Imamat 6:1--8:36
Konteks6:1 (5:20) 1 Then the Lord spoke to Moses: 2 6:2 “When a person sins and commits a trespass 3 against the Lord by deceiving his fellow citizen 4 in regard to something held in trust, or a pledge, or something stolen, or by extorting something from his fellow citizen, 5 6:3 or has found something lost and denies it and swears falsely 6 concerning any one of the things that someone might do to sin 7 – 6:4 when it happens that he sins and he is found guilty, 8 then he must return whatever he had stolen, or whatever he had extorted, or the thing that he had held in trust, 9 or the lost thing that he had found, 6:5 or anything about which he swears falsely. 10 He must restore it in full 11 and add one fifth to it; he must give it to its owner when he is found guilty. 12 6:6 Then he must bring his guilt offering to the Lord, a flawless ram from the flock, convertible into silver shekels, 13 for a guilt offering to the priest. 6:7 So the priest will make atonement 14 on his behalf before the Lord and he will be forgiven 15 for whatever he has done to become guilty.” 16
6:8 (6:1) 17 Then the Lord spoke to Moses: 18 6:9 “Command Aaron and his sons, ‘This is the law of the burnt offering. The burnt offering is to remain on the hearth 19 on the altar all night until morning, and the fire of the altar must be kept burning on it. 20 6:10 Then the priest must put on his linen robe and must put linen leggings 21 over his bare flesh, and he must take up the fatty ashes of the burnt offering that the fire consumed on the altar, 22 and he must place them 23 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 24 clean place, 6:12 but the fire which is on the altar must be kept burning on it. 25 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 26 before the Lord in front of the altar, 6:15 and the priest 27 must take up with his hand some of the choice wheat flour of the grain offering 28 and some of its olive oil, and all of the frankincense that is on the grain offering, and he must offer its memorial portion 29 up in smoke on the altar 30 as a soothing aroma to the Lord. 31 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. 32 I have given it as their portion from my gifts. It is most holy, 33 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 34 throughout your generations 35 from the gifts of the Lord. Anyone who touches these gifts 36 must be holy.’” 37
6:19 Then the Lord spoke to Moses: 38 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 39 of choice wheat flour 40 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, 41 so you must present a grain offering of broken pieces 42 as a soothing aroma to the Lord. 6:22 The high priest who succeeds him 43 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: 44 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. 45 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, 46 you must wash 47 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 48 must be rubbed out and rinsed in water. 6:29 Any male among the priests may eat it. It is most holy. 49 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. 50
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 51 must splash 52 the blood against the altar’s sides. 7:3 Then the one making the offering 53 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). 54 7:5 Then the priest must offer them up in smoke on the altar 55 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. 56 7:7 The law is the same for the sin offering and the guilt offering; 57 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 58 made in the pan 59 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. 60
7:11 “‘This is the law of the peace offering sacrifice which he 61 is to present to the Lord. 7:12 If he presents it on account of thanksgiving, 62 along with the thank offering sacrifice he must present unleavened loaves mixed with olive oil, unleavened wafers smeared with olive oil, 63 and well soaked 64 ring-shaped loaves made of choice wheat flour 65 mixed with olive oil. 7:13 He must present this grain offering 66 in addition to ring-shaped loaves of leavened bread which regularly accompany 67 the sacrifice of his thanksgiving peace offering. 7:14 He must present one of each kind of grain offering 68 as a contribution offering 69 to the Lord; it belongs to the priest who splashes the blood of the peace offering. 7:15 The meat of his 70 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, 71 it may be eaten on the day he presents his sacrifice, and also the leftovers from it may be eaten on the next day, 72 7:17 but the leftovers from the meat of the sacrifice must be burned up in the fire 73 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, 74 and the person who eats from it will bear his punishment for iniquity. 75 7:19 The meat which touches anything ceremonially 76 unclean must not be eaten; it must be burned up in the fire. As for ceremonially clean meat, 77 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 78 will be cut off from his people. 79 7:21 When a person touches anything unclean (whether human uncleanness, or an unclean animal, or an unclean detestable creature) 80 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.’” 81
7:22 Then the Lord spoke to Moses: 82 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 83 and the fat of an animal torn by beasts may be used for any other purpose, 84 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. 85 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. 86 7:27 Any person who eats any blood – that person will be cut off from his people.’” 87
7:28 Then the Lord spoke to Moses: 88 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 89 to wave the breast as a wave offering before the Lord, 90 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 91 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.’” 92
7:35 This is the allotment of Aaron and the allotment of his sons from the Lord’s gifts on the day Moses 93 presented them to serve as priests 94 to the Lord. 7:36 This is what the Lord commanded to give to them from the Israelites on the day Moses 95 anointed them 96 – a perpetual allotted portion throughout their generations. 97
7:37 This is the law 98 for the burnt offering, the grain offering, 99 the sin offering, the guilt offering, the ordination offering, 100 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: 101 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.” 102 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 103 put the tunic 104 on Aaron, 105 wrapped the sash around him, 106 and clothed him with the robe. 107 Next he put the ephod on him 108 and placed on him 109 the decorated band of the ephod, and fastened the ephod closely to him with the band. 110 8:8 He then set the breastpiece 111 on him and put the Urim and Thummim 112 into the breastpiece. 8:9 Finally, he set the turban 113 on his head and attached the gold plate, the holy diadem, 114 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. 115 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, 116 and wrapped headbands on them 117 just as the Lord had commanded Moses.
8:14 Then he brought near the sin offering bull 118 and Aaron and his sons laid their hands on the head of the sin offering bull, 8:15 and he slaughtered it. 119 Moses then took the blood and put it all around on the horns of the altar with his finger and decontaminated the altar, 120 and he poured out the rest of the blood at the base of the altar and so consecrated it to make atonement on it. 121 8:16 Then he 122 took all the fat on the entrails, the protruding lobe of the liver, and the two kidneys and their fat, 123 and Moses offered it all up in smoke on the altar, 124 8:17 but the rest of the bull – its hide, its flesh, and its dung – he completely burned up 125 outside the camp just as the Lord had commanded Moses. 126
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. 127 Moses then splashed the blood against the altar’s sides. 8:20 Then he 128 cut the ram into parts, 129 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, 130 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. 131
8:22 Then he presented the second ram, the ram of ordination, 132 and Aaron and his sons laid their hands on the head of the ram 8:23 and he slaughtered it. 133 Moses then took some of its blood and put it on Aaron’s right earlobe, 134 on the thumb of his right hand, and on the big toe 135 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, 136 all the fat on the entrails, the protruding lobe of the liver, and the two kidneys and their fat 137 ) and the right thigh, 138 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, 139 and placed them on the fat parts and on the right thigh. 8:27 He then put all of them on the palms 140 of Aaron and his sons, who waved 141 them as a wave offering before the Lord. 142 8:28 Moses then took them from their palms and offered them up in smoke on the altar 143 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, 144 saying, ‘Aaron and his sons are to eat it,’ 8:32 but the remainder of the meat and the bread 145 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. 146 8:34 What has been done 147 on this day the Lord has commanded to be done 148 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 149 Moses.
[6:1] 1 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] 2 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] 3 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] 4 tn Or “neighbor” (ASV, NAB, NIV, NRSV, NLT); NASB “companion”; TEV “a fellow-Israelite.”
[6:2] 5 tn Heb “has extorted his neighbor”; ASV “oppressed”; NRSV “defrauded.”
[6:3] 6 tn Heb “and swears on falsehood”; cf. CEV “deny something while under oath.”
[6:3] 7 tn Heb “on one from all which the man shall do to sin in them.”
[6:4] 8 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] 9 tn Heb “that had been held in trust with him.”
[6:5] 10 tn Heb “or from all which he swears on it to falsehood.”
[6:5] 11 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] 12 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] 13 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] 14 sn Regarding “make atonement” see the note on Lev 1:4.
[6:7] 15 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
[6:7] 16 tn Heb “on one from all which he does to become guilty in it”; NAB “whatever guilt he may have incurred.”
[6:8] 17 sn Lev 6:8 in the English Bible = 6:1 in the Hebrew text. See also the note on 6:1.
[6:8] 18 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] 19 tn Heb “It is the burnt offering on the hearth.”
[6:9] 20 tn Heb “in it.” In this context “in it” apparently refers to the “hearth” which was on top of the altar.
[6:10] 21 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] 22 tn Heb “he shall lift up the fatty ashes which the fire shall consume the burnt offering on the altar.”
[6:10] 23 tn Heb “it,” referring the “fatty ashes” as a single unit.
[6:11] 24 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] 25 tn Heb “in it,” apparently referring to the “hearth” which was on top of the altar (cf. the note on v. 9).
[6:14] 26 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] 27 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] 28 tn Heb “shall take up from it with his hand some of the choice wheat flour of the grain offering.”
[6:15] 29 sn See the note on Lev 2:2.
[6:15] 30 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] 31 tn Heb “and he shall offer up in smoke [on] the altar a soothing aroma, its memorial portion, to the
[6:17] 32 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] 33 tn Heb “holiness of holinesses [or holy of holies] it is”; cf. NAB “most sacred.”
[6:18] 34 tn Or “a perpetual regulation”; cf. NASB “a permanent ordinance”; NRSV “as their perpetual due.”
[6:18] 35 tn Heb “for your generations”; cf. NIV “for the generations to come.”
[6:18] 36 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] 37 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] 38 sn See the note on Lev 6:8 [6:1 HT] above.
[6:20] 39 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] 40 tn For the rendering “choice wheat flour” see the note on Lev 2:1.
[6:21] 41 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] 42 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] 43 tn Heb “And the anointed priest under him.”
[6:24] 44 sn See the note on Lev 6:8 [6:1 HT].
[6:25] 45 tn Heb “holiness of holinesses [or holy of holies] it is.” Cf. NAB “most sacred”; CEV “very sacred”; TEV “very holy.”
[6:27] 46 tn Heb “on the garment”; NCV “on any clothes”; CEV “on the clothes of the priest.”
[6:27] 47 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] 48 tn Heb “it”; the words “that vessel” are supplied in the translation to clarify the referent.
[6:29] 49 tn Heb “holiness of holinesses [or holy of holies] it is” (also in 7:1).
[6:30] 50 tn Heb “burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”
[7:2] 51 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] 52 tn See the note on Lev 1:5.
[7:3] 53 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] 54 tn See the notes on Lev 3:3-4.
[7:5] 55 tn See the note on Lev 1:9 above.
[7:6] 56 tn Heb “holiness of holinesses [or holy of holies] it is”; NAB “most sacred”; TEV “very holy.”
[7:7] 57 tn Heb “like the sin offering like the guilt offering, one law to them.”
[7:9] 58 tn Heb “and” rather than “or” (cf. also the next “or”).
[7:9] 59 tn Heb “and all made in the pan”; cf. KJV “fryingpan”; NAB “deep-fried in a pot.”
[7:10] 60 tn Heb “a man like his brother.”
[7:11] 61 tn This “he” pronoun refers to the offerer. Smr and LXX have plural “they.”
[7:12] 62 tn Or “for a thank offering.”
[7:12] 63 tn See the notes on Lev 2:4.
[7:12] 64 tn See the note on Lev 6:21 [6:14 HT].
[7:12] 65 tn Heb “choice wheat flour well soaked ring-shaped loaves.” See the note on Lev 2:1.
[7:13] 66 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] 67 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] 68 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] 69 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] 70 tn In the verse “his” refers to the offerer.
[7:16] 71 tn For the distinction between votive and freewill offerings see the note on Lev 22:23 and the literature cited there.
[7:16] 72 tn Heb “and on the next day and the left over from it shall be eaten.”
[7:17] 73 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] 74 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] 75 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] 76 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] 77 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] 78 tn Heb “and his unclean condition is on him.”
[7:20] 79 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] 80 sn For these categories of unclean animals see Lev 11.
[7:21] 81 sn For the interpretation of this last clause see the note on Lev 7:20.
[7:22] 82 sn See the note on Lev 6:8 [6:1 HT] above.
[7:24] 83 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] 84 tn Heb “shall be used for any work”; cf. NIV, NLT “may be used for any other purpose.”
[7:25] 85 sn See the note on Lev 7:20.
[7:26] 86 tn Heb “and any blood you must not eat in any of your dwelling places, to the bird and to the animal.”
[7:27] 87 sn See the note on Lev 7:20.
[7:28] 88 sn See the note on Lev 6:8 [6:1 HT].
[7:30] 89 tn Heb “on the breast.”
[7:30] 90 tc Many Hebrew
[7:30] tn Heb “the breast to wave it, a wave offering before the
[7:32] 91 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] 92 tn Or “a perpetual regulation”; cf. NASB “as their due forever”; NRSV “as a perpetual due”; NLT “their regular share.”
[7:35] 93 tn Heb “the day he”; the referent (Moses) has been specified in the translation for clarity.
[7:35] 94 tn Heb “in the day of he presented them to serve as priests to the
[7:36] 95 tn Heb “the day he”; the referent (Moses) has been specified in the translation for clarity.
[7:36] 96 tn Heb “which the
[7:36] 97 tn Heb “for your generations”; cf. NIV “for the generations to come”; TEV “for all time to come.”
[7:37] 98 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] 99 tc In the MT only “the grain offering” lacks a connecting ו (vav). However, many Hebrew , Smr, LXX, Syriac, and some
[7:37] 100 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] 101 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] 102 sn For “tent of meeting” see the note on Lev 1:1 above.
[8:7] 103 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] 104 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] 105 tn Heb “on him”; the referent (Aaron) has been specified in the translation for clarity.
[8:7] 106 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] 107 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] 108 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] 109 tn Heb “girded him with.”
[8:7] 110 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] 111 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] 112 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] 113 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] 114 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] 115 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] 116 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] 117 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] 118 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] 119 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] 120 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] 121 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] 122 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] 123 sn See Lev 3:3-4 for the terminology of fat and kidneys here.
[8:16] 124 tn Heb “toward the altar” (see the note on Lev 1:9).
[8:17] 125 tn Heb “he burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”
[8:17] 126 sn See Lev 4:11-12, 21; 6:30 [23 HT].
[8:19] 127 tn Aaron probably did the slaughtering (cf. the notes on Lev 8:15-16 above).
[8:20] 128 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] 129 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] 130 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] 131 tn See Lev 1:9, 13.
[8:22] 132 tn For “ordination offering” see Lev 7:37
[8:23] 133 tn Again, Aaron probably did the slaughtering (cf. the notes on Lev 8:15-16 above).
[8:23] 134 tn Heb “on the lobe of the ear of Aaron, the right one.”
[8:23] 135 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] 138 tn See Lev 7:32-34.
[8:27] 140 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] 141 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] 142 sn See Lev 7:30-31, 34.
[8:28] 143 tn Heb “toward the altar” (see the note on Lev 1:9).
[8:31] 144 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] 145 tn Heb “but the remainder in the flesh and in the bread”; NAB, CEV “what is left over”; NRSV “what remains.”
[8:33] 146 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] 147 tn Heb “just as he has done” (cf. the note on v. 33).
[8:34] 148 tn Heb “the
