Imamat 1:9

1:9 Finally, the one presenting the offering ¹  must wash its entrails and its legs in water and the priest must offer all of it up in smoke on the altar ²  – it is ³  a burnt offering, a gift ⁴  of a soothing aroma to the Lord.

Imamat 2:9

2:9 Then the priest must take up ⁵  from the grain offering its memorial portion and offer it up in smoke on the altar – it is ⁶  a gift of a soothing aroma to the Lord.

Imamat 2:11

Additional Grain Offering Regulations

2:11 “‘No grain offering which you present to the Lord can be made with yeast, ⁷  for you must not offer up in smoke any yeast or honey as a gift to the Lord. ⁸ 

Imamat 3:3

3:3 Then the one presenting the offering ⁹  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, ¹⁰ 

Imamat 7:30

7:30 With his own hands he must bring the Lord’s gifts. He must bring the fat with the breast ¹¹  to wave the breast as a wave offering before the Lord, ¹² 

Imamat 19:6

19:6 It must be eaten on the day of your sacrifice and on the following day, ¹³  but what is left over until the third day must be burned up. ¹⁴ 

Imamat 20:14

20:14 If a man has sexual intercourse with both a woman and her mother, ¹⁵  it is lewdness. ¹⁶  Both he and they must be burned to death, ¹⁷  so there is no lewdness in your midst.

Imamat 21:6

21:6 “‘They must be holy to their God, and they must not profane ¹⁸  the name of their God, because they are the ones who present the Lord’s gifts, ¹⁹  the food of their God. Therefore they must be holy. ²⁰ 

Imamat 21:21

21:21 No man from the descendants of Aaron the priest who has a physical flaw may step forward ²¹  to present the Lord’s gifts; he has a physical flaw, so he must not step forward to present the food of his God.

Imamat 23:8

23:8 You must present a gift to the Lord for seven days, and the seventh day is a holy assembly; you must not do any regular work.’”

[1:9]  ¹ 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]  ² 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]  ³ tc A few Hebrew mss and possibly the Leningrad B19a ms itself (the basis of the BHS Hebrew text of the MT), under an apparent erasure, plus Smr, LXX, Syriac, and Tg. Ps.-J. suggest that Hebrew הוּא (hu’, translated as “it is”) should be added here as in vv. 13 and 17. Whether or not the text should be changed, the meaning is the same as in vv. 13 and 17, so it has been included in the translation here.

[1:9]  ⁴ 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.

[2:9]  ⁵ 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]  ⁶ 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).

[2:11]  ⁷ tn Heb “Every grain offering which you offer to the Lord must not be made leavened.” The noun “leaven” is traditional in English versions (cf. KJV, ASV, NASB, NRSV), but “yeast” is more commonly used today.

[2:11]  ⁸ tc A few Hebrew mss, Smr, LXX, and Tg. Ps.-J. have the verb “present” rather than “offer up in smoke,” but the MT is clearly correct. One could indeed present leavened and honey sweetened offerings as first fruit offerings, which were not burned on the altar (see v. 12 and the note there), but they could not be offered up in fire on the altar. Cf. the TEV’s ambiguous “you must never use yeast or honey in food offered to the Lord.”

[2:11]  tn Heb “for all leaven and all honey you must not offer up in smoke from it a gift to the Lord.”

[3:3]  ⁹ 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]  ¹⁰ 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).

[7:30]  ¹¹ tn Heb “on the breast.”

[7:30]  ¹² tc Many Hebrew mss and some versions (esp. the LXX) limit the offerings in the last part of this verse to the fat portions, specifically, the fat and the fat lobe of the liver (see the BHS footnote). The verse is somewhat awkward in Hebrew but nevertheless correct.

[7:30]  tn Heb “the breast to wave it, a wave offering before the Lord.” Other possible translations are “to elevate the breast [as] an elevation offering before the Lord” (cf. NRSV) or “to present the breast [as] a presentation offering before the Lord.” See J. E. Hartley, Leviticus (WBC), 91, J. Milgrom, Leviticus (AB), 1:430-31, 461-72, and R. E. Averbeck, NIDOTTE 3:63-67.

[19:6]  ¹³ tn Heb “from the following day” (HALOT 572 s.v. מָחֳרָת 2.b).

[19:6]  ¹⁴ tn Heb “shall be burned with fire”; KJV “shall be burnt in the fire.” Because “to burn with fire” is redundant in contemporary English the present translation simply has “must be burned up.”

[20:14]  ¹⁵ tn Heb “And a man who takes a woman and her mother.” The Hebrew verb “to take” in this context means “to engage in sexual intercourse.”

[20:14]  ¹⁶ tn Regarding “lewdness,” see the note on Lev 18:17 above.

[20:14]  ¹⁷ tn Heb “in fire they shall burn him and them.” The active plural verb sometimes requires a passive translation (GKC 460 §144.f, g), esp. when no active plural subject has been expressed in the context. The present translation specifies “burned to death” because the traditional rendering “burnt with fire” (KJV, ASV; NASB “burned with fire”) could be understood to mean “branded” or otherwise burned, but not fatally.

[21:6]  ¹⁸ sn Regarding “profane,” see the note on Lev 10:10 above.

[21:6]  ¹⁹ sn Regarding the Hebrew term for “gifts,” see the note on Lev 1:9 above (cf. also 3:11 and 16 in combination with the word for “food” that follows in the next phrase here).

[21:6]  ²⁰ tc Smr and all early versions have the plural adjective “holy” rather than the MT singular noun “holiness.”

[21:21]  ²¹ tn Or “shall approach” (see HALOT 670 s.v. נגשׁ).