Discovery Box| (0.25) | (Deu 32:5) | 1 tc The third person masculine singular שָׁחַת (shakhat) is rendered as third person masculine plural by Smr, a reading supported by the plural suffix on מוּם (mum, “defect”) as well as the plural of בֵּן (ben, “sons”). |
| (0.25) | (Deu 31:14) | 1 tc The LXX reads “by the door of the tent” in line with v. 10 but also, perhaps, as a reflection of its tendency to avoid over-familiarity with Yahweh and his transcendence. |
| (0.25) | (Deu 28:30) | 1 tc For MT reading שָׁגַל (shagal, “ravish; violate”), the Syriac, Targum, and Vulgate presume the less violent שָׁכַב (shakhav, “lie with”). The unexpected counterpart to betrothal here favors the originality of the MT. |
| (0.25) | (Deu 18:5) | 1 tc Smr and some Greek texts add “before the Lord your God” to bring the language into line with a formula found elsewhere (Deut 10:8; 2 Chr 29:11). This reading is not likely to be original, however. |
| (0.25) | (Deu 17:20) | 1 tc Heb “upon his kingship.” Smr supplies כִּסֵא (kiseʾ, “throne”) so as to read “upon the throne of his kingship.” This overliteralizes what is a clearly understood figure of speech. |
| (0.25) | (Deu 12:26) | 1 tc Again, to complete a commonly attested wording the LXX adds after “choose” the phrase “to place his name there.” This shows insensitivity to deliberate departures from literary stereotypes. The MT reading is to be preferred. |
| (0.25) | (Deu 4:37) | 2 tc The LXX, Smr, Syriac, Targum, and Vulgate read a third person masculine plural suffix for the MT’s third person masculine singular, “his descendants.” Cf. Deut 10:15. Quite likely the MT should be emended in this instance. |
| (0.25) | (Num 21:28) | 1 tc Some scholars emend to בָּלְעָה (balʿah), reading “and devoured,” instead of בַּעֲלֵי (baʿale, “its lords”); cf. NAB, NRSV, TEV. This emendation is closer to the Greek and makes a better parallelism, but the MT makes good sense as it stands. |
| (0.25) | (Num 21:15) | 1 tc There are many variations in this text, but the MT reading of something like “the descent of the torrents/valleys” is preferable, since it is describing the topography. |
| (0.25) | (Num 2:14) | 2 tc The Leningrad codex, upon which BHS is based, has “Reuel” here. In reading “Deuel” the translation presented above follows many medieval Hebrew manuscripts, Smr, and the Latin Vulgate. Cf. Num 1:14. |
| (0.25) | (Num 1:16) | 4 tc The Hebrew text has אַלְפֵי (ʾalfe, “thousands of”). There is some question over this reading in the MT, however. The community groups that have these leaders were larger tribes, but there is little certainty about the size of the divisions. |
| (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) | (Exo 36:6) | 1 tn The verse simply reads, “and Moses commanded and they caused [a voice] to cross over in the camp.” The second preterite with the vav may be subordinated to the first clause, giving the intent (purpose or result). |
| (0.25) | (Exo 36:5) | 1 tn The construction uses the verbal hendiadys: מַרְבִּים לְהָבִיא (marbim lehaviʾ) is the Hiphil participle followed (after the subject) by the Hiphil infinitive construct. It would read, “they multiply…to bring,” meaning, “they bring more” than is needed. |
| (0.25) | (Exo 36:3) | 1 tn In the Hebrew text the infinitive “to do it” comes after “sanctuary”; it makes a smoother rendering in English to move it forward, rather than reading “brought for the work.” |
| (0.25) | (Exo 36:1) | 5 tn This noun is usually given an interpretive translation. B. Jacob renders the bound relationship as “the holy task” or “the sacred task” (Exodus, 1019). The NIV makes it “constructing,” so read “the work of constructing the sanctuary.” |
| (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 34:4) | 3 tn The line reads “and Moses got up early in the morning and went up.” These verbs likely form a verbal hendiadys, the first one with its prepositional phrase serving in an adverbial sense. |
| (0.25) | (Exo 29:29) | 2 tn This form is a Piel infinitive construct with the preposition ל (lamed). It literally reads “for filling the hands,” the idiom used throughout this chapter for ordination or installation. Here too it has a parallel use of purpose or result. |
