Imamat 1:5--10:20
Konteks1:5 Then the one presenting the offering 1 must slaughter the bull 2 before the Lord, and the sons of Aaron, the priests, must present the blood and splash 3 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 4 must skin the burnt offering and cut it into parts, 1:7 and the sons of Aaron, the priest, 5 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 6 on the wood that is in the fire on the altar. 7 1:9 Finally, the one presenting the offering 8 must wash its entrails and its legs in water and the priest must offer all of it up in smoke on the altar 9 – it is 10 a burnt offering, a gift 11 of a soothing aroma to the Lord.
1:10 “‘If his offering is from the flock for a burnt offering 12 – 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 13 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, 14 he must present his offering from the turtledoves or from the young pigeons. 15 1:15 The priest must present it at the altar, pinch off 16 its head and offer the head 17 up in smoke on the altar, and its blood must be drained out against the side of the altar. 1:16 Then the priest 18 must remove its entrails by cutting off its tail feathers, 19 and throw them 20 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. 21 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 22 to the Lord, his offering must consist of choice wheat flour, 23 and he must pour olive oil on it and put frankincense 24 on it. 2:2 Then he must bring it to the sons of Aaron, the priests, and the priest 25 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 26 up in smoke on the altar – it is 27 a gift of a soothing aroma to the Lord. 2:3 The remainder of the grain offering belongs to Aaron and to his sons 28 – it is 29 most holy 30 from the gifts of the Lord.
2:4 “‘When you present an offering of grain baked in an oven, it must be made of 31 choice wheat flour baked into unleavened loaves 32 mixed with olive oil or 33 unleavened wafers smeared 34 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 35 and pour olive oil on it – it is a grain offering. 2:7 If your offering is a grain offering made in a pan, 36 it must be made of choice wheat flour deep fried in olive oil. 37
2:8 “‘You must bring the grain offering that must be made from these to the Lord. Present it to the priest, 38 and he will bring it to the altar. 2:9 Then the priest must take up 39 from the grain offering its memorial portion and offer it up in smoke on the altar – it is 40 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 41 most holy from the gifts of the Lord.
2:11 “‘No grain offering which you present to the Lord can be made with yeast, 42 for you must not offer up in smoke any yeast or honey as a gift to the Lord. 43 2:12 You can present them to the Lord as an offering of first fruit, 44 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 45 – 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. 46 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 47 a gift to the Lord.
3:1 “‘Now if his offering is a peace offering sacrifice, 48 if he presents an offering from the herd, he must present before the Lord a flawless male or a female. 49 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. 50 3:3 Then the one presenting the offering 51 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, 52 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). 53 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. 54
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. 55 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 56 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, 57 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). 58 3:11 Then the priest must offer it up in smoke on the altar as a food gift to the Lord. 59
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, 60 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). 61 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 62 a perpetual statute throughout your generations 63 in all the places where you live: You must never eat any fat or any blood.’” 64
4:1 Then the Lord spoke to Moses: 65 4:2 “Tell the Israelites, ‘When a person sins by straying unintentionally 66 from any of the Lord’s commandments which must not be violated, and violates any 67 one of them 68 –
4:3 “‘If the high priest 69 sins so that the people are guilty, 70 on account of the sin he has committed he must present a flawless young bull to the Lord 71 for a sin offering. 72 4:4 He must bring the bull to the entrance of the Meeting Tent before the Lord, lay his hand on the head of the bull, and slaughter the bull before the Lord. 4:5 Then that high priest must take some of the blood 73 of the bull and bring it to the Meeting Tent. 4:6 The priest must dip his finger in the blood and sprinkle 74 some of it 75 seven times before the Lord toward 76 the front of the veil-canopy 77 of the sanctuary. 4:7 The priest must put some of the blood on the horns of the altar of fragrant incense that is before the Lord in the Meeting Tent, and all the rest of the bull’s blood he must pour out at the base of the altar of burnt offering that is at the entrance of the Meeting Tent.
4:8 “‘Then he must take up all the fat from the sin offering bull: 78 the fat covering the entrails 79 and all the fat surrounding the entrails, 80 4:9 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) 81 4:10 – just as it is taken from the ox of the peace offering sacrifice 82 – and the priest must offer them up in smoke on the altar of burnt offering. 4:11 But the hide of the bull, all its flesh along with its head and its legs, its entrails, and its dung – 4:12 all the rest of the bull 83 – he must bring outside the camp 84 to a ceremonially clean place, 85 to the fatty ash pile, 86 and he must burn 87 it on a wood fire; it must be burned on the fatty ash pile.
4:13 “‘If the whole congregation of Israel strays unintentionally 88 and the matter is not noticed by 89 the assembly, and they violate one of the Lord’s commandments, which must not be violated, 90 so they become guilty, 4:14 the assembly must present a young bull for a sin offering when the sin they have committed 91 becomes known. They must bring it before the Meeting Tent, 4:15 the elders of the congregation must lay their hands on the head of the bull before the Lord, and someone must slaughter 92 the bull before the Lord. 4:16 Then the high priest 93 must bring some of the blood of the bull to the Meeting Tent, 4:17 and that priest must dip his finger in the blood 94 and sprinkle 95 some of the blood seven times 96 before the Lord toward 97 the front of the veil-canopy. 98 4:18 He must put some of the blood on the horns of the altar 99 which is before the Lord in the Meeting Tent, and all the rest of the blood he must pour out at the base of the altar of burnt offering that is at the entrance of the Meeting Tent.
4:19 “‘Then the priest 100 must take all its fat 101 and offer the fat 102 up in smoke on the altar. 4:20 He must do with the rest of the bull just as he did with the bull of the sin offering; this is what he must do with it. 103 So the priest will make atonement 104 on their behalf and they will be forgiven. 105 4:21 He 106 must bring the rest of the bull outside the camp 107 and burn it just as he burned the first bull – it is the sin offering of the assembly.
4:22 “‘Whenever 108 a leader, by straying unintentionally, 109 sins and violates one of the commandments of the Lord his God which must not be violated, 110 and he pleads guilty, 4:23 or his sin that he committed 111 is made known to him, 112 he must bring a flawless male goat as his offering. 113 4:24 He must lay his hand on the head of the male goat and slaughter 114 it in the place where the burnt offering is slaughtered before the Lord – it is a sin offering. 4:25 Then the priest must take some of the blood of the sin offering with his finger and put it on the horns of the altar of burnt offering, and he must pour out the rest of its blood at the base of the altar of burnt offering. 4:26 Then the priest 115 must offer all of its fat up in smoke on the altar like the fat of the peace offering sacrifice. So the priest will make atonement 116 on his behalf for 117 his sin and he will be forgiven. 118
4:27 “‘If an ordinary individual 119 sins by straying unintentionally 120 when he violates one of the Lord’s commandments which must not be violated, 121 and he pleads guilty 4:28 or his sin that he committed 122 is made known to him, 123 he must bring a flawless female goat 124 as his offering for the sin 125 that he committed. 4:29 He must lay his hand on the head of the sin offering and slaughter 126 the sin offering in the place where the burnt offering is slaughtered. 4:30 Then the priest must take some of its blood with his finger and put it on the horns of the altar of burnt offering, and he must pour out all the rest of its blood at the base of the altar. 4:31 Then he must remove all of its fat (just as fat was removed from the peace offering sacrifice) and the priest must offer it up in smoke on the altar for a soothing aroma to the Lord. So the priest will make atonement 127 on his behalf and he will be forgiven. 128
4:32 “‘But if he brings a sheep as his offering, for a sin offering, he must bring a flawless female. 4:33 He must lay his hand on the head of the sin offering and slaughter it for a sin offering in the place where the burnt offering is slaughtered. 4:34 Then the priest must take some of the blood of the sin offering with his finger and put it on the horns of the altar of burnt offering, and he must pour out all the rest of its blood at the base of the altar. 4:35 Then the one who brought the offering 129 must remove all its fat (just as the fat of the sheep is removed from the peace offering sacrifice) and the priest must offer them up in smoke on the altar on top of the other gifts of the Lord. So the priest will make atonement 130 on his behalf for his sin which he has committed and he will be forgiven. 131
5:1 “‘When a person sins 132 in that he hears a public curse against one who fails to testify 133 and he is a witness (he either saw or knew what had happened 134 ) and he does not make it known, 135 then he will bear his punishment for iniquity. 136 5:2 Or when there is 137 a person who touches anything ceremonially 138 unclean, whether the carcass of an unclean wild animal, or the carcass of an unclean domesticated animal, or the carcass of an unclean creeping thing, even if he did not realize it, 139 but he himself has become unclean and is guilty; 140 5:3 or when he touches human uncleanness with regard to anything by which he can become unclean, 141 even if he did not realize it, but he himself has later come to know it and is guilty; 5:4 or when a person swears an oath, speaking thoughtlessly 142 with his lips, whether to do evil or to do good, with regard to anything which the individual might speak thoughtlessly in an oath, even if he did not realize it, but he himself has later come to know it and is guilty with regard to one of these oaths 143 – 5:5 when an individual becomes guilty with regard to one of these things 144 he must confess how he has sinned, 145 5:6 and he must bring his penalty for guilt 146 to the Lord for his sin that he has committed, a female from the flock, whether a female sheep or a female goat, for a sin offering. So the priest will make atonement 147 on his behalf for 148 his sin.
5:7 “‘If he cannot afford an animal from the flock, 149 he must bring his penalty for guilt for his sin that he has committed, 150 two turtledoves or two young pigeons, 151 to the Lord, one for a sin offering and one for a burnt offering. 5:8 He must bring them to the priest and present first the one that is for a sin offering. The priest 152 must pinch 153 its head at the nape of its neck, but must not sever the head from the body. 154 5:9 Then he must sprinkle 155 some of the blood of the sin offering on the wall of the altar, and the remainder of the blood 156 must be squeezed out at the base of the altar – it is a sin offering. 5:10 The second bird 157 he must make a burnt offering according to the standard regulation. 158 So the priest will make atonement 159 on behalf of this person for 160 his sin which he has committed, and he will be forgiven. 161
5:11 “‘If he cannot afford 162 two turtledoves or two young pigeons, 163 he must bring as his offering for his sin which he has committed 164 a tenth of an ephah 165 of choice wheat flour 166 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. 5:12 He must bring it to the priest and the priest must scoop out from it a handful as its memorial portion 167 and offer it up in smoke on the altar on top of the other gifts of the Lord – it is a sin offering. 5:13 So the priest will make atonement 168 on his behalf for his sin which he has committed by doing one of these things, 169 and he will be forgiven. 170 The remainder of the offering 171 will belong to the priest like the grain offering.’” 172
5:14 Then the Lord spoke to Moses: 173 5:15 “When a person commits a trespass 174 and sins by straying unintentionally 175 from the regulations about the Lord’s holy things, 176 then he must bring his penalty for guilt 177 to the Lord, a flawless ram from the flock, convertible into silver shekels according to the standard of the sanctuary shekel, 178 for a guilt offering. 179 5:16 And whatever holy thing he violated 180 he must restore and must add one fifth to it and give it to the priest. So the priest will make atonement 181 on his behalf with the guilt offering ram and he will be forgiven.” 182
5:17 “If a person sins and violates any of the Lord’s commandments which must not be violated 183 (although he did not know it at the time, 184 but later realizes he is guilty), then he will bear his punishment for iniquity 185 5:18 and must bring a flawless ram from the flock, convertible into silver shekels, 186 for a guilt offering to the priest. So the priest will make atonement 187 on his behalf for his error which he committed 188 (although he himself had not known it) and he will be forgiven. 189 5:19 It is a guilt offering; he was surely guilty before the Lord.”
6:1 (5:20) 190 Then the Lord spoke to Moses: 191 6:2 “When a person sins and commits a trespass 192 against the Lord by deceiving his fellow citizen 193 in regard to something held in trust, or a pledge, or something stolen, or by extorting something from his fellow citizen, 194 6:3 or has found something lost and denies it and swears falsely 195 concerning any one of the things that someone might do to sin 196 – 6:4 when it happens that he sins and he is found guilty, 197 then he must return whatever he had stolen, or whatever he had extorted, or the thing that he had held in trust, 198 or the lost thing that he had found, 6:5 or anything about which he swears falsely. 199 He must restore it in full 200 and add one fifth to it; he must give it to its owner when he is found guilty. 201 6:6 Then he must bring his guilt offering to the Lord, a flawless ram from the flock, convertible into silver shekels, 202 for a guilt offering to the priest. 6:7 So the priest will make atonement 203 on his behalf before the Lord and he will be forgiven 204 for whatever he has done to become guilty.” 205
6:8 (6:1) 206 Then the Lord spoke to Moses: 207 6:9 “Command Aaron and his sons, ‘This is the law of the burnt offering. The burnt offering is to remain on the hearth 208 on the altar all night until morning, and the fire of the altar must be kept burning on it. 209 6:10 Then the priest must put on his linen robe and must put linen leggings 210 over his bare flesh, and he must take up the fatty ashes of the burnt offering that the fire consumed on the altar, 211 and he must place them 212 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 213 clean place, 6:12 but the fire which is on the altar must be kept burning on it. 214 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 215 before the Lord in front of the altar, 6:15 and the priest 216 must take up with his hand some of the choice wheat flour of the grain offering 217 and some of its olive oil, and all of the frankincense that is on the grain offering, and he must offer its memorial portion 218 up in smoke on the altar 219 as a soothing aroma to the Lord. 220 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. 221 I have given it as their portion from my gifts. It is most holy, 222 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 223 throughout your generations 224 from the gifts of the Lord. Anyone who touches these gifts 225 must be holy.’” 226
6:19 Then the Lord spoke to Moses: 227 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 228 of choice wheat flour 229 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, 230 so you must present a grain offering of broken pieces 231 as a soothing aroma to the Lord. 6:22 The high priest who succeeds him 232 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: 233 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. 234 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, 235 you must wash 236 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 237 must be rubbed out and rinsed in water. 6:29 Any male among the priests may eat it. It is most holy. 238 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. 239
7:1 “‘This is the law of the guilt offering. It is most holy. 7:2 In the place where they slaughter the burnt offering they must slaughter the guilt offering, and the officiating priest 240 must splash 241 the blood against the altar’s sides. 7:3 Then the one making the offering 242 must present all its fat: the fatty tail, the fat covering the entrails, 7:4 the two kidneys and the fat on their sinews, and the protruding lobe on the liver (which he must remove along with the kidneys). 243 7:5 Then the priest must offer them up in smoke on the altar 244 as a gift to the Lord. It is a guilt offering. 7:6 Any male among the priests may eat it. It must be eaten in a holy place. It is most holy. 245 7:7 The law is the same for the sin offering and the guilt offering; 246 it belongs to the priest who makes atonement with it.
7:8 “‘As for the priest who presents someone’s burnt offering, the hide of that burnt offering which he presented belongs to him. 7:9 Every grain offering which is baked in the oven or 247 made in the pan 248 or on the griddle belongs to the priest who presented it. 7:10 Every grain offering, whether mixed with olive oil or dry, belongs to all the sons of Aaron, each one alike. 249
7:11 “‘This is the law of the peace offering sacrifice which he 250 is to present to the Lord. 7:12 If he presents it on account of thanksgiving, 251 along with the thank offering sacrifice he must present unleavened loaves mixed with olive oil, unleavened wafers smeared with olive oil, 252 and well soaked 253 ring-shaped loaves made of choice wheat flour 254 mixed with olive oil. 7:13 He must present this grain offering 255 in addition to ring-shaped loaves of leavened bread which regularly accompany 256 the sacrifice of his thanksgiving peace offering. 7:14 He must present one of each kind of grain offering 257 as a contribution offering 258 to the Lord; it belongs to the priest who splashes the blood of the peace offering. 7:15 The meat of his 259 thanksgiving peace offering must be eaten on the day of his offering; he must not set any of it aside until morning.
7:16 “‘If his offering is a votive or freewill sacrifice, 260 it may be eaten on the day he presents his sacrifice, and also the leftovers from it may be eaten on the next day, 261 7:17 but the leftovers from the meat of the sacrifice must be burned up in the fire 262 on the third day. 7:18 If some of the meat of his peace offering sacrifice is ever eaten on the third day it will not be accepted; it will not be accounted to the one who presented it, since it is spoiled, 263 and the person who eats from it will bear his punishment for iniquity. 264 7:19 The meat which touches anything ceremonially 265 unclean must not be eaten; it must be burned up in the fire. As for ceremonially clean meat, 266 everyone who is ceremonially clean may eat the meat. 7:20 The person who eats meat from the peace offering sacrifice which belongs to the Lord while his uncleanness persists 267 will be cut off from his people. 268 7:21 When a person touches anything unclean (whether human uncleanness, or an unclean animal, or an unclean detestable creature) 269 and eats some of the meat of the peace offering sacrifice which belongs to the Lord, that person will be cut off from his people.’” 270
7:22 Then the Lord spoke to Moses: 271 7:23 “Tell the Israelites, ‘You must not eat any fat of an ox, sheep, or goat. 7:24 Moreover, the fat of an animal that has died of natural causes 272 and the fat of an animal torn by beasts may be used for any other purpose, 273 but you must certainly never eat it. 7:25 If anyone eats fat from the animal from which he presents a gift to the Lord, that person will be cut off from his people. 274 7:26 And you must not eat any blood of the birds or the domesticated land animals in any of the places where you live. 275 7:27 Any person who eats any blood – that person will be cut off from his people.’” 276
7:28 Then the Lord spoke to Moses: 277 7:29 “Tell the Israelites, ‘The one who presents his peace offering sacrifice to the Lord must bring his offering to the Lord from his peace offering sacrifice. 7:30 With his own hands he must bring the Lord’s gifts. He must bring the fat with the breast 278 to wave the breast as a wave offering before the Lord, 279 7:31 and the priest must offer the fat up in smoke on the altar, but the breast will belong to Aaron and his sons. 7:32 The right thigh you must give as a contribution offering 280 to the priest from your peace offering sacrifices. 7:33 The one from Aaron’s sons who presents the blood of the peace offering and fat will have the right thigh as his share, 7:34 for the breast of the wave offering and the thigh of the contribution offering I have taken from the Israelites out of their peace offering sacrifices and have given them to Aaron the priest and to his sons from the people of Israel as a perpetual allotted portion.’” 281
7:35 This is the allotment of Aaron and the allotment of his sons from the Lord’s gifts on the day Moses 282 presented them to serve as priests 283 to the Lord. 7:36 This is what the Lord commanded to give to them from the Israelites on the day Moses 284 anointed them 285 – a perpetual allotted portion throughout their generations. 286
7:37 This is the law 287 for the burnt offering, the grain offering, 288 the sin offering, the guilt offering, the ordination offering, 289 and the peace offering sacrifice, 7:38 which the Lord commanded Moses on Mount Sinai on the day he commanded the Israelites to present their offerings to the Lord in the wilderness of Sinai.
8:1 Then the Lord spoke to Moses: 290 8:2 “Take Aaron and his sons with him, and the garments, the anointing oil, the sin offering bull, the two rams, and the basket of unleavened bread, 8:3 and assemble the whole congregation at the entrance of the Meeting Tent.” 291 8:4 So Moses did just as the Lord commanded him, and the congregation assembled at the entrance of the Meeting Tent. 8:5 Then Moses said to the congregation: “This is what the Lord has commanded to be done.”
8:6 So Moses brought Aaron and his sons forward and washed them with water. 8:7 Then he 292 put the tunic 293 on Aaron, 294 wrapped the sash around him, 295 and clothed him with the robe. 296 Next he put the ephod on him 297 and placed on him 298 the decorated band of the ephod, and fastened the ephod closely to him with the band. 299 8:8 He then set the breastpiece 300 on him and put the Urim and Thummim 301 into the breastpiece. 8:9 Finally, he set the turban 302 on his head and attached the gold plate, the holy diadem, 303 to the front of the turban just as the Lord had commanded Moses.
8:10 Then Moses took the anointing oil and anointed the tabernacle and everything in it, and so consecrated them. 304 8:11 Next he sprinkled some of it on the altar seven times and so anointed the altar, all its vessels, and the wash basin and its stand to consecrate them. 8:12 He then poured some of the anointing oil on the head of Aaron and anointed him to consecrate him. 8:13 Moses also brought forward Aaron’s sons, clothed them with tunics, wrapped sashes around them, 305 and wrapped headbands on them 306 just as the Lord had commanded Moses.
8:14 Then he brought near the sin offering bull 307 and Aaron and his sons laid their hands on the head of the sin offering bull, 8:15 and he slaughtered it. 308 Moses then took the blood and put it all around on the horns of the altar with his finger and decontaminated the altar, 309 and he poured out the rest of the blood at the base of the altar and so consecrated it to make atonement on it. 310 8:16 Then he 311 took all the fat on the entrails, the protruding lobe of the liver, and the two kidneys and their fat, 312 and Moses offered it all up in smoke on the altar, 313 8:17 but the rest of the bull – its hide, its flesh, and its dung – he completely burned up 314 outside the camp just as the Lord had commanded Moses. 315
8:18 Then he presented the burnt offering ram and Aaron and his sons laid their hands on the head of the ram, 8:19 and he slaughtered it. 316 Moses then splashed the blood against the altar’s sides. 8:20 Then he 317 cut the ram into parts, 318 and Moses offered the head, the parts, and the suet up in smoke, 8:21 but the entrails and the legs he washed with water, 319 and Moses offered the whole ram up in smoke on the altar – it was a burnt offering for a soothing aroma, a gift to the Lord, just as the Lord had commanded Moses. 320
8:22 Then he presented the second ram, the ram of ordination, 321 and Aaron and his sons laid their hands on the head of the ram 8:23 and he slaughtered it. 322 Moses then took some of its blood and put it on Aaron’s right earlobe, 323 on the thumb of his right hand, and on the big toe 324 of his right foot. 8:24 Next he brought Aaron’s sons forward, and Moses put some of the blood on their right earlobes, on their right thumbs, and on the big toes of their right feet, and Moses splashed the rest of the blood against the altar’s sides.
8:25 Then he took the fat (the fatty tail, 325 all the fat on the entrails, the protruding lobe of the liver, and the two kidneys and their fat 326 ) and the right thigh, 327 8:26 and from the basket of unleavened bread that was before the Lord he took one unleavened loaf, one loaf of bread mixed with olive oil, and one wafer, 328 and placed them on the fat parts and on the right thigh. 8:27 He then put all of them on the palms 329 of Aaron and his sons, who waved 330 them as a wave offering before the Lord. 331 8:28 Moses then took them from their palms and offered them up in smoke on the altar 332 on top of the burnt offering – they were an ordination offering for a soothing aroma; it was a gift to the Lord. 8:29 Finally, Moses took the breast and waved it as a wave offering before the Lord from the ram of ordination. It was Moses’ share just as the Lord had commanded Moses.
8:30 Then Moses took some of the anointing oil and some of the blood which was on the altar and sprinkled it on Aaron and his garments, and on his sons and his sons’ garments with him. So he consecrated Aaron, his garments, and his sons and his sons’ garments with him. 8:31 Then Moses said to Aaron and his sons, “Boil the meat at the entrance of the Meeting Tent, and there you are to eat it and the bread which is in the ordination offering basket, just as I have commanded, 333 saying, ‘Aaron and his sons are to eat it,’ 8:32 but the remainder of the meat and the bread 334 you must burn with fire. 8:33 And you must not go out from the entrance of the Meeting Tent for seven days, until the day when your days of ordination are completed, because you must be ordained over a seven-day period. 335 8:34 What has been done 336 on this day the Lord has commanded to be done 337 to make atonement for you. 8:35 You must reside at the entrance of the Meeting Tent day and night for seven days and keep the charge of the Lord so that you will not die, for this is what I have been commanded.” 8:36 So Aaron and his sons did all the things the Lord had commanded through 338 Moses.
9:1 On the eighth day 339 Moses summoned 340 Aaron and his sons and the elders of Israel, 9:2 and said to Aaron, “Take for yourself a bull calf for a sin offering and a ram for a burnt offering, both flawless, and present them before the Lord. 9:3 Then tell the Israelites: ‘Take a male goat 341 for a sin offering and a calf and lamb, both a year old and flawless, 342 for a burnt offering, 9:4 and an ox and a ram for peace offerings to sacrifice before the Lord, and a grain offering mixed with olive oil, for today the Lord is going to appear 343 to you.’” 9:5 So they took what Moses had commanded to the front of 344 the Meeting Tent and the whole congregation presented them and stood before the Lord. 9:6 Then Moses said, “This is what the Lord has commanded you to do 345 so that the glory of the Lord may appear 346 to you.” 9:7 Moses then said to Aaron, “Approach the altar and make your sin offering and your burnt offering, and make atonement on behalf of yourself and on behalf of the people; 347 and also make the people’s offering and make atonement on behalf of them just as the Lord has commanded.”
9:8 So Aaron approached the altar and slaughtered the sin offering calf which was for himself. 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. 9:10 The fat and the kidneys and the protruding lobe of 348 the liver from the sin offering he offered up in smoke on the altar just as the Lord had commanded Moses, 9:11 but the flesh and the hide he completely burned up 349 outside the camp. 350
9:12 He then slaughtered the burnt offering, and his sons 351 handed 352 the blood to him and he splashed 353 it against the altar’s sides. 9:13 The burnt offering itself they handed 354 to him by its parts, including the head, 355 and he offered them up in smoke on the altar, 9:14 and he washed the entrails and the legs and offered them up in smoke on top of the burnt offering on the altar.
9:15 Then he presented the people’s offering. He took the sin offering male goat which was for the people, slaughtered it, and performed a decontamination rite with it 356 like the first one. 357 9:16 He then presented the burnt offering, and did it according to the standard regulation. 358 9:17 Next he presented the grain offering, filled his hand with some of it, and offered it up in smoke on the altar in addition to the morning burnt offering. 359 9:18 Then he slaughtered the ox and the ram – the peace offering sacrifices which were for the people – and Aaron’s sons handed 360 the blood to him and he splashed it against the altar’s sides. 9:19 As for the fat parts from the ox and from the ram 361 (the fatty tail, the fat covering the entrails, 362 the kidneys, and the protruding lobe of the liver), 9:20 they 363 set those on the breasts and he offered the fat parts up in smoke on the altar. 9:21 Finally Aaron waved the breasts and the right thigh as a wave offering before the Lord just as Moses had commanded.
9:22 Then Aaron lifted up his hands toward the people and blessed them and descended from making the sin offering, the burnt offering, and the peace offering. 9:23 Moses and Aaron then entered into the Meeting Tent. When they came out, they blessed the people, and the glory of the Lord appeared to all the people. 9:24 Then fire went out from the presence of the Lord 364 and consumed the burnt offering and the fat parts on the altar, and all the people saw it, so they shouted loudly and fell down with their faces to the ground. 365
10:1 Then 366 Aaron’s sons, Nadab and Abihu, each took his fire pan and put fire in it, set incense on it, and presented strange fire 367 before the Lord, which he had not commanded them to do. 10:2 So fire went out from the presence of the Lord 368 and consumed them so that they died before the Lord. 10:3 Moses then said to Aaron, “This is what the Lord spoke: ‘Among the ones close to me I will show myself holy, 369 and in the presence of all the people I will be honored.’” 370 So Aaron kept silent. 10:4 Moses then called to Mishael and Elzaphan, the sons of Uzziel, Aaron’s uncle, and said to them, “Come near, carry your brothers away from the front of the sanctuary to a place outside the camp.” 10:5 So they came near and carried them away in their tunics to a place outside the camp just as Moses had spoken. 10:6 Then Moses said to Aaron and to Eleazar and Ithamar his other two sons, “Do not 371 dishevel the hair of your heads 372 and do not tear your garments, so that you do not die and so that wrath does not come on the whole congregation. Your brothers, all the house of Israel, are to mourn the burning which the Lord has caused, 373 10:7 but you must not go out from the entrance of the Meeting Tent lest you die, for the Lord’s anointing oil is on you.” So they acted according to the word of Moses.
10:8 Then the Lord spoke to Aaron, 10:9 “Do not drink wine or strong drink, you and your sons with you, when you enter into the Meeting Tent, so that you do not die, which is a perpetual statute throughout your generations, 374 10:10 as well as 375 to distinguish between the holy and the common, and between the unclean and the clean, 376 10:11 and to teach the Israelites all the statutes that the Lord has spoken to them through 377 Moses.”
10:12 Then Moses spoke to Aaron and to Eleazar and Ithamar, his remaining sons, “Take the grain offering which remains from the gifts of the Lord and eat it unleavened beside the altar, for it is most holy. 10:13 You must eat it in a holy place because it is your allotted portion 378 and the allotted portion of your sons from the gifts 379 of the Lord, for this is what I have been commanded. 380 10:14 Also, the breast of the wave offering and the thigh of the contribution offering you must eat in a ceremonially 381 clean place, you and your sons and daughters with you, for they have been given as your allotted portion and the allotted portion of your sons from the peace offering sacrifices of the Israelites. 382 10:15 The thigh of the contribution offering and the breast of the wave offering they must bring in addition to the gifts of the fat parts to wave them as a wave offering before the Lord, and it will belong to you and your sons with you for a perpetual statute just as the Lord has commanded.”
10:16 Later Moses sought diligently for the sin offering male goat, 383 but it had actually been burnt. 384 So he became angry at Eleazar and Ithamar, Aaron’s remaining sons, saying, 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, 385 to make atonement on their behalf before the Lord. 10:18 See here! 386 Its blood was not brought into the holy place within! 387 You should certainly have eaten it in the sanctuary just as I commanded!” 10:19 But Aaron spoke to Moses, “See here! 388 Just today they presented their sin offering and their burnt offering before the Lord and such things as these have happened to me! If I had eaten a sin offering today would the Lord have been pleased?” 389 10:20 When Moses heard this explanation, he was satisfied. 390
[1:5] 1 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] 2 tn Heb “the son of the herd”; cf. KJV “bullock”; NASB, NIV “young bull.”
[1:5] 3 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] 4 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] 5 tc A few medieval Hebrew
[1:8] 6 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] 7 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] 8 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] 9 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] 10 tc A few Hebrew
[1:9] 11 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] 12 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] 13 tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity (so also in v. 13).
[1:14] 14 tn Heb “from the [category] ‘bird.’”
[1:14] 15 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] 16 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] 17 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] 18 tn Heb “Then he”; the referent (apparently still the priest) has been specified in the translation for clarity.
[1:16] 19 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] 20 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] 21 tn Heb “he shall not divide it.” Several Hebrew
[2:1] 22 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] 23 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] 24 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] 25 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] 26 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] 27 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] 28 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] 29 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] 30 tn Heb “holy of holies”; KJV, NASB “a thing most holy.”
[2:4] 31 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] 32 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] 33 tn Heb “and.” Here the conjunction vav (ו) has an alternative sense (“or”).
[2:4] 34 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] 35 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] 36 tn Heb “a grain offering of a pan”; cf. KJV “fryingpan”; NAB “pot”; CEV “pan with a lid on it.”
[2:7] 37 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] 38 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] 39 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] 40 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] 41 tn See the note on “it is” in v. 9b.
[2:11] 42 tn Heb “Every grain offering which you offer to the
[2:11] 43 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] 44 sn The “first fruit” referred to here was given to the priests as a prebend for their service to the
[2:13] 45 tn Heb “from upon your grain offering.”
[2:14] 46 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] 47 tn See the note on “it is” in 2:9b.
[3:1] 48 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] 49 tn Heb “if a male if a female, perfect he shall present it before the
[3:2] 50 tn See the remarks on Lev 1:3-5 above for some of the details of translation here.
[3:3] 51 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] 52 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] 53 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] 54 tn Or “on the fire – [it is] a gift of a soothing aroma to the
[3:6] 55 tn Heb “a male or female without defect he shall present it”; cf. NLT “must have no physical defects.”
[3:8] 56 tn See the note on this term at 1:5.
[3:9] 57 sn See the note on this phrase in 3:3.
[3:10] 58 tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.”
[3:11] 59 tn Heb “food, a gift to the
[3:14] 60 sn See the note on this phrase in 3:3.
[3:15] 61 tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.”
[3:17] 62 tn The words “This is” are not in the Hebrew text, but are supplied due to requirements of English style.
[3:17] 63 tn Heb “for your generations”; NAB “for your descendants”; NLT “for you and all your descendants.”
[3:17] 64 tn Heb “all fat and all blood you must not eat.”
[4:1] 65 sn The quotation introduced here extends from Lev 4:2 through 5:13, and encompasses all the sin offering regulations. Compare the notes on Lev 1:1 above, and 5:14 and 6:1 [5:20 HT] below.
[4:2] 66 tn Heb “And a person, when he sins in straying.” The English translation of “by straying” (בִּשְׁגָגָה [bishgagah] literally, “in going astray; in making an error”) varies greatly, but almost all suggest that this term refers to sins that were committed by mistake or done not knowing that the particular act was sinful (J. Milgrom, Leviticus [AB], 1:228-29). See, e.g., LXX “involuntarily”; Tg. Onq. “by neglect”; KJV “through ignorance”; ASV, RSV, NJPS “unwittingly”; NASB, NIV, NRSV, NLT “unintentionally”; NAB, NEB “inadvertently”; NCV “by accident.” However, we know from Num 15:27-31 that committing a sin “by straying” is the opposite of committing a sin “defiantly” (i.e., בְּיַד רָמָה [bÿyad ramah] “with a raised hand,” v. 30). In the latter case the person, as it were, raises his fist in presumptuous defiance against the
[4:2] 67 tn This is an emphatic use of the preposition מִן (min; see R. J. Williams, Hebrew Syntax, 56-57, §325).
[4:2] 68 tn The “when” clause (כִּי, ki) breaks off here before its resolution, thus creating an open-ended introduction to the following subsections, which are introduced by “if” (אִם [’im] vv. 3, 13, 27, 32). Also, the last part of the verse reads literally, “which must not be done and does from one from them.”
[4:3] 69 tn Heb “the anointed priest” (so ASV, NAB, NASB, NIV, NRSV). This refers to the high priest (cf. TEV, CEV, NLT).
[4:3] 70 tn Heb “to the guilt of the people”; NRSV “thus bringing guilt on the people.”
[4:3] 71 tn Heb “and he shall offer on his sin which he sinned, a bull, a son of the herd, flawless.”
[4:3] 72 sn The word for “sin offering” (sometimes translated “purification offering”) is the same as the word for “sin” earlier in the verse. One can tell which rendering is intended only by the context. The primary purpose of the “sin offering” (חַטָּאת, khatta’t) was to “purge” (כִּפֶּר, kipper, “to make atonement,” see 4:20, 26, 31, 35, and the notes on Lev 1:4 and esp. Lev 16:20, 33) the sanctuary or its furniture in order to cleanse it from any impurities and/or (re)consecrate it for holy purposes (see, e.g., Lev 8:15; 16:19). By making this atonement the impurities of the person or community were cleansed and the people became clean. See R. E. Averbeck, NIDOTTE 2:93-103.
[4:5] 73 tn Heb “from the blood of the bull” (and similarly throughout this chapter).
[4:6] 74 tn The Hebrew verb וְהִזָּה (vÿhizzah, Hiphil of נָזָה, nazah) does indeed mean “sprinkle” or “splatter.” Contrast the different Hebrew verb meaning “splash” in Lev 1:5 (זָרָק, zaraq).
[4:6] 75 tn Heb “of the blood.” The relative pronoun (“it”) has been used in the translation here for stylistic reasons.
[4:6] 76 tn The particle here translated “toward” usually serves as a direct object indicator or a preposition meaning “with.” With the verb of motion it probably means “toward,” “in the direction of” (J. Milgrom, Leviticus [AB], 1:234; J. E. Hartley, Leviticus [WBC], 60); cf. NAB, CEV.
[4:6] 77 tn The Hebrew term פָּרֹכֶת (parokhet) is usually translated “veil” (e.g., ASV, NAB, NASB) or “curtain” (e.g., NIV, NRSV), but it seems to have stretched not only in front of but also over the top of the ark of the covenant which stood behind and under it inside the most holy place (see R. E. Averbeck, NIDOTTE 3:687-89).
[4:8] 78 tn Heb “all the fat of the bull of the sin offering he shall take up from it.”
[4:8] 79 tc The MT has here the preposition עַל (’al, “on, upon” [i.e., “which covers on the entrails,” as awkward in Hebrew as it is in English]), but Smr, LXX, Syriac, and Targums read אֶת (’et), which is what would be expected (i.e., “which covers the entrails”; cf. Lev 3:3, 9, 14). It may have been mistakenly inserted here under the influence of “on (עַל) the entrails” at the end of the verse.
[4:8] 80 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).
[4:9] 81 tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.”
[4:10] 82 tn Heb “taken up from”; KJV, ASV “taken off from”; NAB, NASB, NIV, NRSV “removed.” See the notes on Lev 3:3-4 above (cf. also 3:9-10, 14-15).
[4:12] 83 tn All of v. 11 is a so-called casus pendens (also known as an extraposition or a nominative absolute), which means that it anticipates the next verse, being the full description of “all (the rest of) the bull” (lit. “all the bull”) at the beginning of v. 12 (actually after the first verb of the verse; see the next note below).
[4:12] 84 tn Heb “And he (the offerer) shall bring out all the bull to from outside to the camp to a clean place.”
[4:12] 85 tn Heb “a clean place,” but referring to a place that is ceremonially clean. This has been specified in the translation for clarity.
[4:12] 86 tn Heb “the pouring out [place] of fatty ash.”
[4:12] 87 tn Heb “burn with fire.” This expression is somewhat redundant in English, so the translation collocates “fire” with “wood,” thus “a wood fire.”
[4:13] 88 tn Heb “strays”; KJV “sin through ignorance.” The verb “strays” here is the verbal form of the noun in the expression “by straying” (see the note on Lev 4:2 above).
[4:13] 89 tn Heb “is concealed from the eyes of”; NASB, NRSV, NLT “escapes the notice of.”
[4:13] 90 tn Heb “and they do one from all the commandments of the
[4:14] 91 tn Heb “and the sin which they committed on it becomes known”; KJV “which they have sinned against it.” The Hebrew עָלֶיהָ (’aleha, “on it”) probably refers back to “one of the commandments” in v. 13 (J. Milgrom, Leviticus [AB], 1:243).
[4:15] 92 tn Heb “and he shall slaughter.” The singular verb seems to refer to an individual who represents the whole congregation, perhaps one of the elders referred to at the beginning of the verse, or the officiating priest (cf. v. 21). The LXX and Syriac make the verb plural, referring to “the elders of the congregation.”
[4:16] 93 tn Heb “the anointed priest” (so ASV, NAB, NASB, NIV, NRSV). This refers to the high priest (cf. TEV).
[4:17] 94 tn The words “in the blood” are not repeated in the Hebrew text at this point, but must be supplied in the English translation for clarity.
[4:17] 95 tn The Hebrew verb וְהִזָּה (vÿhizzah, Hiphil of נָזָה, nazah) does indeed mean “sprinkle” or “splatter.” Contrast the different Hebrew verb translated “splash” in Lev 1:5 (זָרָק, zaraq).
[4:17] 96 tc The MT reads literally, “and the priest shall dip his finger from the blood and sprinkle seven times.” This is awkward. Compare v. 6, which has literally, “and the priest shall dip his finger in the blood and sprinkle from the blood seven times.” The MT appears to be corrupt by haplography (i.e., assuming v. 6 to be the correct form, in v. 17 the scribe skipped from “his finger” to “from the blood,” thus missing “in the blood”) and metathesis (i.e., this also resulted in a text where “from the blood” stands before “sprinkle” rather than after it; J. E. Hartley, Leviticus [WBC], 47).
[4:17] 97 tn See the note on v. 6 above.
[4:17] 98 tn See the note on v. 6 above.
[4:18] 99 sn See v. 7, where this altar is identified as the altar of fragrant incense.
[4:19] 100 tn Heb “Then he”; the referent has been specified in the translation for clarity. Based on the parallel statement in 4:10 and 4:31, it is the priest who performs this action rather than the person who brought the offering.
[4:19] 101 tn Heb “take up all its fat from it”; NASB “shall remove all its fat from it.”
[4:19] sn See the full discussion of the fat regulations in Lev 4:8-9 above.
[4:19] 102 tn Heb “it”; the referent (the fat) has been specified in the translation for clarity. Only the fat is meant here, since the “rest” of the bull is mentioned in v. 21.
[4:20] 103 sn Cf. Lev 4:11-12 above for the disposition of “the [rest of] the bull.”
[4:20] 104 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
[4:20] 105 tn Heb “there shall be forgiveness to them” or “it shall be forgiven to them.”
[4:21] 106 sn See the note on the word “slaughter” in v. 15.
[4:21] 107 tn Heb “And he shall bring out the bull to from outside to the camp.”
[4:22] 108 tn This section begins with the relative pronoun אֲשֶׁר (’asher) which usually means “who” or “which,” but here means “whenever.”
[4:22] 109 tn See the Lev 4:2 note on “straying.”
[4:22] 110 tn Heb “and does one from all the commandments of the
[4:23] 111 tn Heb “or his sin which he sinned in it is made known to him”; NAB “if he learns of the sin he committed.”
[4:23] 112 tn Lev 4:22b-23a is difficult. The present translation suggests that there are two possible legal situations envisioned, separated by the Hebrew אוֹ (’o, “or”) at the beginning of v. 23. Lev 4:22b refers to any case in which the leader readily admits his guilt (i.e., “pleads guilty”), whereas v. 23a refers to cases where the leader is convicted of his guilt by legal action (“his sin…is made known to him”). See R. E. Averbeck, NIDOTTE 2:95-96; Lev 4:27-28; and esp. the notes on Lev 5:1 below.
[4:23] 113 tn Heb “a he-goat of goats, a male without defect”; cf. NLT “with no physical defects.”
[4:24] 114 tn The LXX has a plural form here and also for the same verb later in the verse. See the note on Lev 1:5a.
[4:26] 115 tn Heb “Then he”; the referent has been specified in the translation for clarity. Based on the parallel statements in 4:10 and 4:31, it is the priest who performs this action rather than the person who brought the offering.
[4:26] 116 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
[4:26] 117 tn Heb “from.” In this phrase the preposition מִן (min) may be referring to the reason or cause (“on account of, because of”; GKC 383 §119.z). As J. E. Hartley (Leviticus [WBC], 47) points out, “from” may refer to the removal of the sin, but is an awkward expression. Hartley also suggests that the phrasing might be “an elliptical expression for יְכַפֵּר עַל־לְטַהֵר אֶת־מִן, ‘he will make expiation for…to cleanse…from…,’ as in 16:30.”
[4:26] 118 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
[4:27] 119 tn Heb “an individual from the people of the land”; cf. NASB “anyone of the common people” (KJV, ASV both similar); NAB “a private person.”
[4:27] 120 tn Heb “If one person sins by straying, from the people of the land.” See Lev 4:2 for a note on “straying.”
[4:27] 121 tn Heb “by doing it, one from the commandments of the
[4:28] 122 tn Heb “or his sin which he sinned is made known to him”; cf. NCV “when that person learns about his sin.”
[4:28] 123 tn Lev 4:27b-28a is essentially the same as 4:22b-23a (see the notes there).
[4:28] 124 tn Heb “a she-goat of goats, a female without defect”; NAB “an unblemished she-goat.”
[4:28] 125 tn Heb “on his sin.”
[4:29] 126 tc The LXX has a plural form here (see v. 24 above and the note on Lev 1:5a).
[4:31] 127 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
[4:31] 128 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
[4:35] 129 tn Heb “Then he”; the referent has been specified in the translation for clarity. Here “he” refers to the offerer rather than the priest (contrast the clauses before and after).
[4:35] 130 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
[4:35] 131 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
[5:1] 132 tn Heb “And a person when he sins.” Most English versions translate this as the protasis of a conditional clause: “if a person sins” (NASB, NIV).
[5:1] sn The same expression occurs in Lev 4:2 where it introduces sins done “by straying unintentionally from any of the commandments of the
[5:1] 133 tn The words “against one who fails to testify” are not in the Hebrew text, but have been supplied to make sense of the remark about the “curse” (“imprecation” or “oath”; cf. ASV “adjuration”; NIV “public charge”) for the modern reader. For the interpretation of this verse reflected in the present translation see J. Milgrom, Leviticus (AB), 1:292-97.
[5:1] 134 tn The words “what had happened” are not in the Hebrew text, but are implied.
[5:1] 135 tn Heb “and hears a voice of curse, and he is a witness or he saw or he knew, if he does not declare.”
[5:1] 136 tn Heb “and he shall bear his iniquity.” The rendering “bear the punishment (for the iniquity)” reflects the use of the word “iniquity” to refer to the punishment for iniquity (cf. NRSV, NLT “subject to punishment”). It is sometimes referred to as the consequential use of the term (cf. Lev 5:17; 7:18; 10:17; etc.).
[5:2] 137 tc The insertion of the words “when there is” is a reflection of the few Hebrew
[5:2] 138 tn The word “ceremonially” has been supplied in the translation to clarify that the uncleanness involved is ritual or ceremonial in nature.
[5:2] 139 tn Heb “and it is hidden from him,” meaning that the person who contracted the ceremonial uncleanness was not aware at the time what had happened, but later found out that he had become ceremonially unclean. This same phrase occurs again in both vv. 3 and 4.
[5:2] 140 sn Lev 5:2-3 are parallel laws of uncleanness (contracted from animals and people, respectively), and both seem to assume that the contraction of uncleanness was originally unknown to the person (vv. 2 and 3) but became known to him or her at a later time (v. 3; i.e., “has come to know” in v. 3 is to be assumed for v. 2 as well). Uncleanness itself did not make a person “guilty” unless he or she failed to handle it according to the normal purification regulations (see, e.g., “wash his clothes and bathe with water, and he will be unclean till evening,” Lev 15:5 NIV; cf. Lev 11:39-40; 15:5-12, 16-24; Num 19, etc.). The problem here in Lev 5:2-3 is that, because the person had not been aware of his or her uncleanness, he or she had incurred guilt for not carrying out these regular procedures, and it would now be too late for that. Thus, the unclean person needs to bring a sin offering to atone for the contamination caused by his or her neglect of the purity regulations.
[5:3] 141 tn Heb “or if he touches uncleanness of mankind to any of his uncleanness which he becomes unclean in it.”
[5:4] 142 tn Heb “to speak thoughtlessly”; cf. NAB “rashly utters an oath.”
[5:4] 143 tn Heb “and is guilty to one from these,” probably referring here to any of “these” things about which one might swear a thoughtless oath (J. E. Hartley, Leviticus [WBC], 45), with the word “oath” supplied in the translation for clarity. Another possibility is that “to one from these” is a dittography from v. 5 (cf. the note on v. 5a), and that v. 4 ends with “and is guilty” like vv. 2 and 3 (J. Milgrom, Leviticus [AB], 1:300).
[5:5] 144 tn Heb “and it shall happen when he becomes guilty to one from these,” referring to any of “these” possible transgressions in Lev 5:1-4. Tg. Onq., the original Greek translation, and the Latin Vulgate omit this clause, possibly due to homoioteleuton because of the repetition of “to one from these” from the end of v. 4 in v. 5a (cf. the note on v. 4b).
[5:5] sn What all the transgressions in Lev 5:1-4 have in common is that the time is past for handling the original situation properly (i.e., testifying in court, following purity regulations, or fulfilling an oath), so now the person has become guilty and needs to follow corrective sacrificial procedures.
[5:5] 145 tn Heb “which he sinned on it”; cf. ASV “confess that wherein he hath sinned”; NCV “must tell how he sinned.”
[5:6] 146 tn In this context the word for “guilt” (אָשָׁם, ’asham) refers to the “penalty” for incurring guilt, the so-called consequential אָשָׁם (J. Milgrom, Leviticus [AB], 1:303; cf. the note on Lev 5:1).
[5:6] 147 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
[5:6] 148 tn See the note on 4:26 regarding the use of מִן (min).
[5:7] 149 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] 150 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
[5:7] 151 tn See the note on Lev 1:14 above.
[5:8] 152 tn Heb “he.” The subject (“he”) refers to the priest here, not the offerer who presented the birds to the priest (cf. v. 8a).
[5:8] 153 sn The action 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, but in this case not severing the head from the main body (note the rest of this verse).
[5:8] 154 tn Heb “he shall not divide [it]” (see J. Milgrom, Leviticus [AB], 1:305).
[5:9] 155 tn The Hebrew verb וְהִזָּה (vÿhizzah, Hiphil of נָזָה, nazah) does indeed mean “sprinkle” or “splatter” (cf. Lev 4:6, 17). Contrast “splash” in Lev 1:5, etc. (זָרָק, zaraq).
[5:9] 156 tn Heb “the remainder in the blood.” The Heb. preposition “in” (בְּ, bÿ) is used here to mean “some among” a whole collection of something.
[5:10] 157 tn The word “bird” is not in the Hebrew text, but is supplied in the translation for clarity.
[5:10] 158 sn The term “[standard] regulation” (מִשְׁפָּט, mishppat) here refers to the set of regulations for burnt offering birds in Lev 1:14-17.
[5:10] 159 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
[5:10] 160 tn See the note on 4:26 with regard to מִן, min.
[5:10] 161 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
[5:11] 162 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] 163 tn See the note on Lev 1:14 above (cf. also 5:7).
[5:11] 164 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
[5:11] 165 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] 166 tn See the note on Lev 2:1 above.
[5:12] 167 sn The “memorial portion” (אַזְכָּרָה, ’azkkarah) was the part of the grain offering that was burnt on the altar (Lev 2:2), as opposed to the remainder, which was normally consumed by the priests (Lev 2:3; see the full regulations in Lev 6:14-23 [6:7-16 HT]). It was probably intended to call to mind (i.e., memorialize) before the
[5:13] 168 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
[5:13] 169 tn Heb “from one from these,” referring to the four kinds of violations of the law delineated in Lev 5:1-4 (see the note on Lev 5:5 above and cf. Lev 4:27).
[5:13] 170 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
[5:13] 171 tn Heb “and it”; the referent (the remaining portion of the offering) has been specified in the translation for clarity.
[5:13] 172 tn Heb “and it shall be to the priest like the grain offering,” referring to the rest of the grain that was not offered on the altar (cf. the regulations in Lev 2:3, 10).
[5:14] 173 sn The quotation introduced here extends from Lev 5:14 through 5:19, encompassing the first main section of guilt offering regulations. Compare the notes on Lev 1:1; 4:1; and 6:1 [5:20 HT].
[5:15] 174 tn Heb “trespasses a trespass” (verb and direct object from the same Hebrew root, מַעַל, ma’al); cf. NIV “commits a violation.” The word refers to some kind of overstepping of the boundary between that which is common (i.e., available for common use by common people) and that which is holy (i.e., to be used only for holy purposes because it has been consecrated to the
[5:15] 175 tn See Lev 4:2 above for a note on “straying.”
[5:15] 176 sn Heb “from the holy things of the
[5:15] 177 tn Here the word for “guilt” (אָשָׁם, ’asham) refers to the “penalty” for incurring guilt, the so-called consequential use of אָשָׁם (’asham; see J. Milgrom, Leviticus [AB], 1:303).
[5:15] 178 tn Heb “in your valuation, silver of shekels, in the shekel of the sanctuary.” The translation offered here suggests that, instead of a ram, the guilt offering could be presented in the form of money (see, e.g., NRSV; J. Milgrom, Leviticus [AB], 1:326-27). Others still maintain the view that it refers to the value of the ram that was offered (see, e.g., NIV “of the proper value in silver, according to the sanctuary shekel”; also NAB, NLT; J. E. Hartley, Leviticus [WBC], 72-73, 81).
[5:15] sn The sanctuary shekel was about 10 grams (= ca. two fifths of an ounce; J. E. Shepherd, NIDOTTE 4:237-38).
[5:15] 179 tn The word for “guilt offering” (sometimes translated “reparation offering”) is the same as “guilt” earlier in the verse (rendered there “[penalty for] guilt”). One can tell which is intended only by the context.
[5:15] sn The primary purpose of the guilt offering was to “atone” (see the note on Lev 1:4 above) for “trespassing” on the
[5:16] 180 tn Heb “and which he sinned from the holy thing.”
[5:16] 181 sn Regarding “make atonement” see the note on Lev 1:4.
[5:16] 182 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
[5:17] 183 tn Heb “and does one from all of the commandments of the
[5:17] 184 tn The words “at the time” are not in the Hebrew text, but are implied.
[5:17] 185 tn Heb “and he did not know, and he shall be guilty and he shall bear his iniquity” (for the rendering “bear his punishment [for iniquity]”) see the note on Lev 5:1.) This portion of v. 17 is especially difficult. The translation offered here suggests (as in many other English versions) that the offender did not originally know that he had violated the
[5:18] 186 tn The statement here is condensed. See the full expression in 5:15 and the note there.
[5:18] 187 sn Regarding “make atonement” see the note on Lev 1:4.
[5:18] 188 tn Heb “on his straying which he strayed.” See the note on Lev 4:2.
[5:18] 189 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV and NASB both similar).
[6:1] 190 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] 191 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] 192 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] 193 tn Or “neighbor” (ASV, NAB, NIV, NRSV, NLT); NASB “companion”; TEV “a fellow-Israelite.”
[6:2] 194 tn Heb “has extorted his neighbor”; ASV “oppressed”; NRSV “defrauded.”
[6:3] 195 tn Heb “and swears on falsehood”; cf. CEV “deny something while under oath.”
[6:3] 196 tn Heb “on one from all which the man shall do to sin in them.”
[6:4] 197 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] 198 tn Heb “that had been held in trust with him.”
[6:5] 199 tn Heb “or from all which he swears on it to falsehood.”
[6:5] 200 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] 201 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] 202 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] 203 sn Regarding “make atonement” see the note on Lev 1:4.
[6:7] 204 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
[6:7] 205 tn Heb “on one from all which he does to become guilty in it”; NAB “whatever guilt he may have incurred.”
[6:8] 206 sn Lev 6:8 in the English Bible = 6:1 in the Hebrew text. See also the note on 6:1.
[6:8] 207 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] 208 tn Heb “It is the burnt offering on the hearth.”
[6:9] 209 tn Heb “in it.” In this context “in it” apparently refers to the “hearth” which was on top of the altar.
[6:10] 210 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] 211 tn Heb “he shall lift up the fatty ashes which the fire shall consume the burnt offering on the altar.”
[6:10] 212 tn Heb “it,” referring the “fatty ashes” as a single unit.
[6:11] 213 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] 214 tn Heb “in it,” apparently referring to the “hearth” which was on top of the altar (cf. the note on v. 9).
[6:14] 215 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] 216 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] 217 tn Heb “shall take up from it with his hand some of the choice wheat flour of the grain offering.”
[6:15] 218 sn See the note on Lev 2:2.
[6:15] 219 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] 220 tn Heb “and he shall offer up in smoke [on] the altar a soothing aroma, its memorial portion, to the
[6:17] 221 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] 222 tn Heb “holiness of holinesses [or holy of holies] it is”; cf. NAB “most sacred.”
[6:18] 223 tn Or “a perpetual regulation”; cf. NASB “a permanent ordinance”; NRSV “as their perpetual due.”
[6:18] 224 tn Heb “for your generations”; cf. NIV “for the generations to come.”
[6:18] 225 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] 226 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] 227 sn See the note on Lev 6:8 [6:1 HT] above.
[6:20] 228 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] 229 tn For the rendering “choice wheat flour” see the note on Lev 2:1.
[6:21] 230 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] 231 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] 232 tn Heb “And the anointed priest under him.”
[6:24] 233 sn See the note on Lev 6:8 [6:1 HT].
[6:25] 234 tn Heb “holiness of holinesses [or holy of holies] it is.” Cf. NAB “most sacred”; CEV “very sacred”; TEV “very holy.”
[6:27] 235 tn Heb “on the garment”; NCV “on any clothes”; CEV “on the clothes of the priest.”
[6:27] 236 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] 237 tn Heb “it”; the words “that vessel” are supplied in the translation to clarify the referent.
[6:29] 238 tn Heb “holiness of holinesses [or holy of holies] it is” (also in 7:1).
[6:30] 239 tn Heb “burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”
[7:2] 240 tn Heb “he”; the referent (the officiating priest) has been specified in the translation for clarity. This priest was responsible for any actions involving direct contact with the altar (e.g., the splashing of the blood).
[7:2] 241 tn See the note on Lev 1:5.
[7:3] 242 tn Heb “then he.” This pronoun refers to the offerer, who was responsible for slaughtering the animal. Contrast v. 2 above and v. 5 below.
[7:4] 243 tn See the notes on Lev 3:3-4.
[7:5] 244 tn See the note on Lev 1:9 above.
[7:6] 245 tn Heb “holiness of holinesses [or holy of holies] it is”; NAB “most sacred”; TEV “very holy.”
[7:7] 246 tn Heb “like the sin offering like the guilt offering, one law to them.”
[7:9] 247 tn Heb “and” rather than “or” (cf. also the next “or”).
[7:9] 248 tn Heb “and all made in the pan”; cf. KJV “fryingpan”; NAB “deep-fried in a pot.”
[7:10] 249 tn Heb “a man like his brother.”
[7:11] 250 tn This “he” pronoun refers to the offerer. Smr and LXX have plural “they.”
[7:12] 251 tn Or “for a thank offering.”
[7:12] 252 tn See the notes on Lev 2:4.
[7:12] 253 tn See the note on Lev 6:21 [6:14 HT].
[7:12] 254 tn Heb “choice wheat flour well soaked ring-shaped loaves.” See the note on Lev 2:1.
[7:13] 255 tn The rendering “this [grain] offering” is more literally “his offering,” but it refers to the series of grain offerings listed just previously in v. 12.
[7:13] 256 tn The words “which regularly accompany” are not in the Hebrew text, but are supplied for clarity.
[7:13] sn The translation “[which regularly accompany]…” is based on the practice of bringing bread (and wine) to eat with the portions of the peace offering meat eaten by the priests and worshipers (see v. 14 and Num 15:1-13). This was in addition to the memorial portion of the unleavened bread that was offered to the
[7:14] 257 tn Here the Hebrew text reads “offering” (קָרְבָּן, qorbban), not “grain offering” (מִנְחָה, minkhah), but in this context the term refers once again to the list in 7:12.
[7:14] 258 tn The term rendered “contribution offering” is תְּרוּמָה (tÿrumah), which generally refers to that which is set aside from the offerings to the
[7:15] 259 tn In the verse “his” refers to the offerer.
[7:16] 260 tn For the distinction between votive and freewill offerings see the note on Lev 22:23 and the literature cited there.
[7:16] 261 tn Heb “and on the next day and the left over from it shall be eaten.”
[7:17] 262 tn Heb “burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely” (likewise in v. 19).
[7:18] 263 tn Or “desecrated,” or “defiled,” or “forbidden.” For this difficult term see J. Milgrom, Leviticus (AB), 1:422. Cf. NIV “it is impure”; NCV “it will become unclean”; NLT “will be contaminated.”
[7:18] 264 tn Heb “his iniquity he shall bear” (cf. Lev 5:1); NIV “will be held responsible”; NRSV “shall incur guilt”; TEV “will suffer the consequences.”
[7:19] 265 tn The word “ceremonially” has been supplied in the translation both here and in the following sentence to clarify that the uncleanness involved is ritual or ceremonial in nature.
[7:19] 266 tn The Hebrew has simply “the flesh,” but this certainly refers to “clean” flesh in contrast to the unclean flesh in the first half of the verse.
[7:20] 267 tn Heb “and his unclean condition is on him.”
[7:20] 268 sn The exact meaning of this penalty clause is not certain. It could mean that he will be executed, whether by God or by man, he will be excommunicated from sanctuary worship and/or community benefits (cf. TEV, CEV), or his line will be terminated by God (i.e., extirpation), etc. See J. E. Hartley, Leviticus (WBC), 100; J. Milgrom, Leviticus (AB), 1:457-60; and B. A. Levine, Leviticus (JPSTC), 241-42 for further discussion.
[7:21] 269 sn For these categories of unclean animals see Lev 11.
[7:21] 270 sn For the interpretation of this last clause see the note on Lev 7:20.
[7:22] 271 sn See the note on Lev 6:8 [6:1 HT] above.
[7:24] 272 tn Heb “carcass,” referring to the carcass of an animal that has died on its own, not the carcass of an animal slaughtered for sacrifice or killed by wild beasts. This has been clarified in the translation by supplying the phrase “of natural causes”; cf. NAB, TEV “that has died a natural death.”
[7:24] 273 tn Heb “shall be used for any work”; cf. NIV, NLT “may be used for any other purpose.”
[7:25] 274 sn See the note on Lev 7:20.
[7:26] 275 tn Heb “and any blood you must not eat in any of your dwelling places, to the bird and to the animal.”
[7:27] 276 sn See the note on Lev 7:20.
[7:28] 277 sn See the note on Lev 6:8 [6:1 HT].
[7:30] 278 tn Heb “on the breast.”
[7:30] 279 tc Many Hebrew
[7:30] tn Heb “the breast to wave it, a wave offering before the
[7:32] 280 tn Older English versions (e.g., KJV, ASV) translate this Hebrew term (תְּרוּמָה, tÿrumah) “heave offering,” derived from the idea of “to raise, to lift” found in the verbal root (cf. NAB “a raised offering”). “Contribution offering” is a better English rendering because it refers to something “taken out from” (i.e., “lifted up from”; cf. the Hebrew term הֵרִים (herim) in, e.g., Lev 2:9; 4:8, etc.) the offering as a special contribution to the specific priest who presided over the offering procedures in any particular instance (see the next verse and R. E. Averbeck, NIDOTTE 4:335-37). Cf. TEV “as a special contribution”; NCV, NLT “as a gift.”
[7:34] 281 tn Or “a perpetual regulation”; cf. NASB “as their due forever”; NRSV “as a perpetual due”; NLT “their regular share.”
[7:35] 282 tn Heb “the day he”; the referent (Moses) has been specified in the translation for clarity.
[7:35] 283 tn Heb “in the day of he presented them to serve as priests to the
[7:36] 284 tn Heb “the day he”; the referent (Moses) has been specified in the translation for clarity.
[7:36] 285 tn Heb “which the
[7:36] 286 tn Heb “for your generations”; cf. NIV “for the generations to come”; TEV “for all time to come.”
[7:37] 287 sn The Hebrew term translated “law” (תוֹרָה [torah]) occurs up to this point in the book only in Lev 6:9 [6:2 HT], 14 [7 HT], 25 [18 HT], 7:1, 7, 11, and here in 7:37. This suggests that Lev 7:37-38 is a summary of only this section of the book (i.e., Lev 6:8 [6:1 HT]-7:36), not all of Lev 1-7.
[7:37] 288 tc In the MT only “the grain offering” lacks a connecting ו (vav). However, many Hebrew , Smr, LXX, Syriac, and some
[7:37] 289 sn The inclusion of the “ordination offering” (מִלּוּאִים, milu’im; the term apparently comes from the notion of “filling [of the hand],” cf. Lev 8:33) here anticipates Lev 8. It is a kind of peace offering, as the regulations in Lev 8:22-32 will show (cf. Exod 29:19-34). In the context of the ordination ritual for the priests it fits into the sequence of offerings as a peace offering would: sin offering (Lev 8:14-17), burnt and grain offering (Lev 8:18-21), and finally peace (i.e., ordination) offering (Lev 8:22-32). Moreover, in this case, Moses received the breast of the ordination offering as his due since he was the presiding priest over the sacrificial procedures (Lev 8:29; cf. Lev 7:30-31), while Aaron and his sons ate the portions that would have been consumed by the common worshipers in a regular peace offering procedure (Exod 29:31-34; cf. Lev 7:15-18). For a general introduction to the peace offering see the note on Lev 3:1.
[8:1] 290 sn Lev 8 is the fulfillment account of the ordination legislation recorded in Exod 29, and is directly connected to the command to ordain the tabernacle and priesthood in Exod 40:1-16 as well as the partial record of its fulfillment in Exod 40:17-38.
[8:3] 291 sn For “tent of meeting” see the note on Lev 1:1 above.
[8:7] 292 sn Here Moses actually clothes Aaron (cf. v. 13 below for Aaron’s sons). Regarding the various articles of clothing see J. E. Hartley, Leviticus (WBC), 111-12 and esp. J. Milgrom, Leviticus (AB), 1:501-13.
[8:7] 293 sn The term “tunic” refers to a shirt-like garment worn next to the skin and, therefore, put on first (cf. Exod 28:4, 39-40; 29:5, 8; 39:27). Traditionally this has been translated “coat” (so KJV, ASV), but that English word designates an outer garment.
[8:7] 294 tn Heb “on him”; the referent (Aaron) has been specified in the translation for clarity.
[8:7] 295 tn Heb “girded him with the sash” (so NASB); NCV “tied the cloth belt around him.”
[8:7] sn The sash fastened the tunic around the waist (Exod 28:4, 39; 29:9; 39:29).
[8:7] 296 sn The robe was a long shirt-like over-garment that reached down below the knees. Its hem was embroidered with pomegranates and golden bells around the bottom (Exod 28:4, 31-35; 29:5; 39:22-26).
[8:7] 297 sn The ephod was an apron like garment suspended from shoulder straps. It draped over the robe and extended from the chest down to the thighs (Exod 28:4, 6-14, 25-28; 29:5; 39:2-7).
[8:7] 298 tn Heb “girded him with.”
[8:7] 299 sn The decorated band of the ephod served as a sort of belt around Aaron’s body that would hold the ephod closely to him rather than allowing it to hang loosely across his front (Exod 28:8, 27; 29:5; 39:5, 20).
[8:8] 300 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] 301 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.
[8:9] 302 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] 303 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
[8:10] 304 sn The expression “and consecrated it” refers to the effect of the anointing earlier in the verse (cf. “to consecrate them/him” in vv. 11 and 12). “To consecrate” means “to make holy” or “make sacred”; i.e., put something into the category of holy/sacred as opposed to common/profane (see Lev 10:10 below). Thus, the person or thing consecrated is put into the realm of God’s holy things.
[8:13] 305 tc The MT has here “sash” (singular), but the context is clearly plural and Smr has it in the plural.
[8:13] tn Heb “girded them with sashes” (so NAB, NASB); NRSV “fastened sashes around them.”
[8:13] 306 tn Heb “wrapped headdresses to them”; cf. KJV “bonnets”; NASB, TEV “caps”; NIV, NCV “headbands”; NAB, NLT “turbans.”
[8:13] sn Notice that the priestly garments of Aaron’s sons are quite limited compared to those of Aaron himself, the high priest (cf. vv. 7-9 above). The terms for “tunic” and “sash” are the same but not the headgear (cf. Exod 28:40; 29:8-9; 39:27-29).
[8:14] 307 sn See Lev 4:3-12 above for the sin offering of the priests. In this case, however, the blood manipulation is different because Moses, not Aaron (and his sons), is functioning as the priest. On the one hand, Aaron and his sons are, in a sense, treated as if they were commoners so that the blood manipulation took place at the burnt offering altar in the court of the tabernacle (see v. 15 below), not at the incense altar inside the tabernacle tent itself (contrast Lev 4:5-7 and compare 4:30). On the other hand, since it was a sin offering for the priests, therefore, the priests themselves could not eat its flesh (Lev 4:11-12; 6:30 [23 HT]), which was the normal priestly practice for sin offerings of commoners (Lev 6:26[19], 29[22]).
[8:15] 308 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] 309 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] 310 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
[8:16] 311 tn Again, Aaron probably performed the slaughter and collected the fat parts (v. 16a), but Moses presented it all on the altar (v. 16b; cf. the note on v. 15 above).
[8:16] 312 sn See Lev 3:3-4 for the terminology of fat and kidneys here.
[8:16] 313 tn Heb “toward the altar” (see the note on Lev 1:9).
[8:17] 314 tn Heb “he burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”
[8:17] 315 sn See Lev 4:11-12, 21; 6:30 [23 HT].
[8:19] 316 tn Aaron probably did the slaughtering (cf. the notes on Lev 8:15-16 above).
[8:20] 317 tn Again, Aaron probably cut the ram up into parts (v. 20a), but Moses presented them on the altar (v. 20b; cf. the note on v. 15 above).
[8:20] 318 tn Heb “cut it into its parts.” One could translate here, “quartered it” (J. Milgrom, Leviticus [AB], 1:133; cf. Lev 1:6, 12 above).
[8:21] 319 tn Again, Aaron probably did the washing (v. 21a), but Moses presented the portions on the altar (v. 21b; cf. the note on v. 15 above).
[8:21] 320 tn See Lev 1:9, 13.
[8:22] 321 tn For “ordination offering” see Lev 7:37
[8:23] 322 tn Again, Aaron probably did the slaughtering (cf. the notes on Lev 8:15-16 above).
[8:23] 323 tn Heb “on the lobe of the ear of Aaron, the right one.”
[8:23] 324 tn The term for “big toe” (בֹּהֶן, bohen) is the same as that for “thumb.” It refers to the larger appendage on either the hand or the foot.
[8:25] 327 tn See Lev 7:32-34.
[8:27] 329 sn The “palms” refer to the up-turned hands, positioned in such a way that the articles of the offering could be placed on them.
[8:27] 330 tn Heb “and he waved.” The subject of the verb “he waved” is Aaron, but Aaron’s sons also performed the action (see “Aaron and his sons” just previously). See the similar shifts from Moses to Aaron as the subject of the action above (vv. 15, 16, 19, 20, 23), and esp. the note on Lev 8:15. In the present translation this is rendered as an adjectival clause (“who waved”) to indicate that the referent is not Moses but Aaron and his sons. Cf. CEV “who lifted it up”; NAB “whom he had wave” (with “he” referring to Moses here).
[8:27] 331 sn See Lev 7:30-31, 34.
[8:28] 332 tn Heb “toward the altar” (see the note on Lev 1:9).
[8:31] 333 tn Several major ancient versions have the passive form of the verb (see BHS v. 31 note c; cf. Lev 8:35; 10:13). In that case we would translate, “just as I was commanded.”
[8:32] 334 tn Heb “but the remainder in the flesh and in the bread”; NAB, CEV “what is left over”; NRSV “what remains.”
[8:33] 335 tn Heb “because seven days he shall fill your hands”; KJV “for seven days shall he consecrate you”; CEV “ends seven days from now.”
[8:33] sn It is apparent that the term for “ordination offering” (מִלֻּאִים, millu’im; cf. Lev 7:37 and the note there) is closely related to the expression “he shall fill (Piel מִלֵּא, mille’) your hands” in this verse. Some derive the terminology from the procedure in Lev 8:27-28, but the term for “hands” there is actually “palms.” It seems more likely that it derives from the notion of putting the priestly responsibilities (or possibly its associated prebends) under their control (i.e., “filling their hands” with authority; see J. Milgrom, Leviticus [AB], 1:538-39). The command “to keep the charge of the
[8:34] 336 tn Heb “just as he has done” (cf. the note on v. 33).
[8:34] 337 tn Heb “the
[8:36] 338 tn Heb “by the hand of” (so KJV).
[9:1] 339 sn This eighth day is the one after the seven days of ordination referred to in Lev 8:33-35.
[9:1] 340 tn Heb “called to”; CEV, NLT “called together.”
[9:3] 341 tn Heb “a he-goat of goats.”
[9:3] 342 tn Heb “and a calf and a lamb, sons of a year, flawless”; KJV, ASV, NRSV “without blemish”; NASB, NIV “without defect”; NLT “with no physical defects.”
[9:4] 343 tn The verb is either a prophetic perfect (“will appear to you”) as in the MT (cf. IBHS §30.5.1.e; so many English versions), or a futurum instans participle (“is going to appear to you”) as in the LXX and several other versions (see the BHS footnote; cf. IBHS 627 §37.6f). In either case, the point is that Moses was anticipating that the
[9:5] 344 tn Heb “to the faces of.”
[9:6] 345 tn Heb “which the
[9:6] 346 tn Heb “and the glory of the
[9:7] 347 tn Instead of “on behalf of the people,” the LXX has “on behalf of your house” as in the Hebrew text of Lev 16:6, 11, 17. Many commentaries follow the LXX here (e.g., J. Milgrom, Leviticus [AB], 1:578; J. E. Hartley, Leviticus [WBC], 118) as do a few English versions (e.g., NAB), but others argue that, as on the Day of Atonement (Lev 16), the offerings of the priests also effected the people, even though there was still the need to have special offerings made on behalf of the people as reflected in the second half of the verse (e.g., B. A. Levine, Leviticus [JPSTC], 56).
[9:11] 349 tn Heb “he burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”
[9:11] 350 sn See Lev 4:5-12 and the notes there regarding the sin offering for priest(s). The distinction here is that the blood of the sin offering for the priests was applied to the horns of the burnt offering altar in the court of the tabernacle, not the incense altar inside the tabernacle tent itself. See the notes on Lev 8:14-15.
[9:12] 351 tn For smoothness in the English translation, “his” was used in place of “Aaron’s.”
[9:12] 352 tn The verb is a Hiphil form of מָצָא, matsa’, “to find” (i.e., causative, literally “to cause to find,” but here the meaning is “to hand to” or “pass to”; see J. E. Hartley, Leviticus [WBC], 117-18, and J. Milgrom, Leviticus [AB], 1:581-82). The distinction between this verb and “presented” in v. 9 above (see the note there) is that in v. 9 Aaron’s sons held the bowl while Aaron manipulated some of the blood at the altar, while here in v. 12 they simply handed the bowl to him so he could splash all the blood around on the altar (Milgrom, 581).
[9:12] 353 tn For “splashed” (also in v. 18) see the note on Lev 1:5.
[9:13] 354 tn See the note on v. 12.
[9:13] 355 tn Heb “and the burnt offering they handed to him to its parts and the head.”
[9:15] 356 tn The expression “and performed a decontamination rite [with] it” reads literally in the MT, “and decontaminated [with] it.” The verb is the Piel of חטא (kht’, Qal = “to sin”), which means “to decontaminate, purify” (i.e., “to de-sin”; see the note on Lev 8:15).
[9:15] 357 sn The phrase “like the first one” at the end of the verse refers back to the sin offering for the priests described in vv. 8-11 above. The blood of the sin offering of the common people was applied to the burnt offering altar just like that of the priests.
[9:16] 358 tn The term “standard regulation” (מִשְׁפָּט, mishpat) here refers to the set of regulations for burnt offering goats in Lev 1:10-13. Cf. KJV “according to the manner”; ASV, NASB “according to the ordinance”; NIV, NLT “in the prescribed way”; CEV “in the proper way.”
[9:17] 359 sn The latter part of the verse (“in addition to the morning burnt offering”) refers to the complex of morning (and evening) burnt and grain offerings that was the daily regulation for the tabernacle from the time of its erection (Exod 40:29). The regulations for it were appended to the end of the section of priestly consecration regulations in Exod 29 (see Exod 29:38-40) precisely because they were to be maintained throughout the priestly consecration period and beyond (Lev 8:33-36). Thus, the morning burnt and grain offerings would already have been placed on the altar before the inaugural burnt and grain offerings referred to here.
[9:18] 360 tn See the note on Lev 9:12.
[9:19] 361 tn Heb “And the fat from the ox and from the ram.”
[9:19] 362 tn The text here has only the participle “the cover” or “that which covers,” which is elliptical for “the fat which covers the entrails” (see Lev 3:3, 9, 14; 7:3).
[9:20] 363 tn The plural “they” refers to the sons of Aaron (cf. v. 18). The LXX, Smr, and Syriac have singular “he,” referring to Aaron alone as in the latter half of the verse (the singular is followed here by NLT). Cf. NCV “Aaron’s sons put them.”
[9:24] 364 tn Heb “from to the faces of the
[9:24] 365 tn Heb “fell on their faces.” Many English versions and commentaries render here “shouted for joy” (e.g., NIV; cf. NCV, NLT) or “shouted joyfully,” but the fact the people “fell on their faces” immediately afterward suggests that they were frightened as, for example, in Exod 19:16b; 20:18-21.
[10:1] 366 tn Although it has been used elsewhere in this translation as an English variation from the ubiquitous use of vav in Hebrew, in this instance “then” as a rendering for vav is intended to show that the Nadab and Abihu catastrophe took place on the inauguration day described in Lev 9. The tragic incident in Lev 10 happened in close temporal connection to the
[10:1] 367 tn The expression “strange fire” (אֵשׁ זָרָה, ’esh zarah) seems imprecise (cf. NAB “profane fire”; NIV “unauthorized fire”; NRSV “unholy fire”; NLT “a different kind of fire”) and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from someplace other than the burnt offering altar (i.e., “unauthorized coals” according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. “unauthorized person” אִישׁ זָר (’ish zar) in Num 16:40 [17:5 HT], NASB “layman”), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against “strange incense” קְטֹרֶת זָרָה (qÿtoreh zarah) on the incense altar and the possible connection to Exod 30:34-38), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1-2).
[10:2] 368 tn See the note on 9:24a.
[10:3] 369 tn The Niphal verb of the Hebrew root קָדַשׁ (qadash) can mean either “to be treated as holy” (so here, e.g., BDB 873 s.v. קָּדַשׁ, LXX, NASB, and NEB) or “to show oneself holy” (so here, e.g., HALOT 1073 s.v. קדשׁnif.1, NIV, NRSV, NLT; J. Milgrom, Leviticus [AB], 1:595, 601-3; and J. E. Hartley, Leviticus [WBC], 133-34). The latter rendering seems more likely here since, in the immediate context, the
[10:3] 370 tn In this context the Niphal of the Hebrew root כָּבֵד (kaved) can mean “to be honored” (e.g., NASB and NIV here), “be glorified” (ASV, NRSV and NLT here), or “glorify oneself, show one’s glory” (cf. NAB; e.g., specifically in this verse HALOT 455 s.v. כבדnif.3; J. Milgrom, Leviticus [AB], 1:595, 603-4; and J. E. Hartley, Leviticus [WBC], 126, 134). Comparing this clause with the previous one (see the note above), the point may be that when the
[10:6] 371 tc Smr has “you must not” (לֹא, lo’) rather than the MT’s “do not” (אַל, ’al; cf. the following negative לֹא, lo’, in the MT).
[10:6] 372 tn Heb “do not let free your heads.” Some have taken this to mean, “do not take off your headgear” (cf. NAB, NASB), but it probably also involves leaving one’s hair unkempt as a sign of mourning (see J. Milgrom, Leviticus [AB], 1:608-9; cf. NCV, TEV, CEV, NLT).
[10:6] 373 tn Heb “shall weep [for] the burning which the
[10:9] 374 tn Heb “a perpetual statute for your generations”; NAB “a perpetual ordinance”; NRSV “a statute forever”; NLT “a permanent law.” The Hebrew grammar here suggests that the last portion of v. 9 functions as both a conclusion to v. 9 and an introduction to vv. 10-11. It is a pivot clause, as it were. Thus, it was a “perpetual statute” to not drink alcoholic beverages when ministering in the tabernacle, but it was also a “perpetual statue” to distinguish between holy and profane and unclean and clean (v. 10) as well as to teach the children of Israel all such statutes (v. 11).
[10:10] 375 tn Heb “and,” but regarding the translation “as well as,” see the note at the end of v. 9.
[10:10] 376 sn The two pairs of categories in this verse refer to: (1) the status of a person, place, thing, or time – “holy” (קֹדֶשׁ, qodesh) versus “common” (חֹל, khol); as opposed to (2) the condition of a person, place, or thing – “unclean” (טָמֵא, tame’) versus “clean” (טָהוֹר, tahor). Someone or something could gain “holy” status by being “consecrated” (i.e., made holy; e.g., the Hebrew Piel קִדֵּשׁ (qiddesh) in Lev 8:15, 30), and to treat someone or something that was holy as if it were “common” would be to “profane” that person or thing (the Hebrew Piel הִלֵּל [hillel], e.g., in Lev 19:29 and 22:15). Similarly, on another level, someone or something could be in a “clean” condition, but one could “defile” (the Hebrew Piel טִמֵּא [timme’], e.g., in Gen 34:5 and Num 6:9) that person or thing and thereby make it “unclean.” To “purify” (the Hebrew Piel טִהֵר [tiher], e.g., in Lev 16:19 and Num 8:6, 15) that unclean person or thing would be to make it “clean” once again. With regard to the animals (Lev 11), some were by nature “unclean,” so they could never be eaten, but others were by nature “clean” and, therefore, edible (Lev 11:2, 46-47). The meat of clean animals could become inedible by too long of a delay in eating it, in which case the Hebrew term פִּגּוּל (pigul) “foul, spoiled” is used to describe it (Lev 7:18; 19:7; cf. also Ezek 4:14 and Isa 65:4), not the term for “unclean” (טָהוֹר, tahor). Strictly speaking, therefore, unclean meat never becomes clean, and clean meat never becomes unclean.
[10:11] 377 tn Heb “by the hand of” (so KJV).
[10:13] 378 tn Heb “statute” (cf. 10:9, 11); cf. KJV, NAB, NASB, NRSV “due”; NIV “share”; NLT “regular share.”
[10:13] 379 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] 380 sn Cf. Lev 2:3 and 6:14-18 [6:7-11 HT] for these regulations.
[10:14] 381 tn The word “ceremonially” has been supplied in the translation to clarify that the cleanness of the place specified is ritual or ceremonial in nature.
[10:14] 382 sn Cf. Lev 7:14, 28-34 for these regulations.
[10:16] 383 sn This is the very same male goat offered in Lev 9:15 (cf. the note on Lev 10:1 above).
[10:16] 384 tn Heb “but behold, it had been burnt” (KJV and NASB both similar).
[10:17] 385 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).
[10:18] 386 tn Or “Behold!” (so KJV, ASV, NASB).
[10:18] 387 sn The term here rendered “within” refers to the bringing of the blood inside the holy place for application to the altar of incense rather than to the altar of burnt offering in the courtyard of the tabernacle (cf. Lev 4:7, 16-18; 6:30 [23 HT]).
[10:19] 388 tn Or “Behold!” (so KJV, ASV, NASB); NRSV “See.”
[10:19] 389 tn Heb “today they presented their sin offering and their burnt offering before the
[10:20] 390 tn Heb “it was good in his eyes” (an idiom). Cf. KJV “he was content”; NLT “he approved.”
