Discovery Box| (0.42525221153846) | (Lev 15:12) |
1 tn The Hebrew term כְּלִי (kÿli) can mean “vessel” (v. one%27s&tab=notes" ver="">12a) or “utensil, implement, article” (v. one%27s&tab=notes" ver="">12b). An article of clay would refer to a vessel or container of some sort, while one made of wood would refer to some kind of tool or instrument. |
| (0.42525221153846) | (Lev 18:8) |
1 tn Heb “the nakedness of your father she is.” See the note on v. one%27s&tab=notes" ver="">7 above. This law refers to another wife of the man’s father, who is not that man’s mother. The laws in the Pentateuch sometimes assume the possibility that a man may have more than one wife (cf., e.g., Deut 21:15-17). |
| (0.42525221153846) | (Lev 19:16) |
2 tn Heb “You shall not stand on the blood of your neighbor.” This part of the verse is also difficult to interpret. The rendering here suggests that one will not allow a neighbor to be victimized, whether in court (cf. v. one%27s&tab=notes" ver="">15) or in any other situation (see the discussion in B. A. Levine, Leviticus [JPSTC], 129). |
| (0.42525221153846) | (Lev 20:23) |
1 tc One medieval Hebrew |
| (0.42525221153846) | (Lev 22:10) |
1 tn Heb “No stranger” (so KJV, ASV), which refers here to anyone other than the Aaronic priests. Some English versions reverse the negation and state positively: NIV “No one outside a priest’s family”; NRSV “Only a member of a priestly family”; CEV “Only you priests and your families.” |
| (0.42525221153846) | (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 |
| (0.42525221153846) | (Num 1:16) |
2 tn The word is נָשִׂיא (nasi’, “exalted one, prince, leader”). Cf. KJV, ASV, NAB “princes.” These were men apparently revered or respected in their tribes, and so the clear choice to assist Moses with the leadership. See further, E. A. Speiser, “Background and Function of the Biblical na„sÃþá,” CBQ 25 (1963): 111-17. |
| (0.42525221153846) | (Num 1:48) |
1 tn Heb “had spoken to Moses, saying.” The infinitive construct of אָמַר (’amar), sometimes rendered “saying” in older English translations, does not need to be translated, but can be taken simply as the indicator of direct discourse. Most recent English translations, including the present one, leave the form untranslated for stylistic reasons to avoid redundancy. |
| (0.42525221153846) | (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.” |
| (0.42525221153846) | (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 |
| (0.42525221153846) | (Num 4:47) |
1 tn The text multiplies the vocabulary of service here in the summary. In the Hebrew text the line reads literally: “everyone who came to serve the service of serving, and the service of burden.” The Levites came into service in the shrine, and that involved working in the sanctuary as well as carrying it from one place to the next. |
| (0.42525221153846) | (Num 9:3) |
1 tn The literal Hebrew expression is “between the evenings” (so also in vv. one%27s&tab=notes" ver="">5, 11). Sunset is certainly one evening; the other may refer to the change in the middle of the afternoon to the late afternoon, or the beginning of dusk. The idea is probably just at twilight, or dusk (see R. B. Allen, TWOT 2:694). |
| (0.42525221153846) | (Num 9:18) |
2 tn Heb “all the days of – that the cloud settled over the tabernacle.” “All” is the adverbial accusative of time telling how long they camped in one spot – all. The word is then qualified by the genitive of the thing measured – “all of the days” – and this in turn is qualified by a noun clause functioning as a genitive after “days of.” |
| (0.42525221153846) | (Num 11:1) |
6 tn The vav (ו) consecutive does not simply show sequence in the verbs, but here expresses the result of the anger of the |
| (0.42525221153846) | (Num 11:18) |
3 tn Possibly this could be given an optative translation, to reflect the earlier one: “O that someone would give….” But the verb is not the same; here it is the Hiphil of the verb “to eat” – “who will make us eat” (i.e., provide meat for us to eat). |
| (0.42525221153846) | (Num 11:25) |
4 tn The final verb of the clause stresses that this was not repeated: “they did not add” is the literal rendering of וְלֹא יָסָפוּ (vÿlo’ yasafu). It was a one-time spiritual experience associated with their installation. |
| (0.42525221153846) | (Num 14:23) |
1 tn The word אִם (’im) indicates a negative oath formula: “if” means “they will not.” It is elliptical. In a human oath one would be saying: “The |
| (0.42525221153846) | (Num 16:22) |
3 tn The verb is the Qal imperfect יֶחֱטָא (yekheta’); it refers to the sinful rebellion of Korah, but Moses is stating something of a principle: “One man sins, and will you be angry….” A past tense translation would assume that this is a preterite use of the imperfect (without vav [ו] consecutive). |
| (0.42525221153846) | (Num 17:8) |
2 sn There is no clear answer why the tribe of Levi had used an almond staff. The almond tree is one of the first to bud in the spring, and its white blossoms are a beautiful sign that winter is over. Its name became a name for “watcher”; Jeremiah plays on this name for God’s watching over his people (one%27s&tab=notes" ver="">1:11-12). |
| (0.42525221153846) | (Num 19:17) |
3 tn Here too the verb is the perfect tense with vav (ו) consecutive; rather than make this passive, it is here left as a direct instruction to follow the preceding one. For the use of the verb נָתַן (natan) in the sense of “pour,” see S. C. Reif, “A Note on a Neglected Connotation of ntn,” VT 20 (1970): 114-16. |
