Imamat 9:1--11:47
Konteks9:1 On the eighth day 1 Moses summoned 2 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 3 for a sin offering and a calf and lamb, both a year old and flawless, 4 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 5 to you.’” 9:5 So they took what Moses had commanded to the front of 6 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 7 so that the glory of the Lord may appear 8 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; 9 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 10 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 11 outside the camp. 12
9:12 He then slaughtered the burnt offering, and his sons 13 handed 14 the blood to him and he splashed 15 it against the altar’s sides. 9:13 The burnt offering itself they handed 16 to him by its parts, including the head, 17 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 18 like the first one. 19 9:16 He then presented the burnt offering, and did it according to the standard regulation. 20 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. 21 9:18 Then he slaughtered the ox and the ram – the peace offering sacrifices which were for the people – and Aaron’s sons handed 22 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 23 (the fatty tail, the fat covering the entrails, 24 the kidneys, and the protruding lobe of the liver), 9:20 they 25 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 26 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. 27
10:1 Then 28 Aaron’s sons, Nadab and Abihu, each took his fire pan and put fire in it, set incense on it, and presented strange fire 29 before the Lord, which he had not commanded them to do. 10:2 So fire went out from the presence of the Lord 30 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, 31 and in the presence of all the people I will be honored.’” 32 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 33 dishevel the hair of your heads 34 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, 35 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, 36 10:10 as well as 37 to distinguish between the holy and the common, and between the unclean and the clean, 38 10:11 and to teach the Israelites all the statutes that the Lord has spoken to them through 39 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 40 and the allotted portion of your sons from the gifts 41 of the Lord, for this is what I have been commanded. 42 10:14 Also, the breast of the wave offering and the thigh of the contribution offering you must eat in a ceremonially 43 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. 44 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, 45 but it had actually been burnt. 46 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, 47 to make atonement on their behalf before the Lord. 10:18 See here! 48 Its blood was not brought into the holy place within! 49 You should certainly have eaten it in the sanctuary just as I commanded!” 10:19 But Aaron spoke to Moses, “See here! 50 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?” 51 10:20 When Moses heard this explanation, he was satisfied. 52
11:1 The Lord spoke to Moses and Aaron, saying to them, 11:2 “Tell the Israelites: ‘This is the kind of creature you may eat from among all the animals 53 that are on the land. 11:3 You may eat any among the animals that has a divided hoof (the hooves are completely split in two 54 ) and that also chews the cud. 55 11:4 However, you must not eat these 56 from among those that chew the cud and have divided hooves: The camel is unclean to you 57 because it chews the cud 58 even though its hoof is not divided. 59 11:5 The rock badger 60 is unclean to you because it chews the cud even though its hoof is not divided. 11:6 The hare is unclean to you because it chews the cud even though its hoof is not divided. 11:7 The pig is unclean to you because its hoof is divided (the hoof is completely split in two 61 ), even though it does not chew the cud. 62 11:8 You must not eat from their meat and you must not touch their carcasses; 63 they are unclean to you.
11:9 “‘These you can eat from all creatures that are in the water: Any creatures in the water that have both fins and scales, 64 whether in the seas or in the streams, 65 you may eat. 11:10 But any creatures that do not have both fins and scales, whether in the seas or in the streams, from all the swarming things of the water and from all the living creatures that are in the water, are detestable to you. 11:11 Since they are detestable to you, you must not eat their meat and their carcass you must detest. 11:12 Any creature in the water that does not have both fins and scales is detestable to you.
11:13 “‘These you are to detest from among the birds – they must not be eaten, because they are detestable: 66 the griffon vulture, the bearded vulture, the black vulture, 11:14 the kite, the buzzard of any kind, 67 11:15 every kind of crow, 68 11:16 the eagle owl, 69 the short-eared owl, the long-eared owl, the hawk of any kind, 11:17 the little owl, the cormorant, the screech owl, 11:18 the white owl, the scops owl, the osprey, 11:19 the stork, the heron of any kind, the hoopoe, and the bat.
11:20 “‘Every winged swarming thing that walks on all fours 70 is detestable to you. 11:21 However, this you may eat from all the winged swarming things that walk on all fours, which have jointed legs 71 to hop with on the land. 11:22 These you may eat from them: 72 the locust of any kind, the bald locust of any kind, the cricket of any kind, the grasshopper of any kind. 11:23 But any other winged swarming thing that has four legs is detestable to you.
11:24 “‘By these 73 you defile yourselves; anyone who touches their carcass will be unclean until the evening, 11:25 and anyone who carries their carcass must wash his clothes and will be unclean until the evening.
11:26 “‘All 74 animals that divide the hoof but it is not completely split in two 75 and do not chew the cud 76 are unclean to you; anyone who touches them becomes unclean. 77 11:27 All that walk on their paws among all the creatures that walk on all fours 78 are unclean to you. Anyone who touches their carcass will be unclean until the evening, 11:28 and the one who carries their carcass must wash his clothes and be unclean until the evening; they are unclean to you.
11:29 “‘Now this is what is unclean to you among the swarming things that swarm on the land: 79 the rat, the mouse, the large lizard of any kind, 11:30 the Mediterranean gecko, the spotted lizard, the wall gecko, the skink, and the chameleon. 11:31 These are the ones that are unclean to you among all the swarming things. Anyone who touches them when they die will be unclean until evening. 11:32 Also, anything they fall on 80 when they die will become unclean – any wood vessel or garment or article of leather or sackcloth. Any such vessel with which work is done must be immersed in water 81 and will be unclean until the evening. Then it will become clean. 11:33 As for any clay vessel they fall into, 82 everything in it 83 will become unclean and you must break it. 11:34 Any food that may be eaten which becomes soaked with water 84 will become unclean. Anything drinkable 85 in any such vessel will become unclean. 86 11:35 Anything their carcass may fall on will become unclean. An oven or small stove must be smashed to pieces; they are unclean, and they will stay unclean 87 to you. 11:36 However, a spring or a cistern which collects water 88 will be clean, but one who touches their carcass will be unclean. 11:37 Now, if such a carcass falls on any sowing seed which is to be sown, 89 it is clean, 11:38 but if water is put on the seed and such a carcass falls on it, it is unclean to you.
11:39 “‘Now if an animal 90 that you may eat dies, 91 whoever touches its carcass will be unclean until the evening. 11:40 One who eats from its carcass must wash his clothes and be unclean until the evening, and whoever carries its carcass must wash his clothes and be unclean until the evening. 11:41 Every swarming thing that swarms on the land is detestable; it must not be eaten. 11:42 You must not eat anything that crawls 92 on its belly or anything that walks on all fours or on any number of legs 93 of all the swarming things that swarm on the land, because they are detestable. 11:43 Do not make yourselves detestable by any of the swarming things. 94 You must not defile yourselves by them and become unclean by them, 11:44 for I am the Lord your God and you are to sanctify yourselves and be holy because I am holy. You must not defile yourselves by any of the swarming things that creep on the ground, 11:45 for I am the Lord who brought you up from the land of Egypt to be your God, 95 and you are to be holy because I am holy. 11:46 This is the law 96 of the land animals, the birds, all the living creatures that move in the water, and all the creatures 97 that swarm on the land, 11:47 to distinguish between the unclean and the clean, between the living creatures that may be eaten and the living creatures that must not be eaten.’”
[9:1] 1 sn This eighth day is the one after the seven days of ordination referred to in Lev 8:33-35.
[9:1] 2 tn Heb “called to”; CEV, NLT “called together.”
[9:3] 3 tn Heb “a he-goat of goats.”
[9:3] 4 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] 5 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] 6 tn Heb “to the faces of.”
[9:6] 7 tn Heb “which the
[9:6] 8 tn Heb “and the glory of the
[9:7] 9 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] 11 tn Heb “he burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”
[9:11] 12 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] 13 tn For smoothness in the English translation, “his” was used in place of “Aaron’s.”
[9:12] 14 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] 15 tn For “splashed” (also in v. 18) see the note on Lev 1:5.
[9:13] 16 tn See the note on v. 12.
[9:13] 17 tn Heb “and the burnt offering they handed to him to its parts and the head.”
[9:15] 18 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] 19 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] 20 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] 21 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] 22 tn See the note on Lev 9:12.
[9:19] 23 tn Heb “And the fat from the ox and from the ram.”
[9:19] 24 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] 25 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] 26 tn Heb “from to the faces of the
[9:24] 27 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] 28 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] 29 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] 30 tn See the note on 9:24a.
[10:3] 31 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] 32 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] 33 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] 34 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] 35 tn Heb “shall weep [for] the burning which the
[10:9] 36 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] 37 tn Heb “and,” but regarding the translation “as well as,” see the note at the end of v. 9.
[10:10] 38 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] 39 tn Heb “by the hand of” (so KJV).
[10:13] 40 tn Heb “statute” (cf. 10:9, 11); cf. KJV, NAB, NASB, NRSV “due”; NIV “share”; NLT “regular share.”
[10:13] 41 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] 42 sn Cf. Lev 2:3 and 6:14-18 [6:7-11 HT] for these regulations.
[10:14] 43 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] 44 sn Cf. Lev 7:14, 28-34 for these regulations.
[10:16] 45 sn This is the very same male goat offered in Lev 9:15 (cf. the note on Lev 10:1 above).
[10:16] 46 tn Heb “but behold, it had been burnt” (KJV and NASB both similar).
[10:17] 47 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] 48 tn Or “Behold!” (so KJV, ASV, NASB).
[10:18] 49 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] 50 tn Or “Behold!” (so KJV, ASV, NASB); NRSV “See.”
[10:19] 51 tn Heb “today they presented their sin offering and their burnt offering before the
[10:20] 52 tn Heb “it was good in his eyes” (an idiom). Cf. KJV “he was content”; NLT “he approved.”
[11:2] 53 tn Heb “the animal,” but as a collective plural, and so throughout this chapter.
[11:3] 54 tn Heb “every divider of hoof and cleaver of the cleft of hooves”; KJV, ASV “parteth the hoof, and is clovenfooted.”
[11:3] 55 tn Heb “bringer up of the cud” (a few of the ancient versions include the conjunction “and,” but it does not appear in the MT). The following verses make it clear that both dividing the hoof and chewing the cud were required; one of these conditions would not be enough to make the animal suitable for eating without the other.
[11:4] 56 tn Heb “this,” but as a collective plural (see the following context).
[11:4] 57 sn Regarding “clean” versus “unclean,” see the note on Lev 10:10.
[11:4] 58 tn Heb “because a chewer of the cud it is” (see also vv. 5 and 6).
[11:4] 59 tn Heb “and hoof there is not dividing” (see also vv. 5 and 6).
[11:5] 60 sn A small animal generally understood to be Hyrax syriacus; KJV, ASV, NIV “coney”; NKJV “rock hyrax.”
[11:7] 61 tn See the note on Lev 11:3.
[11:7] 62 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”).
[11:8] 63 sn The regulations against touching the carcasses of dead unclean animals (contrast the restriction against eating their flesh) is treated in more detail in Lev 11:24-28 (cf. also vv. 29-40). For the time being, this chapter continues to develop the issue of what can and cannot be eaten.
[11:9] 64 tn Heb “all which have fin and scale” (see also vv. 10 and 12).
[11:9] 65 tn Heb “in the water, in the seas and in the streams” (see also vv. 10 and 12).
[11:13] 66 tn For zoological remarks on the following list of birds see J. Milgrom, Leviticus (AB), 1:662-64; and J. E. Hartley, Leviticus (WBC), 159-60.
[11:14] 67 tn Heb “and the buzzard to its kind” (see also vv. 16 and 19 for the same expression “of any kind”).
[11:15] 68 tn Heb “every crow to its kind.” Many English versions (e.g., KJV, NASB, NIV, NRSV, NLT) render this as “raven.”
[11:16] 69 tn Literally, “the daughter of the wasteland.” Various proposals for the species of bird referred to here include “owl” (KJV), “horned owl” (NIV, NCV), and “ostrich” (ASV, NAB, NASB, NRSV, NLT).
[11:20] 70 tn Heb “the one walking on four” (cf. vv. 21-23 and 27-28).
[11:21] 71 tn Heb “which to it are lower legs from above to its feet” (reading the Qere “to it” rather than the Kethib “not”).
[11:22] 72 tn For entomological remarks on the following list of insects see J. Milgrom, Leviticus (AB), 1:665-66; and J. E. Hartley, Leviticus (WBC), 160-61.
[11:24] 73 tn Heb “and to these.”
[11:26] 74 tn Heb “to all” (cf. the note on v. 24). This and the following verses develop more fully the categories of uncleanness set forth in principle in vv. 24-25.
[11:26] 75 tn Heb “divides hoof and cleft it does not cleave”; KJV “divideth the hoof, and is not clovenfooted”; NLT “divided but unsplit hooves.”
[11:26] 76 tn See the note on Lev 11:3.
[11:26] 77 sn Compare the regulations in Lev 11:2-8.
[11:27] 78 tn Heb “the one walking on four.” Compare Lev 11:20-23.
[11:29] 79 tn For zoological analyses of the list of creatures in vv. 29-30, see J. Milgrom, Leviticus (AB), 1:671-72; and J. E. Hartley, Leviticus (WBC), 161-62.
[11:32] 80 tn Heb “And all which it shall fall on it from them.”
[11:32] 81 tn Heb “in water it shall be brought.”
[11:33] 82 tn Heb “And any earthenware vessel which shall fall from them into its midst.”
[11:33] 83 tn Heb “all which is in its midst.”
[11:34] 84 tn Heb “which water comes on it.”
[11:34] 85 tn Heb “any drink which may be drunk”; NASB “any liquid which may be drunk”; NLT “any beverage that is in such an unclean container.”
[11:34] 86 tn This half of the verse assumes that the unclean carcass has fallen into the food or drink (cf. v. 33 and also vv. 35-38).
[11:35] 87 tn Heb “be unclean.”
[11:36] 88 tn Heb “a spring and a cistern collection of water”; NAB, NIV “for collecting water.”
[11:37] 89 tn Heb “And if there falls from their carcass on any seed of sowing which shall be sown.”
[11:39] 90 tn This word for “animal” refers to land animal quadrupeds, not just any beast that dwells on the land (cf. 11:2).
[11:39] 91 tn Heb “which is food for you” or “which is for you to eat.”
[11:42] 92 tn Heb “goes” (KJV, ASV “goeth”); NIV “moves about”; NLT “slither along.” The same Hebrew term is translated “walks” in the following clause.
[11:42] 93 tn Heb “until all multiplying of legs.”
[11:43] 94 tn Heb “by any of the swarming things that swarm.”
[11:45] 95 tn Heb “to be to you for a God.”
[11:46] 96 sn The Hebrew term translated “law” (תוֹרָה, torah) introduces here a summary or colophon for all of Lev 11. Similar summaries are found in Lev 7:37-38; 13:59; 14:54-57; and 15:32-33.
