Imamat 24:2

24:2 “Command the Israelites to bring ¹  to you pure oil of beaten olives for the light, to make a lamp burn continually. ² 

Imamat 8:8

8:8 He then set the breastpiece ³  on him and put the Urim and Thummim ⁴  into the breastpiece.

Imamat 14:42

14:42 They are then to take other stones and replace those stones, ⁵  and he is to take other plaster and replaster the house.

Imamat 8:9

8:9 Finally, he set the turban ⁶  on his head and attached the gold plate, the holy diadem, ⁷  to the front of the turban just as the Lord had commanded Moses.

Imamat 1:7

1:7 and the sons of Aaron, the priest, ⁸  must put fire on the altar and arrange wood on the fire.

Imamat 26:11

26:11 “‘I will put my tabernacle ⁹  in your midst and I will not abhor you. ¹⁰ 

Imamat 26:1

Exhortation to Obedience

26:1 “‘You must not make for yourselves idols, ¹¹  so you must not set up for yourselves a carved image or a pillar, and you must not place a sculpted stone in your land to bow down before ¹²  it, for I am the Lord your God.

Imamat 5:7

5:7 “‘If he cannot afford an animal from the flock, ¹³  he must bring his penalty for guilt for his sin that he has committed, ¹⁴  two turtledoves or two young pigeons, ¹⁵  to the Lord, one for a sin offering and one for a burnt offering.

Imamat 5:11

5:11 “‘If he cannot afford ¹⁶  two turtledoves or two young pigeons, ¹⁷  he must bring as his offering for his sin which he has committed ¹⁸  a tenth of an ephah ¹⁹  of choice wheat flour ²⁰  for a sin offering. He must not place olive oil on it and he must not put frankincense on it, because it is a sin offering.

[24:2]  ¹ tn Heb “and let them take.” The simple vav (ו) on the imperfect/jussive form of the verb לָקַח (laqakh, “to take”) following the imperative (“Command”) indicates a purpose clause (“to bring…”).

[24:2]  ² tn Heb “to cause to ascend a lamp continually.”

[8:8]  ³ sn The breastpiece was made of the same material as the ephod and was attached to it by means of gold rings and chains on its four corners (Exod 28:15-30; 29:5; 39:8-21). It had twelve stones attached to it (representing the twelve tribes of Israel), and a pocket in which the Urim and Thummim were kept (see following).

[8:8]  ⁴ sn The Urim and Thummim were two small objects used in the casting of lots to discern the will of God (see Exod 28:30; Num 27:21; Deut 33:8; 1 Sam 14:41 in the LXX and 28:6; Ezra 2:63 and Neh 7:65). It appears that by casting them one could obtain a yes or no answer, or no answer at all (1 Sam 28:6; J. E. Hartley, Leviticus [WBC], 111-12). See the extensive discussion in J. Milgrom, Leviticus (AB), 1:507-11.

[14:42]  ⁵ tn Heb “and bring into under the stones.”

[8:9]  ⁶ tn Although usually thought to be a “turban” (and so translated by the majority of English versions) this object might be only a “turban-like headband” wound around the forehead area (HALOT 624 s.v. מִצְנֶפֶת).

[8:9]  sn The turban consisted of wound-up linen (cf. Exod 28:4, 37, 39; 29:6; 39:31; Lev 16:4).

[8:9]  ⁷ sn The gold plate was attached as a holy diadem to the front of the turban by means of a blue cord, and had written on it “Holy to the Lord” (Exod 28:36-37; 39:30-31). This was a particularly important article of high priestly clothing in that it served as the main emblem indicating Aaron’s acceptable representation of Israel before the Lord (Exod 28:38).

[1:7]  ⁸ tc A few medieval Hebrew mss, Smr, LXX, Syriac, and Tg. Onq. have plural “priests” here (cf. 1:5, 8) rather than the MT singular “priest” (cf. NAB). The singular “priest” would mean (1) Aaron, the (high) priest, or (2) the officiating priest, as in Lev 1:9 (cf. 6:10 [3 HT], etc.). “The sons of Aaron” is probably a textual corruption caused by conflation with Lev 1:5, 8 (cf. the remarks in J. E. Hartley, Leviticus [WBC], 13).

[26:11]  ⁹ tn LXX codexes Vaticanus and Alexandrinus have “my covenant” rather than “my tabernacle.” Cf. NAB, NASB, NRSV “my dwelling.”

[26:11]  ¹⁰ tn Heb “and my soul [נֶפֶשׁ, nefesh] will not abhor you.”

[26:1]  ¹¹ sn For the literature regarding the difficult etymology and meaning of the term for “idols” (אֱלִילִם, ’elilim), see the literature cited in the note on Lev 19:4. 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.”

[26:1]  ¹² tn Heb “on.” The “sculpted stone” appears to be some sort of stone with images carved into (see B. A. Levine, Leviticus [JPSTC], 181, and J. E. Hartley, Leviticus [WBC], 449).

[5:7]  ¹³ tn Heb “and if his hand does not reach enough of a flock animal” (see the note on v. 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. 6), referring to the smaller pasture animals as opposed to the larger ones (i.e., cattle; cf. 4:3). Some English versions use the more generic “animal” (e.g., NAB, CEV).

[5:7]  ¹⁴ tn Heb “and he shall bring his guilt which he sinned,” which is an abbreviated form of Lev 5:6, “and he shall bring his [penalty for] guilt to the Lord for his sin which he committed.” The words “for his sin” have been left out in v. 7, and “to the Lord” has been moved so that it follows the mention of the birds.

[5:7]  ¹⁵ tn See the note on Lev 1:14 above.

[5:11]  ¹⁶ tn Heb “and if his hand does not reach [or is not sufficient] to”; cf. NASB “if his means are insufficient for.” The expression is the same as that in Lev 5:7 above except for the verb: נָשַׂג (nasag, “to collect, to reach, to be sufficient”) is used here, but נָגַע (nagah, “to touch, to reach”) is used in v. 7. Smr has the former in both v. 7 and 11.

[5:11]  ¹⁷ tn See the note on Lev 1:14 above (cf. also 5:7).

[5:11]  ¹⁸ tn Heb “and he shall bring his offering which he sinned.” Like the similar expression in v. 7 above (see the note there), this is an abbreviated form of Lev 5:6, “and he shall bring his [penalty for] guilt to the Lord for his sin which he committed.” Here the words “to the Lord for his sin” have been left out, and “his [penalty for] guilt” has been changed to “his offering.”

[5:11]  ¹⁹ sn A tenth of an ephah would be about 2.3 liters, one day’s ration for a single person (J. Milgrom, Leviticus [AB], 1:306). English versions handle the amount somewhat differently, cf. NCV “about two quarts”; TEV “one kilogramme”; CEV “two pounds.”

[5:11]  ²⁰ tn See the note on Lev 2:1 above.