Imamat 2:6

2:6 Crumble it in pieces ¹  and pour olive oil on it – it is a grain offering.

Imamat 14:26

14:26 The priest will then pour some of the olive oil into his own left hand, ² 

Imamat 19:4

19:4 Do not turn to idols, ³  and you must not make for yourselves gods of cast metal. I am the Lord your God.

Imamat 14:15

14:15 The priest will then take some of the log of olive oil and pour it into his own left hand. ⁴ 

Imamat 2:1

Grain Offering Regulations: Offering of Raw Flour

2:1 “‘When a person presents a grain offering ⁵  to the Lord, his offering must consist of choice wheat flour, ⁶  and he must pour olive oil on it and put frankincense ⁷  on it.

Imamat 23:13

23:13 along with its grain offering, two tenths of an ephah of ⁸  choice wheat flour ⁹  mixed with olive oil, as a gift to the Lord, a soothing aroma, ¹⁰  and its drink offering, one fourth of a hin of wine. ¹¹ 

Imamat 23:37

23:37 “‘These are the appointed times of the Lord that you must proclaim as holy assemblies to present a gift to the Lord – burnt offering, grain offering, sacrifice, and drink offerings, ¹²  each day according to its regulation, ¹³ 

Imamat 8:12

8:12 He then poured some of the anointing oil on the head of Aaron and anointed him to consecrate him.

Imamat 23:18

23:18 Along with the loaves of bread, ¹⁴  you must also present seven flawless yearling lambs, ¹⁵  one young bull, ¹⁶  and two rams. ¹⁷  They are to be a burnt offering to the Lord along with their grain offering ¹⁸  and drink offerings, a gift of a soothing aroma to the Lord. ¹⁹ 

Imamat 2:15

2:15 And you must put olive oil on it and set frankincense on it – it is a grain offering.

Imamat 14:29

14:29 and the remainder of the olive oil that is in the hand ²⁰  of the priest he is to put ²¹  on the head of the one being cleansed to make atonement for him before the Lord.

Imamat 21:10

Rules for the High Priest

21:10 “‘The high ²²  priest – who is greater than his brothers, on whose head the anointing oil is poured, who has been ordained ²³  to wear the priestly garments – must neither dishevel the hair of his head nor tear his garments. ²⁴ 

Imamat 9:9

9:9 Then Aaron’s sons presented the blood to him and he dipped his finger in the blood and put it on the horns of the altar, and the rest of the blood he poured out at the base of the altar.

Imamat 14:18

14:18 and the remainder of the olive oil ²⁵  that is in his hand the priest is to put on the head of the one being cleansed. So the priest is to make atonement for him before the Lord.

Imamat 8:15

8:15 and he slaughtered it. ²⁶  Moses then took the blood and put it all around on the horns of the altar with his finger and decontaminated the altar, ²⁷  and he poured out the rest of the blood at the base of the altar and so consecrated it to make atonement on it. ²⁸ 

[2:6]  ¹ 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).

[14:26]  ² tn Heb “And from the oil the priest shall pour out on the left hand of the priest.” Regarding the repetition of “priest” in this verse see the note on v. 15 above.

[19:4]  ³ sn Regarding the difficult etymology and meaning of the term for “idols” (אֱלִילִים, ’elilim), see B. A. Levine, Leviticus (JPSTC), 126; J. E. Hartley, Leviticus (WBC), 304; N. H. Snaith, Leviticus and Numbers (NBC), 89; and Judith M. Hadley, NIDOTTE 1:411. It appears to be a diminutive play on words with אֵל (’el, “god; God”) and, perhaps at the same time, recalls a common Semitic word for “worthless; weak; powerless; nothingness.” Snaith suggests a rendering of “worthless godlings.”

[14:15]  ⁴ tn Heb “And the priest…shall pour on the left hand of the priest.” As the Rabbis observe, the repetition of “priest” as the expressed subject of both verbs in this verse may suggest that two priests were involved in this ritual (see m. Nega’im 14:8, referred to by J. Milgrom, Leviticus [AB], 1:852), but the seemingly unnecessary repetition of “priest” in several verses throughout the chapter argues against this (see esp. vv. 3, 14, 18, 20, 24, and 26). Moreover, in this case, “priest” may be repeated to avoid confusing the priest’s hand with that of the one being cleansed (cf. v. 14).

[2:1]  ⁵ 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 Lord. It made atonement (see the note on Lev 1:4) along with the burnt offering (e.g., Lev 14:20) or alone as a sin offering for the poor (Lev 5:11-13).

[2:1]  ⁶ 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]  ⁷ 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).

[23:13]  ⁸ sn See the note on Lev 5:11.

[23:13]  ⁹ sn See the note on Lev 2:1.

[23:13]  ¹⁰ sn See the note on Lev 1:9.

[23:13]  ¹¹ tn Heb “wine, one fourth of the hin.” A pre-exilic hin is about 3.6 liters (= ca. 1 quart), so one fourth of a hin would be about one cup.

[23:37]  ¹² tn The LXX has “[their] burnt offerings, and their sacrifices, and their drink offerings.”

[23:37]  ¹³ tn Heb “a matter of a day in its day”; NAB “as prescribed for each day”; NRSV, NLT “each on its proper day.”

[23:18]  ¹⁴ tn Heb “And you shall present on the bread.”

[23:18]  ¹⁵ tn Heb “seven flawless lambs, sons of a year.”

[23:18]  ¹⁶ tn Heb “and one bull, a son of a herd.”

[23:18]  ¹⁷ tc Smr and LXX add “flawless.”

[23:18]  ¹⁸ tn Heb “and their grain offering.”

[23:18]  ¹⁹ sn See the note on Lev 1:9.

[14:29]  ²⁰ tn Heb “on the hand.”

[14:29]  ²¹ tn Heb “give.”

[21:10]  ²² tn The adjective “high” has been supplied in the translation for clarity, as in many English versions.

[21:10]  ²³ tn Heb “and he has filled his hand.” For this expression see the note on Lev 8:33.

[21:10]  ²⁴ tn Regarding these signs of mourning see the note on Lev 10:6. His head had been anointed (v. 10a) so it must not be unkempt (v. 10b), and his garments were special priestly garments (v. 10a) so he must not tear them (v. 10b). In the translation “garments” has been employed rather than “clothes” to suggest that the special priestly garments are referred to here; cf. NRSV “nor tear his vestments.”

[14:18]  ²⁵ tn Heb “and the remainder in the oil.”

[8:15]  ²⁶ sn Contrary to some English versions (e.g., NAB, NASB, NIV, NLT), Aaron (not Moses) most likely slaughtered the bull, possibly with the help of his sons, although the verb is singular, not plural. Moses then performed the ritual procedures that involved direct contact with the altar. Compare the pattern in Lev 1:5-9, where the offerer does the slaughtering and the priests perform the procedures that involve direct contact with the altar. In Lev 8 Moses is functioning as the priest in order to consecrate the priesthood. The explicit reintroduction of the name of Moses as the subject of the next verb seems to reinforce this understanding of the passage (cf. also vv. 19 and 23 below).

[8:15]  ²⁷ tn The verb is the Piel of חָטָא (khata’, “to sin”) and means “to de-sin” the altar. This verse is important for confirming the main purpose of the sin offering, which was to decontaminate the tabernacle and its furniture from any impurities. See the note on Lev 4:3.

[8:15]  ²⁸ tn Similar to v. 10 above, “and consecrated it” refers to the effect of the blood manipulation earlier in the verse. The goal here was to consecrate the altar in order that it might become a place on which it would be appropriate “to make atonement” before the Lord.