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Discovery Box| (0.18) | (Num 5:15) | 3 tn The word “remembering” is זִכָּרוֹן (zikkaron); the meaning of the word here is not so much “memorial,” which would not communicate much, but the idea of bearing witness before God concerning the charges. The truth would come to light through this ritual, and so the attestation would stand. This memorial would bring the truth to light. It was a somber occasion, and so no sweet smelling additives were placed on the altar. |
| (0.18) | (Num 5:7) | 3 tn This is now the third use of אָשָׁם (ʾasham); the first referred to “guilt,” the second to “reparation,” and now “wronged.” The idea of “guilt” lies behind the second two uses as well as the first. In the second “he must repay his guilt” (meaning what he is guilty of); and here it can also mean “the one against whom he is guilty of sinning.” |
| (0.18) | (Num 5:7) | 1 tn The verb is the Hitpael perfect tense with vav (ו) consecutive from the verb יָדָה (yadah), which in this stem means “acknowledge, confess sin,” but in the Hiphil (primarily) it means “praise, give thanks.” In both cases one is acknowledging something, either the sin, or the person and work of the Lord. Here the verb comes in the apodosis: “when…then he must confess.” |
| (0.18) | (Num 3:7) | 2 tn The form is the Qal infinitive construct from עָבַד (ʿavad, “to serve, to work”); it is taken here as a verbal noun and means “by (or in) serving” (see R. J. Williams, Hebrew Syntax, 36, §195). This explains the verb “keep [his charge].” Here too the form is followed by a cognate accusative; they will be there to “serve the service” or “work the work.” |
| (0.18) | (Num 1:53) | 2 tn The main verb of the clause is the perfect tense with vav (ו) consecutive, וְשָׁמְרוּ (veshameru) meaning they “shall guard, protect, watch over, care for.” It may carry the same obligatory nuance as the preceding verbs because of the sequence. The object used with this is the cognate noun מִשְׁמֶרֶת (mishmeret): “The Levites must care for the care of the tabernacle.” The cognate intensifies the construction to stress that they are responsible for this care. |
| (0.18) | (Lev 27:34) | 1 tn Most of the commentaries and English versions translate, “which the Lord commanded Moses for the children of Israel.” The preposition אֶל (ʾel), however, does not usually mean “for.” In this book it is commonly used when the Lord commands Moses “to speak [un]to” a person or group of persons (see, e.g., Lev 1:2; 4:2, etc.). The translation “to tell” here reflects this pattern in the book of Leviticus. |
| (0.18) | (Lev 26:1) | 1 sn For the literature regarding the difficult etymology and meaning of the term for “idols” (אֱלִילִם, ʾelilim), see the literature cited in the note on Lev 19:4. It appears to be a diminutive play on words with אֵל (ʾel, “god, God”) and, perhaps at the same time, recalls a common Semitic word for “worthless, weak, powerless, nothingness.” Snaith suggests a rendering of “worthless godlings.” |
| (0.18) | (Lev 22:10) | 2 tn Heb “A resident [תּוֹשָׁב (toshav) from יָשַׁב (yashav, “to dwell, to reside”)] of a priest.” The meaning of the term is uncertain. It could refer to a “guest” (NIV) or perhaps “bound servant” (NRSV; see B. A. Levine, Leviticus [JPSTC], 149). In the translation “lodger” was used instead of “boarder” precisely because a boarder would be provided meals with his lodging, the very issue at stake here. |
| (0.18) | (Lev 21:10) | 3 tn Regarding these signs of mourning see the note on Lev 10:6. His head had been anointed (v. 10a) so it must not be unkempt (v. 10b), and his garments were special priestly garments (v. 10a) so he must not tear them (v. 10b). In the translation “garments” has been employed rather than “clothes” to suggest that the special priestly garments are referred to here; cf. NRSV “nor tear his vestments.” |
| (0.18) | (Lev 21:4) | 1 tn Heb “He shall not defile himself a husband in his peoples, to profane himself.” The meaning of the line is disputed, but it appears to prohibit a priest from burying any relative by marriage (as opposed to the blood relatives of vv. 2-3), including his wife (compare B. A. Levine, Leviticus [JPSTC], 142-43 with J. E. Hartley, Leviticus [WBC], 343, 348). |
| (0.18) | (Lev 20:9) | 4 sn The rendering “blood guilt” refers to the fact that the shedding of blood brings guilt on those who shed it illegitimately (even the blood of animals shed illegitimately, Lev 17:4; cf. the background of Gen 4:10-11). If the community performs a legitimate execution, however, the blood guilt rests on the person who has been legitimately executed (see the remarks and literature cited in J. E. Hartley, Leviticus [WBC], 328). |
| (0.18) | (Lev 19:4) | 1 sn Regarding the difficult etymology and meaning of the term for “idols” (אֱלִילִים, ʾelilim), see B. A. Levine, Leviticus (JPSTC), 126; J. E. Hartley, Leviticus (WBC), 304; N. H. Snaith, Leviticus and Numbers (NBC), 89; and Judith M. Hadley, NIDOTTE 1:411. It appears to be a diminutive play on words with אֵל (ʾel, “god; God”) and, perhaps at the same time, recalls a common Semitic word for “worthless; weak; powerless; nothingness.” Snaith suggests a rendering of “worthless godlings.” |
| (0.18) | (Lev 16:30) | 1 tn The phrase “from all your sins” could go with the previous clause as the verse is rendered here (see, e.g., B. A. Levine, Leviticus [JPSTC], 109, and J. Milgrom, Leviticus [AB], 1:1011), or it could go with the following clause (i.e., “you shall be clean from all your sins before the Lord”; see the MT accents as well as J. E. Hartley, Leviticus [WBC], 221, and recent English versions, e.g., NASB, NIV, NRSV). |
| (0.18) | (Lev 16:4) | 1 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). It covered the upper body only. For detailed remarks on the terminology for the priestly clothing in this verse (except the “linen leggings”) see the notes on Lev 8:7-9 and the literature cited there. |
| (0.18) | (Lev 15:14) | 2 tc The MT has the Qal form of the verb בּוֹא (boʾ) “to come” here, but the LXX (followed generally by the Syriac and Tg. Ps.-J.) reflects the Hiphil form of the same verb, “to bring” as in v. 29 below. In v. 29, however, there is no additional clause “and give them to the priest,” so the Hiphil is necessary in that context while it is not necessary here in v. 14. |
| (0.18) | (Lev 14:30) | 2 tc Heb “from which his hand reaches.” The repetition of virtually the same expression at the beginning of v. 31 in the MT is probably due to dittography (cf. the LXX and Syriac). However, the MT may be retained if it is understood as “one of the turtledoves or young pigeons that are within his means—whichever he can afford” (see J. Milgrom’s translation in Leviticus [AB], 1:828, contra his commentary, 862; cf. REB). |
| (0.18) | (Lev 14:2) | 2 tn The alternative rendering, “when it is reported to the priest” may be better in light of the fact that the priest had to go outside the camp. Since he or she had been declared “unclean” by a priest (Lev 13:3) and was, therefore, required to remain outside the camp (13:46), the formerly diseased person could not reenter the camp until he or she had been declared “clean” by a priest (cf. Lev 13:6 for “declaring clean”). See especially J. Milgrom, Leviticus (AB), 1:831, who supports this rendering both here and in Lev 13:2 and 9. B. A. Levine, however, prefers the rendering in the text (Leviticus [JPSTC], 76 and 85). It is the most natural meaning of the verb (i.e., “to be brought” from בּוֹא [boʾ, “to come”] in the Hophal stem, which means “to be brought” in all other occurrences in Leviticus other than 13:2, 9, and 14:2; see only 6:30; 10:18; 11:32; and 16:27), it suits the context well in 13:2, and the rendering “to be brought” is supported by 13:7b, “he shall show himself to the priest a second time.” Although it is true that the priest needed to go outside the camp to examine such a person, the person still needed to “be brought” to the priest there. The translation of vv. 2-3 employed here suggests that v. 2 introduces the proceeding and then v. 3 goes on to describe the specific details of the examination and purification. |
| (0.18) | (Lev 13:2) | 2 tn Some of the terms for disease or symptoms of disease in this chapter present difficulties for the translator. Most modern English versions render the Hebrew term שְׂאֵת (seʾet) as “swelling,” which has been retained here (see the explanation in J. E. Hartley, Leviticus [WBC], 189). Some have argued that “deeper (עָמֹק, ʿamoq) than the skin of his body” in v. 3 means that “this sore was lower than the surrounding skin” (J. Milgrom, Leviticus [AB], 1:773), in which case “swelling” would be an inappropriate translation of שְׂאֵת in v. 2. Similarly, שְׂאֵת also occurs in v. 19, and then v. 20 raises the issue of whether or not it appears to be “lower (שָׁפָל, shafal) than the skin” (cf. also 14:37 for a mark on the wall of a house), which may mean that the sore sinks below the surface of the skin rather than protruding above it as a swelling would (B. A. Levine, Leviticus [JPSTC], 76-77). Thus, one could translate here, for example, “discoloration” (so Milgrom and II שְׂאֵת “spot, blemish on the skin” in HALOT 1301 s.v. II שְׂאֵת) or “local inflammation, boil, mole” (so Levine). However, one could interpret “lower” as “deeper,” i.e., visibly extending below the surface of the skin into the deeper layers as suggested by J. E. Hartley, Leviticus (WBC), 188, 192. “Swelling” often extends deeply below the surface of the skin, it is certainly a common symptom of skin diseases, and the alternation of these two terms (i.e., “deeper” and “lower”) in vv. 25-26 below shows that they both refer to the same phenomenon (see also the note on v. 20 below), so it is retained in the present translation. |
| (0.18) | (Lev 8:10) | 1 sn The expression “and consecrated it” refers to the effect of the anointing earlier in the verse (cf. “to consecrate them/him” in vv. 11 and 12). “To consecrate” means “to make holy” or “make sacred”; i.e., put something into the category of holy/sacred as opposed to common/profane (see Lev 10:10 below). Thus, the person or thing consecrated is put into the realm of God’s holy things. |
| (0.18) | (Lev 7:20) | 2 sn The exact meaning of this penalty clause is not certain. It could mean that he will be executed, whether by God or by man, he will be excommunicated from sanctuary worship and/or community benefits (cf. TEV, CEV), or his line will be terminated by God (i.e., extirpation), etc. See J. E. Hartley, Leviticus (WBC), 100; J. Milgrom, Leviticus (AB), 1:457-60; and B. A. Levine, Leviticus (JPSTC), 241-42 for further discussion. |
