Imamat 1:7

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

Imamat 6:13

6:13 A continual fire must be kept burning on the altar. It must not be extinguished.

Imamat 9:11

9:11 but the flesh and the hide he completely burned up ²  outside the camp. ³ 

Imamat 10:2

10:2 So fire went out from the presence of the Lord ⁴  and consumed them so that they died before the Lord.

Imamat 10:1

Nadab and Abihu

10:1 Then ⁵  Aaron’s sons, Nadab and Abihu, each took his fire pan and put fire in it, set incense on it, and presented strange fire ⁶  before the Lord, which he had not commanded them to do.

Imamat 3:5

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. ⁷ 

Imamat 8:32

8:32 but the remainder of the meat and the bread ⁸  you must burn with fire.

Imamat 1:17

1:17 and tear it open by its wings without dividing it into two parts. ⁹  Finally, the priest must offer it up in smoke on the altar on the wood which is in the fire – it is a burnt offering, a gift of a soothing aroma to the Lord.

Imamat 21:9

21:9 If a daughter of a priest profanes herself by engaging in prostitution, she is profaning her father. She must be burned to death. ¹⁰ 

Imamat 23:25

23:25 You must not do any regular work, but ¹¹  you must present a gift to the Lord.’”

Imamat 6:9

6:9 “Command Aaron and his sons, ‘This is the law of the burnt offering. The burnt offering is to remain on the hearth ¹²  on the altar all night until morning, and the fire of the altar must be kept burning on it. ¹³ 

Imamat 9:24

9:24 Then fire went out from the presence of the Lord ¹⁴  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. ¹⁵ 

Imamat 6:17

6:17 It must not be baked with yeast. ¹⁶  I have given it as their portion from my gifts. It is most holy, ¹⁷  like the sin offering and the guilt offering.

Imamat 2:10

2:10 The remainder of the grain offering belongs to Aaron and to his sons – it is ¹⁸  most holy from the gifts of the Lord.

Imamat 7:5

7:5 Then the priest must offer them up in smoke on the altar ¹⁹  as a gift to the Lord. It is a guilt offering.

Imamat 24:7

24:7 You must put pure frankincense ²⁰  on each row, ²¹  and it will become a memorial portion ²²  for the bread, a gift ²³  to the Lord.

Imamat 23:36

23:36 For seven days you must present a gift to the Lord. On the eighth day there is to be a holy assembly for you, and you must present a gift to the Lord. It is a solemn assembly day; ²⁴  you must not do any regular work.

Imamat 1:8

1:8 Then the sons of Aaron, the priests, must arrange the parts with the head and the suet ²⁵  on the wood that is in the fire on the altar. ²⁶ 

Imamat 7:25

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. ²⁷ 

Imamat 4:12

4:12 all the rest of the bull ²⁸  – he must bring outside the camp ²⁹  to a ceremonially clean place, ³⁰  to the fatty ash pile, ³¹  and he must burn ³²  it on a wood fire; it must be burned on the fatty ash pile.

Imamat 16:13

16:13 He must then put the incense on the fire before the Lord, and the cloud of incense will cover the atonement plate which is above the ark of the testimony, ³³  so that he will not die. ³⁴ 

Imamat 16:12

16:12 and take a censer full of coals of fire from the altar before the Lord ³⁵  and a full double handful of finely ground fragrant incense, ³⁶  and bring them inside the veil-canopy. ³⁷ 

Imamat 2:3

2:3 The remainder of the grain offering belongs to Aaron and to his sons ³⁸  – it is ³⁹  most holy ⁴⁰  from the gifts of the Lord.

Imamat 7:35

7:35 This is the allotment of Aaron and the allotment of his sons from the Lord’s gifts on the day Moses ⁴¹  presented them to serve as priests ⁴²  to the Lord.

Imamat 8:17

8:17 but the rest of the bull – its hide, its flesh, and its dung – he completely burned up ⁴³  outside the camp just as the Lord had commanded Moses. ⁴⁴ 

Imamat 1:12

1:12 Next, the one presenting the offering ⁴⁵  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.

Imamat 2:16

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 ⁴⁶  a gift to the Lord.

Imamat 7:19

7:19 The meat which touches anything ceremonially ⁴⁷  unclean must not be eaten; it must be burned up in the fire. As for ceremonially clean meat, ⁴⁸  everyone who is ceremonially clean may eat the meat.

Imamat 3:16

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.

Imamat 6:12

6:12 but the fire which is on the altar must be kept burning on it. ⁴⁹  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.

Imamat 3:11

3:11 Then the priest must offer it up in smoke on the altar as a food gift to the Lord. ⁵⁰ 

Imamat 1:9

1:9 Finally, the one presenting the offering ⁵¹  must wash its entrails and its legs in water and the priest must offer all of it up in smoke on the altar ⁵²  – it is ⁵³  a burnt offering, a gift ⁵⁴  of a soothing aroma to the Lord.

Imamat 2:9

2:9 Then the priest must take up ⁵⁵  from the grain offering its memorial portion and offer it up in smoke on the altar – it is ⁵⁶  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, ⁵⁷  for you must not offer up in smoke any yeast or honey as a gift to the Lord. ⁵⁸ 

Imamat 3:3

3:3 Then the one presenting the offering ⁵⁹  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, ⁶⁰ 

Imamat 7:30

7:30 With his own hands he must bring the Lord’s gifts. He must bring the fat with the breast ⁶¹  to wave the breast as a wave offering before the Lord, ⁶² 

Imamat 19:6

19:6 It must be eaten on the day of your sacrifice and on the following day, ⁶³  but what is left over until the third day must be burned up. ⁶⁴ 

Imamat 20:14

20:14 If a man has sexual intercourse with both a woman and her mother, ⁶⁵  it is lewdness. ⁶⁶  Both he and they must be burned to death, ⁶⁷  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 ⁶⁸  the name of their God, because they are the ones who present the Lord’s gifts, ⁶⁹  the food of their God. Therefore they must be holy. ⁷⁰ 

Imamat 21:21

21:21 No man from the descendants of Aaron the priest who has a physical flaw may step forward ⁷¹  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.’”

Imamat 6:18

6:18 Every male among the sons of Aaron may eat it. It is a perpetual allotted portion ⁷²  throughout your generations ⁷³  from the gifts of the Lord. Anyone who touches these gifts ⁷⁴  must be holy.’” ⁷⁵ 

Imamat 6:30

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. ⁷⁶ 

Imamat 13:52

13:52 He must burn the garment or the warp or the woof, whether wool or linen, or any article of leather which has the infection in it. Because it is a malignant disease it must be burned up in the fire.

Imamat 24:9

24:9 It will belong to Aaron and his sons, and they must eat it in a holy place because it is most holy to him, a perpetual allotted portion ⁷⁷  from the gifts of the Lord.”

Imamat 3:14

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, ⁷⁸ 

Imamat 22:27

22:27 “When an ox, lamb, or goat is born, it must be under the care of ⁷⁹  its mother seven days, but from the eighth day onward it will be acceptable as an offering gift ⁸⁰  to the Lord.

Imamat 1:13

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.

Imamat 8:21

8:21 but the entrails and the legs he washed with water, ⁸¹  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. ⁸² 

Imamat 8:28

8:28 Moses then took them from their palms and offered them up in smoke on the altar ⁸³  on top of the burnt offering – they were an ordination offering for a soothing aroma; it was a gift to the Lord.

Imamat 13:57

13:57 Then if ⁸⁴  it still appears again in the garment or the warp or the woof, or in any article of leather, it is an outbreak. Whatever has the infection in it you must burn up in the fire.

Imamat 23:37

23:37 “‘These are the appointed times of the Lord that you must proclaim as holy assemblies to present a gift to the Lord – burnt offering, grain offering, sacrifice, and drink offerings, ⁸⁵  each day according to its regulation, ⁸⁶ 

Imamat 3:9

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, ⁸⁷ 

Imamat 23:27

23:27 “The ⁸⁸  tenth day of this seventh month is the Day of Atonement. ⁸⁹  It is to be a holy assembly for you, and you must humble yourselves ⁹⁰  and present a gift to the Lord.

Imamat 5:12

5:12 He must bring it to the priest and the priest must scoop out from it a handful as its memorial portion ⁹¹  and offer it up in smoke on the altar on top of the other gifts of the Lord – it is a sin offering.

Imamat 6:10

6:10 Then the priest must put on his linen robe and must put linen leggings ⁹²  over his bare flesh, and he must take up the fatty ashes of the burnt offering that the fire consumed on the altar, ⁹³  and he must place them ⁹⁴  beside the altar.

Imamat 16:27

16:27 The bull of the sin offering and the goat of the sin offering, whose blood was brought to make atonement in the holy place, must be brought outside the camp ⁹⁵  and their hide, their flesh, and their dung must be burned up, ⁹⁶ 

Imamat 22:22

22:22 “‘You must not present to the Lord something blind, or with a broken bone, or mutilated, or with a running sore, ⁹⁷  or with a festering eruption, or with a feverish rash. ⁹⁸  You must not give any of these as a gift ⁹⁹  on the altar to the Lord.

Imamat 23:13

23:13 along with its grain offering, two tenths of an ephah of ¹⁰⁰  choice wheat flour ¹⁰¹  mixed with olive oil, as a gift to the Lord, a soothing aroma, ¹⁰²  and its drink offering, one fourth of a hin of wine. ¹⁰³ 

Imamat 4:35

4:35 Then the one who brought the offering ¹⁰⁴  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 ¹⁰⁵  on his behalf for his sin which he has committed and he will be forgiven. ¹⁰⁶ 

Imamat 10:12

Perpetual Statutes Moses spoke to Aaron

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.

Imamat 10:15

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.”

Imamat 2:2

2:2 Then he must bring it to the sons of Aaron, the priests, and the priest ¹⁰⁷  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 ¹⁰⁸  up in smoke on the altar – it is ¹⁰⁹  a gift of a soothing aroma to the Lord.

Imamat 13:55

13:55 The priest must then examine it after the infection has been washed out, and if ¹¹⁰  the infection has not changed its appearance ¹¹¹  even though the infection has not spread, it is unclean. You must burn it up in the fire. It is a fungus, whether on the back side or front side of the article. ¹¹² 

Imamat 23:18

23:18 Along with the loaves of bread, ¹¹³  you must also present seven flawless yearling lambs, ¹¹⁴  one young bull, ¹¹⁵  and two rams. ¹¹⁶  They are to be a burnt offering to the Lord along with their grain offering ¹¹⁷  and drink offerings, a gift of a soothing aroma to the Lord. ¹¹⁸ 

Imamat 13:24

A Burn on the Skin

13:24 “When a body has a burn on its skin ¹¹⁹  and the raw area of the burn becomes a reddish white or white bright spot,

Imamat 2:14

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. ¹²⁰ 

Imamat 7:17

7:17 but the leftovers from the meat of the sacrifice must be burned up in the fire ¹²¹  on the third day.

Imamat 10:13

10:13 You must eat it in a holy place because it is your allotted portion ¹²²  and the allotted portion of your sons from the gifts ¹²³  of the Lord, for this is what I have been commanded. ¹²⁴ 

Imamat 10:6

10:6 Then Moses said to Aaron and to Eleazar and Ithamar his other two sons, “Do not ¹²⁵  dishevel the hair of your heads ¹²⁶  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, ¹²⁷ 

Imamat 22:26

22:26 The Lord spoke to Moses:

Imamat 4:11

4:11 But the hide of the bull, all its flesh along with its head and its legs, its entrails, and its dung –

Imamat 18:21

18:21 You must not give any of your children as an offering to Molech, ¹²⁸  so that you do not profane ¹²⁹  the name of your God. I am the Lord!

Imamat 23:26

The Day of Atonement

23:26 The Lord spoke to Moses:

Imamat 16:1

The Day of Atonement

16:1 The Lord spoke to Moses after the death of Aaron’s two sons when they approached the presence of the Lord ¹³⁰  and died,

Imamat 24:5

24:5 “You must take choice wheat flour ¹³¹  and bake twelve loaves; ¹³²  there must be two tenths of an ephah of flour in ¹³³  each loaf,

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

[9:11]  ² tn Heb “he burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”

[9:11]  ³ 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.

[10:2]  ⁴ tn See the note on 9:24a.

[10:1]  ⁵ 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 Lord’s fire that consumed the offerings at the end of Lev 9. Thus, for example, the “sin offering” male goat referred to in Lev 10:16-19 is the very one referred to in Lev 9:15.

[10:1]  ⁶ 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).

[3:5]  ⁷ tn Or “on the fire – [it is] a gift of a soothing aroma to the Lord” (see Lev 1:13b, 17b, and the note on 1:9b).

[8:32]  ⁸ tn Heb “but the remainder in the flesh and in the bread”; NAB, CEV “what is left over”; NRSV “what remains.”

[1:17]  ⁹ tn Heb “he shall not divide it.” Several Hebrew mss, Smr, LXX, and Syriac have a vav on the negative, yielding the translation, “but he shall not divide it into two parts.” Cf. NIV “not severing it completely” (NRSV similar).

[21:9]  ¹⁰ tn See the note on “burned to death” in 20:14.

[23:25]  ¹¹ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have adversative force here (cf. KJV, NASB, NIV).

[6:9]  ¹² tn Heb “It is the burnt offering on the hearth.”

[6:9]  ¹³ tn Heb “in it.” In this context “in it” apparently refers to the “hearth” which was on top of the altar.

[9:24]  ¹⁴ tn Heb “from to the faces of the Lord.” The rendering here is based on the use of “my faces” and “your faces” referring to the very “presence” of the Lord in Exod 33:14-15.

[9:24]  ¹⁵ 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.

[6:17]  ¹⁶ 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]  ¹⁷ tn Heb “holiness of holinesses [or holy of holies] it is”; cf. NAB “most sacred.”

[2:10]  ¹⁸ tn See the note on “it is” in v. 9b.

[7:5]  ¹⁹ tn See the note on Lev 1:9 above.

[24:7]  ²⁰ tn 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).

[24:7]  ²¹ tn Heb “on [עַל, ’al] the row,” probably used distributively, “on each row” (J. E. Hartley, Leviticus [WBC], 395-96). Perhaps the frankincense was placed “with” or “along side of” each row, not actually on the bread itself, and was actually burned as incense to the Lord (cf. NIV “Along [Alongside CEV] each row”; NRSV “with each row”; NLT “near each row”; B. A. Levine, Leviticus [JPSTC], 165). This particular preposition can have such a meaning.

[24:7]  ²² sn The “memorial portion” (אַזְכָרָה, ’azkharah) was normally the part of the grain offering that was burnt on the altar (see Lev 2:2 and the notes there), 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]).

[24:7]  ²³ sn See the note on Lev 1:9 regarding the term “gift.”

[23:36]  ²⁴ tn The Hebrew term עֲצֶרֶת (’atseret) “solemn assembly [day]” derives from a root associated with restraint or closure. It could refer either to the last day as “closing assembly” day of the festival (e.g., NIV) or a special day of restraint expressed in a “solemn assembly” (e.g., NRSV); cf. NLT “a solemn closing assembly.”

[1:8]  ²⁵ tc A few Hebrew mss, Smr, LXX, Syriac, and Tg. Onq. have the conjunction “and” before “the head,” which would suggest the rendering “and the head and the suet” rather than the rendering of the MT here, “with the head and the suet.”

[1:8]  sn “Suet” is the specific term used for the hard, fatty tissues found around the kidneys of sheep and cattle. A number of modern English versions have simplified this to “fat” (e.g., NIV, NCV, TEV, CEV, NLT).

[1:8]  ²⁶ tn Heb “on the wood, which is on the fire, which is on the altar.” Cf. NIV “on the burning wood”; NLT “on the wood fire.”

[7:25]  ²⁷ sn See the note on Lev 7:20.

[4:12]  ²⁸ 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]  ²⁹ tn Heb “And he (the offerer) shall bring out all the bull to from outside to the camp to a clean place.”

[4:12]  ³⁰ 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]  ³¹ tn Heb “the pouring out [place] of fatty ash.”

[4:12]  ³² tn Heb “burn with fire.” This expression is somewhat redundant in English, so the translation collocates “fire” with “wood,” thus “a wood fire.”

[16:13]  ³³ tn The text here has only “above the testimony,” but this is surely a shortened form of “above the ark of the testimony” (see Exod 25:22 etc.; cf. Lev 16:2). The term “testimony” in this expression refers to the ark as the container of the two stone tablets with the Ten Commandments written on them (see Exod 25:16 with Deut 10:1, 5, etc.).

[16:13]  ³⁴ tn Heb “and he will not die,” but it is clear that the purpose for the incense cloud was to protect the priest from death in the presence of the Lord (cf. vv. 1-2 above).

[16:12]  ³⁵ tn Heb “and he shall take the fullness of the censer, coals of fire, from on the altar from to the faces of the Lord.”

[16:12]  ³⁶ tn Heb “and the fullness of the hollow of his two hands, finely ground fragrant incense.”

[16:12]  ³⁷ tn Heb “and he shall bring from house to the veil-canopy.”

[2:3]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ tn Heb “holy of holies”; KJV, NASB “a thing most holy.”

[7:35]  ⁴¹ tn Heb “the day he”; the referent (Moses) has been specified in the translation for clarity.

[7:35]  ⁴² tn Heb “in the day of he presented them to serve as priests to the Lord.” The grammar here is relatively unusual. First, the verb “presented” appears to be in the perfect rather than the infinitive (but see GKC 531), the latter being normal in such temporal expressions. Second, the active verb form appears to be used as a passive plural (“they were presented”). However, if it is translated active and singular then Moses would be the subject: “on the day he [Moses] offered them [Aaron and his sons].”

[8:17]  ⁴³ tn Heb “he burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”

[8:17]  ⁴⁴ sn See Lev 4:11-12, 21; 6:30 [23 HT].

[1:12]  ⁴⁵ tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity (so also in v. 13).

[2:16]  ⁴⁶ tn See the note on “it is” in 2:9b.

[7:19]  ⁴⁷ 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]  ⁴⁸ 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.

[6:12]  ⁴⁹ tn Heb “in it,” apparently referring to the “hearth” which was on top of the altar (cf. the note on v. 9).

[3:11]  ⁵⁰ tn Heb “food, a gift to the Lord.”

[1:9]  ⁵¹ 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]  ⁵² 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]  ⁵³ 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]  ⁵⁴ 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]  ⁵⁵ 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]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ 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]  ⁶¹ tn Heb “on the breast.”

[7:30]  ⁶² 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]  ⁶³ tn Heb “from the following day” (HALOT 572 s.v. מָחֳרָת 2.b).

[19:6]  ⁶⁴ 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]  ⁶⁵ 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]  ⁶⁶ tn Regarding “lewdness,” see the note on Lev 18:17 above.

[20:14]  ⁶⁷ 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]  ⁶⁸ sn Regarding “profane,” see the note on Lev 10:10 above.

[21:6]  ⁶⁹ 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]  ⁷⁰ tc Smr and all early versions have the plural adjective “holy” rather than the MT singular noun “holiness.”

[21:21]  ⁷¹ tn Or “shall approach” (see HALOT 670 s.v. נגשׁ).

[6:18]  ⁷² tn Or “a perpetual regulation”; cf. NASB “a permanent ordinance”; NRSV “as their perpetual due.”

[6:18]  ⁷³ tn Heb “for your generations”; cf. NIV “for the generations to come.”

[6:18]  ⁷⁴ 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 Lord.

[6:18]  ⁷⁵ 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 Lord must be a holy person (cf. CEV). See R. E. Averbeck, NIDOTTE 2:900-902.

[6:30]  ⁷⁶ tn Heb “burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”

[24:9]  ⁷⁷ tn Or “a perpetual regulation”; NRSV “a perpetual due.”

[3:14]  ⁷⁸ sn See the note on this phrase in 3:3.

[22:27]  ⁷⁹ tn The words “the care of” are not in the Hebrew text, but are implied. Although many modern English versions render “with its mother” (e.g., NAB, NASB, NIV, NRSV, NLT), the literal phrase “under its mother” refers to the young animal nursing from its mother. Cf. KJV, ASV “it shall be seven days under the dam,” which would probably be misunderstood.

[22:27]  ⁸⁰ tn Heb “for an offering of a gift.”

[8:21]  ⁸¹ 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]  ⁸² tn See Lev 1:9, 13.

[8:28]  ⁸³ tn Heb “toward the altar” (see the note on Lev 1:9).

[13:57]  ⁸⁴ tn Heb “And if”; NIV, NCV “But if”; NAB “If, however.”

[23:37]  ⁸⁵ tn The LXX has “[their] burnt offerings, and their sacrifices, and their drink offerings.”

[23:37]  ⁸⁶ tn Heb “a matter of a day in its day”; NAB “as prescribed for each day”; NRSV, NLT “each on its proper day.”

[3:9]  ⁸⁷ sn See the note on this phrase in 3:3.

[23:27]  ⁸⁸ tn Heb “Surely the tenth day” or perhaps “Precisely the tenth day.” The Hebrew adverbial particle אַךְ (’akh) is left untranslated by most recent English versions; cf. however NASB “On exactly the tenth day.”

[23:27]  ⁸⁹ sn See the description of this day and its regulations in Lev 16 and the notes there.

[23:27]  ⁹⁰ tn Heb “you shall humble your souls.” See the note on Lev 16:29 above.

[5:12]  ⁹¹ 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 Lord the reason for the presentation of the particular offering (see the remarks in R. E. Averbeck, NIDOTTE 1:335-39).

[6:10]  ⁹² 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]  ⁹³ tn Heb “he shall lift up the fatty ashes which the fire shall consume the burnt offering on the altar.”

[6:10]  ⁹⁴ tn Heb “it,” referring the “fatty ashes” as a single unit.

[16:27]  ⁹⁵ tn Heb “he shall bring into from outside to the camp.”

[16:27]  ⁹⁶ tn Heb “they shall burn with fire”; KJV “burn in the fire.” Because “to burn with fire” is redundant in contemporary English the present translation simply has “must be burned up.”

[22:22]  ⁹⁷ tn Or perhaps “a wart” (cf. NIV; HALOT 383 s.v. יַבֶּלֶת, but see the remarks in J. E. Hartley, Leviticus [WBC], 358).

[22:22]  ⁹⁸ sn See the note on Lev 21:20 above.

[22:22]  ⁹⁹ sn This term for offering “gift” is explained in the note on Lev 1:9.

[23:13]  ¹⁰⁰ sn See the note on Lev 5:11.

[23:13]  ¹⁰¹ sn See the note on Lev 2:1.

[23:13]  ¹⁰² sn See the note on Lev 1:9.

[23:13]  ¹⁰³ tn Heb “wine, one fourth of the hin.” A pre-exilic hin is about 3.6 liters (= ca. 1 quart), so one fourth of a hin would be about one cup.

[4:35]  ¹⁰⁴ 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]  ¹⁰⁵ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[4:35]  ¹⁰⁶ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[2:2]  ¹⁰⁷ 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]  ¹⁰⁸ 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 Lord the reason for the presentation of the particular offering (see the remarks in R. E. Averbeck, NIDOTTE 1:335-39).

[2:2]  ¹⁰⁹ 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.

[13:55]  ¹¹⁰ tn Heb “and behold” (so KJV, ASV).

[13:55]  ¹¹¹ tn Heb “the infection has not changed its eye.” Smr has “its/his eyes,” as in vv. 5 and 37, but here it refers to the appearance of the article of cloth or leather, unlike vv. 5 and 37 where there is a preposition attached and it refers to the eyes of the priest.

[13:55]  ¹¹² tn The terms “back side” and “front side” are the same as those used in v. 42 for the “back or front bald area” of a man’s head. The exact meaning of these terms when applied to articles of cloth or leather is uncertain. It could refer, for example, to the inside versus the outside of a garment, or the back versus the front side of an article of cloth or leather. See J. Milgrom, Leviticus (AB), 1:814, for various possibilities.

[23:18]  ¹¹³ tn Heb “And you shall present on the bread.”

[23:18]  ¹¹⁴ tn Heb “seven flawless lambs, sons of a year.”

[23:18]  ¹¹⁵ tn Heb “and one bull, a son of a herd.”

[23:18]  ¹¹⁶ tc Smr and LXX add “flawless.”

[23:18]  ¹¹⁷ tn Heb “and their grain offering.”

[23:18]  ¹¹⁸ sn See the note on Lev 1:9.

[13:24]  ¹¹⁹ tn Heb “Or a body, if there is in its skin a burn of fire.”

[2:14]  ¹²⁰ 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.”

[7:17]  ¹²¹ 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).

[10:13]  ¹²² tn Heb “statute” (cf. 10:9, 11); cf. KJV, NAB, NASB, NRSV “due”; NIV “share”; NLT “regular share.”

[10:13]  ¹²³ 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]  ¹²⁴ sn Cf. Lev 2:3 and 6:14-18 [6:7-11 HT] for these regulations.

[10:6]  ¹²⁵ 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]  ¹²⁶ 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]  ¹²⁷ tn Heb “shall weep [for] the burning which the Lord has burned”; NIV “may mourn for those the Lord has destroyed by fire.”

[18:21]  ¹²⁸ tn Heb “And from your seed you shall not give to cause to pass over to Molech.” Smr (cf. also the LXX) has “to cause to serve” rather than “to cause to pass over.” For detailed remarks on Molech and Molech worship see N. H. Snaith, Leviticus and Numbers (NCBC), 87-88; P. J. Budd, Leviticus (NCBC), 259-60; and J. E. Hartley, Leviticus (WBC), 333-37, and the literature cited there. It could refer to either human sacrifice or a devotion of children to some sort of service of Molech, perhaps of a sexual sort (cf. Lev 20:2-5; 2 Kgs 23:10, etc.). The inclusion of this prohibition against Molech worship here may be due to some sexual connection of this kind, or perhaps simply to the lexical link between זֶרַע (zera’) meaning “seed, semen” in v. 20 but “offspring” in v. 21.

[18:21]  ¹²⁹ tn Heb “and you shall not profane.” Regarding “profane,” see the note on Lev 10:10 above.

[16:1]  ¹³⁰ tn Heb “in their drawing near to the faces of the Lord.” The rendering here relies on the use of this expression for the very “presence” of God in Exod 33:14-15 and in the Lev 9:24-10:2 passage, where the Nadab and Abihu catastrophe referred to here is narrated.

[24:5]  ¹³¹ sn See the note on Lev 2:1.

[24:5]  ¹³² tn Heb “and bake it twelve loaves”; KJV, NAB, NASB “cakes.”

[24:5]  ¹³³ tn The words “of flour” are supplied in the translation for clarity.

[24:5]  sn See the note on Lev 5:11.