Bilangan 8:1--9:14
Konteks8:1 1 The Lord spoke to Moses: 8:2 “Speak to Aaron and tell him, ‘When you set up 2 the lamps, the seven lamps are to give light 3 in front of the lampstand.’”
8:3 And Aaron did so; he set up the lamps to face toward the front of the lampstand, as the Lord commanded Moses. 8:4 This is how the lampstand was made: 4 It was beaten work in gold; 5 from its shaft to its flowers it was beaten work. According to the pattern which the Lord had shown Moses, so he made the lampstand.
8:5 Then the Lord spoke to Moses: 8:6 “Take the Levites from among the Israelites and purify 6 them. 8:7 And do this 7 to them to purify them: Sprinkle water of purification 8 on them; then have them shave 9 all their body 10 and wash 11 their clothes, and so purify themselves. 12 8:8 Then they are to take a young bull with its grain offering of fine flour mixed with olive oil; and you are to take a second young bull for a purification offering. 13 8:9 You are to bring the Levites before the tent of meeting and assemble the entire community of the Israelites. 8:10 Then you are to bring the Levites before the Lord, and the Israelites are to lay their hands on the Levites; 14 8:11 and Aaron is to offer 15 the Levites before the Lord as a wave offering from the Israelites, that they may do the work 16 of the Lord. 8:12 When 17 the Levites lay their hands on the heads of the bulls, offer 18 the one for a purification offering and the other for a whole burnt offering to the Lord, 19 to make atonement for the Levites. 8:13 You are to have the Levites stand before Aaron 20 and his sons, and then offer them as a wave offering to the Lord. 8:14 And so 21 you are to separate the Levites from among the Israelites, and the Levites will be mine.
8:15 “After this, the Levites will go in 22 to do the work 23 of the tent of meeting. So you must cleanse them 24 and offer them like a wave offering. 25 8:16 For they are entirely given 26 to me from among the Israelites. I have taken them for myself instead of 27 all who open the womb, the firstborn sons of all the Israelites. 8:17 For all the firstborn males among the Israelites are mine, both humans and animals; when I destroyed 28 all the firstborn in the land of Egypt I set them apart for myself. 8:18 So I have taken the Levites instead of all the firstborn sons among the Israelites. 8:19 I have given the Levites as a gift to Aaron and his sons from among the Israelites, to do the work for the Israelites in the tent of meeting, and to make atonement for the Israelites, so there will be no plague among the Israelites when the Israelites come near the sanctuary.” 29
8:20 So Moses and Aaron and the entire community of the Israelites did this with the Levites. According to all that the Lord commanded Moses concerning the Levites, this is what the Israelites did with them. 8:21 The Levites purified themselves 30 and washed their clothing; then Aaron presented them like a wave offering before the Lord, and Aaron made atonement for them to purify them. 8:22 After this, the Levites went in to do their work in the tent of meeting before Aaron and before his sons. As the Lord had commanded Moses concerning the Levites, so they did.
8:23 Then the Lord spoke to Moses: 8:24 “This is what pertains to the Levites: 31 At the age of twenty-five years 32 and upward one may begin to join the company 33 in the work of the tent of meeting, 8:25 and at the age of fifty years they must retire from performing the work and may no longer work. 8:26 They may assist 34 their colleagues 35 in the tent of meeting, to attend to needs, but they must do no work. This is the way you must establish 36 the Levites regarding their duties.”
9:1 37 The Lord spoke to Moses in the wilderness of Sinai, in the first month of the second year after they had come out 38 of the land of Egypt:
9:2 “The Israelites are to observe 39 the Passover 40 at its appointed time. 41 9:3 In the fourteenth day of this month, at twilight, 42 you are to observe it at its appointed time; you must keep 43 it in accordance with all its statutes and all its customs.” 44 9:4 So Moses instructed 45 the Israelites to observe 46 the Passover. 9:5 And they observed the Passover 47 on the fourteenth day of the first month at twilight in the wilderness of Sinai; in accordance with all that the Lord had commanded Moses, so the Israelites did.
9:6 It happened that some men 48 who were ceremonially defiled 49 by the dead body of a man 50 could not keep 51 the Passover on that day, so they came before Moses and before Aaron on that day. 9:7 And those men said to him, “We are ceremonially defiled by the dead body of a man; why are we kept back from offering the Lord’s offering at its appointed time among the Israelites?” 9:8 So Moses said to them, “Remain 52 here and I will hear 53 what the Lord will command concerning you.”
9:9 The Lord spoke to Moses: 9:10 “Tell the Israelites, ‘If any 54 of you or of your posterity become ceremonially defiled by touching a dead body, or are on a journey far away, then he may 55 observe the Passover to the Lord. 9:11 They may observe it on the fourteenth day of the second month 56 at twilight; they are to eat it with bread made without yeast and with bitter herbs. 9:12 They must not leave any of it until morning, nor break any of its bones; they must observe it in accordance with every statute of the Passover.
9:13 But 57 the man who is ceremonially clean, and was not on a journey, and fails 58 to keep the Passover, that person must be cut off from his people. 59 Because he did not bring the Lord’s offering at its appointed time, that man must bear his sin. 60 9:14 If a resident foreigner lives 61 among you and wants to keep 62 the Passover to the Lord, he must do so according to the statute of the Passover, and according to its custom. You must have 63 the same 64 statute for the resident foreigner 65 and for the one who was born in the land.’”
Imamat 1:1--3:17
Konteks1:1 Then the Lord called to Moses and spoke to him 66 from the Meeting Tent: 67 1:2 “Speak to the Israelites and tell them, ‘When 68 someone 69 among you presents an offering 70 to the Lord, 71 you 72 must present your offering from the domesticated animals, either from the herd or from the flock. 73
1:3 “‘If his offering is a burnt offering 74 from the herd he must present it as a flawless male; he must present it at the entrance 75 of the Meeting Tent for its 76 acceptance before the Lord. 1:4 He must lay his hand on the head of the burnt offering, and it will be accepted for him to make atonement 77 on his behalf. 1:5 Then the one presenting the offering 78 must slaughter the bull 79 before the Lord, and the sons of Aaron, the priests, must present the blood and splash 80 the blood against the sides of the altar which is at the entrance of the Meeting Tent. 1:6 Next, the one presenting the offering 81 must skin the burnt offering and cut it into parts, 1:7 and the sons of Aaron, the priest, 82 must put fire on the altar and arrange wood on the fire. 1:8 Then the sons of Aaron, the priests, must arrange the parts with the head and the suet 83 on the wood that is in the fire on the altar. 84 1:9 Finally, the one presenting the offering 85 must wash its entrails and its legs in water and the priest must offer all of it up in smoke on the altar 86 – it is 87 a burnt offering, a gift 88 of a soothing aroma to the Lord.
1:10 “‘If his offering is from the flock for a burnt offering 89 – from the sheep or the goats – he must present a flawless male, 1:11 and must slaughter it on the north side of the altar before the Lord, and the sons of Aaron, the priests, will splash its blood against the altar’s sides. 1:12 Next, the one presenting the offering 90 must cut it into parts, with its head and its suet, and the priest must arrange them on the wood which is in the fire, on the altar. 1:13 Then the one presenting the offering must wash the entrails and the legs in water, and the priest must present all of it and offer it up in smoke on the altar – it is a burnt offering, a gift of a soothing aroma to the Lord.
1:14 “‘If his offering to the Lord is a burnt offering from the birds, 91 he must present his offering from the turtledoves or from the young pigeons. 92 1:15 The priest must present it at the altar, pinch off 93 its head and offer the head 94 up in smoke on the altar, and its blood must be drained out against the side of the altar. 1:16 Then the priest 95 must remove its entrails by cutting off its tail feathers, 96 and throw them 97 to the east side of the altar into the place of fatty ashes, 1:17 and tear it open by its wings without dividing it into two parts. 98 Finally, the priest must offer it up in smoke on the altar on the wood which is in the fire – it is a burnt offering, a gift of a soothing aroma to the Lord.
2:1 “‘When a person presents a grain offering 99 to the Lord, his offering must consist of choice wheat flour, 100 and he must pour olive oil on it and put frankincense 101 on it. 2:2 Then he must bring it to the sons of Aaron, the priests, and the priest 102 must scoop out from there a handful of its choice wheat flour and some of its olive oil in addition to all of its frankincense, and the priest must offer its memorial portion 103 up in smoke on the altar – it is 104 a gift of a soothing aroma to the Lord. 2:3 The remainder of the grain offering belongs to Aaron and to his sons 105 – it is 106 most holy 107 from the gifts of the Lord.
2:4 “‘When you present an offering of grain baked in an oven, it must be made of 108 choice wheat flour baked into unleavened loaves 109 mixed with olive oil or 110 unleavened wafers smeared 111 with olive oil. 2:5 If your offering is a grain offering made on the griddle, it must be choice wheat flour mixed with olive oil, unleavened. 2:6 Crumble it in pieces 112 and pour olive oil on it – it is a grain offering. 2:7 If your offering is a grain offering made in a pan, 113 it must be made of choice wheat flour deep fried in olive oil. 114
2:8 “‘You must bring the grain offering that must be made from these to the Lord. Present it to the priest, 115 and he will bring it to the altar. 2:9 Then the priest must take up 116 from the grain offering its memorial portion and offer it up in smoke on the altar – it is 117 a gift of a soothing aroma to the Lord. 2:10 The remainder of the grain offering belongs to Aaron and to his sons – it is 118 most holy from the gifts of the Lord.
2:11 “‘No grain offering which you present to the Lord can be made with yeast, 119 for you must not offer up in smoke any yeast or honey as a gift to the Lord. 120 2:12 You can present them to the Lord as an offering of first fruit, 121 but they must not go up to the altar for a soothing aroma. 2:13 Moreover, you must season every one of your grain offerings with salt; you must not allow the salt of the covenant of your God to be missing from your grain offering 122 – on every one of your grain offerings you must present salt.
2:14 “‘If you present a grain offering of first ripe grain to the Lord, you must present your grain offering of first ripe grain as soft kernels roasted in fire – crushed bits of fresh grain. 123 2:15 And you must put olive oil on it and set frankincense on it – it is a grain offering. 2:16 Then the priest must offer its memorial portion up in smoke – some of its crushed bits, some of its olive oil, in addition to all of its frankincense – it is 124 a gift to the Lord.
3:1 “‘Now if his offering is a peace offering sacrifice, 125 if he presents an offering from the herd, he must present before the Lord a flawless male or a female. 126 3:2 He must lay his hand on the head of his offering and slaughter it at the entrance of the Meeting Tent, and the sons of Aaron, the priests, must splash the blood against the altar’s sides. 127 3:3 Then the one presenting the offering 128 must present a gift to the Lord from the peace offering sacrifice: He must remove the fat that covers the entrails and all the fat that surrounds the entrails, 129 3:4 the two kidneys with the fat on their sinews, and the protruding lobe on the liver (which he is to remove along with the kidneys). 130 3:5 Then the sons of Aaron must offer it up in smoke on the altar atop the burnt offering that is on the wood in the fire as a gift of a soothing aroma to the Lord. 131
3:6 “‘If his offering for a peace offering sacrifice to the Lord is from the flock, he must present a flawless male or female. 132 3:7 If he presents a sheep as his offering, he must present it before the Lord. 3:8 He must lay his hand on the head of his offering and slaughter it before the Meeting Tent, and the sons of Aaron must splash 133 its blood against the altar’s sides. 3:9 Then he must present a gift to the Lord from the peace offering sacrifice: He must remove all the fatty tail up to the end of the spine, the fat covering the entrails, and all the fat on the entrails, 134 3:10 the two kidneys with the fat on their sinews, and the protruding lobe on the liver (which he is to remove along with the kidneys). 135 3:11 Then the priest must offer it up in smoke on the altar as a food gift to the Lord. 136
3:12 “‘If his offering is a goat he must present it before the Lord, 3:13 lay his hand on its head, and slaughter it before the Meeting Tent, and the sons of Aaron must splash its blood against the altar’s sides. 3:14 Then he must present from it his offering as a gift to the Lord: the fat which covers the entrails and all the fat on the entrails, 137 3:15 the two kidneys with the fat on their sinews, and the protruding lobe on the liver (which he is to remove along with the kidneys). 138 3:16 Then the priest must offer them up in smoke on the altar as a food gift for a soothing aroma – all the fat belongs to the Lord. 3:17 This is 139 a perpetual statute throughout your generations 140 in all the places where you live: You must never eat any fat or any blood.’” 141
[8:1] 1 sn This chapter has three main sections to it: the lighting of the lamps (vv. 1-4), the separation of the Levites (vv. 5-22), and the work of the Levites (vv. 23-26). Many modern scholars assume that the chapter belongs to P and was added late. But the chapter reiterates some of the Mosaic material concerning the work of the Levites in the new sanctuary. For the chapter to make sense the historical setting must be accepted; if the historical setting is accepted, the chapter is necessary as part of that early legislation. For more reading, see M. Haran, “The Nature of the’ohel mo‘edh in the Pentateuchal Sources,” JSS 5 (1960): 50-65, and “The Priestly Image of the Tabernacle,” HUCA 36 (1965): 191-226; and C. L. Meyers, The Tabernacle Menorah.
[8:2] 2 tn The verb is עָלָה (’alah). The Hiphil infinitive construct functions in a temporal clause. The idea of arranging the lamps on the lampstand certainly involved raising the lamps and placing them on the tops of each shaft and branch. Some have taken the idea to mean cause the flame to go up, or light the lamps.
[8:2] 3 tn The imperfect tense forms part of the instruction, and so the translation has to indicate that. The instruction would seem obvious, but the light was to shine in the area immediately in front of the lampstand, so that it would illumine the way and illumine the table that was across the room (hence, “in front of”).
[8:4] 4 tn The Hebrew text literally has “and this is the work of the lampstand,” but that rendering does not convey the sense that it is describing how it was made.
[8:4] 5 sn The idea is that it was all hammered from a single plate of gold.
[8:6] 6 tn The verb טָהַר (tahar) means that Moses was “to purify” or “to make ceremonially clean” the Levites so that they could enter the sanctuary and do the work prescribed for them. Whatever is “unclean” is not permitted in the sanctuary at all.
[8:7] 7 tn Or, more literally, “and thus you shall do.” The verb is the imperfect tense of instruction or legislation. Here it introduces the procedures to be followed.
[8:7] 8 tn The genitive in this expression indicates the purpose of the water – it is for their purification. The expression is literally “the waters of sin.” The word “purification” is the same as for the “sin/purification offering” – חַטָּאת (khatta’at). This water seems to have been taken from the main laver and is contrasted with the complete washing of the priests in Lev 8:6.
[8:7] 9 tn The verb is the Hiphil perfect with a vav (ו) of sequence. This verb, and those to follow, has the force of a jussive since it comes after the imperative. Here the instruction is for them to remove the hair from their bodies (“flesh”). There is no indication that this was repeated (as the Egyptian priests did every few days). It seems to have been for this special occasion only. A similar requirement was for the leper (Lev 14:7-9).
[8:7] 11 tn Or “let/have them wash”; the priests were given new clothes (Lev 8:13), but the Levites simply washed their own.
[8:7] 12 tn The verb is a reflexive (or possibly passive) in this verse, indicating the summary of the process. The ritual steps that have been prescribed will lead to this conclusion. The verb could be treated as a final imperfect (being a perfect with vav [ו] consecutive), and so translated “that they may….” The major difference here is that the ritual made the Levites “clean,” whereas the ritual for the priests made them “holy” or “sanctified” (Lev 8:12).
[8:8] 13 sn The first sacrifice was for the purification of the Levites. The second animal, which Moses was to take, would be used for the purification of the tabernacle from all pollution.
[8:10] 14 sn The consecration ceremony was to be done in full view of the assembled people. In all probability the laying on of the hands was done through representatives of the tribes, and not all the people. This ritual of the imposition of hands showed that the people were taking part in the consecration, and that the Levites represented them in the service of the
[8:11] 15 tn The Hebrew text actually has “wave the Levites as a wave offering.” The wave offering was part of the ritual of the peace offering and indicated the priest’s portion being presented to God in a lifted, waving motion for all to see. The Levites were going to be in the sanctuary to serve the
[8:11] 16 tn The construction emphasizes the spiritual service of the Levites, using the infinitive construct of עָבַד (’avad) followed by its cognate accusative.
[8:12] 17 tn The clause begins with a vav (ו) on the noun “the Levites,” indicating a disjunctive clause. Here it is clearly a subordinate clause prior to the instruction for Moses, and so translated as a circumstantial clause of time.
[8:12] 18 tn The imperative is from the verb “to do; to make,” but in the sentence it clearly means to sacrifice the animals.
[8:12] 19 sn The “purification offering” cleansed the tabernacle from impurity, and the burnt offering atoned by nullifying and removing the effects of sin in the Levites.
[8:13] 20 tc The Greek text adds the
[8:14] 21 tn The vav (ו) consecutive on the perfect tense not only carries the nuance of instruction forward to this clause, but also marks this clause out as a summary of what has taken place, i.e., by doing all this ritual Moses will have separated the Levites from the people for God’s own possession.
[8:15] 22 tn The imperfect tense could also be given the nuance of the imperfect of permission: “the Levites may go in.”
[8:15] 24 tn The two verbs in the rest of this verse are perfect tenses with vav (ו) consecutive constructions, making them equal to the imperfect. Some commentators try to get around the difficulty of repetition by making these future perfects, “and you will have cleansed,” as opposed to a summary statement, “for thus you will cleanse….”
[8:15] 25 tc The Greek text adds “before the
[8:16] 26 tn As before, the emphasis is obtained by repeating the passive participle: “given, given to me.”
[8:16] 27 tn Or “as substitutes” for all the firstborn of the Israelites.
[8:17] 28 tn The idiomatic “on the day of” precedes the infinitive construct of נָכָה (nakhah) to form the temporal clause: “in the day of my striking…” becomes “when I struck.”
[8:19] 29 sn The firstborn were those that were essentially redeemed from death in Egypt when the blood was put on the doors. So in the very real sense they belonged to God (Exod 13:2,12). The firstborn was one who stood in special relationship to the father, being the successive offspring. Here, the Levites would stand in for the firstborn in that special role and special relationship. God also made it clear that the nation of Israel was his firstborn son (Exod 4:22-23), and so they stood in that relationship before all the nations. The tribe of Reuben was to have been the firstborn tribe, but in view of the presumptuous attempt to take over the leadership through pagan methods (Gen 35:22; 49:3-4), was passed over. The tribes of Levi and Simeon were also put down for their ancestors’ activities, but sanctuary service was still given to Levi.
[8:21] 30 tn The verb is the Hitpael of חָטָּא (khatta’). In this stem the meaning of the root “to sin” is likely to be connected to the noun “sin/purification” offering in a denominative sense, although some would take it as a privative usage, “to remove sin.” The idea is clear enough: They performed all the ritual in order to purify themselves ceremonially.
[8:24] 31 tn The Hebrew text has “this [is that] which [pertains] to the Levites.” “This is what concerns the Levites, meaning, the following rulings are for them.
[8:24] 32 tc The age of twenty-five indicated in v. 24 should be compared with the age of thirty indicated in Num 4:3,23,30. In order to harmonize the numbers given in chapter 4 with the number given in Num 8:24 the LXX (and perhaps its Hebrew Vorlage) has thirty in all of these references. See further G. J. Wenham, Numbers (TOTC 4), 97-98.
[8:24] 33 tn The infinitive is לִצְבֹא (litsvo’), related to the word for “host, army, company,” and so “to serve as a company.” The meaning is strengthened by the cognate accusative following it.
[8:26] 34 tn The verb is the Piel perfect of שָׁרַת (sharat, “to serve, minister”). Here the form has the vav (ו) consecutive, and so is equal to the imperfect tense stressing permission. After the Levites reached the age of retirement, they were permitted to assist the others, but were not permitted to do the work themselves.
[8:26] 35 tn Heb “brothers,” but the meaning in this context is “fellow Levites.”
[8:26] 36 tn Heb “you shall do, make.”
[9:1] 37 sn The chapter has just the two sections, the observance of the Passover (vv. 1-14) and the cloud that led the Israelites in the wilderness (vv. 15-23). It must be remembered that the material in vv. 7-9 is chronologically earlier than vv. 1-6, as the notices in the text will make clear. The two main discussions here are the last major issues to be reiterated before dealing with the commencement of the journey.
[9:1] 38 tn The temporal clause is formed with the infinitive construct of יָצָא (yatsa’, “to go out; to leave”). This verse indicates that a full year had passed since the exodus and the original Passover; now a second ruling on the Passover is included at the beginning of the second year. This would have occurred immediately after the consecration of the tabernacle, in the month before the census at Sinai.
[9:2] 39 tn The verb is simply “to do; to make” (עָשָׂה [’asah] in the jussive). It must have the idea here of “to perform; to keep; to observe” the ritual of the Passover.
[9:2] 40 sn For a detailed study note on the Passover, see the discussion with the original institution in Exod 12. The word פֶּסַח (pesakh) – here in pause and with the article – has become the technical name for the spring festival of Israel. In Exod 12 the name is explained by the use of the verb “to pass over” (עָבַר, ’avar), indicating that the angel of death would pass over the house with the blood applied. Many scholarly attempts have been made to supply the etymology of the word, but none has been compelling enough to be accepted by a large number of biblical scholars. For general literature on the Passover, see J. B. Segal, The Hebrew Passover, as well as the Bible dictionaries and encyclopedias.
[9:2] 41 tc The Greek text uses a plural here but the singular in vv. 7 and 13; the Smr uses the plural in all three places.
[9:3] 42 tn The literal Hebrew expression is “between the evenings” (so also in vv. 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).
[9:3] 43 tn The two verbs in this verse are identical; they are imperfects of instruction. The English translation has been modified for stylistic variation.
[9:3] 44 tn The two words in this last section are standard “Torah” words. The word חֹק (khoq) is a binding statute, something engraved and monumental. The word מִשְׁפָּט (mishpat) means “judgment, decision,” but with a more general idea of “custom” at its core. The verse is making it very clear that the Passover had to follow the custom and form that was legislated in Egypt.
[9:4] 46 tn The infinitive construct functions as the direct object of the preceding verb (a Hebrew complementary usage), answering the question of what he said.
[9:5] 47 tc The LXX omits this first clause; it also omits “at twilight.”
[9:6] 48 tn In the Hebrew text the noun has no definite article, and so it signifies “some” or “certain” men.
[9:6] 49 tn The meaning, of course, is to be ceremonially unclean, and therefore disqualified from entering the sanctuary.
[9:6] 50 tn Or “a human corpse” (so NAB, NKJV). So also in v.7; cf. v. 10.
[9:6] 51 tn This clause begins with the vav (ו) conjunction and negative before the perfect tense. Here is the main verb of the sentence: They were not able to observe the Passover. The first part of the verse provides the explanation for their problem.
[9:8] 52 tn The verb is simply “stand,” but in the more general sense of waiting to hear the answer.
[9:8] 53 tn The cohortative may be subordinated to the imperative: “stand…[that I] may hear.”
[9:10] 54 tn This sense is conveyed by the repetition of “man” – “if a man, a man becomes unclean.”
[9:10] 55 tn The perfect tense with vav (ו) consecutive functions as the equivalent of an imperfect tense. In the apodosis of this conditional sentence, the permission nuance fits well.
[9:11] 56 sn The delay of four weeks for such people would have permitted enough time for them to return from their journey, or to recover from any short termed defilement such as is mentioned here. Apart from this provision, the Passover was to be kept precisely at the proper time.
[9:13] 57 tn The disjunctive vav (ו) signals a contrastive clause here: “but the man” on the other hand….
[9:13] 58 tn The verb חָדַל (khadal) means “to cease; to leave off; to fail.” The implication here is that it is a person who simply neglects to do it. It does not indicate that he forgot, but more likely that he made the decision to leave it undone.
[9:13] 59 sn The pronouncement of such a person’s penalty is that his life will be cut off from his people. There are at least three possible interpretations for this: physical death at the hand of the community (G. B. Gray, Numbers [ICC], 84-85), physical and/or spiritual death at the hand of God (J. Milgrom, “A Prolegomenon to Lev 17:11,” JBL 90 [1971]: 154-55), or excommunication or separation from the community (R. A. Cole, Exodus [TOTC], 109). The direct intervention of God seem to be the most likely in view of the lack of directions for the community to follow. Excommunication from the camp in the wilderness would have been tantamount to a death sentence by the community, and so there really are just two views.
[9:13] 60 tn The word for “sin” here should be interpreted to mean the consequences of his sin (so a metonymy of effect). Whoever willingly violates the Law will have to pay the consequences.
[9:14] 61 tn The words translated “resident foreigner” and “live” are from the same Hebrew root, גּוּר (gur), traditionally translated “to sojourn.” The “sojourner” who “sojourns” is a foreigner, a resident alien, who lives in the land as a temporary resident with rights of land ownership.
[9:14] 62 tn The verb is the simple perfect tense with vav (ו) consecutive. It is therefore the equivalent to the imperfect that comes before it. The desiderative imperfect fits this usage well, since the alien is not required to keep the feast, but may indeed desire to do so.
[9:14] 63 tn The Hebrew text has “there will be to you,” which is the way of expressing possession in Hebrew. Since this is legal instruction, the imperfect tense must be instruction or legislation.
[9:14] 64 tn Or “you must have one statute.”
[9:14] 65 tn The conjunction is used here to specify the application of the law: “and for the resident foreigner, and for the one…” indicates “both for the resident foreigner and the one who….”
[1:1] 66 tn Heb “And he (the
[1:1] sn The best explanation for the MT of Lev 1:1 arises from its function as a transition from Exod 40 to Lev 1. The first clause, “And he (the
[1:1] 67 sn The second clause of v. 1, “and the
[1:2] 68 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. 3, 4, 5, 8, 9, 10, and 11).
[1:2] sn Lev 1:1-2 serves as a heading for Lev 1-3 (i.e., the basic regulations regarding the presentation of the burnt, grain, and peace offerings) and, at the same time, leads directly into the section on “burnt offerings” in Lev 1:3. In turn, Lev 1:3-17 divides into three subsections, all introduced by אִם “if” (Lev 1:3-9, 10-13, and 14-17, respectively). Similar patterns are discernible throughout Lev 1:2-6:7 [5:26 HT].
[1:2] 69 tn Heb “a man, human being” (אָדָם, ’adam), which in this case refers to any person among “mankind,” male or female, since women could also bring such offerings (see, e.g., Lev 12:6-8; 15:29-30; cf. HALOT 14 s.v. I אָדָם); cf. NIV “any of you.”
[1:2] 70 tn The verb “presents” is cognate to the noun “offering” in v. 2 and throughout the book of Leviticus (both from the root קרב [qrb]). One could translate the verb “offers,” but this becomes awkward and, in fact, inaccurate in some passages. For example, in Lev 9:9 this verb is used for the presenting or giving of the blood to Aaron so that he could offer it to the
[1:2] 71 tn The whole clause reads more literally, “A human being (אָדָם, ’adam), if he brings from among you an offering to the
[1:2] 72 tn The shift to the second person plural verb here corresponds to the previous second person plural pronoun “among you.” It is distinct from the regular pattern of third person singular verbs throughout the rest of Lev 1-3. This too labels Lev 1:1-2 as an introduction to all of Lev 1-3, not just the burnt offering regulations in Lev 1 (J. Milgrom, Leviticus [AB], 1:146; cf. note 3 above).
[1:2] 73 tn Heb “from the domesticated animal, from the herd, and from the flock.” It is clear from the subsequent division between animals from the “herd” (בָּקָר, baqar, in Lev 1:3-9) and the “flock” (צֹאן, tso’n; see Lev 1:10-13) that the term for “domesticated animal” (בְּהֵמָה, bÿhemah) is a general term meant to introduce the category of pastoral quadrupeds. The stronger disjunctive accent over בְּהֵמָה in the MT as well as the lack of a vav (ו) between it and בָּקָר also suggest בְּהֵמָה is an overall category that includes both “herd” and “flock” quadrupeds.
[1:2] sn The bird category (Lev 1:14-17) is not included in this introduction because bird offerings were, by and large, concessions to the poor (cf., e.g., Lev 5:7-10; 12:8; 14:21-32) and, therefore, not considered to be one of the primary categories of animal offerings.
[1:3] 74 sn The burnt offering (עֹלָה, ’olah) was basically a “a gift of a soothing aroma to the
[1:3] 75 tn Heb “door” (so KJV, ASV); NASB “doorway” (likewise throughout the book of Leviticus). The translation “door” or “doorway” may suggest a framed door in a casing to the modern reader, but here the term refers to the entrance to a tent.
[1:3] 76 tn The NIV correctly has “it” in the text, referring to the acceptance of the animal (cf., e.g., RSV, NEB, NLT), but “he” in the margin, referring to the acceptance of the offerer (cf. ASV, NASB, JB). The reference to a “flawless male” in the first half of this verse suggests that the issue here is the acceptability of the animal to make atonement on behalf of the offerer (Lev 1:4; cf. NRSV “for acceptance in your behalf”).
[1:4] 77 tn “To make atonement” is the standard translation of the Hebrew term כִּפֶּר, (kipper); cf. however TEV “as a sacrifice to take away his sins” (CEV similar). The English word derives from a combination of “at” plus Middle English “one[ment],” referring primarily to reconciliation or reparation that is made in order to accomplish reconciliation. The primary meaning of the Hebrew verb, however, is “to wipe [something off (or on)]” (see esp. the goal of the sin offering, Lev 4, “to purge” the tabernacle from impurities), but in some cases it refers metaphorically to “wiping away” anything that might stand in the way of good relations by bringing a gift (see, e.g., Gen 32:20 [21 HT], “to appease; to pacify” as an illustration of this). The translation “make atonement” has been retained here because, ultimately, the goal of either purging or appeasing was to maintain a proper relationship between the
[1:5] 78 tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity. The LXX has “they” rather than “he,” suggesting that the priests, not the offerer, were to slaughter the bull (cf. the notes on vv. 6a and 9a).
[1:5] 79 tn Heb “the son of the herd”; cf. KJV “bullock”; NASB, NIV “young bull.”
[1:5] 80 tn “Splash” (cf. NAB) or “dash” (cf. NRSV) is better than “sprinkle,” which is the common English translation of this verb (זָרַק, zaraq; see, e.g., KJV, NASB, NIV, NLT). “Sprinkle” is not strong enough (contrast נָזָה [nazah], which does indeed mean “to sprinkle” or “to splatter”; cf. Lev 4:6).
[1:6] 81 tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity. The LXX and Smr have “they” rather than “he” in both halves of this verse, suggesting that the priests, not the offerer, were to skin and cut the carcass of the bull into pieces (cf. the notes on vv. 5a and 9a).
[1:7] 82 tc A few medieval Hebrew
[1:8] 83 tc A few Hebrew
[1:8] sn “Suet” is the specific term used for the hard, fatty tissues found around the kidneys of sheep and cattle. A number of modern English versions have simplified this to “fat” (e.g., NIV, NCV, TEV, CEV, NLT).
[1:8] 84 tn Heb “on the wood, which is on the fire, which is on the altar.” Cf. NIV “on the burning wood”; NLT “on the wood fire.”
[1:9] 85 tn Heb “Finally, he”; the referent (the offerer) has been specified in the translation for clarity. Once again, the MT assigns the preparation of the offering (here the entrails and legs) to the offerer because it did not bring him into direct contact with the altar, but reserves the actual placing of the sacrifice on the altar for the officiating priest (cf. the notes on vv. 5a and 6a).
[1:9] 86 tn Heb “toward the altar,” but the so-called locative ה (hey) attached to the word for “altar” can indicate the place where something is or happens (GKC 250 §90.d and GKC 373-74 §118.g; cf. also J. Milgrom, Leviticus [AB], 1:161). This is a standard way of expressing “on/at the altar” with the verb “to offer up in smoke” (Hiphil of קָטַר [qatar]; cf. also Exod 29:13, 18, 25; Lev 1:9, 13, 15, 17; 2:2, etc.).
[1:9] 87 tc A few Hebrew
[1:9] 88 sn The standard English translation of “gift” (אִשֶּׁה, ’isheh) is “an offering [made] by fire” (cf. KJV, ASV). It is based on a supposed etymological relationship to the Hebrew word for “fire” (אֵשׁ, ’esh) and is still maintained in many versions (e.g., NIV, RSV, NRSV, NLT; B. A. Levine, Leviticus [JPSTC], 7-8). For various reasons, including the fact that some offerings referred to by this term are not burned on the altar (see, e.g., Lev 24:9), it is probably better to understand the term to mean “gift” (J. E. Hartley, Leviticus [WBC], 22) or “food gift” (“food offering” in NEB and TEV; J. Milgrom, Leviticus [AB], 1:161-62). See R. E. Averbeck, NIDOTTE 1:540-49 for a complete discussion.
[1:10] 89 tn Heb “And if from the flock is his offering, from the sheep or from the goats, for a burnt offering.” Here “flock” specifies the broad category, with “sheep or goats” giving specific examples.
[1:12] 90 tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity (so also in v. 13).
[1:14] 91 tn Heb “from the [category] ‘bird.’”
[1:14] 92 tn Heb “from the sons of the pigeon,” referring either to “young pigeons” (cf. KJV, NASB, NIV, NLT) or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168, with J. E. Hartley, Leviticus [WBC], 14).
[1:15] 93 tn The action here seems to involve both a twisting action, breaking the neck of the bird and severing its vertebrae, as well as pinching or nipping the skin to sever the head from the main body. Cf. NASB, NRSV “wring off its head”; NAB “snap its head loose”; NLT “twist off its head.”
[1:15] 94 tn Many English versions have “it” here, referring to the head of the bird, which the priest immediately tossed on the altar fire. However, “it” could be misunderstood to refer to the bird’s body, so “head” is repeated in the present translation for clarity. As the following lines show, certain things needed to be done to the body of the bird before it could be placed on the altar.
[1:16] 95 tn Heb “Then he”; the referent (apparently still the priest) has been specified in the translation for clarity.
[1:16] 96 tn This translation (“remove its entrails by [cutting off] its tail feathers”) is based on the discussion in J. Milgrom, Leviticus (AB), 1:169-71, although he translates, “remove its crissum by its feathers.” Others possibilities include “its crop with its contents” (Tg. Onq., cf. NIV, NRSV; J. E. Hartley, Leviticus [WBC], 23) or “its crop with its feathers” (LXX, NASB, RSV; “crop” refers to the enlarged part of a bird’s gullet that serves a pouch for the preliminary maceration of food).
[1:16] 97 tn The pronoun “them” here is feminine singular in Hebrew and refers collectively to the entrails and tail wing which have been removed.
[1:17] 98 tn Heb “he shall not divide it.” Several Hebrew
[2:1] 99 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
[2:1] 100 tn The Hebrew term for “choice wheat flour” (סֹלֶת, selet) is often translated “fine flour” (cf. KJV, NAB, NIV, NCV), but it refers specifically to wheat as opposed to barley (B. A. Levine, Leviticus [JPSTC], 10). Moreover, the translation “flour” might be problematic, since the Hebrew term may designate the “grits” rather than the more finely ground “flour” (see J. Milgrom, Leviticus [AB], 1:179 as opposed to Levine, 10, and J. E. Hartley, Leviticus [WBC], 30).
[2:1] 101 sn This is not just any “incense” (קְטֹרֶת, qÿtoret; R. E. Averbeck, NIDOTTE 3:913-16), but specifically “frankincense” (לְבֹנָה, lÿvonah; R. E. Averbeck, NIDOTTE 2:756-57).
[2:2] 102 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. 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).
[2:2] 103 sn The “memorial portion” (אַזְכָרָה, ’azkharah) was the part of the grain offering that was burnt on the altar (see the previous clause), as opposed to the remainder, which was normally consumed by the priests (v. 3; see the full regulations in Lev 6:14-23[7-16]). It was probably intended to call to mind (i.e., memorialize) before the
[2:2] 104 tn The words “it is” have been supplied. See the notes on Lev 1:9 and 2:3. There is no text critical problem here, but the syntax suggests the same translation.
[2:3] 105 tn Heb “…is to Aaron and to his sons.” The preposition “to” (לְ, lamed) indicates ownership. Cf. NAB, NASB, NIV and other English versions.
[2:3] 106 tn The words “it is” (הוּא, hu’) are not in the MT, but are supplied for the sake of translation into English. The Syriac also for translational reasons adds it between “most holy” and “from the gifts” (cf. 1:13, 17).
[2:3] 107 tn Heb “holy of holies”; KJV, NASB “a thing most holy.”
[2:4] 108 tn The insertion of the words “it must be made of” is justified by the context and the expressed words “it shall be made of” in vv. 7 and 8 below.
[2:4] 109 sn These “loaves” were either “ring-shaped” (HALOT 317 s.v. חַלָּה) or “perforated” (BDB 319 s.v. חַלָּה; cf. J. Milgrom, Leviticus [AB], 1:184).
[2:4] 110 tn Heb “and.” Here the conjunction vav (ו) has an alternative sense (“or”).
[2:4] 111 tn The Hebrew word מְשֻׁחִים (mÿshukhim) translated here as “smeared” is often translated “anointed” in other contexts. Cf. TEV “brushed with olive oil” (CEV similar).
[2:6] 112 tn There is no vav (ו, “and”) in the MT at the beginning of v. 6 and the verb is pointed as an infinite absolute. The present translation has rendered it as an imperative (see GKC 346 §113.bb) and, therefore, the same for the following vav consecutive perfect verb (cf. NIV “Crumble it and pour oil on it”; cf. also NRSV, NEB, NLT, and J. Milgrom, Leviticus [AB], 1:185, but note the objections to this rendering in J. E. Hartley, Leviticus [WBC], 26). The LXX seems to suggest adding a vav (“and”) and pointing the verb as a consecutive perfect, which yields “and you shall break it in pieces” (cf. the BHS textual note; Hartley, 26, prefers the LXX rendering).
[2:7] 113 tn Heb “a grain offering of a pan”; cf. KJV “fryingpan”; NAB “pot”; CEV “pan with a lid on it.”
[2:7] 114 sn Lev 7:9 makes it clear that one cooked “on” a griddle but “in” a pan. This suggests that the oil in the pan served for deep fat frying, hence the translation “deep fried in olive oil” (see, e.g., J. Milgrom, Leviticus [AB], 1:185); cf. also NAB.
[2:8] 115 tc There are several person, gender, and voice verb problems in this verse. First, the MT has “And you shall bring the grain offering,” but the LXX and Qumran have “he” rather than “you” (J. Milgrom, Leviticus [AB], 1:185). Second, the MT has “which shall be made” (i.e., the 3rd person masculine Niphal passive verb which, in fact, does not agree with its feminine subject, מִנְחָה, minkhah, “grain offering”), while the LXX has “which he shall make” (3rd person Qal), thus agreeing with the LXX 3rd person verb at the beginning of the verse (see above). Third, the MT has a 3rd person vav consecutive verb “and he shall present it to the priest,” which agrees with the LXX but is not internally consistent with the 2nd person verb at the beginning of the verse in the MT. The BHS editors conjecture that the latter might be repointed to an imperative verb yielding “present it to the priest.” This would require no change of consonants and corresponds to the person of the first verb in the MT. This solution has been tentatively accepted here (cf. also J. E. Hartley, Leviticus [WBC], 26-27), even though it neither resolves the gender problem of the second verb nor fits the general grammatical pattern of the chapter in the MT.
[2:9] 116 tn The Hebrew verb הֵרִים (herim, “to take up”; cf. NAB “lift”) 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). A number of English versions employ the more normal English idiom “take out” here (e.g., NIV, NCV); cf. NRSV “remove.”
[2:9] 117 tn The words “it is” (הוּא, hu’) both here and in vv. 10 and 16 are not in the MT, but are assumed. (cf. vv. 2b and 3b and the notes there).
[2:10] 118 tn See the note on “it is” in v. 9b.
[2:11] 119 tn Heb “Every grain offering which you offer to the
[2:11] 120 tc A few Hebrew
[2:11] tn Heb “for all leaven and all honey you must not offer up in smoke from it a gift to the
[2:12] 121 sn The “first fruit” referred to here was given to the priests as a prebend for their service to the
[2:13] 122 tn Heb “from upon your grain offering.”
[2:14] 123 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. 16 uses only one term “crushed bits” (גֶּרֶשׂ, geres) to refer back to the grain as it is prepared in v. 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.”
[2:16] 124 tn See the note on “it is” in 2:9b.
[3:1] 125 sn The peace offering sacrifice primarily enacted and practiced communion between God and man (and between the people of God). This was illustrated by the fact that the fat parts of the animal were consumed on the altar of the
[3:1] 126 tn Heb “if a male if a female, perfect he shall present it before the
[3:2] 127 tn See the remarks on Lev 1:3-5 above for some of the details of translation here.
[3:3] 128 tn Heb “Then he”; the referent (the person presenting the offering) has been specified in the translation for clarity (cf. the note on Lev 1:5).
[3:3] 129 tn Heb “and all the fat on the entrails.” The fat layer that covers the entrails as a whole (i.e., “that covers the entrails”) is different from the fat that surrounds and adheres to the various organs (“on the entrails,” i.e., surrounding them; J. Milgrom, Leviticus [AB], 1:205-7).
[3:4] 130 tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.” Cf. NRSV “the appendage of the liver”; NIV “the covering of the liver” (KJV “the caul above the liver”).
[3:5] 131 tn Or “on the fire – [it is] a gift of a soothing aroma to the
[3:6] 132 tn Heb “a male or female without defect he shall present it”; cf. NLT “must have no physical defects.”
[3:8] 133 tn See the note on this term at 1:5.
[3:9] 134 sn See the note on this phrase in 3:3.
[3:10] 135 tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.”
[3:11] 136 tn Heb “food, a gift to the
[3:14] 137 sn See the note on this phrase in 3:3.
[3:15] 138 tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.”
[3:17] 139 tn The words “This is” are not in the Hebrew text, but are supplied due to requirements of English style.
[3:17] 140 tn Heb “for your generations”; NAB “for your descendants”; NLT “for you and all your descendants.”
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