Discovery Box| (0.5320333) | (Lev 20:5) |
2 tn Heb “to commit harlotry after Molech.” The translation employs “worshiping” here for clarity (cf. NAB, NCV, TEV, CEV, NLT). On the “cut off” penalty see the note on Lev 7:20. |
| (0.5320333) | (Lev 20:10) |
1 tn Heb “And a man who.” The syntax here and at the beginning of the following verses elliptically mirrors that of v. here%27s&tab=notes" ver="">9, which justifies the rendering as a conditional clause. |
| (0.5320333) | (Lev 21:6) |
2 sn Regarding the Hebrew term for “gifts,” see the note on Lev 1:9 above (cf. also here%27s&tab=notes" ver="">3:11 and 16 in combination with the word for “food” that follows in the next phrase here). |
| (0.5320333) | (Lev 22:14) |
1 tn Heb “And a man, if he eats a holy thing in error” (see the Lev 4:2 not on “straying,” which is the term rendered “by mistake” here). |
| (0.5320333) | (Lev 22:15) |
2 tn The Hebrew verb הֵרִים (herim, rendered “contribute” here) is commonly used for setting aside portions of an offering (see, e.g., Lev 4:8-10 and R. E. Averbeck, NIDOTTE 4:335-36). |
| (0.5320333) | (Lev 24:21) |
2 tn Heb “and,” but here the Hebrew conjunction ו (vav, “and”) is adversative, contrasting the consequences of beating an animal to death with those of beating a person to death. |
| (0.5320333) | (Lev 25:9) |
1 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). |
| (0.5320333) | (Lev 25:14) |
3 tn The Hebrew infinitive absolute קָנֹה (qanoh, “buying”) substitutes for the finite verb here in sequence with the previous finite verb “sell” at the beginning of the verse (see GKC 345 §113.z). |
| (0.5320333) | (Lev 25:36) |
2 tn In form the Hebrew term וְחֵי (vÿkhey, “shall live”) is the construct plural noun (i.e., “the life of”), but here it is used as the finite verb (cf. v. here%27s&tab=notes" ver="">35 and GKC 218 §76.i). |
| (0.5320333) | (Lev 26:9) |
1 tn Heb “cause to arise,” but probably used here for the |
| (0.5320333) | (Lev 26:37) |
2 tn The term rendered “to stand up” is a noun, not an infinitive. It occurs only here and appears to designate someone who would take a powerful stand for them against their enemies. |
| (0.5320333) | (Lev 27:19) |
3 tn Heb “and it shall rise to him.” See HALOT 1087 s.v. קום 7 for the rendering offered here, but see also the note on the end of v. here%27s&tab=notes" ver="">14 above (cf. J. E. Hartley, Leviticus [WBC], 476, 478). |
| (0.5320333) | (Num 2:9) |
1 tn The verb is נָסָע (nasa’): “to journey, travel, set out,” and here, “to move camp.” Judah will go first, or, literally, at the head of the nation, when they begin to travel. |
| (0.5320333) | (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. |
| (0.5320333) | (Num 3:12) |
1 tn The particle הִנֵּה (hinneh) here carries its deictic force, calling attention to the fact that is being declared. It is underscoring the fact that the |
| (0.5320333) | (Num 3:24) |
1 tn The vav (ו) disjunctive on the noun at the beginning of the verse here signals a greater emphasis on the individual rather than another item in the numbering of the clans. |
| (0.5320333) | (Num 4:2) |
1 tn Heb “lift up the head.” The form נָשֹׂא (naso’) is the Qal infinitive absolute functioning here as a pure verb form. This serves to emphasize the basic verbal root idea (see GKC 346 §113.bb). |
| (0.5320333) | (Num 4:15) |
8 tn The word מַשָּׂא (massa’) is normally rendered “burden,” especially in prophetic literature. It indicates the load that one must carry, whether an oracle, or here the physical responsibility. |
| (0.5320333) | (Num 4:27) |
2 tn Here again is the use of the noun “burden” in the sense of the loads they were to carry (see the use of carts in Num 7:7). |
| (0.5320333) | (Num 5:15) |
2 tn The Hebrew word is “jealousy,” which also would be an acceptable translation here. But since the connotation is that suspicion has been raised about the other person, “suspicion” seems to be a better rendering in this context. |
