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(0.25) (Num 9:14)

tn The Hebrew text has “there will be to you,” which is the way of expressing possession in Hebrew. Since this is legal instruction, the imperfect tense must be instruction or legislation.

(0.25) (Num 1:49)

sn From the time the Law was given, the priesthood was the prerogative of the tribe of Levi. There were, however, members of other tribes who served as priests from time to time (see Judg 17:5).

(0.25) (Lev 26:40)

tn Heb “in their trespassing which they trespassed in me.” See the note on Lev 5:15, although the term is used in a more technical sense there in relation to the “guilt offering.”

(0.25) (Lev 25:9)

sn On the “loud horn blasts” see the note on Lev 23:24, but unlike the language there, the Hebrew term for “horn” (שׁוֹפָר, shofar) actually appears here in this verse (twice).

(0.25) (Lev 24:10)

tn Heb “the Israelite man,” but Smr has no article, and the point is that there was a conflict between the man of mixed background and a man of full Israelite descent.

(0.25) (Lev 22:12)

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 15:28)

tn Heb “And if….” Although this clause is parallel to v. 13 above, it begins with וְאִם (veʾim, “and if”) here rather than וְכִי (vekhi, “and when/if”) there.

(0.25) (Lev 15:3)

sn The contrast between the dripping or flowing from the male sexual member as opposed to there being a blockage is important. One might not understand that even though a blockage actually causes a lack of discharge, it is still unclean.

(0.25) (Lev 7:36)

tn Heb “which the Lord commanded to give to them in the day he anointed them from the children of Israel.” Thus v. 36 is tied syntactically to v. 35 (see the note there).

(0.25) (Lev 5:15)

tn The word for “guilt offering” (sometimes translated “reparation offering”) is the same as “guilt” earlier in the verse (rendered there “[penalty for] guilt”). One can tell which is intended only by the context.

(0.25) (Lev 2:9)

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)

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) (Exo 33:11)

sn Moses did not live in the tent. But Joshua remained there most of the time to guard the tent, it seems, lest any of the people approach it out of curiosity.

(0.25) (Exo 29:30)

tn “Seven days” is an adverbial accusative of time. The ritual of ordination is to be repeated for seven days, and so they are to remain there in the court in full dress.

(0.25) (Exo 22:15)

tn Literally “it came with/for its hire,” this expression implies that the owner who hired it out and was present was prepared to take the risk, so there would be no compensation.

(0.25) (Exo 22:18)

sn There still were many who wished to follow pagan beliefs and consort with the dead (see Deut 18:10-11). The sorceress was someone who dealt with drugs or herbs for occult purposes.

(0.25) (Exo 22:2)

tn The text has “there is not to him bloods.” When the word “blood” is put in the plural, it refers to bloodshed, or the price of blood that is shed, i.e., blood guiltiness.

(0.25) (Exo 18:3)

tn The name Gershom is based on גֵּר (ger) plus שָׁם (sham), meaning “foreign [resident] there.” Another possiblility is to relate the name to the root גָּרַשׁ (garash), perhaps meaning “outcast” (from I גרשׁ) or “churning” (from II גרשׁ).

(0.25) (Exo 17:1)

tn Here the construction uses a genitive after the infinitive construct for the subject: “there was no water for the drinking of the people” (GKC 353-54 §115.c).

(0.25) (Exo 16:14)

tn The preterite with vav (ו) consecutive is here subordinated as a temporal clause to the main clause; since that clause calls special attention to what was there after the dew evaporated.



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