Imamat 10:3

10:3 Moses then said to Aaron, “This is what the Lord spoke: ‘Among the ones close to me I will show myself holy, ¹  and in the presence of all the people I will be honored.’” ²  So Aaron kept silent.

Imamat 22:2-33

22:2 “Tell Aaron and his sons that they must deal respectfully with the holy offerings ³  of the Israelites, which they consecrate to me, so that they do not profane my holy name. ⁴  I am the Lord. 22:3 Say to them, ‘Throughout your generations, ⁵  if any man from all your descendants approaches the holy offerings which the Israelites consecrate ⁶  to the Lord while he is impure, ⁷  that person must be cut off from before me. ⁸  I am the Lord. 22:4 No man ⁹  from the descendants of Aaron who is diseased or has a discharge ¹⁰  may eat the holy offerings until he becomes clean. The one ¹¹  who touches anything made unclean by contact with a dead person, ¹²  or a man who has a seminal emission, ¹³  22:5 or a man who touches a swarming thing by which he becomes unclean, ¹⁴  or touches a person ¹⁵  by which he becomes unclean, whatever that person’s impurity ¹⁶  – 22:6 the person who touches any of these ¹⁷  will be unclean until evening and must not eat from the holy offerings unless he has bathed his body in water. 22:7 When the sun goes down he will be clean, and afterward he may eat from the holy offerings, because they are his food. 22:8 He must not eat an animal that has died of natural causes ¹⁸  or an animal torn by beasts and thus become unclean by it. I am the Lord. 22:9 They must keep my charge so that they do not incur sin on account of it ¹⁹  and therefore die ²⁰  because they profane it. I am the Lord who sanctifies them.

22:10 “‘No lay person ²¹  may eat anything holy. Neither a priest’s lodger ²²  nor a hired laborer may eat anything holy, 22:11 but if a priest buys a person with his own money, ²³  that person ²⁴  may eat the holy offerings, ²⁵  and those born in the priest’s ²⁶  own house may eat his food. ²⁷  22:12 If a priest’s daughter marries a lay person, ²⁸  she may not eat the holy contribution offerings, ²⁹  22:13 but if a priest’s daughter is a widow or divorced, and she has no children so that she returns to live in ³⁰  her father’s house as in her youth, ³¹  she may eat from her father’s food, but no lay person may eat it.

22:14 “‘If a man eats a holy offering by mistake, ³²  he must add one fifth to it and give the holy offering to the priest. ³³  22:15 They ³⁴  must not profane the holy offerings which the Israelites contribute ³⁵  to the Lord, ³⁶  22:16 and so cause them to incur a penalty for guilt ³⁷  when they eat their holy offerings, ³⁸  for I am the Lord who sanctifies them.’”

Regulations for Offering Votive and Freewill Offerings

22:17 The Lord spoke to Moses: 22:18 “Speak to Aaron, his sons, and all the Israelites and tell them, ‘When any man ³⁹  from the house of Israel or from the foreigners in Israel ⁴⁰  presents his offering for any of the votive or freewill offerings which they present to the Lord as a burnt offering, 22:19 if it is to be acceptable for your benefit ⁴¹  it must be a flawless male from the cattle, sheep, or goats. 22:20 You must not present anything that has a flaw, ⁴²  because it will not be acceptable for your benefit. ⁴³  22:21 If a man presents a peace offering sacrifice to the Lord for a special votive offering ⁴⁴  or for a freewill offering from the herd or the flock, it must be flawless to be acceptable; ⁴⁵  it must have no flaw. ⁴⁶ 

22:22 “‘You must not present to the Lord something blind, or with a broken bone, or mutilated, or with a running sore, ⁴⁷  or with a festering eruption, or with a feverish rash. ⁴⁸  You must not give any of these as a gift ⁴⁹  on the altar to the Lord. 22:23 As for an ox ⁵⁰  or a sheep with a limb too long or stunted, ⁵¹  you may present it as a freewill offering, but it will not be acceptable for a votive offering. ⁵²  22:24 You must not present to the Lord something with testicles that are bruised, crushed, torn, or cut off; ⁵³  you must not do this in your land. 22:25 Even from a foreigner ⁵⁴  you must not present the food of your God from such animals as these, for they are ruined and flawed; ⁵⁵  they will not be acceptable for your benefit.’”

22:26 The Lord spoke to Moses: 22:27 “When an ox, lamb, or goat is born, it must be under the care of ⁵⁶  its mother seven days, but from the eighth day onward it will be acceptable as an offering gift ⁵⁷  to the Lord. 22:28 You must not slaughter an ox or a sheep and its young ⁵⁸  on the same day. ⁵⁹  22:29 When you sacrifice a thanksgiving offering to the Lord, you must sacrifice it so that it is acceptable for your benefit. ⁶⁰  22:30 On that very day ⁶¹  it must be eaten; you must not leave any part of it ⁶²  over until morning. I am the Lord.

22:31 “You must be sure to do my commandments. ⁶³  I am the Lord. 22:32 You must not profane my holy name, and I will be sanctified in the midst of the Israelites. I am the Lord who sanctifies you, 22:33 the one who brought you out from the land of Egypt to be your God. ⁶⁴  I am the Lord.”

Ezra 1:7-11

1:7 Then King Cyrus brought out the vessels of the Lord’s temple which Nebuchadnezzar had brought from Jerusalem and had displayed ⁶⁵  in the temple of his gods. 1:8 King Cyrus of Persia entrusted ⁶⁶  them to ⁶⁷  Mithredath ⁶⁸  the treasurer, who counted them out to Sheshbazzar ⁶⁹  the leader of the Judahite exiles. ⁷⁰ 

1:9 The inventory ⁷¹  of these items was as follows:

30 gold basins, ⁷² 

1,000 silver basins,

29 silver utensils, ⁷³ 

1:10 30 gold bowls,

410 other ⁷⁴  silver bowls,

and 1,000 other vessels.

1:11 All these gold and silver vessels totaled 5,400. ⁷⁵  Sheshbazzar brought them all along when the captives were brought up from Babylon to Jerusalem.

Ezra 8:25-30

8:25 and I weighed out to them the silver, the gold, and the vessels intended for the temple of our God – items that the king, his advisers, his officials, and all Israel who were present had contributed. 8:26 I weighed out to them ⁷⁶  650 talents of silver, silver vessels worth 100 talents, ⁷⁷  100 talents of gold, 8:27 20 gold bowls worth 1,000 darics, and two exquisite vessels of gleaming bronze, as valuable as gold. 8:28 Then I said to them, “You are holy to the Lord, just as these vessels are holy. The silver and the gold are a voluntary offering to the Lord, the God of your fathers. 8:29 Be careful with them and protect them, until you weigh them out before the leading priests and the Levites and the family leaders of Israel in Jerusalem, ⁷⁸  in the storerooms of the temple of the Lord.”

8:30 Then the priests and the Levites took charge of ⁷⁹  the silver, the gold, and the vessels that had been weighed out, to transport them to Jerusalem to the temple of our God.

[10:3]  ¹ tn The Niphal verb of the Hebrew root קָדַשׁ (qadash) can mean either “to be treated as holy” (so here, e.g., BDB 873 s.v. קָּדַשׁ, LXX, NASB, and NEB) or “to show oneself holy” (so here, e.g., HALOT 1073 s.v. קדשׁnif.1, NIV, NRSV, NLT; J. Milgrom, Leviticus [AB], 1:595, 601-3; and J. E. Hartley, Leviticus [WBC], 133-34). The latter rendering seems more likely here since, in the immediate context, the Lord himself had indeed shown himself to be holy by the way he responded to the illegitimate incense offering of Nadab and Abihu. They had not treated the Lord as holy, so the Lord acted on his own behalf to show that he was indeed holy.

[10:3]  ² tn In this context the Niphal of the Hebrew root כָּבֵד (kaved) can mean “to be honored” (e.g., NASB and NIV here), “be glorified” (ASV, NRSV and NLT here), or “glorify oneself, show one’s glory” (cf. NAB; e.g., specifically in this verse HALOT 455 s.v. כבדnif.3; J. Milgrom, Leviticus [AB], 1:595, 603-4; and J. E. Hartley, Leviticus [WBC], 126, 134). Comparing this clause with the previous one (see the note above), the point may be that when the Lord shows himself to be holy as he has done in 10:1-2, this results in him being honored (i.e., reverenced, feared, treated with respect) among the people. This suggests the passive rendering. It is possible, however, that one should use the reflexive rendering here as in the previous clause. If so, the passage means that the Lord showed both his holiness and his glory in one outbreak against Nadab and Abihu.

[22:2]  ³ tn Heb “holy things,” which means the “holy offerings” in this context, as the following verses show. The referent has been specified in the translation for clarity.

[22:2]  ⁴ tn Heb “from the holy things of the sons of Israel, and they shall not profane my holy name, which they are consecrating to me.” The latter (relative) clause applies to the “the holy things of the sons of Israel” (the first clause), not the Lord’s name (i.e., the immediately preceding clause). The clause order in the translation has been rearranged to indicate this.

[22:3]  ⁵ tn Heb “To your generations.”

[22:3]  ⁶ tn The Piel (v. 2) and Hiphil (v. 3) forms of the verb קָדַשׁ (qadash) appear to be interchangeable in this context. Both mean “to consecrate” (Heb “make holy [or “sacred”]”).

[22:3]  ⁷ tn Heb “and his impurity [is] on him”; NIV “is ceremonially unclean”; NAB, NRSV “while he is in a state of uncleanness.”

[22:3]  ⁸ sn Regarding the “cut off” penalty, see the note on Lev 7:20. Cf. the interpretive translation of TEV “he can never again serve at the altar.”

[22:4]  ⁹ tn Heb “Man man.” The reduplication is a way of saying “any man” (cf. Lev 15:2; 17:3, etc.), but with a negative command it means “No man” (see B. A. Levine, Leviticus [JPSTC], 147).

[22:4]  ¹⁰ sn The diseases and discharges mentioned here are those described in Lev 13-15.

[22:4]  ¹¹ tn Heb “And the one.”

[22:4]  ¹² tn Heb “in all unclean of a person/soul”; for the Hebrew term נֶפֶשׁ (nefesh) meaning “a [dead] person,” see the note on Lev 19:28.

[22:4]  ¹³ tn Heb “or a man who goes out from him a lying of seed.”

[22:5]  ¹⁴ tn Heb “which there shall be uncleanness to him.”

[22:5]  ¹⁵ tn The Hebrew term for “person” here is אָדָם (adam, “human being”), which could either a male or a female person.

[22:5]  ¹⁶ tn Heb “to all his impurity.” The phrase refers to the impurity of the person whom the man touches to become unclean (see the previous clause). To clarify this, the translation uses “that person’s” rather than “his.”

[22:6]  ¹⁷ sn The phrase “any of these” refers back to the unclean things touched in vv. 4b-5.

[22:8]  ¹⁸ tn Heb “a carcass,” referring to the carcass of an animal that has died on its own, not the carcass of an animal slaughtered for sacrifice or killed by wild beasts. This has been clarified in the translation by supplying the phrase “of natural causes”; cf. NAB “that has died of itself”; TEV “that has died a natural death.”

[22:9]  ¹⁹ tn Heb “and they will not lift up on it sin.” The pronoun “it” (masculine) apparently refers to any item of food that belongs to the category of “holy offerings” (see above).

[22:9]  ²⁰ tn Heb “and die in it.”

[22:10]  ²¹ 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.”

[22:10]  ²² tn Heb “A resident [תּוֹשָׁב (toshav) from יָשַׁב (yashav, “to dwell, to reside”)] of a priest.” The meaning of the term is uncertain. It could refer to a “guest” (NIV) or perhaps “bound servant” (NRSV; see B. A. Levine, Leviticus [JPSTC], 149). In the translation “lodger” was used instead of “boarder” precisely because a boarder would be provided meals with his lodging, the very issue at stake here.

[22:11]  ²³ tn Heb “and a priest, if he buys a person, the property of his silver.”

[22:11]  ²⁴ tn Heb “he”; the referent (the person whom the priest has purchased) has been specified in the translation for clarity.

[22:11]  ²⁵ tn Heb “eat it”; the referent (the holy offerings) has been specified in the translation for clarity.

[22:11]  ²⁶ tn Heb “his”; the referent (the priest) has been specified in the translation for clarity.

[22:11]  ²⁷ tn Heb “and the [slave] born of his house, they shall eat in his food.” The LXX, Syriac, Tg. Onq., Tg. Ps.-J., and some mss of Smr have plural “ones born,” which matches the following plural “they” pronoun and the plural form of the verb.

[22:12]  ²⁸ tn Heb “And a daughter of a priest, if she is to a man, a stranger” (cf. the note on v. 10 above).

[22:12]  ²⁹ tn Heb “she in the contribution of the holy offerings shall not eat.” For “contribution [offering]” see the note on Lev 7:14 and the literature cited there. Cf. NCV “the holy offerings”; TEV, NLT “the sacred offerings.”

[22:13]  ³⁰ tn Heb “to”; the words “live in” have been supplied in the translation for clarity.

[22:13]  ³¹ tn Heb “and seed there is not to her and she returns to the house of her father as her youth.” The mention of having “no children” appears to imply that her children, if she had any, should support her; this is made explicit by NLT’s “and has no children to support her.”

[22:14]  ³² 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).

[22:14]  ³³ 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.

[22:15]  ³⁴ tn Contextually, “They” could refer either to the people (v. 14a; cf. NRSV “No one”) or the priests (v. 14b; cf. NIV “The priests”), but the latter seems more likely (see J. E. Hartley, Leviticus [WBC], 356, and B. A. Levine, Leviticus [JPSTC], 150). The priests were responsible to see that the portions of the offerings that were to be consumed by the priests as prebends did not become accessible to the people. Mistakes in this matter (cf. v. 14) would bring “guilt” on the people, requiring punishment (v. 16).

[22:15]  ³⁵ 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).

[22:15]  ³⁶ tn Heb “the holy offerings of the sons of Israel which they contribute to the Lord.” The subject “they” here refers to the Israelites (“the sons of Israel”) which is the most immediate antecedent. To make this clear, the present translation has “the holy offerings which the Israelites contribute to the Lord.”

[22:16]  ³⁷ tn Heb “iniquity of guilt”; NASB “cause them to bear punishment for guilt.” The Hebrew word עָוֹן (’avon, “iniquity”) can designate either acts of iniquity or the penalty (i.e., punishment) for such acts.

[22:16]  ³⁸ sn That is, when the lay people eat portions of offerings that should have been eaten only by priests and those who belonged to priestly households.

[22:18]  ³⁹ tn Heb “Man, man.” The reduplication is a way of saying “any man” (cf. Lev 15:2; 17:3, etc.; see the distributive repetition of the noun in GKC 395-96 §123.c).

[22:18]  ⁴⁰ tn Heb “and from the foreigner [singular] in Israel.” Some medieval Hebrew mss, Smr, LXX, Syriac, and Vulgate add “who resides” after “foreigner”: “the foreigner who resides in Israel” (cf., e.g., Lev 20:2 above).

[22:19]  ⁴¹ tn Heb “for your acceptance.” See Lev 1:3-4 above and the notes there.

[22:20]  ⁴² tn Heb “all which in it [is] a flaw.” Note that the same term is used for physical flaws of people in Lev 21:17-24. Cf. KJV, ASV, NRSV “blemish”; NASB, NIV, TEV “defect”; NLT “with physical defects.”

[22:20]  ⁴³ tn Heb “not for acceptance shall it be for you”; NIV “it will not be accepted on your behalf” (NRSV and NLT both similar).

[22:21]  ⁴⁴ tn The meaning of the expression לְפַלֵּא־נֶדֶר (lÿfalle’-neder) rendered here “for a special votive offering” is much debated. Some take it as an expression for fulfilling a vow, “to fulfill a vow” (e.g., HALOT 927-28 s.v. פלא piel and NASB; cf. NAB, NRSV “in fulfillment of a vow”) or, alternatively, “to make a vow” or “for making a vow” (HALOT 928 s.v. פלא piel [II פלא]). Perhaps it refers to the making a special vow, from the verb פָלַא (pala’, “to be wonderful, to be remarkable”); cf. J. Milgrom, Numbers (JPSTC), 44. B. A. Levine, Leviticus (JPSTC), 151 and 193, suggests that this is a special term for “setting aside a votive offering” (related to פָלָה [palah, “to set aside”]). In general, the point of the expression seems to be that this sacrifice arises as a special gift to God out of special circumstances in the life of the worshiper.

[22:21]  ⁴⁵ tn Heb “for acceptance”; NAB “if it is to find acceptance.”

[22:21]  ⁴⁶ tn Heb “all/any flaw shall not be in it.”

[22:22]  ⁴⁷ tn Or perhaps “a wart” (cf. NIV; HALOT 383 s.v. יַבֶּלֶת, but see the remarks in J. E. Hartley, Leviticus [WBC], 358).

[22:22]  ⁴⁸ sn See the note on Lev 21:20 above.

[22:22]  ⁴⁹ sn This term for offering “gift” is explained in the note on Lev 1:9.

[22:23]  ⁵⁰ tn Heb “And an ox.”

[22:23]  ⁵¹ tn Heb “and stunted” (see HALOT 1102 s.v. I קלט).

[22:23]  ⁵² sn The freewill offering was voluntary, so the regulations regarding it were more relaxed. Once a vow was made, the paying of it was not voluntary (see B. A. Levine, Leviticus [JPSTC], 151-52, for very helpful remarks on this verse).

[22:24]  ⁵³ sn Compare Lev 21:20b.

[22:25]  ⁵⁴ tn Heb “And from the hand of a son of a foreigner.”

[22:25]  ⁵⁵ tn Heb “for their being ruined [is] in them, flaw is in them”; NRSV “are mutilated, with a blemish in them”; NIV “are deformed and have defects.” The MT term מָשְׁחָתָם (moshkhatam, “their being ruined”) is a Muqtal form (= Hophal participle) from שָׁחַת (shakhat, “to ruin”). Smr has plural בהם משׁחתים (“deformities in them”; cf. the LXX translation). The Qumran Leviticus scroll (11QpaleoLev) has תימ הם[…], in which case the restored participle would appear to be the same as Smr, but there is no בְּ (bet) preposition before the pronoun, yielding “they are deformed” (see D. N. Freedman and K. A. Mathews, The Paleo-Hebrew Leviticus Scroll, 41 and the remarks in J. E. Hartley, Leviticus [WBC], 358).

[22:27]  ⁵⁶ tn The words “the care of” are not in the Hebrew text, but are implied. Although many modern English versions render “with its mother” (e.g., NAB, NASB, NIV, NRSV, NLT), the literal phrase “under its mother” refers to the young animal nursing from its mother. Cf. KJV, ASV “it shall be seven days under the dam,” which would probably be misunderstood.

[22:27]  ⁵⁷ tn Heb “for an offering of a gift.”

[22:28]  ⁵⁸ tn Heb “And an ox or a sheep, it and its son, you shall not slaughter.”

[22:28]  ⁵⁹ tn Heb “in one day.”

[22:29]  ⁶⁰ tn Heb “for your acceptance” (see the notes on Lev 1:3-4 and 22:19 above).

[22:30]  ⁶¹ tn Heb “On that day”; NIV, NCV “that same day.”

[22:30]  ⁶² tn Heb “from it.”

[22:31]  ⁶³ tn Heb “And you shall keep my commandments and you shall do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 20:8, etc.).

[22:33]  ⁶⁴ tn Heb “to be to you for God.”

[1:7]  ⁶⁵ tn Heb “and he gave them.”

[1:8]  ⁶⁶ tn Heb “brought them forth.”

[1:8]  ⁶⁷ tn Heb “upon the hand of.”

[1:8]  ⁶⁸ sn A Persian name meaning “gift of Mithras.” See HALOT 656 s.v. מִתְרְדָת.

[1:8]  ⁶⁹ sn A Babylonian name with the probable meaning “Shamash protect the father.” See HALOT 1664-65 s.v. שֵׁשְׁבַּצַּר.

[1:8]  ⁷⁰ tn Heb “Sheshbazzar the prince to Judah”; TEV, CEV “the governor of Judah.”

[1:9]  ⁷¹ tn Heb “these are their number.”

[1:9]  ⁷² tn The exact meaning of the Hebrew noun אֲגַרְטָל (’agartal, which occurs twice in this verse) is somewhat uncertain. The lexicons suggest that it is related to a common Semitic root (the Hebrew derivative has a prosthetic prefixed א [aleph] and interchange between ג [gimel] and ק [kof]): Judean Aramaic and Syriac qartalla, Arabic qirtallat, Ethiopic qartalo, all meaning “basket” (BDB 173-74 s.v.; HALOT 11 s.v.). There is debate whether this is a loanword from Greek κάρταλλος (kartallo", “basket”), Persian hirtal (“leather bag”) or Hittite kurtal (“container”). The term is traditionally understood as a kind of vessel, such as “basket, basin” (BDB 173-74 s.v.; HALOT 11 s.v.); but some suggest “leather bag” or a basket-shaped container of some sort (P. Humbert, “En marge du dictionnaire hébraïque,” ZAW 62 [1950]: 199-207; DCH 1:118 s.v.). The LXX translated it as ψυκτήρ (yukthr, “metal bowl”). The precise meaning depends on whether the nouns כֶּסֶף (kesef, “silver”) and זָהָב (zahav, “gold”), which follow each use of this plural construct noun, are genitives of content (“containers full of silver” and “containers full of gold”) or genitives of material (“silver containers” and “gold containers” = containers made from silver and gold). If they are genitives of content, the term probably means “baskets” or “leather bags” (filled with silver and gold); however, if they are genitives of material, the term would mean “basins” (made of silver and gold). Elsewhere in Ezra 1, the nouns כֶּסֶף (“silver”) and זָהָב (“gold”) are used as genitives or material, not genitives of contents; therefore, the translation “gold basins” and “silver basins” is preferred.

[1:9]  ⁷³ tn Heb “knives.” The Hebrew noun מַחֲלָפִים (makhalafim, “knives”) is found only here in the OT. While the basic meaning of the term is fairly clear, what it refers to here is unclear. The verb II חָלַף (khalaf) means “to pass through” (BDB 322 s.v. חָלַף) or “to cut through” (HALOT 321 s.v. II חלף; see also Judg 5:26; Job 20:24); thus, the lexicons suggest מַחֲלָפִים means “knives” (BDB 322 s.v. מַחֲלָף; HALOT 569 s.v. *מַחֲלָף). The related noun חֲלָפוֹת (khalafot, “knife”) is used in Mishnaic Hebrew (HALOT 321 s.v. II חלף), and חֲלִיפוֹת (khalifot, “knives”) appears in the Talmud. The noun appears in the cognate languages: Ugaritic khlpnm (“knives”; UT 19) and Syriac khalofta (“shearing knife”; HALOT 321 s.v. II חלף). The Vulgate translated it as “knives,” while the LXX understood it as referring to replacement pieces for the offering basins. The English translations render it variously; some following the Vulgate and others adopting the approach of the LXX: “knives” (KJV, NKJV, NRSV), “censers” (RSV), “duplicates” (NASV), “silver pans” (NIV), “bowls” (TEV), “other dishes” (CEV). Verse 11 lists these twenty-nine objects among the “gold and silver vessels” brought back to Jerusalem for temple worship. The translation above offers the intentionally ambiguous “silver utensils” (the term מַחֲלָפִים [“knives”] would hardly refer to “gold” items, but could refer to “silver items”).

[1:10]  ⁷⁴ tn The meaning of the Hebrew term מִשְׁנִים (mishnim) is uncertain. The noun מִשְׁנֶה (mishneh) means “double, second” (BDB 1041 s.v.), “what is doubled, two-fold” (HALOT 650 s.v. מִשְׁנֶה 3). The translations reflect a diversity of approaches: “410 silver bowls of a second kind” (KJV, NASV, RSV margin), “410 other silver bowls” (NRSV) and “410 matching silver bowls” (NIV). BDB 1041 s.v. משׁנה 3.a suggests it was originally a numeral that was garbled in the transmission process, as reflected in the LXX: “two thousand” (so RSV: “two thousand four hundred and ten bowls of silver”). The BHS editor suggests revocalizing the term to מְשֻׁנִים (mÿshunim, “changed”).

[1:11]  ⁷⁵ sn The total number as given in the MT does not match the numbers given for the various items in v. 9. It is not clear whether the difference is due to error in textual transmission or whether the constituent items mentioned are only a selection from a longer list, in which case the total from that longer list may have been retained. The numbers provided in 1 Esdras come much closer to agreeing with the number in Ezra 1:9-11, but this does not necessarily mean that 1 Esdras has been better preserved here than Ezra. 1 Esdras 2:13-15 (RSV) says, “The number of these was: a thousand gold cups, a thousand silver cups, twenty-nine silver censures, thirty gold bowls, two thousand four hundred and ten silver bowls, and a thousand other vessels. All the vessels were handed over, gold and silver, five thousand four hundred and sixty-nine, and they were carried back by Shesbazzar with the returning exiles from Babylon to Jerusalem.”

[8:26]  ⁷⁶ tn Heb “upon their hand.”

[8:26]  ⁷⁷ tn Possibly “100 silver vessels worth [?] talents” or “silver vessels weighing 100 talents.”

[8:29]  ⁷⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:30]  ⁷⁹ tn Heb “received.”