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Discovery Box| (0.23) | (Deu 11:30) | 3 tc The MT plural “oaks” (אֵלוֹנֵי, ʾeloney) should probably be altered (with many Greek texts) to the singular “oak” (אֵלוֹן, ʾelon; cf. NRSV) in line with the only other occurrence of the phrase (Gen 12:6). The Syriac, Tg. Ps.-J. read mmrʾ, confusing this place with the “oaks of Mamre” near Hebron (Gen 13:18). Smr also appears to confuse “Moreh” with “Mamre” (reading mwrʾ, a combined form), adding the clarification mwl shkm (“near Shechem”) apparently to distinguish it from Mamre near Hebron. |
| (0.23) | (Deu 9:5) | 1 tn Heb “uprightness of your heart” (so NASB, NRSV). The Hebrew word צְדָקָה (tsedaqah, “righteousness”), though essentially synonymous here with יֹשֶׁר (yosher, “uprightness”), carries the idea of conformity to an objective standard. The term יֹשֶׁר has more to do with an inner, moral quality (cf. NAB, NIV “integrity”). Neither, however, was grounds for the Lord’s favor. As he states in both vv. 4-5, the main reason he allowed Israel to take this land was the sinfulness of the Canaanites who lived there (cf. Gen 15:16). |
| (0.23) | (Deu 8:3) | 1 tn Heb “manna which you and your ancestors did not know.” By popular etymology the word “manna” comes from the Hebrew phrase מָן הוּא (man huʾ), i.e., “What is it?” (Exod 16:15). The question remains unanswered to this very day. Elsewhere the material is said to be “white like coriander seed” with “a taste like honey cakes” (Exod 16:31; cf. Num 11:7). Modern attempts to associate it with various desert plants are unsuccessful for the text says it was a new thing and, furthermore, one that appeared and disappeared miraculously (Exod 16:21-27). |
| (0.23) | (Deu 3:11) | 4 sn Rabbath. This place name (usually occurring as Rabbah; 2 Sam 11:11; 12:27; Jer 49:3) refers to the ancient capital of the Ammonite kingdom, now the modern city of Amman, Jordan. The word means “great [one],” probably because of its political importance. The fact that the sarcophagus “still remain[ed]” there suggests this part of the verse is post-Mosaic, having been added as a matter of explanation for the existence of the artifact and also to verify the claim as to its size. |
| (0.23) | (Deu 1:16) | 4 tn Heb “between a man and his brother.” The first use of “brother” in this verse refers broadly to fellow citizens. This second use is narrower, being in opposition to the “resident foreigner.” The גֵּר (ger) “resident foreigner” was not simply a foreigner (Hebrew נֵכָר; nekar) but was essentially a naturalized citizen and had equal protection under the law. This is one of the verses designed to ensure that equal treatment (see also Deut 10:16-19; 16:18-20; Exod 12:49; Num 15:16, 29). |
| (0.23) | (Num 22:5) | 1 sn There is much literature on pagan diviners and especially prophecy in places in the east like Mari (see, for example, H. B. Huffmon, “Prophecy in the Mari Letters,” BA 31 [1968]: 101-24). Balaam appears to be a pagan diviner who was of some reputation; he was called to curse the Israelites, but God intervened and gave him blessings only. The passage forms a nice complement to texts that deal with blessings and curses. It shows that no one can curse someone whom God has blessed. |
| (0.23) | (Num 12:3) | 1 sn Humility is a quality missing today in many leaders. Far too many are self-promoting, or competitive, or even pompous. The statement in this passage would have been difficult for Moses to write—and indeed, it is not impossible that an editor might have added it. One might think that for someone to claim to be humble is an arrogant act. But the statement is one of fact—he was not self-assertive (until Num 20 when he strikes the rock). |
| (0.23) | (Num 11:1) | 2 tn The temporal clause uses the Hitpoel infinitive construct from אָנַן (ʾanan). It is a rare word, occurring in Lam 3:39. With this blunt introduction the constant emphasis of obedience to the word of the Lord found throughout the first ten chapters suddenly comes to an end. It is probable that the people were tired of moving for several days, the excitement of the new beginning died out quickly in the “great and terrible wilderness.” Resentment, frustration, discomfort—whatever it all involved—led to complaining and not gratitude. |
| (0.23) | (Num 6:18) | 1 tn Some versions simply interpret this to say that he shaves his hair, for it is the hair that is the sign of the consecration to God. But the text says he shaves his consecrated head. The whole person is obviously consecrated to God—not just the head. But the symbolic act of cutting the hair shows that the vow has been completed (see Acts 21:23-24). The understanding of the importance of the hair in the ancient world has been the subject of considerable study over the years (see R. de Vaux, Ancient Israel, 436; and J. A. Thompson, “Numbers,” New Bible Commentary: Revised, 177). |
| (0.23) | (Num 6:11) | 1 tn The traditional translation of חַטָּאת (khattaʾt) is “sin offering,” but it is more precise to render it “purification offering” (as with the other names of sacrifices) to show the outcome, not the cause of the offering (see Lev 4). Besides, this offering was made for ritual defilements (for which no confession was required) as well as certain sins (for which a confession of sin was required). This offering restored the person to the ritual state of purity by purifying the area into which he would be going. |
| (0.23) | (Lev 22:14) | 2 sn When a person trespassed in regard to something sacred to the Lord, reparation was to be made for the trespass, involving restitution of that which was violated plus one-fifth of its value as a fine. It is possible that the restoration of the offering and the additional one-fifth of its value were made as a monetary payment (see, e.g., B. A. Levine, Leviticus [JPSTC], 150). See the regulations for the “guilt offering” in Lev 5:16; 6:5 [5:24 HT] and the notes there. |
| (0.23) | (Lev 19:18) | 3 sn Some scholars make a distinction between the verb אָהֵב (ʾahev, “to love”) with the direct object and the more unusual construction with the preposition ל (lamed) as it is here and in Lev 19:34 and 2 Chr 19:2 only. If there is a distinction, the construction here probably calls for direct and helpful action toward one’s neighbor (see the discussion in J. E. Hartley, Leviticus [WBC], 305, and esp. 317-18). Such love stands in contrast to taking vengeance or bearing a grudge against someone and, in NT terms, amounts to fulfilling the so-called “golden rule” (Matt 7:12). |
| (0.23) | (Lev 18:6) | 2 tn Heb “to uncover [her] nakedness” (cf. KJV, ASV, NASB, NRSV), which is clearly euphemistic for sexual intercourse (see J. E. Hartley, Leviticus [WBC], 282, and B. A. Levine, Leviticus [JPSTC], 119). This expression occurs a number of times in the following context and is generally translated “have sexual relations with [someone],” although in the case of the father mentioned in the following verse the expression may be connected to the shame or disgrace that would belong to the father whose wife’s sexuality is violated by his son. See the note on the word “mother” in v. 7. |
| (0.23) | (Lev 16:20) | 2 tn Heb “And he shall finish from atoning the holy place.” In this case, the “holy place” etc. are direct objects of the verb “to atone” (cf. v. 33a below). In this case, therefore, the basic meaning of the verb (i.e., “to purge” or “wipe clean”) comes to the forefront. When the prepositions עַל (ʿal) or בֲּעַד (baʿad) occur with the verb כִּפֶּר (kipper) the purging is almost always being done “for” or “on behalf of” priests or people (see the note on Lev 1:4 as well as R. E. Averbeck, NIDOTTE 2:698, the literature cited there, and B. A. Levine, Leviticus [JPSTC], 110, for more details). |
| (0.23) | (Lev 16:2) | 1 tn Heb “into the holy place from house to the veil-canopy.” In this instance, the Hebrew term “the holy place” refers to “the most holy place” (lit. “holy of holies”), since it is the area “inside the special curtain” (cf. Exod 26:33-34). The Hebrew term פָּרֹכֶת (parokhet) is usually translated “veil” or “curtain.” It seems to have stretched not only in front of but also over the top of the ark of the covenant which stood behind and under it inside the most holy place, and thus it formed a kind of canopy. (see R. E. Averbeck, NIDOTTE 3:687-89). |
| (0.23) | (Lev 8:27) | 2 tn Heb “and he waved.” The subject of the verb “he waved” is Aaron, but Aaron’s sons also performed the action (see “Aaron and his sons” just previously). See the similar shifts from Moses to Aaron as the subject of the action above (vv. 15, 16, 19, 20, 23), and esp. the note on Lev 8:15. In the present translation this is rendered as an adjectival clause (“who waved”) to indicate that the referent is not Moses but Aaron and his sons. Cf. CEV “who lifted it up”; NAB “whom he had wave” (with “he” referring to Moses here). |
| (0.23) | (Lev 6:21) | 2 tn Heb “broken bits [?] of a grain offering of pieces,” but the meaning of the Hebrew term rendered here “broken bits” (תֻּפִינֵי, tufine) is quite uncertain. Some take it from the Hebrew verb “to break up, to crumble” (פַּת [pat]; e.g., the Syriac, NAB, NIV, NLT “broken” pieces) and others from “to bake” (אָפַה, ʾafah; e.g., NRSV “baked pieces”). For a good summary of other proposed options, see J. E. Hartley, Leviticus (WBC), 90. Compare Lev 2:5-6 for the general regulations regarding this manner of grain offering. Similar but less problematic terminology is used there. |
| (0.23) | (Lev 5:12) | 1 sn The “memorial portion” (אַזְכָּרָה, ʾazkarah) was the part of the grain offering that was burnt on the altar (Lev 2:2), as opposed to the remainder, which was normally consumed by the priests (Lev 2:3; see the full regulations in Lev 6:14-23 [6:7-16 HT]). It was probably intended to call to mind (i.e., memorialize) before the Lord the reason for the presentation of the particular offering (see the remarks in R. E. Averbeck, NIDOTTE 1:335-39). |
| (0.23) | (Lev 4:26) | 3 tn Heb “from.” In this phrase the preposition מִן (min) may be referring to the reason or cause (“on account of, because of”; GKC 383 §119.z). As J. E. Hartley (Leviticus [WBC], 47) points out, “from” may refer to the removal of the sin, but is an awkward expression. Hartley also suggests that the phrasing might be “an elliptical expression for יְכַפֵּר עַל לְטַהֵר אֶת־מִן, (yekhapper ʿal… letaher ʾet… min) ‘he will make expiation for…to cleanse…from…,’ as in 16:30.” |
| (0.23) | (Lev 4:23) | 2 tn Lev 4:22b-23a is difficult. The present translation suggests that there are two possible legal situations envisioned, separated by the Hebrew אוֹ (ʾo, “or”) at the beginning of v. 23. Lev 4:22b refers to any case in which the leader readily admits his guilt (i.e., “pleads guilty”), whereas v. 23a refers to cases where the leader is convicted of his guilt by legal action (“his sin…is made known to him”). See R. E. Averbeck, NIDOTTE 2:95-96; Lev 4:27-28; and esp. the notes on Lev 5:1 below. |
