqal), but a word that refers to the action of throwing, slinging, or pelting someone with stones (רָגָם, ragam; see HALOT 1187 s.v. רגם qal.a, and B. A. Levine, Leviticus [JPSTC], 136). |
(0.20) | (Lev 19:26) | 1 tn Heb “You shall not eat on the blood.” See the extensive remarks in J. E. Hartley, Leviticus (WBC), 319-20, and B. A. Levine, Leviticus (JPSTC), 132-33. The LXX has “on the mountains,” suggesting that this is a prohibition against illegitimate places and occasions of worship, not the eating of blood. |
(0.20) | (Lev 19:23) | 2 tn Heb “you shall circumcise its fruit [as] its foreskin,” taking the fruit to be that which is to be removed and, therefore, forbidden. Since the fruit is uncircumcised it is forbidden (see J. E. Hartley, Leviticus [WBC], 306, and esp. B. A. Levine, Leviticus [JPSTC], 131-32). |
(0.20) | (Lev 19:20) | 1 tn Heb “And a man when he lies with a woman, the lying of seed.” The verb שָׁכַב (shakav) “to lie down” acts as a euphemism, implying going to bed for sexual relations. In this case, the phrase “lying for (a man’s) seed” specifies that it refers to sexual intercourse. |
(0.20) | (Lev 19:16) | 2 tn Heb “You shall not stand on the blood of your neighbor.” This part of the verse is also difficult to interpret. The rendering here suggests that one will not allow a neighbor to be victimized, whether in court (cf. v. 15) or in any other situation (see the discussion in B. A. Levine, Leviticus [JPSTC], 129). |
(0.20) | (Lev 18:7) | 1 tn The verbal negative here is the same as that used in the Ten Commandments (Exod 20:4-5, 7, 13-17). It suggests permanent prohibition rather than a simple negative command and could, therefore, be rendered “must not” here and throughout the following section as it is in vv. 3-4 above. |
(0.20) | (Lev 16:21) | 3 tn The meaning of the Hebrew term עִתִּי (ʿitti) is uncertain. It is apparently related to עֵת (ʿet, “time”), and could perhaps mean either that he has been properly “appointed” (i.e., designated) for the task (e.g., NIV and NRSV) or “ready” (e.g., NASB and NEB). |
(0.20) | (Lev 13:40) | 1 tn Heb “And a man, when his head is rubbed bare, he is bald-headed.” The translation offered here, referring to the back of the head (i.e., the area from the top of the head sloping backwards), is based on the contrast between this condition and that of the following verse. See also B. A. Levine, Leviticus (JPSTC), 82. |
(0.20) | (Lev 11:3) | 2 tn Heb “bringer up of the cud” (a few of the ancient versions include the conjunction “and,” but it does not appear in the MT). The following verses make it clear that both dividing the hoof and chewing the cud were required; one of these conditions would not be enough to make the animal suitable for eating without the other. |
(0.20) | (Lev 9:24) | 2 tn Heb “fell on their faces.” Many English versions and commentaries render here “shouted for joy” (e.g., NIV; cf. NCV, NLT) or “shouted joyfully,” but the fact the people “fell on their faces” immediately afterward suggests that they were frightened as, for example, in Exod 19:16b; 20:18-21. |
(0.20) | (Lev 9:6) | 2 tn Heb “and the glory of the Lord will appear,” but the construction with the simple vav (ו) plus the imperfect/jussive (וְיֵרָא, veyeraʾ; literally, “and he will appear”) suggests purpose in this context, not just succession of events (i.e., “so that he might appear”). |
(0.20) | (Lev 9:15) | 2 sn The phrase “like the first one” at the end of the verse refers back to the sin offering for the priests described in vv. 8-11 above. The blood of the sin offering of the common people was applied to the burnt offering altar just like that of the priests. |
(0.20) | (Lev 8:15) | 3 tn Similar to v. 10 above, “and consecrated it” refers to the effect of the blood manipulation earlier in the verse. The goal here was to consecrate the altar in order that it might become a place on which it would be appropriate “to make atonement” before the Lord. |
(0.20) | (Lev 8:7) | 8 sn The decorated band of the ephod served as a sort of belt around Aaron’s body that would hold the ephod closely to him rather than allowing it to hang loosely across his front (Exod 28:8, 27; 29:5; 39:5, 20). |
(0.20) | (Lev 8:13) | 2 sn Notice that the priestly garments of Aaron’s sons are quite limited compared to those of Aaron himself, the high priest (cf. vv. 7-9 above). The terms for “tunic” and “sash” are the same but not the headgear (cf. Exod 28:40; 29:8-9; 39:27-29). |
(0.20) | (Lev 8:7) | 5 sn The robe was a long shirt-like over-garment that reached down below the knees. Its hem was embroidered with pomegranates and golden bells around the bottom (Exod 28:4, 31-35; 29:5; 39:22-26). |
(0.20) | (Lev 8:7) | 2 sn The term “tunic” refers to a shirt-like garment worn next to the skin and, therefore, put on first (cf. Exod 28:4, 39-40; 29:5, 8; 39:27). Traditionally this has been translated “coat” (so KJV, ASV), but that English word designates an outer garment. |