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Discovery Box| (0.20) | (Num 4:10) | 1 tn The “pole” or “bar” (מוֹט, mot) is of a different style than the poles used for transporting the ark. It seems to be a flexible bar carried by two men with the implements being transported tied to the bar. The NEB suggests the items were put in a bag and slung over the bar, but there is no indication of the manner. |
| (0.20) | (Num 3:27) | 1 sn Both Moses and Aaron came from this line (6:16-20). During the Hebrew monarchy this branch of the line of Levi was exemplary in music (1 Chr 6:33-48). They were also helpful to Hezekiah in his reforms (1 Chr 29:12-14). |
| (0.20) | (Num 3:4) | 6 sn The two young priests had been cut down before they had children; the ranks of the family of Aaron were thereby cut in half in one judgment from God. The significance of the act of judgment was to show that the priests had to sanctify the Lord before the people—they were to be examples that the sanctuary and its contents were distinct. |
| (0.20) | (Num 3:3) | 1 tn The verb מָשַׁח (mashakh) means “to anoint”; here the form modifies the “priests.” The service of consecration was carried out with anointing oil (Exod 30:30). The verb is used for the anointing of kings as well as priests in the OT, and so out of that derived the technical title “Messiah” for the coming ideal king—the “Anointed One.” |
| (0.20) | (Num 1:47) | 2 tn The construction is unexpected, for Levites would be from the tribe of Levi. The note seems more likely to express that all these people were organized by tribal lineage, and so too the Levites, according to the tribe of their fathers—individual families of Levites. |
| (0.20) | (Num 1:47) | 3 tc The form in the text is הָתְפָּקְדוּ (hotpaqedu); if this is correct, then it is an isolated instance of the reflexive of the Qal of פָּקַד (paqad). Some, however, explain the form as the Hitpael without the doubling of the middle letter and with a compensatory lengthening of the vowel before it (G. B. Gray, Numbers [ICC], 10). |
| (0.20) | (Num 2:1) | 1 sn For this chapter, see C. E. Douglas, “The Twelve Houses of Israel,” JTS 37 (1936): 49-56; C. C. Roach, “The Camp in the Wilderness: A Sermon on Numbers 2:2, ” Int 13 (1959): 49-54; and G. St. Clair, “Israel in Camp: A Study,” JTS 8 (1907): 185-217. |
| (0.20) | (Num 2:2) | 4 tn The Hebrew expression מִנֶּגֶד (minneged) means “from before” or “opposite; facing” and “at some distance” or “away from the front of” (see BDB 617 s.v. נֶגֶד 2.c.a; DCH 5:603-4 s.v. 3.b). |
| (0.20) | (Num 1:1) | 7 tn The construction uses the infinitive construct of יָצַא (yatsaʾ, “to go out”), with a suffix serving as the subjective genitive, and the lamed preposition providing the temporal indication: “according to the going out of them.” The Israelites are clearly intended as the subject. |
| (0.20) | (Lev 27:9) | 1 tn Heb “which they may present from it an offering.” The plural active verb is sometimes best rendered in the passive (GKC 460 §144.f, g). Some medieval Hebrew mss, Smr, a ms of the Targum, and the Vulgate all have the singular verb instead (cf. similarly v. 11). |
| (0.20) | (Lev 27:9) | 2 tn Heb “from it.” The masculine suffix “it” here is used for the feminine in the MT, but one medieval Hebrew ms, some mss of Smr, the LXX, and the Syriac have the feminine. The referent (this kind of animal) has been specified in the translation for clarity. |
| (0.20) | (Lev 26:20) | 1 tn Heb “the tree of the land will not give its fruit.” The collective singular has been translated as a plural. One Hebrew ms from Cairo Geniza, other medieval Hebrew mss, Smr, LXX, and Tg. Ps.-J. have “the field” as in v. 4, rather than “the land.” |
| (0.20) | (Lev 25:35) | 1 tn It is not clear to whom this refers. It is probably broader than “sibling” (cf. NRSV “any of your kin”; NLT “any of your Israelite relatives”) but some English versions take it to mean “fellow Israelite” (so NIV, TEV; cf. NAB “countrymen”) and others are ambiguous (cf. CEV “any of your people”). |
| (0.20) | (Lev 25:23) | 1 tn The term rendered “without reclaim” means that the land has been bought for the full price and is, therefore, not subject to reclaim under any circumstances. This was not to be done with land in ancient Israel (contrast the final full sale of houses in v. 30; see the evidence cited in B. A. Levine, Leviticus [JPSTC], 174). |
| (0.20) | (Lev 24:12) | 2 tn The Hebrew here is awkward. A literal reading would be something like the following: “And they placed him in custody to give a clear decision [HALOT 976 s.v. פרשׁ qal] for themselves on the mouth of the Lord.” In any case, they were apparently waiting for a direct word from the Lord regarding this matter (see vv. 13ff). |
| (0.20) | (Lev 24:7) | 3 sn The “memorial portion” (אַזְכָרָה, ʾazkharah) was normally the part of the grain offering that was burnt on the altar (see Lev 2:2 and the notes there), 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]). |
| (0.20) | (Lev 24:3) | 1 tn 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 thus forming a canopy (see R. E. Averbeck, NIDOTTE 3:687-89). |
| (0.20) | (Lev 23:22) | 3 sn On the Hebrew גֵּר (ger, “resident foreigner”) see notes at Exod 12:19 and Deut 29:11. On the privilege of gleaning see also Lev 19:10; 23:22; Deut 14:29; 24:19-21. |
| (0.20) | (Lev 23:5) | 1 tn Heb “between the two evenings,” either designating the time between the setting of the sun and the true darkness of night or the time between the descent of the sun from high noon to sunset; the translation “at twilight” accepts the first interpretation. Cf. KJV, ASV “at even”; NAB “at the evening twilight.” |
| (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.” |
