Imamat 1:3
Konteks1:3 “‘If his offering is a burnt offering 1 from the herd he must present it as a flawless male; he must present it at the entrance 2 of the Meeting Tent for its 3 acceptance before the Lord.
Imamat 1:10
Konteks1:10 “‘If his offering is from the flock for a burnt offering 4 – from the sheep or the goats – he must present a flawless male,
Imamat 1:3
Konteks1:3 “‘If his offering is a burnt offering 5 from the herd he must present it as a flawless male; he must present it at the entrance 6 of the Meeting Tent for its 7 acceptance before the Lord.
Imamat 1:1-17
Konteks1:1 Then the Lord called to Moses and spoke to him 8 from the Meeting Tent: 9 1:2 “Speak to the Israelites and tell them, ‘When 10 someone 11 among you presents an offering 12 to the Lord, 13 you 14 must present your offering from the domesticated animals, either from the herd or from the flock. 15
1:3 “‘If his offering is a burnt offering 16 from the herd he must present it as a flawless male; he must present it at the entrance 17 of the Meeting Tent for its 18 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 19 on his behalf. 1:5 Then the one presenting the offering 20 must slaughter the bull 21 before the Lord, and the sons of Aaron, the priests, must present the blood and splash 22 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 23 must skin the burnt offering and cut it into parts, 1:7 and the sons of Aaron, the priest, 24 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 25 on the wood that is in the fire on the altar. 26 1:9 Finally, the one presenting the offering 27 must wash its entrails and its legs in water and the priest must offer all of it up in smoke on the altar 28 – it is 29 a burnt offering, a gift 30 of a soothing aroma to the Lord.
1:10 “‘If his offering is from the flock for a burnt offering 31 – 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 32 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, 33 he must present his offering from the turtledoves or from the young pigeons. 34 1:15 The priest must present it at the altar, pinch off 35 its head and offer the head 36 up in smoke on the altar, and its blood must be drained out against the side of the altar. 1:16 Then the priest 37 must remove its entrails by cutting off its tail feathers, 38 and throw them 39 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. 40 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.
Imamat 6:1-30
Konteks6:1 (5:20) 41 Then the Lord spoke to Moses: 42 6:2 “When a person sins and commits a trespass 43 against the Lord by deceiving his fellow citizen 44 in regard to something held in trust, or a pledge, or something stolen, or by extorting something from his fellow citizen, 45 6:3 or has found something lost and denies it and swears falsely 46 concerning any one of the things that someone might do to sin 47 – 6:4 when it happens that he sins and he is found guilty, 48 then he must return whatever he had stolen, or whatever he had extorted, or the thing that he had held in trust, 49 or the lost thing that he had found, 6:5 or anything about which he swears falsely. 50 He must restore it in full 51 and add one fifth to it; he must give it to its owner when he is found guilty. 52 6:6 Then he must bring his guilt offering to the Lord, a flawless ram from the flock, convertible into silver shekels, 53 for a guilt offering to the priest. 6:7 So the priest will make atonement 54 on his behalf before the Lord and he will be forgiven 55 for whatever he has done to become guilty.” 56
6:8 (6:1) 57 Then the Lord spoke to Moses: 58 6:9 “Command Aaron and his sons, ‘This is the law of the burnt offering. The burnt offering is to remain on the hearth 59 on the altar all night until morning, and the fire of the altar must be kept burning on it. 60 6:10 Then the priest must put on his linen robe and must put linen leggings 61 over his bare flesh, and he must take up the fatty ashes of the burnt offering that the fire consumed on the altar, 62 and he must place them 63 beside the altar. 6:11 Then he must take off his clothes and put on other clothes, and he must bring the fatty ashes outside the camp to a ceremonially 64 clean place, 6:12 but the fire which is on the altar must be kept burning on it. 65 It must not be extinguished. So the priest must kindle wood on it morning by morning, and he must arrange the burnt offering on it and offer the fat of the peace offering up in smoke on it. 6:13 A continual fire must be kept burning on the altar. It must not be extinguished.
6:14 “‘This is the law of the grain offering. The sons of Aaron are to present it 66 before the Lord in front of the altar, 6:15 and the priest 67 must take up with his hand some of the choice wheat flour of the grain offering 68 and some of its olive oil, and all of the frankincense that is on the grain offering, and he must offer its memorial portion 69 up in smoke on the altar 70 as a soothing aroma to the Lord. 71 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. 6:17 It must not be baked with yeast. 72 I have given it as their portion from my gifts. It is most holy, 73 like the sin offering and the guilt offering. 6:18 Every male among the sons of Aaron may eat it. It is a perpetual allotted portion 74 throughout your generations 75 from the gifts of the Lord. Anyone who touches these gifts 76 must be holy.’” 77
6:19 Then the Lord spoke to Moses: 78 6:20 “This is the offering of Aaron and his sons which they must present to the Lord on the day when he is anointed: a tenth of an ephah 79 of choice wheat flour 80 as a continual grain offering, half of it in the morning and half of it in the evening. 6:21 It must be made with olive oil on a griddle and you must bring it well soaked, 81 so you must present a grain offering of broken pieces 82 as a soothing aroma to the Lord. 6:22 The high priest who succeeds him 83 from among his sons must do it. It is a perpetual statute; it must be offered up in smoke as a whole offering to the Lord. 6:23 Every grain offering of a priest must be a whole offering; it must not be eaten.”
6:24 Then the Lord spoke to Moses: 84 6:25 “Tell Aaron and his sons, ‘This is the law of the sin offering. In the place where the burnt offering is slaughtered the sin offering must be slaughtered before the Lord. It is most holy. 85 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. 6:27 Anyone who touches its meat must be holy, and whoever spatters some of its blood on a garment, 86 you must wash 87 whatever he spatters it on in a holy place. 6:28 Any clay vessel it is boiled in must be broken, and if it was boiled in a bronze vessel, then that vessel 88 must be rubbed out and rinsed in water. 6:29 Any male among the priests may eat it. It is most holy. 89 6:30 But any sin offering from which some of its blood is brought into the Meeting Tent to make atonement in the sanctuary must not be eaten. It must be burned up in the fire. 90
[1:3] 1 sn The burnt offering (עֹלָה, ’olah) was basically a “a gift of a soothing aroma to the
[1:3] 2 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] 3 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”).
[1:10] 4 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.
[1:3] 5 sn The burnt offering (עֹלָה, ’olah) was basically a “a gift of a soothing aroma to the
[1:3] 6 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] 7 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”).
[1:1] 8 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] 9 sn The second clause of v. 1, “and the
[1:2] 10 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] 11 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] 12 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] 13 tn The whole clause reads more literally, “A human being (אָדָם, ’adam), if he brings from among you an offering to the
[1:2] 14 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] 15 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] 16 sn The burnt offering (עֹלָה, ’olah) was basically a “a gift of a soothing aroma to the
[1:3] 17 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] 18 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] 19 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] 20 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] 21 tn Heb “the son of the herd”; cf. KJV “bullock”; NASB, NIV “young bull.”
[1:5] 22 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] 23 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] 24 tc A few medieval Hebrew
[1:8] 25 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] 26 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] 27 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] 28 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] 29 tc A few Hebrew
[1:9] 30 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] 31 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] 32 tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity (so also in v. 13).
[1:14] 33 tn Heb “from the [category] ‘bird.’”
[1:14] 34 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] 35 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] 36 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] 37 tn Heb “Then he”; the referent (apparently still the priest) has been specified in the translation for clarity.
[1:16] 38 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] 39 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] 40 tn Heb “he shall not divide it.” Several Hebrew
[6:1] 41 sn Beginning with 6:1, the verse numbers through 6:30 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 6:1 ET = 5:20 HT, 6:2 ET = 5:21 HT, 6:8 ET = 6:1 HT, etc., through 6:30 ET = 6:23 HT. Beginning with 7:1 the verse numbers in the English text and Hebrew text are again the same.
[6:1] 42 sn This paragraph is Lev 6:1-7 in the English Bible but Lev 5:20-26 in the Hebrew text. The quotation introduced by v. 1 extends from Lev 6:2 (5:21 HT) through 6:7 (5:26 HT), encompassing the third main section of guilt offering regulations. Compare the notes on Lev 1:1; 4:1; and 5:14 above.
[6:2] 43 tn Heb “trespasses a trespass” (verb and direct object from the same Hebrew root מַעַל, ma’al). See the note on 5:15.
[6:2] 44 tn Or “neighbor” (ASV, NAB, NIV, NRSV, NLT); NASB “companion”; TEV “a fellow-Israelite.”
[6:2] 45 tn Heb “has extorted his neighbor”; ASV “oppressed”; NRSV “defrauded.”
[6:3] 46 tn Heb “and swears on falsehood”; cf. CEV “deny something while under oath.”
[6:3] 47 tn Heb “on one from all which the man shall do to sin in them.”
[6:4] 48 tn Heb “and it shall happen, when he sins and becomes guilty,” which is both resumptive of the previous (vv. 2-3) and the conclusion to the protasis (cf. “then” introducing the next clause as the apodosis). In this case, “becomes guilty” (cf. NASB, NIV) probably refers to his legal status as one who has been convicted of a crime in court; thus the translation “he is found guilty.” See R. E. Averbeck, NIDOTTE 1:559-61.
[6:4] 49 tn Heb “that had been held in trust with him.”
[6:5] 50 tn Heb “or from all which he swears on it to falsehood.”
[6:5] 51 tn Heb “in its head.” This refers “the full amount” in terms of the “principal,” the original item or amount obtained illegally (J. Milgrom, Leviticus [AB], 1:338; J. E. Hartley, Leviticus [WBC], 84).
[6:5] 52 tn Heb “to whom it is to him he shall give it in the day of his being guilty.” The present translation is based on the view that he has been found guilty through the legal process (see the note on v. 4 above; cf., e.g., TEV and B. A. Levine, Leviticus [JPSTC], 33-34). Others translate the latter part as “in the day he offers his guilt [reparation] offering” (e.g., NIV and J. E. Hartley, Leviticus [WBC], 73, 84), or “in the day he realizes his guilt” (e.g., NRSV and J. Milgrom, Leviticus [AB], 1:319, 338).
[6:6] 53 tn The words “into silver shekels” are supplied here. See the full expression in Lev 5:15, and compare 5:18. Cf. NRSV “or its equivalent”; NLT “or the animal’s equivalent value in silver.”
[6:7] 54 sn Regarding “make atonement” see the note on Lev 1:4.
[6:7] 55 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
[6:7] 56 tn Heb “on one from all which he does to become guilty in it”; NAB “whatever guilt he may have incurred.”
[6:8] 57 sn Lev 6:8 in the English Bible = 6:1 in the Hebrew text. See also the note on 6:1.
[6:8] 58 sn The following paragraphs are Lev 6:8-30 in the English Bible but 6:1-23 in the Hebrew text. This initial verse makes the special priestly regulations for the people’s burnt and grain offerings into a single unit (i.e., Lev 6:8-18 [6:1-11 HT]; cf. Lev 1-2 above). Note also the separate introductions for various priestly regulations in Lev 6:19 [12 HT], 24 [17 HT], and for the common people in Lev 7:22, 28 below.
[6:9] 59 tn Heb “It is the burnt offering on the hearth.”
[6:9] 60 tn Heb “in it.” In this context “in it” apparently refers to the “hearth” which was on top of the altar.
[6:10] 61 tn The exact nature of this article of the priest’s clothing is difficult to determine. Cf. KJV, ASV “breeches”; NAB “drawers”; NASB, NIV, NRSV, NLT “undergarments”; NCV “underclothes”; CEV “underwear”; TEV “shorts.”
[6:10] 62 tn Heb “he shall lift up the fatty ashes which the fire shall consume the burnt offering on the altar.”
[6:10] 63 tn Heb “it,” referring the “fatty ashes” as a single unit.
[6:11] 64 tn The word “ceremonially” has been supplied in the translation to clarify that the uncleanness of the place involved is ritual or ceremonial in nature.
[6:12] 65 tn Heb “in it,” apparently referring to the “hearth” which was on top of the altar (cf. the note on v. 9).
[6:14] 66 tn Heb “offering it, the sons of Aaron.” The verb is a Hiphil infinitive absolute, which is used here in place of the finite verb as either a jussive (GKC 346 §113.cc, “let the sons of Aaron offer”) or more likely an injunctive in light of the verbs that follow (Joüon 2:430 §123.v, “the sons of Aaron shall/must offer”).
[6:15] 67 tn Heb “and he”; the referent has been specified in the translation for clarity. The “he” refers to the officiating priest. A similar shift between singular and plural occurs in Lev 1:7-9, but see the note on Lev 1:7 and J. E. Hartley, Leviticus [WBC], 89 for the possibility of textual corruption.
[6:15] 68 tn Heb “shall take up from it with his hand some of the choice wheat flour of the grain offering.”
[6:15] 69 sn See the note on Lev 2:2.
[6:15] 70 tc Smr reading, which includes the locative ה (hey, translated “on” the altar), is preferred here. This is the normal construction with the verb “offer up in smoke” in Lev 1-7 (see the note on Lev 1:9).
[6:15] 71 tn Heb “and he shall offer up in smoke [on] the altar a soothing aroma, its memorial portion, to the
[6:17] 72 tn Heb “It must not be baked leavened” (cf. Lev 2:11). The noun “leaven” is traditional in English versions (cf. KJV, ASV, NASB, NRSV), but “yeast” is more commonly used today.
[6:17] 73 tn Heb “holiness of holinesses [or holy of holies] it is”; cf. NAB “most sacred.”
[6:18] 74 tn Or “a perpetual regulation”; cf. NASB “a permanent ordinance”; NRSV “as their perpetual due.”
[6:18] 75 tn Heb “for your generations”; cf. NIV “for the generations to come.”
[6:18] 76 tn Heb “touches them”; the referent has been specified in the translation for clarity. In this context “them” must refer to the “gifts” of the
[6:18] 77 tn Or “anyone/anything that touches them shall become holy” (J. Milgrom, Leviticus [AB], 1:443-56). The question is whether this refers to the contagious nature of holy objects (cf. NAB, NASB, NIV, NRSV, NLT) or whether it simply sets forth a demand that anyone who touches the holy gifts of the
[6:19] 78 sn See the note on Lev 6:8 [6:1 HT] above.
[6:20] 79 sn A tenth of an ephah is about 2.3 liters, one day’s ration for a single person (J. Milgrom, Leviticus [AB], 1:306).
[6:20] 80 tn For the rendering “choice wheat flour” see the note on Lev 2:1.
[6:21] 81 tn The term rendered here “well soaked” (see, e.g., NRSV; the Hebrew term is מֻרְבֶּכֶת, murbbekhet) occurs only three times (here; 7:12, and 1 Chr 23:29), and is sometimes translated “well-mixed” (e.g., NIV, NCV, NLT; NASB “well stirred”; NAB “well kneaded”). The meaning is uncertain (J. Milgrom, Leviticus [AB], 1:399-400), but in Lev 7:12 it stands parallel to already prepared grain offerings either “mixed” (the Hebrew term is בְּלוּלֹת (bÿlulot), not מֻרְבֶּכֶת as in Lev 6:21 [6:14 HT]) or anointed with oil.
[6:21] 82 tn Heb “broken bits [?] of a grain offering of pieces,” but the meaning of the Hebrew term rendered here “broken bits” (תֻּפִינֵי, tufiney) is quite uncertain. Some take it from the Hebrew verb “to break up, to crumble” (פַּת [pat]; e.g., the Syriac, NAB, NIV, NLT “broken” pieces) and others from “to bake” (אָפַה, ’afah; e.g., NRSV “baked pieces”). For a good summary of other proposed options, see J. E. Hartley, Leviticus (WBC), 90. Compare Lev 2:5-6 for the general regulations regarding this manner of grain offering. Similar but less problematic terminology is used there.
[6:22] 83 tn Heb “And the anointed priest under him.”
[6:24] 84 sn See the note on Lev 6:8 [6:1 HT].
[6:25] 85 tn Heb “holiness of holinesses [or holy of holies] it is.” Cf. NAB “most sacred”; CEV “very sacred”; TEV “very holy.”
[6:27] 86 tn Heb “on the garment”; NCV “on any clothes”; CEV “on the clothes of the priest.”
[6:27] 87 tc The translation “you must wash” is based on the MT as it stands (cf. NASB, NIV). Smr, LXX, Syriac, Tg. Ps.-J., and the Vulgate have a third person masculine singular passive form (Pual), “[the garment] must be washed” (cf. NAB, NRSV, NLT). This could also be supported from the verbs in the following verse, and it requires only a repointing of the Hebrew text with no change in consonants. See the remarks in J. E. Hartley, Leviticus (WBC), 90 and J. Milgrom, Leviticus (AB), 1:404.
[6:28] 88 tn Heb “it”; the words “that vessel” are supplied in the translation to clarify the referent.
[6:29] 89 tn Heb “holiness of holinesses [or holy of holies] it is” (also in 7:1).
[6:30] 90 tn Heb “burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”
