Imamat 8:33
Konteks8:33 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. 1
Imamat 11:7
Konteks11:7 The pig is unclean to you because its hoof is divided (the hoof is completely split in two 2 ), even though it does not chew the cud. 3
Imamat 16:30
Konteks16:30 for on this day atonement is to be made for you to cleanse you from all your sins; you must be clean before the Lord. 4
Imamat 18:27
Konteks18:27 for the people who were in the land before you have done all these abominations, 5 and the land has become unclean.
Imamat 18:29
Konteks18:29 For if anyone does any of these abominations, the persons who do them will be cut off from the midst of their people. 6
Imamat 20:19
Konteks20:19 You must not expose the nakedness of your mother’s sister and your father’s sister, for such a person has laid bare his own close relative. 7 They must bear their punishment for iniquity. 8
Imamat 21:18
Konteks21:18 Certainly 9 no man who has a physical flaw is to approach: a blind man, or one who is lame, or one with a slit nose, 10 or a limb too long,
[8:33] 1 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
[11:7] 2 tn See the note on Lev 11:3.
[11:7] 3 tn The meaning and basic rendering of this clause is quite certain, but the verb for “chewing” the cud here is not the same as the preceding verses, where the expression is “to bring up the cud” (see the note on v. 3 above). It appears to be a cognate verb for the noun “cud” (גֵּרָה, gerah) and could mean either “to drag up” (i.e., from the Hebrew Qal of גָרָר [garar] meaning “to drag,” referring to the dragging the cud up and down between the stomach and mouth of the ruminant animal; so J. Milgrom, Leviticus [AB], 1:647, 653) or “to chew” (i.e., from the Hebrew Niphal [or Qal B] of גָרָר used in a reciprocal sense; so J. E. Hartley, Leviticus [WBC], 149, and compare BDB 176 s.v. גָרַר, “to chew,” with HALOT 204 s.v. גרר qal.B, “to ruminate”).
[16:30] 4 tn The phrase “from all your sins” could go with the previous clause as the verse is rendered here (see, e.g., B. A. Levine, Leviticus [JPSTC], 109, and J. Milgrom, Leviticus [AB], 1:1011), or it could go with the following clause (i.e., “you shall be clean from all your sins before the
[18:27] 5 tn Heb “for all these abominations the men of the land who were before you have done.”
[18:29] 6 sn Regarding the “cut off” penalty see the note on Lev 7:20.
[20:19] 8 tn See the note on Lev 17:16 above.
[21:18] 9 tn The particle כִּי (ki) in this context is asseverative, indicating absolutely certainty (GKC 498 §159.ee).
[21:18] 10 tn Lexically, the Hebrew term חָרֻם (kharum) seems to refer to a split nose or perhaps any number of other facial defects (HALOT 354 s.v. II חרם qal; cf. G. J. Wenham, Leviticus [NICOT], 292, n. 7); cf. KJV, ASV “a flat nose”; NASB “a disfigured face.” The NJPS translation is “a limb too short” as a balance to the following term which means “extended, raised,” and apparently refers to “a limb too long” (see the explanation in B. A. Levine, Leviticus [JPSTC], 146).
