Discovery Box| (0.111354225) | (Exo 36:7) |
2 sn This lengthy section (Kir+Heres&tab=notes" ver="">35:1-36:7) forms one of the most remarkable sections in the book. Here there is a mixture of God’s preparation of people to do the work and their willingness to give and to serve. It not only provides insight into this renewed community of believers, but it also provides a timeless message for the church. The point is clear enough: In response to God’s commission, and inspired by God’s Spirit, the faithful and willing people rally to support and participate in the |
| (0.111354225) | (Lev 1:2) |
1 tn “When” here translates the MT’s כִּי (ki, “if, when”), which regularly introduces main clauses in legislative contexts (see, e.g., Lev 2:1, 4; 4:2, etc.) in contrast to אִם (’im, “if”), which usually introduces subordinate sections (see, e.g., Lev 1:3, 10, 14; 2:5, 7, 14; 4:3, 13, etc.; cf. כִּי in Exod 21:2 and 7 as opposed to אִם in vv. Kir+Heres&tab=notes" ver="">3, 4, 5, 8, 9, 10, and 11). |
| (0.111354225) | (Lev 1:7) |
1 tc A few medieval Hebrew |
| (0.111354225) | (Lev 2:1) |
1 sn The “grain offering” ( מִנְחָה[minkhah]; here קָרְבַּן מִנְחָה, [qorbban minkhah], “an offering of a grain offering”) generally accompanied a burnt or peace offering to supplement the meat with bread (the libation provided the drink; cf. Num 15:1-10), thus completing the food “gift” to the |
| (0.111354225) | (Lev 2:2) |
1 tn Heb “and he”; the referent has been specified in the translation for clarity. The syntax is strange here and might suggest that it was the offerer who scooped out a handful of the grain offering for the memorial portion (G. J. Wenham, Leviticus [NICOT], 66), but based on v. Kir+Heres&tab=notes" ver="">9 below it should be understood that it was the priest who performed this act (see, e.g., NRSV “After taking from it a handful of the choice flour and oil…the priest shall…”; see also J. Milgrom, Leviticus [AB], 1:177, 181 and J. E. Hartley, Leviticus [WBC], 30). |
| (0.111354225) | (Lev 2:14) |
1 tn The translation of this whole section of the clause is difficult. Theoretically, it could describe one, two, or three different ways of preparing first ripe grain offerings (J. E. Hartley, Leviticus [WBC], 27). The translation here takes it as a description of only one kind of prepared grain. This is suggested by the fact that v. Kir+Heres&tab=notes" ver="">16 uses only one term “crushed bits” (גֶּרֶשׂ, geres) to refer back to the grain as it is prepared in v. Kir+Heres&tab=notes" ver="">14 (a more technical translation is “groats”; see J. Milgrom, Leviticus [AB], 1:178, 194). Cf. NAB “fresh grits of new ears of grain”; NRSV “coarse new grain from fresh ears.” |
| (0.111354225) | (Lev 5:7) |
1 tn Heb “and if his hand does not reach enough of a flock animal” (see the note on v. Kir+Heres&tab=notes" ver="">11 below). The term translated “animal from the flock” (שֶׂה, seh) is often translated “lamb” (e.g., KJV, NASB, NIV, NCV) or “sheep” (e.g., NRSV, TEV, NLT), but it clearly includes either a sheep or a goat here (cf. v. Kir+Heres&tab=notes" ver="">6), referring to the smaller pasture animals as opposed to the larger ones (i.e., cattle; cf. Kir+Heres&tab=notes" ver="">4:3). Some English versions use the more generic “animal” (e.g., NAB, CEV). |
| (0.111354225) | (Lev 5:15) |
3 sn Heb “from the holy things of the |
| (0.111354225) | (Lev 5:15) |
5 tn Heb “in your valuation, silver of shekels, in the shekel of the sanctuary.” The translation offered here suggests that, instead of a ram, the guilt offering could be presented in the form of money (see, e.g., NRSV; J. Milgrom, Leviticus [AB], 1:326-27). Others still maintain the view that it refers to the value of the ram that was offered (see, e.g., NIV “of the proper value in silver, according to the sanctuary shekel”; also NAB, NLT; J. E. Hartley, Leviticus [WBC], 72-73, 81). |
| (0.111354225) | (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, tufiney) 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, ’afah; 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. |
| (0.111354225) | (Lev 7:35) |
2 tn Heb “in the day of he presented them to serve as priests to the |
| (0.111354225) | (Lev 7:37) |
1 sn The Hebrew term translated “law” (תוֹרָה [torah]) occurs up to this point in the book only in Lev 6:9 [Kir+Heres&tab=notes" ver="">6:2 HT], 14 [7 HT], 25 [18 HT], 7:1, 7, 11, and here in Kir+Heres&tab=notes" ver="">7:37. This suggests that Lev 7:37-38 is a summary of only this section of the book (i.e., Lev 6:8 [Kir+Heres&tab=notes" ver="">6:1 HT]-Kir+Heres&tab=notes" ver="">7:36), not all of Lev 1-7. |
| (0.111354225) | (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. Kir+Heres&tab=notes" ver="">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). |
| (0.111354225) | (Lev 9:17) |
1 sn The latter part of the verse (“in addition to the morning burnt offering”) refers to the complex of morning (and evening) burnt and grain offerings that was the daily regulation for the tabernacle from the time of its erection (Exod 40:29). The regulations for it were appended to the end of the section of priestly consecration regulations in Exod 29 (see Exod 29:38-40) precisely because they were to be maintained throughout the priestly consecration period and beyond (Lev 8:33-36). Thus, the morning burnt and grain offerings would already have been placed on the altar before the inaugural burnt and grain offerings referred to here. |
| (0.111354225) | (Lev 10:9) |
1 tn Heb “a perpetual statute for your generations”; NAB “a perpetual ordinance”; NRSV “a statute forever”; NLT “a permanent law.” The Hebrew grammar here suggests that the last portion of v. Kir+Heres&tab=notes" ver="">9 functions as both a conclusion to v. Kir+Heres&tab=notes" ver="">9 and an introduction to vv. Kir+Heres&tab=notes" ver="">10-11. It is a pivot clause, as it were. Thus, it was a “perpetual statute” to not drink alcoholic beverages when ministering in the tabernacle, but it was also a “perpetual statue” to distinguish between holy and profane and unclean and clean (v. Kir+Heres&tab=notes" ver="">10) as well as to teach the children of Israel all such statutes (v. Kir+Heres&tab=notes" ver="">11). |
| (0.111354225) | (Lev 16:29) |
2 tn Heb “you shall humble your souls.” The verb “to humble” here refers to various forms of self-denial, including but not limited to fasting (cf. Ps 35:13 and Isa 58:3, 10). The Mishnah (m. Yoma 8:1) lists abstentions from food and drink, bathing, using oil as an unguent to moisten the skin, wearing leather sandals, and sexual intercourse (cf. 2 Sam 12:16-17, 20; see the remarks in J. Milgrom, Leviticus [AB], 1:1054; B. A. Levine, Leviticus [JPSTC], 109; and J. E. Hartley, Leviticus [WBC], 242). |
| (0.111354225) | (Lev 17:11) |
2 tn Heb “for the soul/life (נֶפֶשׁ, nefesh) of the flesh, it is in the blood” (cf. the note of v. Kir+Heres&tab=notes" ver="">10 above and v. Kir+Heres&tab=notes" ver="">14 below). Although most modern English versions begin a new sentence in v. Kir+Heres&tab=notes" ver="">11, “For the life of the flesh is in the blood” (see, e.g., NJPS, NASB, NIV, NRSV), the כִּי (ki, “for, because”) at the beginning of the verse suggests continuation from v. Kir+Heres&tab=notes" ver="">10, as the rendering here indicates (see, e.g., NEB, NLT; J. E. Hartley, Leviticus [WBC], 261; and G. J. Wenham, Leviticus [NICOT], 239). |
| (0.111354225) | (Lev 18:4) |
1 sn The Hebrew term translated “regulation” (מִשְׁפָּט, mishpat) refers to the set of regulations about to be set forth in the following chapters (cf. Lev 19:37; 20:22; 25:18; 26:46). Note especially the thematic and formulaic relationships between the introduction here in Lev 18:1-5 and the paraenesis in Lev 20:22-26, both of which refer explicitly to the corrupt nations and the need to separate from them by keeping the |
| (0.111354225) | (Lev 19:16) |
1 tn The term רָכִיל (rakhil) is traditionally rendered “slanderer” here (so NASB, NIV, NRSV; see also J. E. Hartley, Leviticus [WBC], 304, 316), but the exact meaning is uncertain (see the discussion in B. A. Levine, Leviticus [JPSTC], 129). It is sometimes related to I רָכַל (“to go about as a trader [or “merchant”]”; BDB 940 s.v. רָכַל), and taken to refer to cutthroat business dealings, but there may be a II רָכַל, the meaning of which is dubious (HALOT 1237 s.v. II *רכל). Some would render it “to go about as a spy.” |
| (0.111354225) | (Lev 19:17) |
1 tn Heb “and you will not lift up on him sin.” The meaning of the line is somewhat obscure. It means either (1) that one should rebuke one’s neighbor when he sins lest one also becomes guilty, which is the way it is rendered here (see NIV, NRSV, NEB, JB; see also B. A. Levine, Leviticus [JPSTC], 129-30, and J. E. Hartley, Leviticus [WBC], 303, and the discussion on pp. 316-17), or (2) one may rebuke one’s neighbor without incurring sin just as long as he does not hate him in his heart (see the first part of the verse; cf. NASB, NAB). |
