Keluaran 29:31-32

29:31 “You are to take the ram of the consecration and cook ¹  its meat in a holy place. ²  29:32 Aaron and his sons are to eat the meat of the ram and the bread that was in the basket at the entrance of the tent of meeting.

Imamat 6:16

6:16 Aaron and his sons are to eat what is left over from it. It must be eaten unleavened in a holy place; they are to eat it in the courtyard of the Meeting Tent.

Imamat 6:26

6:26 The priest who offers it for sin is to eat it. It must be eaten in a holy place, in the court of the Meeting Tent.

Imamat 6:29

6:29 Any male among the priests may eat it. It is most holy. ³ 

Imamat 7:6

7:6 Any male among the priests may eat it. It must be eaten in a holy place. It is most holy. ⁴ 

Imamat 10:13

10:13 You must eat it in a holy place because it is your allotted portion ⁵  and the allotted portion of your sons from the gifts ⁶  of the Lord, for this is what I have been commanded. ⁷ 

Imamat 10:17

10:17 “Why did you not eat the sin offering in the sanctuary? For it is most holy and he gave it to you to bear the iniquity of the congregation, ⁸  to make atonement on their behalf before the Lord.

Imamat 14:13

14:13 He must then slaughter ⁹  the male lamb in the place where ¹⁰  the sin offering ¹¹  and the burnt offering ¹²  are slaughtered, ¹³  in the sanctuary, because, like the sin offering, the guilt offering belongs to the priest; ¹⁴  it is most holy.

[29:31]  ¹ tn Or “boil” (see Lev 8:31).

[29:31]  ² sn The “holy place” must be in the courtyard of the sanctuary. Lev 8:31 says it is to be cooked at the entrance of the tent of meeting. Here it says it will be eaten there as well. This, then, becomes a communion sacrifice, a peace offering which was a shared meal. Eating a communal meal in a holy place was meant to signify that the worshipers and the priests were at peace with God.

[6:29]  ³ tn Heb “holiness of holinesses [or holy of holies] it is” (also in 7:1).

[7:6]  ⁴ tn Heb “holiness of holinesses [or holy of holies] it is”; NAB “most sacred”; TEV “very holy.”

[10:13]  ⁵ tn Heb “statute” (cf. 10:9, 11); cf. KJV, NAB, NASB, NRSV “due”; NIV “share”; NLT “regular share.”

[10:13]  ⁶ tn For the rendering of the Hebrew אִשֶׁה (’isheh) as “gift” rather than “offering [made] by fire,” see the note on Lev 1:9.

[10:13]  ⁷ sn Cf. Lev 2:3 and 6:14-18 [6:7-11 HT] for these regulations.

[10:17]  ⁸ sn This translation is quite literal. On the surface it appears to mean that the priests would “bear the iniquity” of the congregation by the act of eating the sin offering (so J. Milgrom, Leviticus [AB], 1:622-25, 635-40). Such a notion is, however, found nowhere else in the Levitical regulations and seems unlikely (so J. E. Hartley, Leviticus [WBC], 136). A more likely interpretation is reflected in this interpretive rendering: “he gave it to you [as payment] for [your work of] bearing the iniquity of the congregation.” The previous section of the chapter deals with the prebends that the priests received for performing the ministry of the tabernacle (Lev 10:12-15). Lev 10:16-18, therefore, seems to continue the very same topic in the light of the most immediate situation (see R. E. Averbeck, NIDOTTE 2:702-4).

[14:13]  ⁹ tn Heb “And he shall slaughter.”

[14:13]  ¹⁰ tn Heb “in the place which.”

[14:13]  ¹¹ sn See the note on Lev 4:3 regarding the term “sin offering.”

[14:13]  ¹² sn See the note on Lev 1:3 regarding the “burnt offering.”

[14:13]  ¹³ tn Since the priest himself presents this offering as a wave offering (v. 12), it would seem that the offering is already in his hands and he would, therefore, be the one who slaughtered the male lamb in this instance rather than the offerer. Smr and LXX make the second verb “to slaughter” plural rather than singular, which suggests that it is to be taken as an impersonal passive (see J. Milgrom, Leviticus [AB], 1:852).

[14:13]  ¹⁴ tn Heb “the guilt offering, it [is] to the Lord.” Regarding the “guilt offering,” see the note on Lev 5:15.