Leviticus 1-16

New English Translation

Footnotes

1. Leviticus 1:1 tn Heb “And he (the Lord) called (וַיִּקְרָא, vayyiqraʾ) to Moses and the Lord spoke (וַיְדַבֵּר, vay^edabber) to him from the tent of meeting.” The MT assumes “Lord” in the first clause but places it in the second clause (after “spoke”). This is somewhat awkward, especially in terms of English style; most English versions reverse this and place “Lord” in the first clause (right after “called”). The Syriac version does the same.sn The best explanation for the MT of Lev 1:1 arises from its function as a transition from Exod 40 to Lev 1. The first clause, “And he (the Lord) called to Moses,” links v. 1 back to Exod 40:35, “But Moses was not able to enter into the tent of meeting because the cloud had settled on it and the glory of the Lord had filled the tabernacle” (cf. J. Milgrom, Leviticus [AB], 1:134). Exod 40:36-38 is a parenthetical explanation of the ongoing function of the cloud in leading the people through the wilderness. Since Moses could not enter the tent of meeting, the Lord “called” to him “from” the tent of meeting.
2. Leviticus 1:1 sn The second clause of v. 1, “and the Lord spoke to him from the tent of meeting, saying,” introduces the following discourse. This is a standard introductory formula (see, e.g., Exod 20:1; 25:1; 31:1; etc.). The combination of the first and second clauses is, therefore, “bulky” because of the way they happen to be juxtaposed in this transitional verse (J. E. Hartley, Leviticus [WBC], 8). The first clause of v. 1 connects the book back to the end of the Book of Exodus while the second looks forward the ritual legislation that follows in Lev 1:2ff. There are two “Tents of Meeting”: the one that stood outside the camp (see, e.g., Exod 33:7) and the one that stood in the midst of the camp (Exod 40:2; Num 2:2ff) and served as the Lord’s residence until the construction of the temple in the days of Solomon (Exod 27:21; 29:4; 1 Kgs 8:4; 2 Chr 5:5, etc.; cf. 2 Sam 7:6). Exod 40:35 uses both “tabernacle” and “tent of meeting” to refer to the same tent: “Moses could not enter the tent of meeting because the cloud had settled on it, and the glory of the Lord filled the tabernacle.” It is clear that “tent of meeting” in Lev 1:1 refers to the “tabernacle.” The latter term refers to the tent as a “residence,” while the former refers to it as a divinely appointed place of “meeting” between God and man (see R. E. Averbeck, NIDOTTE 2:873-77 and 2:1130-34). This corresponds to the change in terms in Exod 40:35, where “tent of meeting” is used when referring to Moses’ inability to enter the tent, but “tabernacle” when referring to the Lord taking up residence there in the form of the glory cloud. The quotation introduced here extends from Lev 1:2 through 3:17, and encompasses the burnt, grain, and peace offering regulations. Compare the notes on Lev 4:1; 5:14; and 6:1 [5:20 HT] below.
3. Leviticus 1:2 tn “When” here translates the MT’s כִּי (ki, “if, when”), which regularly introduces main clauses in legislative contexts (see, e.g., Lev 2:1, 4; 4:2, etc.) in contrast to אִם (ʾim, “if”), which usually introduces subordinate sections (see, e.g., Lev 1:3, 10, 14; 2:5, 7, 14; 4:3, 13, etc.; cf. כִּי in Exod 21:2 and 7 as opposed to אִם in vv. 3, 4, 5, 8, 9, 10, and 11).sn Lev 1:1-2 serves as a heading for Lev 1-3 (i.e., the basic regulations regarding the presentation of the burnt, grain, and peace offerings) and, at the same time, leads directly into the section on “burnt offerings” in Lev 1:3. In turn, Lev 1:3-17 divides into three subsections, all introduced by אִם “if” (Lev 1:3-9, 10-13, and 14-17, respectively). Similar patterns are discernible throughout Lev 1:2-6:7 [5:26 HT].
4. Leviticus 1:2 tn Heb “a man, human being” (אָדָם, ʾadam), which in this case refers to any person among “mankind,” male or female, since women could also bring such offerings (see, e.g., Lev 12:6-8; 15:29-30; cf. HALOT 14 s.v. I אָדָם); cf. NIV “any of you.”
5. Leviticus 1:2 tn The verb “presents” is cognate to the noun “offering” in v. 2 and throughout the book of Leviticus (both from the root קרב [qrb]). One could translate the verb “offers,” but this becomes awkward and, in fact, inaccurate in some passages. For example, in Lev 9:9 this verb is used for the presenting or giving of the blood to Aaron so that he could offer it to the Lord. The blood is certainly not being “offered” as an offering to Aaron there.
6. Leviticus 1:2 tn The whole clause reads more literally, “A human being (אָדָם, ʾadam), if he brings from among you an offering to the Lord.”
7. Leviticus 1:2 tn The shift to the second person plural verb here corresponds to the previous second person plural pronoun “among you.” It is distinct from the regular pattern of third person singular verbs throughout the rest of Lev 1-3. This too labels Lev 1:1-2 as an introduction to all of Lev 1-3, not just the burnt offering regulations in Lev 1 (J. Milgrom, Leviticus [AB], 1:146; cf. note 3 above).
8. Leviticus 1:2 tn Heb “from the domesticated animal, from the herd, and from the flock.” It is clear from the subsequent division between animals from the “herd” (בָּקָר, baqar, in Lev 1:3-9) and the “flock” (צֹאן, tsoʾn; see Lev 1:10-13) that the term for “domesticated animal” (בְּהֵמָה, b^ehemah) is a general term meant to introduce the category of pastoral quadrupeds. The stronger disjunctive accent over בְּהֵמָה in the MT as well as the lack of a vav (ו) between it and בָּקָר also suggest בְּהֵמָה is an overall category that includes both “herd” and “flock” quadrupeds. sn The bird category (Lev 1:14-17) is not included in this introduction because bird offerings were, by and large, concessions to the poor (cf., e.g., Lev 5:7-10; 12:8; 14:21-32) and, therefore, not considered to be one of the primary categories of animal offerings.
9. Leviticus 1:3 sn The burnt offering (עֹלָה, ʾolah) was basically “a gift of a soothing aroma to the Lord” (vv. 9, 13, 17). It could serve as a votive or freewill offering (e.g., Lev 22:18-20), an accompaniment of prayer and supplication (e.g., 1 Sam 7:9-10), part of the regular daily, weekly, monthly, and festival cultic pattern (e.g., Num 28-29), or to make atonement either alone (e.g., Lev 1:4; 16:24) or in combination with the grain offering (e.g., Lev 14:20) or sin offering (e.g., Lev 5:7; 9:7). See R. E. Averbeck, NIDOTTE 4:996-1022.
10. Leviticus 1:3 tn Heb “door” (so KJV, ASV); NASB “doorway” (likewise throughout the book of Leviticus). The translation “door” or “doorway” may suggest a framed door in a casing to the modern reader, but here the term refers to the entrance to a tent.
11. Leviticus 1:3 tn The NIV correctly has “it” in the text, referring to the acceptance of the animal (cf., e.g., RSV, NEB, NLT), but “he” in the margin, referring to the acceptance of the offerer (cf. ASV, NASB, JB). The reference to a “flawless male” in the first half of this verse suggests that the issue here is the acceptability of the animal to make atonement on behalf of the offerer (Lev 1:4; cf. NRSV “for acceptance in your behalf”).
12. Leviticus 1:4 tn “To make atonement” is the standard translation of the Hebrew term כִּפֶּר, (kipper); cf. however TEV “as a sacrifice to take away his sins” (CEV similar). The English word derives from a combination of “at” plus Middle English “one[ment],” referring primarily to reconciliation or reparation that is made in order to accomplish reconciliation. The primary meaning of the Hebrew verb, however, is “to wipe [something off (or on)]” (see esp. the goal of the sin offering, Lev 4, “to purge” the tabernacle from impurities), but in some cases it refers metaphorically to “wiping away” anything that might stand in the way of good relations by bringing a gift (see, e.g., Gen 32:20 [21 HT], “to appease; to pacify” as an illustration of this). The translation “make atonement” has been retained here because, ultimately, the goal of either purging or appeasing was to maintain a proper relationship between the Lord (who dwelt in the tabernacle) and Israelites in whose midst the tabernacle was pitched (see R. E. Averbeck, NIDOTTE 2:689-710 for a full discussion of the Hebrew word meaning “to make atonement” and its theological significance).
13. Leviticus 1:5 tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity. The LXX has “they” rather than “he,” suggesting that the priests, not the offerer, were to slaughter the bull (cf. the notes on vv. 6a and 9a).
14. Leviticus 1:5 tn Heb “the son of the herd”; cf. KJV “bullock”; NASB, NIV “young bull.”
15. Leviticus 1:5 tn “Splash” (cf. NAB) or “dash” (cf. NRSV) is better than “sprinkle,” which is the common English translation of this verb (זָרַק, zaraq; see, e.g., KJV, NASB, NIV, NLT). “Sprinkle” is not strong enough (contrast נָזָה [nazah], which does indeed mean “to sprinkle” or “to splatter”; cf. Lev 4:6).
16. Leviticus 1:6 tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity. The LXX and Smr have “they” rather than “he” in both halves of this verse, suggesting that the priests, not the offerer, were to skin and cut the carcass of the bull into pieces (cf. the notes on vv. 5a and 9a).
17. Leviticus 1:7 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” may be a textual conflation with Lev 1:5, 8 (cf. the remarks in J. E. Hartley, Leviticus [WBC], 13).
18. Leviticus 1:8 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.”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).
19. Leviticus 1:8 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.”
20. Leviticus 1:9 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).
21. Leviticus 1:9 tn Heb “toward the altar,” but the so-called locative ה (he) 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.).
22. Leviticus 1:9 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 (huʾ, 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.
23. Leviticus 1:9 sn The standard English translation of “gift” (אִשֶּׁה, ʾisheh) is “an offering [made] by fire” (cf. KJV, ASV). It is based on a supposed etymological relationship to the Hebrew word for “fire” (אֵשׁ, ʾesh) 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.
24. Leviticus 1:10 tn Heb “And if from the flock is his offering, from the sheep or from the goats, for a burnt offering.” Here “flock” specifies the broad category, with “sheep or goats” giving specific examples.
25. Leviticus 1:12 tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity (so also in v. 13).
26. Leviticus 1:14 tn Heb “from the [category] ‘bird.’”
27. Leviticus 1:14 tn Heb “from the sons of the pigeon,” referring either to “young pigeons” (cf. KJV, NASB, NIV, NLT) or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168, with J. E. Hartley, Leviticus [WBC], 14).
28. Leviticus 1:15 tn The action here seems to involve both a twisting action, breaking the neck of the bird and severing its vertebrae, as well as pinching or nipping the skin to sever the head from the main body. Cf. NASB, NRSV “wring off its head”; NAB “snap its head loose”; NLT “twist off its head.”
29. Leviticus 1:15 tn Many English versions have “it” here, referring to the head of the bird, which the priest immediately tossed on the altar fire. However, “it” could be misunderstood to refer to the bird’s body, so “head” is repeated in the present translation for clarity. As the following lines show, certain things needed to be done to the body of the bird before it could be placed on the altar.
30. Leviticus 1:16 tn Heb “Then he”; the referent (apparently still the priest) has been specified in the translation for clarity.
31. Leviticus 1:16 tn This translation (“remove its entrails by [cutting off] its tail feathers”) is based on the discussion in J. Milgrom, Leviticus (AB), 1:169-71, although he translates, “remove its crissum by its feathers.” Others possibilities include “its crop with its contents” (Tg. Onq., cf. NIV, NRSV; J. E. Hartley, Leviticus [WBC], 23) or “its crop with its feathers” (LXX, NASB, RSV; “crop” refers to the enlarged part of a bird’s gullet that serves a pouch for the preliminary maceration of food).
32. Leviticus 1:16 tn The pronoun “them” here is feminine singular in Hebrew and refers collectively to the entrails and tail wing which have been removed.
33. Leviticus 1:17 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).
34. Leviticus 2:1 sn The “grain offering” (מִנְחָה [minkhah]; here קָרְבַּן מִנְחָה, [qorban minkhah], “an offering of a grain offering”) generally accompanied a burnt or peace offering to supplement the meat with bread (the libation provided the drink; cf. Num 15:1-10), thus completing the food “gift” to the Lord. It made atonement (see the note on Lev 1:4) along with the burnt offering (e.g., Lev 14:20) or alone as a sin offering for the poor (Lev 5:11-13).
35. Leviticus 2:1 tn The Hebrew term for “choice wheat flour” (סֹלֶת, solet) is often translated “fine flour” (cf. KJV, NAB, NIV, NCV), but it refers specifically to wheat as opposed to barley (B. A. Levine, Leviticus [JPSTC], 10). Moreover, the translation “flour” might be problematic, since the Hebrew term may designate the “grits” rather than the more finely ground “flour” (see J. Milgrom, Leviticus [AB], 1:179 as opposed to Levine, 10, and J. E. Hartley, Leviticus [WBC], 30).
36. Leviticus 2:1 sn This is not just any “incense” (קְטֹרֶת, q^etoret; R. E. Averbeck, NIDOTTE 3:913-16), but specifically “frankincense” (לְבֹנָה, l^evonah; R. E. Averbeck, NIDOTTE 2:756-57).
37. Leviticus 2:2 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).
38. Leviticus 2:2 sn The “memorial portion” (אַזְכָּרָה, ʾazkarah) 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).
39. Leviticus 2:2 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.
40. Leviticus 2:3 tn Heb “…is to Aaron and to his sons.” The preposition “to” (ל, lamed) indicates ownership. Cf. NAB, NASB, NIV and other English versions.
41. Leviticus 2:3 tn The words “it is” (הוּא, huʾ) 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).
42. Leviticus 2:3 tn Heb “holy of holies”; KJV, NASB “a thing most holy.”
43. Leviticus 2:4 tn The insertion of the words “it must be made of” is justified by the context and the expressed words “it shall be made of” in vv. 7 and 8 below.
44. Leviticus 2:4 sn These “loaves” were either “ring-shaped” (HALOT 317 s.v. חַלָּה) or “perforated” (BDB 319 s.v. חַלָּה; cf. J. Milgrom, Leviticus [AB], 1:184).
45. Leviticus 2:4 tn Heb “and.” Here the conjunction vav (ו) has an alternative sense (“or”).
46. Leviticus 2:4 tn The Hebrew word מְשֻׁחִים (m^eshukhim) translated here as “smeared” is often translated “anointed” in other contexts. Cf. TEV “brushed with olive oil” (CEV similar).
47. Leviticus 2:6 tn There is no vav (ו, “and”) in the MT at the beginning of v. 6 and the verb is pointed as an infinite absolute. The present translation has rendered it as an imperative (see GKC 346 §113.bb) and, therefore, the same for the following vav consecutive perfect verb (cf. NIV “Crumble it and pour oil on it”; cf. also NRSV, NEB, NLT, and J. Milgrom, Leviticus [AB], 1:185, but note the objections to this rendering in J. E. Hartley, Leviticus [WBC], 26). The LXX seems to suggest adding a vav (“and”) and pointing the verb as a consecutive perfect, which yields “and you shall break it in pieces” (cf. the BHS textual note; Hartley, 26, prefers the LXX rendering).
48. Leviticus 2:7 tn Heb “a grain offering of a pan”; cf. KJV “fryingpan”; NAB “pot”; CEV “pan with a lid on it.”
49. Leviticus 2:7 sn Lev 7:9 makes it clear that one cooked “on” a griddle but “in” a pan. This suggests that the oil in the pan served for deep fat frying, hence the translation “deep fried in olive oil” (see, e.g., J. Milgrom, Leviticus [AB], 1:185); cf. also NAB.
50. Leviticus 2:8 tc There are several person, gender, and voice verb problems in this verse. First, the MT has “And you shall bring the grain offering,” but the LXX and Qumran have “he” rather than “you” (J. Milgrom, Leviticus [AB], 1:185). Second, the MT has “which shall be made” (i.e., the third person masculine Niphal passive verb which, in fact, does not agree with its feminine subject, מִנְחָה, minkhah, “grain offering”), while the LXX has “which he shall make” (third person Qal), thus agreeing with the LXX third person verb at the beginning of the verse (see above). Third, the MT has a third person vav consecutive verb “and he shall present it to the priest,” which agrees with the LXX but is not internally consistent with the second person verb at the beginning of the verse in the MT. The BHS editors conjecture that the latter might be repointed to an imperative verb yielding “present it to the priest.” This would require no change of consonants and corresponds to the person of the first verb in the MT. This solution has been tentatively accepted here (cf. also J. E. Hartley, Leviticus [WBC], 26-27), even though it neither resolves the gender problem of the second verb nor fits the general grammatical pattern of the chapter in the MT.
51. Leviticus 2:9 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.”
52. Leviticus 2:9 tn The words “it is” (הוּא, huʾ) 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).
53. Leviticus 2:10 tn See the note on “it is” in v. 9b.
54. Leviticus 2:11 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.
55. Leviticus 2:11 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 firstfruit 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.”tn Heb “for all leaven and all honey you must not offer up in smoke from it a gift to the Lord.”
56. Leviticus 2:12 sn The “firstfruit” referred to here was given to the priests as a prebend for their service to the Lord, not offered on the altar (Num 18:12).
57. Leviticus 2:13 tn Heb “from upon your grain offering.”
58. Leviticus 2:14 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.”
59. Leviticus 2:16 tn See the note on “it is” in 2:9b.
60. Leviticus 3:1 sn The peace-offering sacrifice primarily enacted and practiced communion between God and man (and between the people of God). This was illustrated by the fact that the fat parts of the animal were consumed on the altar of the Lord but the meat was consumed by the worshipers in a meal before God. This is the only kind of offering in which common worshipers partook of the meat of the animal. When there was a series of offerings that included a peace offering (see, e.g., Lev 9:8-21, sin offerings, burnt offerings, and afterward the peace offerings in vv. 18-21), the peace offering was always offered last because it expressed the fact that all was well between God and his worshiper(s). There were various kinds of peace offerings, depending on the worship intended on the specific occasion. The “thank offering” expressed thanksgiving (e.g., Lev 7:11-15; 22:29-30), the “votive offering” fulfilled a vow (e.g., Lev 7:16-18; 22:21-25), and the “freewill offering” was offered as an expression of devotion and praise to God (e.g., Lev 7:16-18; 22:21-25). The so-called “ordination offering” was also a kind of peace offering that was used to consecrate the priests at their ordination (e.g., Exod 29:19-34; Lev 7:37; 8:22-32). See R. E. Averbeck, NIDOTTE 1:1066-73 and 4:135-43.
61. Leviticus 3:1 tn Heb “if a male if a female, perfect he shall present it before the Lord.” The “or” in the present translation (and most other English versions) is not present in the Hebrew text here, but see v. 6 below.
62. Leviticus 3:2 tn See the remarks on Lev 1:3-5 above for some of the details of translation here.
63. Leviticus 3:3 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).
64. Leviticus 3:3 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).
65. Leviticus 3:4 tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.” Cf. NRSV “the appendage of the liver”; NIV “the covering of the liver” (KJV “the caul above the liver”).
66. Leviticus 3:5 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).
67. Leviticus 3:6 tn Heb “a male or female without defect he shall present it”; cf. NLT “must have no physical defects.”
68. Leviticus 3:8 tn See the note on this term at 1:5.
69. Leviticus 3:9 sn See the note on this phrase in 3:3.
70. Leviticus 3:10 tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.”
71. Leviticus 3:11 tn Heb “food, a gift to the Lord.”
72. Leviticus 3:14 sn See the note on this phrase in 3:3.
73. Leviticus 3:15 tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.”
74. Leviticus 3:17 tn The words “This is” are not in the Hebrew text, but are supplied due to requirements of English style.
75. Leviticus 3:17 tn Heb “for your generations”; NAB “for your descendants”; NLT “for you and all your descendants.”
76. Leviticus 3:17 tn Heb “all fat and all blood you must not eat.”
77. Leviticus 4:1 sn The quotation introduced here extends from Lev 4:2 through 5:13, and encompasses all the sin offering regulations. Compare the notes on Lev 1:1 above, and 5:14 and 6:1 [5:20 HT] below.
78. Leviticus 4:2 tn Heb “And a person, when he sins in straying.” The English translation of “by straying” (בִּשְׁגָגָה [bishgagah] literally, “in going astray; in making an error”) varies greatly, but almost all suggest that this term refers to sins that were committed by mistake or done not knowing that the particular act was sinful (J. Milgrom, Leviticus [AB], 1:228-29). See, e.g., LXX “involuntarily”; Tg. Onq. “by neglect”; KJV “through ignorance”; ASV, RSV, NJPS “unwittingly”; NASB, NIV, NRSV, NLT “unintentionally”; NAB, NEB “inadvertently”; NCV “by accident.” However, we know from Num 15:27-31 that committing a sin “by straying” is the opposite of committing a sin “defiantly” (i.e., בְּיַד רָמָה [b^eyad ramah] “with a raised hand,” v. 30). In the latter case the person, as it were, raises his fist in presumptuous defiance against the Lord. Thus, he “blasphemes” the Lord and has “despised” his word, for which he should be “cut off from among his people” (Num 15:30-31). One could not bring an offering for such a sin. The expression here in Lev 4:2 combines “by straying” with the preposition “from” which fits naturally with “straying” (i.e., “straying from” the Lord’s commandments). For sins committed “by straying” from the commandments (Lev 4 throughout) or other types of transgressions (Lev 5:1-6) there was indeed forgiveness available through the sin offering. See R. E. Averbeck, NIDOTTE 2:94-95.
79. Leviticus 4:2 tn This is an emphatic use of the preposition מִן (min; see R. J. Williams, Hebrew Syntax, 56-57, §325).
80. Leviticus 4:2 tn The “when” clause (כִּי, ki) breaks off here before its resolution, thus creating an open-ended introduction to the following subsections, which are introduced by “if” (אִם [ʾim] vv. 3, 13, 27, 32). Also, the last part of the verse reads literally, “which must not be done and does from one from them.”
81. Leviticus 4:3 tn Heb “the anointed priest” (so ASV, NAB, NASB, NIV, NRSV). This refers to the high priest (cf. TEV, CEV, NLT).
82. Leviticus 4:3 tn Heb “to the guilt of the people”; NRSV “thus bringing guilt on the people.”
83. Leviticus 4:3 tn Heb “and he shall offer on his sin which he sinned, a bull, a son of the herd, flawless.”
84. Leviticus 4:3 sn The word for “sin offering” (sometimes translated “purification offering”) is the same as the word for “sin” earlier in the verse. One can tell which rendering is intended only by the context. The primary purpose of the “sin offering” (חַטָּאת, khattaʾt) was to “purge” (כִּפֶּר, kipper, “to make atonement,” see 4:20, 26, 31, 35, and the notes on Lev 1:4 and esp. Lev 16:20, 33) the sanctuary or its furniture in order to cleanse it from any impurities and/or (re)consecrate it for holy purposes (see, e.g., Lev 8:15; 16:19). By making this atonement the impurities of the person or community were cleansed and the people became clean. See R. E. Averbeck, NIDOTTE 2:93-103.
85. Leviticus 4:5 tn Heb “from the blood of the bull” (and similarly throughout this chapter).
86. Leviticus 4:6 tn The Hebrew verb וְהִזָּה (v^ehizzah, Hiphil of נָזָה, nazah) does indeed mean “sprinkle” or “splatter.” Contrast the different Hebrew verb meaning “splash” in Lev 1:5 (זָרָק, zaraq).
87. Leviticus 4:6 tn Heb “of the blood.” The relative pronoun (“it”) has been used in the translation here for stylistic reasons.
88. Leviticus 4:6 tn The particle here translated “toward” usually serves as a direct object indicator or a preposition meaning “with.” With the verb of motion it probably means “toward,” “in the direction of” (J. Milgrom, Leviticus [AB], 1:234; J. E. Hartley, Leviticus [WBC], 60); cf. NAB, CEV.
89. Leviticus 4:6 tn The Hebrew term פָּרֹכֶת (parokhet) is usually translated “veil” (e.g., ASV, NAB, NASB) or “curtain” (e.g., NIV, NRSV). It seems to have stretched not only in front of but also over the top of the ark of the covenant which stood behind and under it inside the most holy place and so could be understood as a veil-canopy (see R. E. Averbeck, NIDOTTE 3:687-89).
90. Leviticus 4:8 tn Heb “all the fat of the bull of the sin offering he shall take up from it.”
91. Leviticus 4:8 tc The MT has here the preposition עַל (ʿal, “on, upon” [i.e., “which covers on the entrails,” as awkward in Hebrew as it is in English]), but Smr, LXX, Syriac, and Targums read אֶת (ʾet), which is what would be expected (i.e., “which covers the entrails”; cf. Lev 3:3, 9, 14). It may have been mistakenly inserted here under the influence of “on (עַל) the entrails” at the end of the verse.
92. Leviticus 4:8 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).
93. Leviticus 4:9 tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.”
94. Leviticus 4:10 tn Heb “taken up from”; KJV, ASV “taken off from”; NAB, NASB, NIV, NRSV “removed.” See the notes on Lev 3:3-4 above (cf. also 3:9-10, 14-15).
95. Leviticus 4:12 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).
96. Leviticus 4:12 tn Heb “And he (the offerer) shall bring out all the bull to from outside to the camp to a clean place.”
97. Leviticus 4:12 tn Heb “a clean place,” but referring to a place that is ceremonially clean. This has been specified in the translation for clarity.
98. Leviticus 4:12 tn Heb “the pouring out [place] of fatty-ash.”
99. Leviticus 4:12 tn Heb “burn with fire.” This expression is somewhat redundant in English, so the translation collocates “fire” with “wood,” thus “a wood fire.”
100. Leviticus 4:13 tn Heb “strays”; KJV “sin through ignorance.” The verb “strays” here is the verbal form of the noun in the expression “by straying” (see the note on Lev 4:2 above).
101. Leviticus 4:13 tn Heb “is concealed from the eyes of”; NASB, NRSV, NLT “escapes the notice of.”
102. Leviticus 4:13 tn Heb “and they do one from all the commandments of the Lord which must not be done” (cf. v. 2).
103. Leviticus 4:14 tn Heb “and the sin which they committed on it becomes known”; KJV “which they have sinned against it.” The Hebrew עָלֶיהָ (ʿaleha, “on it”) probably refers back to “one of the commandments” in v. 13 (J. Milgrom, Leviticus [AB], 1:243).
104. Leviticus 4:15 tn Heb “and he shall slaughter.” The singular verb seems to refer to an individual who represents the whole congregation, perhaps one of the elders referred to at the beginning of the verse, or the officiating priest (cf. v. 21). The LXX and Syriac make the verb plural, referring to “the elders of the congregation.”
105. Leviticus 4:16 tn Heb “the anointed priest” (so ASV, NAB, NASB, NIV, NRSV). This refers to the high priest (cf. TEV).
106. Leviticus 4:17 tn The words “in the blood” are not repeated in the Hebrew text at this point, but must be supplied in the English translation for clarity.
107. Leviticus 4:17 tn The Hebrew verb וְהִזָּה (v^ehizzah, Hiphil of נָזָה, nazah) does indeed mean “sprinkle” or “splatter.” Contrast the different Hebrew verb translated “splash” in Lev 1:5 (זָרָק, zaraq).
108. Leviticus 4:17 tc The MT reads literally, “and the priest shall dip his finger from the blood and sprinkle seven times.” This is awkward. Compare v. 6, which has literally, “and the priest shall dip his finger in the blood and sprinkle from the blood seven times.” The MT appears to be a case of scribal haplography (i.e., assuming v. 6 to be the correct form, in v. 17 the scribe skipped from “his finger” to “from the blood,” thus missing “in the blood”) and metathesis (i.e., this also resulted in a text where “from the blood” stands before “sprinkle” rather than after it; J. E. Hartley, Leviticus [WBC], 47).
109. Leviticus 4:17 tn See the note on v. 6 above.
110. Leviticus 4:18 sn See v. 7, where this altar is identified as the altar of fragrant incense.
111. Leviticus 4:19 tn Heb “Then he”; the referent has been specified in the translation for clarity. Based on the parallel statement in 4:10 and 4:31, it is the priest who performs this action rather than the person who brought the offering.
112. Leviticus 4:19 tn Heb “take up all its fat from it”; NASB “shall remove all its fat from it.”sn See the full discussion of the fat regulations in Lev 4:8-9 above.
113. Leviticus 4:19 tn Heb “it”; the referent (the fat) has been specified in the translation for clarity. Only the fat is meant here, since the “rest” of the bull is mentioned in v. 21.
114. Leviticus 4:20 sn Cf. Lev 4:11-12 above for the disposition of “the [rest of] the bull.”
115. Leviticus 4:20 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
116. Leviticus 4:20 tn Heb “there shall be forgiveness to them” or “it shall be forgiven to them.”
117. Leviticus 4:21 sn See the note on the word “slaughter” in v. 15.
118. Leviticus 4:21 tn Heb “And he shall bring out the bull to from outside to the camp.”
119. Leviticus 4:22 tn This section begins with the relative pronoun אֲשֶׁר (ʾasher) which usually means “who” or “which,” but here means “whenever.”
120. Leviticus 4:22 tn See the Lev 4:2 note on “straying.”
121. Leviticus 4:22 tn Heb “and does one from all the commandments of the Lord his God which must not be done”; cf. NRSV “ought not to be done”; NIV “does what is forbidden in any of the commands.”
122. Leviticus 4:23 tn Heb “or his sin which he sinned in it is made known to him”; NAB “if he learns of the sin he committed.”
123. Leviticus 4:23 tn Lev 4:22b-23a is difficult. The present translation suggests that there are two possible legal situations envisioned, separated by the Hebrew אוֹ (ʾo, “or”) at the beginning of v. 23. Lev 4:22b refers to any case in which the leader readily admits his guilt (i.e., “pleads guilty”), whereas v. 23a refers to cases where the leader is convicted of his guilt by legal action (“his sin…is made known to him”). See R. E. Averbeck, NIDOTTE 2:95-96; Lev 4:27-28; and esp. the notes on Lev 5:1 below.
124. Leviticus 4:23 tn Heb “a he-goat of goats, a male without defect”; cf. NLT “with no physical defects.”
125. Leviticus 4:24 tn The LXX has a plural form here and also for the same verb later in the verse. See the note on Lev 1:5a.
126. Leviticus 4:26 tn Heb “Then he”; the referent has been specified in the translation for clarity. Based on the parallel statements in 4:10 and 4:31, it is the priest who performs this action rather than the person who brought the offering.
127. Leviticus 4:26 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
128. Leviticus 4:26 tn Heb “from.” In this phrase the preposition מִן (min) may be referring to the reason or cause (“on account of, because of”; GKC 383 §119.z). As J. E. Hartley (Leviticus [WBC], 47) points out, “from” may refer to the removal of the sin, but is an awkward expression. Hartley also suggests that the phrasing might be “an elliptical expression for יְכַפֵּר עַל לְטַהֵר אֶת־מִן, (y^ekhapper ʿal… l^etaher ʾet… min) ‘he will make expiation for…to cleanse…from…,’ as in 16:30.”
129. Leviticus 4:26 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
130. Leviticus 4:27 tn Heb “an individual from the people of the land”; cf. NASB “anyone of the common people” (KJV, ASV both similar); NAB “a private person.”
131. Leviticus 4:27 tn Heb “If one person sins by straying, from the people of the land.” See Lev 4:2 for a note on “straying.”
132. Leviticus 4:27 tn Heb “by doing it, one from the commandments of the Lord which must not be done.”
133. Leviticus 4:28 tn Heb “or his sin which he sinned is made known to him”; cf. NCV “when that person learns about his sin.”
134. Leviticus 4:28 tn Lev 4:27b-28a is essentially the same as 4:22b-23a (see the notes there).
135. Leviticus 4:28 tn Heb “a she-goat of goats, a female without defect”; NAB “an unblemished she-goat.”
136. Leviticus 4:28 tn Heb “on his sin.”
137. Leviticus 4:29 tc The LXX has a plural form here (see v. 24 above and the note on Lev 1:5a).
138. Leviticus 4:31 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
139. Leviticus 4:31 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
140. Leviticus 4:35 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).
141. Leviticus 4:35 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
142. Leviticus 4:35 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
143. Leviticus 5:1 tn Heb “And a person when he sins.” Most English versions translate this as the protasis of a conditional clause: “if a person sins” (NASB, NIV).sn The same expression occurs in Lev 4:2 where it introduces sins done “by straying unintentionally from any of the commandments of the Lord which must not be done” (see the notes there). Lev 5:1-13 is an additional section of sin offering regulations directed at violations other than those referred to by this expression in Lev 4:2 (see esp. 5:1-6), and expanding on the offering regulations for the common person in Lev 4:27-35 with concessions to the poor common person (5:7-13).
144. Leviticus 5:1 tn The words “against one who fails to testify” are not in the Hebrew text, but have been supplied to make sense of the remark about the “curse” (“imprecation” or “oath”; cf. ASV “adjuration”; NIV “public charge”) for the modern reader. For the interpretation of this verse reflected in the present translation see J. Milgrom, Leviticus (AB), 1:292-97.
145. Leviticus 5:1 tn The words “what had happened” are not in the Hebrew text, but are implied.
146. Leviticus 5:1 tn Heb “and hears a voice of curse, and he is a witness or he saw or he knew, if he does not declare.”
147. Leviticus 5:1 tn Heb “and he shall bear his iniquity.” The rendering “bear the punishment (for the iniquity)” reflects the use of the word “iniquity” to refer to the punishment for iniquity (cf. NRSV, NLT “subject to punishment”). It is sometimes referred to as the consequential use of the term (cf. Lev 5:17; 7:18; 10:17; etc.).
148. Leviticus 5:2 tc The insertion of the words “when there is” is a reflection of the few Hebrew mss, Smr, and LXX that have כִּי (ki, “when, if”; cf. vv. 3 and esp. 4) rather than the MT’s אֲשֶׁר (ʾasher, “who”). Many English versions render this as a conditional clause (“if”).
149. Leviticus 5:2 tn The word “ceremonially” has been supplied in the translation to clarify that the uncleanness involved is ritual or ceremonial in nature.
150. Leviticus 5:2 tn Heb “and it is hidden from him,” meaning that the person who contracted the ceremonial uncleanness was not aware at the time what had happened, but later found out that he had become ceremonially unclean. This same phrase occurs again in both vv. 3 and 4.
151. Leviticus 5:2 sn Lev 5:2-3 are parallel laws of uncleanness (contracted from animals and people, respectively), and both seem to assume that the contraction of uncleanness was originally unknown to the person (vv. 2 and 3) but became known to him or her at a later time (v. 3; i.e., “has come to know” in v. 3 is to be assumed for v. 2 as well). Uncleanness itself did not make a person “guilty” unless he or she failed to handle it according to the normal purification regulations (see, e.g., “wash his clothes and bathe with water, and he will be unclean till evening,” Lev 15:5 NIV; cf. Lev 11:39-40; 15:5-12, 16-24; Num 19, etc.). The problem here in Lev 5:2-3 is that, because the person had not been aware of his or her uncleanness, he or she had incurred guilt for not carrying out these regular procedures, and it would now be too late for that. Thus, the unclean person needs to bring a sin offering to atone for the contamination caused by his or her neglect of the purity regulations.
152. Leviticus 5:3 tn Heb “or if he touches uncleanness of mankind to any of his uncleanness which he becomes unclean in it.”
153. Leviticus 5:4 tn Heb “to speak thoughtlessly”; cf. NAB “rashly utters an oath.”
154. Leviticus 5:4 tn Heb “and is guilty to one from these,” probably referring here to any of “these” things about which one might swear a thoughtless oath (J. E. Hartley, Leviticus [WBC], 45), with the word “oath” supplied in the translation for clarity. Another possibility is that “to one from these” is a dittography from v. 5 (cf. the note on v. 5a), and that v. 4 ends with “and is guilty” like vv. 2 and 3 (J. Milgrom, Leviticus [AB], 1:300).
155. Leviticus 5:5 tn Heb “and it shall happen when he becomes guilty to one from these,” referring to any of “these” possible transgressions in Lev 5:1-4. The Cairo Geniza Hb ms, the LXX, and the Latin Vulgate omit this clause, possibly due to homoioteleuton because of the repetition of “to one from these” from the end of v. 4 in v. 5a (cf. the note on v. 4b).sn What all the transgressions in Lev 5:1-4 have in common is that the time is past for handling the original situation properly (i.e., testifying in court, following purity regulations, or fulfilling an oath), so now the person has become guilty and needs to follow corrective sacrificial procedures.
156. Leviticus 5:5 tn Heb “which he sinned on it”; cf. ASV “confess that wherein he hath sinned”; NCV “must tell how he sinned.”
157. Leviticus 5:6 tn In this context the word for “guilt” (אָשָׁם, ʾasham) refers to the “penalty” for incurring guilt, the so-called consequential אָשָׁם (J. Milgrom, Leviticus [AB], 1:303; cf. the note on Lev 5:1).
158. Leviticus 5:6 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
159. Leviticus 5:6 tn See the note on 4:26 regarding the use of מִן (min).
160. Leviticus 5:7 tn Heb “and if his hand does not reach enough of a flock animal” (see the note on v. 11 below). The term translated “animal from the flock” (שֶׂה, seh) is often translated “lamb” (e.g., KJV, NASB, NIV, NCV) or “sheep” (e.g., NRSV, TEV, NLT), but it clearly includes either a sheep or a goat here (cf. v. 6), referring to the smaller pasture animals as opposed to the larger ones (i.e., cattle; cf. 4:3). Some English versions use the more generic “animal” (e.g., NAB, CEV).
161. Leviticus 5:7 tn Heb “and he shall bring his guilt which he sinned,” which is an abbreviated form of Lev 5:6, “and he shall bring his [penalty for] guilt to the Lord for his sin which he committed.” The words “for his sin” have been left out in v. 7, and “to the Lord” has been moved so that it follows the mention of the birds.
162. Leviticus 5:7 tn See the note on Lev 1:14 above.
163. Leviticus 5:8 tn Heb “he.” The subject (“he”) refers to the priest here, not the offerer who presented the birds to the priest (cf. v. 8a).
164. Leviticus 5:8 sn The action seems to involve both a twisting action, breaking the neck of the bird and severing its vertebrae, as well as pinching or nipping the skin, but in this case not severing the head from the main body (note the rest of this verse).
165. Leviticus 5:8 tn Heb “he shall not divide [it]” (see J. Milgrom, Leviticus [AB], 1:305).
166. Leviticus 5:9 tn The Hebrew verb וְהִזָּה (v^ehizzah, Hiphil of נָזָה, nazah) does indeed mean “sprinkle” or “splatter” (cf. Lev 4:6, 17). Contrast “splash” in Lev 1:5, etc. (זָרָק, zaraq).
167. Leviticus 5:9 tn Heb “the remainder in the blood.” The preposition ב (bet, “in”) is used here to mean “some among” a whole collection of something.
168. Leviticus 5:10 tn The word “bird” is not in the Hebrew text, but is supplied in the translation for clarity.
169. Leviticus 5:10 sn The term “[standard] regulation” (מִשְׁפָּט, mishpat) here refers to the set of regulations for burnt offering birds in Lev 1:14-17.
170. Leviticus 5:10 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
171. Leviticus 5:10 tn See the note on 4:26 with regard to מִן, min.
172. Leviticus 5:10 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
173. Leviticus 5:11 tn Heb “and if his hand does not reach [or is not sufficient] to”; cf. NASB “if his means are insufficient for.” The expression is the same as that in Lev 5:7 above except for the verb: נָשַׂג (nasag, “to collect, to reach, to be sufficient”) is used here, but נָגַע (nagah, “to touch, to reach”) is used in v. 7. Smr has the former in both v. 7 and 11.
174. Leviticus 5:11 tn See the note on Lev 1:14 above (cf. also 5:7).
175. Leviticus 5:11 tn Heb “and he shall bring his offering which he sinned.” Like the similar expression in v. 7 above (see the note there), this is an abbreviated form of Lev 5:6, “and he shall bring his [penalty for] guilt to the Lord for his sin which he committed.” Here the words “to the Lord for his sin” have been left out, and “his [penalty for] guilt” has been changed to “his offering.”
176. Leviticus 5:11 sn A tenth of an ephah would be about 2.3 liters, one day’s ration for a single person (J. Milgrom, Leviticus [AB], 1:306). English versions handle the amount somewhat differently, cf. NCV “about two quarts”; TEV “one kilogramme”; CEV “two pounds.”
177. Leviticus 5:11 tn See the note on Lev 2:1 above.
178. Leviticus 5:12 sn The “memorial portion” (אַזְכָּרָה, ʾazkarah) 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).
179. Leviticus 5:13 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
180. Leviticus 5:13 tn Heb “from one from these,” referring to the four kinds of violations of the law delineated in Lev 5:1-4 (see the note on Lev 5:5 above and cf. Lev 4:27).
181. Leviticus 5:13 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
182. Leviticus 5:13 tn Heb “and it”; the referent (the remaining portion of the offering) has been specified in the translation for clarity.
183. Leviticus 5:13 tn Heb “and it shall be to the priest like the grain offering,” referring to the rest of the grain that was not offered on the altar (cf. the regulations in Lev 2:3, 10).
184. Leviticus 5:14 sn The quotation introduced here extends from Lev 5:14 through 5:19, encompassing the first main section of guilt offering regulations. Compare the notes on Lev 1:1; 4:1; and 6:1 [5:20 HT].
185. Leviticus 5:15 tn Heb “trespasses a trespass” (verb and direct object from the same Hebrew root, מַעַל, maʿal); cf. NIV “commits a violation.” The word refers to some kind of overstepping of the boundary between that which is common (i.e., available for common use by common people) and that which is holy (i.e., to be used only for holy purposes because it has been consecrated to the Lord, see further below). See the note on Lev 10:10.
186. Leviticus 5:15 tn See Lev 4:2 above for a note on “straying.”
187. Leviticus 5:15 sn Heb “from the holy things of the Lord.” The Hebrew expression here has the same structure as Lev 4:2, “from any of the commandments of the Lord.” The latter introduces the sin offering regulations and the former the guilt offering regulations. The sin offering deals with violations of “any of the commandments,” whereas the guilt offering focuses specifically on violations of regulations regarding “holy things” (i.e., things that have been consecrated to the Lord; see the full discussion in J. Milgrom, Leviticus [AB], 1:320-27).
188. Leviticus 5:15 tn Here the word for “guilt” (אָשָׁם, ʾasham) refers to the “penalty” for incurring guilt, the so-called consequential use of אָשָׁם (ʾasham; see J. Milgrom, Leviticus [AB], 1:303).
189. Leviticus 5:15 tn Heb “in your valuation, silver of shekels, in the shekel of the sanctuary.” The translation offered here suggests that, instead of a ram, the guilt offering could be presented in the form of money (see, e.g., NRSV; J. Milgrom, Leviticus [AB], 1:326-27). Others still maintain the view that it refers to the value of the ram that was offered (see, e.g., NIV “of the proper value in silver, according to the sanctuary shekel”; also NAB, NLT; J. E. Hartley, Leviticus [WBC], 72-73, 81). sn The sanctuary shekel was about 10 grams (= ca. two-fifths of an ounce; J. E. Shepherd, NIDOTTE 4:237-38).
190. Leviticus 5:15 tn The word for “guilt offering” (sometimes translated “reparation offering”) is the same as “guilt” earlier in the verse (rendered there “[penalty for] guilt”). One can tell which is intended only by the context.sn The primary purpose of the guilt offering was to “atone” (see the note on Lev 1:4 above) for “trespassing” on the Lord’s “holy things” (see later in this verse) or the property of others in the community (Lev 6:1-7 [5:20-26 HT]; 19:20-22; Num 5:5-10). It was closely associated with reconsecration of the Lord’s sacred things or his sacred people (see, e.g., Lev 14:12-18; Num 6:11b-12). Moreover, there was usually an associated reparation made for the trespass, including restitution of that which was violated plus one-fifth of its value as a fine (Lev 5:16; 6:5 [5:24 HT]). See R. E. Averbeck, NIDOTTE 1:557-66.
191. Leviticus 5:16 tn Heb “and which he sinned from the holy thing.”
192. Leviticus 5:16 sn Regarding “make atonement” see the note on Lev 1:4.
193. Leviticus 5:16 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
194. Leviticus 5:17 tn Heb “and does one from all of the commandments of the Lord that must not be done.”
195. Leviticus 5:17 tn The words “at the time” are not in the Hebrew text, but are implied.
196. Leviticus 5:17 tn Heb “and he did not know, and he shall be guilty and he shall bear his iniquity” (for the rendering “bear his punishment [for iniquity]”) see the note on Lev 5:1.) This portion of v. 17 is especially difficult. The translation offered here suggests (as in many other English versions) that the offender did not originally know that he had violated the Lord’s commandments, but then came to know it and dealt with it accordingly (cf. the corresponding sin offering section in Lev 5:1-4). Another possibility is that it refers to a situation where a person suspects that he violated something although he does not recollect it. Thus, he brings a guilt offering for his suspected violation (J. Milgrom, Leviticus [AB], 1:331-34, 361-63). See also R. E. Averbeck, NIDOTTE 1:561-62.
197. Leviticus 5:18 tn The statement here is condensed. See the full expression in 5:15 and the note there.
198. Leviticus 5:18 sn Regarding “make atonement” see the note on Lev 1:4.
199. Leviticus 5:18 tn Heb “on his straying which he strayed.” See the note on Lev 4:2.
200. Leviticus 5:18 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV and NASB both similar).
201. Leviticus 6:1 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.
202. Leviticus 6:1 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.
203. Leviticus 6:2 tn Heb “trespasses a trespass” (verb and direct object from the same Hebrew root מַעַל, maʿal). See the note on 5:15.
204. Leviticus 6:2 tn Or “neighbor” (ASV, NAB, NIV, NRSV, NLT); NASB “companion”; TEV “a fellow-Israelite.”
205. Leviticus 6:2 tn Heb “has extorted his neighbor”; ASV “oppressed”; NRSV “defrauded.”
206. Leviticus 6:3 tn Heb “and swears on falsehood”; cf. CEV “deny something while under oath.”
207. Leviticus 6:3 tn Heb “on one from all which the man shall do to sin in them.”
208. Leviticus 6:4 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.
209. Leviticus 6:4 tn Heb “that had been held in trust with him.”
210. Leviticus 6:5 tn Heb “or from all which he swears on it to falsehood.”
211. Leviticus 6:5 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).
212. Leviticus 6:5 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).
213. Leviticus 6:6 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.”
214. Leviticus 6:7 sn Regarding “make atonement” see the note on Lev 1:4.
215. Leviticus 6:7 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
216. Leviticus 6:7 tn Heb “on one from all which he does to become guilty in it”; NAB “whatever guilt he may have incurred.”
217. Leviticus 6:8 sn Lev 6:8 in the English Bible = 6:1 in the Hebrew text. See also the note on 6:1.
218. Leviticus 6:8 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.
219. Leviticus 6:9 tn Heb “It is the burnt offering on the hearth.”
220. Leviticus 6:9 tn Heb “in it.” In this context “in it” apparently refers to the “hearth” which was on top of the altar.
221. Leviticus 6:10 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.”
222. Leviticus 6:10 tn Heb “he shall lift up the fatty ashes which the fire shall consume the burnt offering on the altar.”
223. Leviticus 6:10 tn Heb “it,” referring the “fatty ashes” as a single unit.
224. Leviticus 6:11 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.
225. Leviticus 6:12 tn Heb “in it,” apparently referring to the “hearth” which was on top of the altar (cf. the note on v. 9).
226. Leviticus 6:14 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”).
227. Leviticus 6:15 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 a textual defect.
228. Leviticus 6:15 tn Heb “shall take up from it with his hand some of the choice wheat flour of the grain offering.”
229. Leviticus 6:15 sn See the note on Lev 2:2.
230. Leviticus 6:15 tc Smr reading, which includes the locative ה (he, 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).
231. Leviticus 6:15 tn Heb “and he shall offer up in smoke [on] the altar a soothing aroma, its memorial portion, to the Lord.”
232. Leviticus 6:17 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.
233. Leviticus 6:17 tn Heb “holiness of holinesses [or holy of holies] it is”; cf. NAB “most sacred.”
234. Leviticus 6:18 tn Or “a perpetual regulation”; cf. NASB “a permanent ordinance”; NRSV “as their perpetual due.”
235. Leviticus 6:18 tn Heb “for your generations”; cf. NIV “for the generations to come.”
236. Leviticus 6:18 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.
237. Leviticus 6:18 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.
238. Leviticus 6:19 sn See the note on Lev 6:8 [6:1 HT] above.
239. Leviticus 6:20 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).
240. Leviticus 6:20 tn For the rendering “choice wheat flour” see the note on Lev 2:1.
241. Leviticus 6:21 tn The term rendered here “well soaked” (see, e.g., NRSV; the Hebrew term is מֻרְבֶּכֶת, murbekhet) 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 (b^elulot), not מֻרְבֶּכֶת as in Lev 6:21 [6:14 HT]) or anointed with oil.
242. Leviticus 6:21 tn Heb “broken bits [?] of a grain offering of pieces,” but the meaning of the Hebrew term rendered here “broken bits” (תֻּפִינֵי, tufine) 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, ʾafah; 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.
243. Leviticus 6:22 tn Heb “And the anointed priest under him.”
244. Leviticus 6:24 sn See the note on Lev 6:8 [6:1 HT].
245. Leviticus 6:25 tn Heb “holiness of holinesses [or holy of holies] it is.” Cf. NAB “most sacred”; CEV “very sacred”; TEV “very holy.”
246. Leviticus 6:27 tn Heb “on the garment”; NCV “on any clothes”; CEV “on the clothes of the priest.”
247. Leviticus 6:27 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.
248. Leviticus 6:28 tn Heb “it”; the words “that vessel” are supplied in the translation to clarify the referent.
249. Leviticus 6:29 tn Heb “holiness of holinesses [or holy of holies] it is” (also in 7:1).
250. Leviticus 6:30 tn Heb “burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”
251. Leviticus 7:2 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).
252. Leviticus 7:2 tn See the note on Lev 1:5.
253. Leviticus 7:3 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.
254. Leviticus 7:4 tn See the notes on Lev 3:3-4.
255. Leviticus 7:5 tn See the note on Lev 1:9 above.
256. Leviticus 7:6 tn Heb “holiness of holinesses [or holy of holies] it is”; NAB “most sacred”; TEV “very holy.”
257. Leviticus 7:7 tn Heb “like the sin offering like the guilt offering, one law to them.”
258. Leviticus 7:9 tn Heb “and” rather than “or” (cf. also the next “or”).
259. Leviticus 7:9 tn Heb “and all made in the pan”; cf. KJV “fryingpan”; NAB “deep-fried in a pot.”
260. Leviticus 7:10 tn Heb “a man like his brother.”
261. Leviticus 7:11 tn This “he” pronoun refers to the offerer. Smr and LXX have plural “they.”
262. Leviticus 7:12 tn Or “for a thank offering.”
263. Leviticus 7:12 tn See the notes on Lev 2:4.
264. Leviticus 7:12 tn See the note on Lev 6:21 [6:14 HT].
265. Leviticus 7:12 tn Heb “choice wheat flour well-soaked ring-shaped loaves.” See the note on Lev 2:1.
266. Leviticus 7:13 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.
267. Leviticus 7:13 tn The words “which regularly accompany” are not in the Hebrew text, but are supplied for clarity.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 Lord on the altar (cf. Lev 2:2, 9, and the note on 7:12).
268. Leviticus 7:14 tn Here the Hebrew text reads “offering” (קָרְבָּן, qorban), not “grain offering” (מִנְחָה, minkhah), but in this context the term refers once again to the list in 7:12.
269. Leviticus 7:14 tn The term rendered “contribution offering” is תְּרוּמָה (t^erumah), which generally refers to that which is set aside from the offerings to the Lord as prebends for the officiating priests (cf. esp. Lev 7:28-34 and R. E. Averbeck, NIDOTTE 4:335-37). Cf. TEV “as a special contribution.”
270. Leviticus 7:15 tn In the verse “his” refers to the offerer.
271. Leviticus 7:16 tn For the distinction between votive and freewill offerings see the note on Lev 22:23 and the literature cited there.
272. Leviticus 7:16 tn Heb “and on the next day and the left over from it shall be eaten.”
273. Leviticus 7:17 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).
274. Leviticus 7:18 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.”
275. Leviticus 7:18 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.”
276. Leviticus 7:19 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.
277. Leviticus 7:19 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.
278. Leviticus 7:20 tn Heb “and his unclean condition is on him.”
279. Leviticus 7:20 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.
280. Leviticus 7:21 sn For these categories of unclean animals see Lev 11.
281. Leviticus 7:21 sn For the interpretation of this last clause see the note on Lev 7:20.
282. Leviticus 7:22 sn See the note on Lev 6:8 [6:1 HT] above.
283. Leviticus 7:24 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.”
284. Leviticus 7:24 tn Heb “shall be used for any work”; cf. NIV, NLT “may be used for any other purpose.”
285. Leviticus 7:25 sn See the note on Lev 7:20.
286. Leviticus 7:26 tn Heb “and any blood you must not eat in any of your dwelling places, to the bird and to the animal.”
287. Leviticus 7:27 sn See the note on Lev 7:20.
288. Leviticus 7:28 sn See the note on Lev 6:8 [6:1 HT].
289. Leviticus 7:30 tn Heb “on the breast.”
290. Leviticus 7:30 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.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.
291. Leviticus 7:32 tn Older English versions (e.g., KJV, ASV) translate this Hebrew term (תְּרוּמָה, t^erumah) “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.”
292. Leviticus 7:34 tn Or “a perpetual regulation”; cf. NASB “as their due forever”; NRSV “as a perpetual due”; NLT “their regular share.”
293. Leviticus 7:35 tn Heb “the day he”; the referent (Moses) has been specified in the translation for clarity.
294. Leviticus 7:35 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].”
295. Leviticus 7:36 tn Heb “the day he”; the referent (Moses) has been specified in the translation for clarity.
296. Leviticus 7:36 tn Heb “which the Lord commanded to give to them in the day he anointed them from the children of Israel.” Thus v. 36 is tied syntactically to v. 35 (see the note there).
297. Leviticus 7:36 tn Heb “for your generations”; cf. NIV “for the generations to come”; TEV “for all time to come.”
298. Leviticus 7:37 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.
299. Leviticus 7:37 tc In the MT only “the grain offering” lacks a connecting ו (vav). However, many Hebrew mss, Smr, LXX, Syriac, and a ms of Tg. Onq. have the ו (vav) on “the grain offering” as well.
300. Leviticus 7:37 sn The inclusion of the “ordination offering” (מִלּוּאִים, milluʾim; 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.
301. Leviticus 8:1 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.
302. Leviticus 8:3 sn For “tent of meeting” see the note on Lev 1:1 above.
303. Leviticus 8:7 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.
304. Leviticus 8:7 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.
305. Leviticus 8:7 tn Heb “on him”; the referent (Aaron) has been specified in the translation for clarity.
306. Leviticus 8:7 tn Heb “girded him with the sash” (so NASB); NCV “tied the cloth belt around him.”sn The sash fastened the tunic around the waist (Exod 28:4, 39; 29:9; 39:29).
307. Leviticus 8:7 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).
308. Leviticus 8:7 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).
309. Leviticus 8:7 tn Heb “girded him with.”
310. Leviticus 8:7 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).
311. Leviticus 8:8 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).
312. Leviticus 8:8 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.
313. Leviticus 8:9 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).sn The turban consisted of wound-up linen (cf. Exod 28:4, 37, 39; 29:6; 39:31; Lev 16:4).
314. Leviticus 8:9 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 Lord” (Exod 28:36-37; 39:30-31). This was a particularly important article of high priestly clothing in that it served as the main emblem indicating Aaron’s acceptable representation of Israel before the Lord (Exod 28:38).
315. Leviticus 8:10 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.
316. Leviticus 8:13 tc The MT has here “sash” (singular), but the context is clearly plural and Smr has it in the plural.tn Heb “girded them with sashes” (so NAB, NASB); NRSV “fastened sashes around them.”
317. Leviticus 8:13 tn Heb “wrapped headdresses to them”; cf. KJV “bonnets”; NASB, TEV “caps”; NIV, NCV “headbands”; NAB, NLT “turbans.”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).
318. Leviticus 8:14 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]).
319. Leviticus 8:15 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).
320. Leviticus 8:15 tn The verb is the Piel of חָטָא (khataʾ, “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 purify the tabernacle and its furniture from impurity. See the note on Lev 4:3.
321. Leviticus 8:15 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 Lord.
322. Leviticus 8:16 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).
323. Leviticus 8:16 sn See Lev 3:3-4 for the terminology of fat and kidneys here.
324. Leviticus 8:16 tn Heb “toward the altar” (see the note on Lev 1:9).
325. Leviticus 8:17 tn Heb “he burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”
326. Leviticus 8:17 sn See Lev 4:11-12, 21; 6:30 [23 HT].
327. Leviticus 8:19 tn Aaron probably did the slaughtering (cf. the notes on Lev 8:15-16 above).
328. Leviticus 8:20 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).
329. Leviticus 8:20 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).
330. Leviticus 8:21 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).
331. Leviticus 8:21 tn See Lev 1:9, 13.
332. Leviticus 8:22 tn For “ordination offering” see Lev 7:37.
333. Leviticus 8:23 tn Again, Aaron probably did the slaughtering (cf. the notes on Lev 8:15-16 above).
334. Leviticus 8:23 tn Heb “on the lobe of the ear of Aaron, the right one.”
335. Leviticus 8:23 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.
336. Leviticus 8:25 tn See Lev 3:9.
337. Leviticus 8:25 tn See Lev 8:16.
338. Leviticus 8:25 tn See Lev 7:32-34.
339. Leviticus 8:26 tn See Lev 2:4.
340. Leviticus 8:27 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.
341. Leviticus 8:27 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).
342. Leviticus 8:27 sn See Lev 7:30-31, 34.
343. Leviticus 8:28 tn Heb “toward the altar” (see the note on Lev 1:9).
344. Leviticus 8:31 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.”
345. Leviticus 8:32 tn Heb “but the remainder in the flesh and in the bread”; NAB, CEV “what is left over”; NRSV “what remains.”
346. Leviticus 8:33 tn Heb “because seven days he shall fill your hands”; KJV “for seven days shall he consecrate you”; CEV “ends seven days from now.” sn It is apparent that the term for “ordination offering” (מִלֻּאִים, milluʾim; cf. Lev 7:37 and the note there) is closely related to the expression “he shall fill (Piel מִלֵּא, milleʾ) 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 Lord” in v. 35 and the expression “by the hand of Moses” (i.e., under the authoritative hand of Moses, v. 36) may also support this interpretation.
347. Leviticus 8:34 tn Heb “just as he has done” (cf. the note on v. 33).
348. Leviticus 8:34 tn Heb “the Lord has commanded to do” (cf. the note on v. 33).
349. Leviticus 8:36 tn Heb “by the hand of” (so KJV).
350. Leviticus 9:1 sn This eighth day is the one after the seven days of ordination referred to in Lev 8:33-35.
351. Leviticus 9:1 tn Heb “called to”; CEV, NLT “called together.”
352. Leviticus 9:3 tn Heb “a he-goat of goats.”
353. Leviticus 9:3 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.”
354. Leviticus 9:4 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 Lord would indeed appear to them on this day (cf. vv. 6, 22-24).
355. Leviticus 9:5 tn Heb “to the faces of.”
356. Leviticus 9:6 tn Heb “which the Lord commanded you shall/should do.”
357. Leviticus 9:6 tn Heb “and the glory of the Lord will appear,” but the construction with the simple vav (ו) plus the imperfect/jussive (וְיֵרָא, v^eyeraʾ; literally, “and he will appear”) suggests purpose in this context, not just succession of events (i.e., “so that he might appear”).
358. Leviticus 9:7 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).
359. Leviticus 9:10 tn Heb “from.”
360. Leviticus 9:11 tn Heb “he burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”
361. Leviticus 9:11 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.
362. Leviticus 9:12 tn For smoothness in the English translation, “his” was used in place of “Aaron’s.”
363. Leviticus 9:12 tn The verb is a Hiphil form of מָצָא, matsaʾ, “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).
364. Leviticus 9:12 tn For “splashed” (also in v. 18) see the note on Lev 1:5.
365. Leviticus 9:13 tn See the note on v. 12.
366. Leviticus 9:13 tn Heb “and the burnt offering they handed to him to its parts and the head.”
367. Leviticus 9:15 tn The expression “and performed a purification rite [with] it” reads literally in the MT, “and purified [with] it.” The verb is the Piel of חָטָא (khataʾ, Qal = “to sin”), which means “to decontaminate, purify” (i.e., “to de-sin”; see the note on Lev 8:15).
368. Leviticus 9:15 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.
369. Leviticus 9:16 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.”
370. Leviticus 9:17 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.
371. Leviticus 9:18 tn See the note on Lev 9:12.
372. Leviticus 9:19 tn Heb “And the fat from the ox and from the ram.”
373. Leviticus 9:19 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).
374. Leviticus 9:20 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.”
375. Leviticus 9:24 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.
376. Leviticus 9:24 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.
377. Leviticus 10:1 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.
378. Leviticus 10:1 tn The expression “strange fire” (אֵשׁ זָרָה, ʾesh 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 (ʾish 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 (q^etoret 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).
379. Leviticus 10:2 tn See the note on 9:24a.
380. Leviticus 10:3 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. קדשׁ, nif. 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 Lord himself had indeed shown himself to be holy by the way he responded to the illegitimate incense offering of Nadab and Abihu. They had not treated the Lord as holy, so the Lord acted on his own behalf to show that he was indeed holy.
381. Leviticus 10:3 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. כבד, nif. 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 Lord shows himself to be holy as he has done in 10:1-2, this results in him being honored (i.e., reverenced, feared, treated with respect) among the people. This suggests the passive rendering. It is possible, however, that one should use the reflexive rendering here as in the previous clause. If so, the passage means that the Lord showed both his holiness and his glory in one outbreak against Nadab and Abihu.
382. Leviticus 10:6 tc Smr has “you must not” (לֹא, loʾ) rather than the MT’s “do not” (אַל, ʾal; cf. the following negative לֹא, loʾ, in the MT).
383. Leviticus 10:6 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).
384. Leviticus 10:6 tn Heb “shall weep [for] the burning which the Lord has burned”; NIV “may mourn for those the Lord has destroyed by fire.”
385. Leviticus 10:9 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).
386. Leviticus 10:10 tn Heb “and,” but regarding the translation “as well as,” see the note at the end of v. 9.
387. Leviticus 10:10 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, tameʾ) 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 [timmeʾ], 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 (piggul) “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.
388. Leviticus 10:11 tn Heb “by the hand of” (so KJV).
389. Leviticus 10:13 tn Heb “statute” (cf. 10:9, 11); cf. KJV, NAB, NASB, NRSV “due”; NIV “share”; NLT “regular share.”
390. Leviticus 10:13 tn For the rendering of the Hebrew אִשֶּׁה (ʾisheh) as “gift” rather than “offering [made] by fire,” see the note on Lev 1:9.
391. Leviticus 10:13 sn Cf. Lev 2:3 and 6:14-18 [6:7-11 HT] for these regulations.
392. Leviticus 10:14 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.
393. Leviticus 10:14 sn Cf. Lev 7:14, 28-34 for these regulations.
394. Leviticus 10:16 sn This is the very same male goat offered in Lev 9:15 (cf. the note on Lev 10:1 above).
395. Leviticus 10:16 tn Heb “but behold, it had been burnt” (KJV and NASB both similar).
396. Leviticus 10:17 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).
397. Leviticus 10:18 tn Or “Behold!” (so KJV, ASV, NASB).
398. Leviticus 10:18 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]).
399. Leviticus 10:19 tn Or “Behold!” (so KJV, ASV, NASB); NRSV “See.”
400. Leviticus 10:19 tn Heb “today they presented their sin offering and their burnt offering before the Lord, and like these things have happened to me, and (if) I had eaten sin offering today would it be good in the eyes of the Lord?” The idiom “would it be good in the eyes of [the Lord]” has been translated “would [the Lord] have been pleased.” Cf. NRSV “would it have been agreeable to the Lord?”; CEV, NLT “Would the Lord have approved?”
401. Leviticus 10:20 tn Heb “it was good in his eyes” (an idiom). Cf. KJV “he was content”; NLT “he approved.”
402. Leviticus 11:2 tn Heb “the animal,” but as a collective plural, and so throughout this chapter.
403. Leviticus 11:3 tn Heb “every divider of hoof and cleaver of the cleft of hooves”; KJV, ASV “parteth the hoof, and is clovenfooted.”
404. Leviticus 11:3 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.
405. Leviticus 11:4 tn Heb “this,” but as a collective plural (see the following context).
406. Leviticus 11:4 sn Regarding “clean” versus “unclean,” see the note on Lev 10:10.
407. Leviticus 11:4 tn Heb “because a chewer of the cud it is” (see also vv. 5 and 6).
408. Leviticus 11:4 tn Heb “and hoof there is not dividing” (see also vv. 5 and 6).
409. Leviticus 11:5 sn A small animal generally understood to be Hyrax syriacus; KJV, ASV, NIV “coney”; NKJV “rock hyrax.”
410. Leviticus 11:7 tn See the note on Lev 11:3.
411. Leviticus 11:7 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”).
412. Leviticus 11:8 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.
413. Leviticus 11:9 tn Heb “all which have fin and scale” (see also vv. 10 and 12).
414. Leviticus 11:9 tn Heb “in the water, in the seas and in the streams” (see also vv. 10 and 12).
415. Leviticus 11:13 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.
416. Leviticus 11:14 tn Heb “and the buzzard to its kind” (see also vv. 16 and 19 for the same expression “of any kind”).
417. Leviticus 11:15 tn Heb “every crow to its kind.” Many English versions (e.g., KJV, NASB, NIV, NRSV, NLT) render this as “raven.”
418. Leviticus 11:16 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).
419. Leviticus 11:20 tn Heb “the one walking on four” (cf. vv. 21-23 and 27-28).
420. Leviticus 11:21 tn Heb “which to it are lower legs from above to its feet” (reading the Qere “to it” rather than the Kethib “not”).
421. Leviticus 11:22 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.
422. Leviticus 11:24 tn Heb “and to these.”
423. Leviticus 11:26 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.
424. Leviticus 11:26 tn Heb “divides hoof and cleft it does not cleave”; KJV “divideth the hoof, and is not clovenfooted”; NLT “divided but unsplit hooves.”
425. Leviticus 11:26 tn See the note on Lev 11:3.
426. Leviticus 11:26 sn Compare the regulations in Lev 11:2-8.
427. Leviticus 11:27 tn Heb “the one walking on four.” Cf. Lev 11:20-23.
428. Leviticus 11:29 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.
429. Leviticus 11:31 tn Heb “touches them.”
430. Leviticus 11:32 tn Heb “And all which it shall fall on it from them.”
431. Leviticus 11:32 tn Heb “in water it shall be brought.”
432. Leviticus 11:33 tn Heb “And any earthenware vessel which shall fall from them into its midst.”
433. Leviticus 11:33 tn Heb “all which is in its midst.”
434. Leviticus 11:34 tn Heb “which water comes on it.”
435. Leviticus 11:34 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.”
436. Leviticus 11:34 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).
437. Leviticus 11:35 tn Heb “be unclean.”
438. Leviticus 11:36 tn Heb “a spring and a cistern collection of water”; NAB, NIV “for collecting water.”
439. Leviticus 11:37 tn Heb “And if there falls from their carcass on any seed of sowing which shall be sown.”
440. Leviticus 11:39 tn This word for “animal” refers to land animal quadrupeds, not just any beast that dwells on the land (cf. 11:2).
441. Leviticus 11:39 tn Heb “which is food for you” or “which is for you to eat.”
442. Leviticus 11:42 tn Heb “goes” (KJV, ASV “goeth”); NIV “moves about”; NLT “slither along.” The same Hebrew term is translated “walks” in the following clause.
443. Leviticus 11:42 tn Heb “until all multiplying of legs.”
444. Leviticus 11:43 tn Heb “by any of the swarming things that swarm.”
445. Leviticus 11:45 tn Heb “to be to you for a God.”
446. Leviticus 11:46 sn The Hebrew term translated “law” (תּוֹרָה, 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.
447. Leviticus 11:46 tn Heb “for all the creatures.”
448. Leviticus 12:2 tn Heb “produces seed” (Hiphil of זָרַע, zaraʿ; used only elsewhere in Gen 1:11-12 for plants “producing” their own “seed”), referring to the process of childbearing as a whole, from conception to the time of birth (H. D. Preuss, TDOT 4:144; cf. J. E. Hartley, Leviticus [WBC], 164-65; and J. Milgrom, Leviticus [AB], 1:742-43). Smr and LXX have Niphal “be impregnated” (see, e.g., Num 5:28); note KJV “If a woman have conceived seed” (cf. ASV, NAB, NRSV; also NIV, NLT “becomes pregnant”).
449. Leviticus 12:2 sn The regulations for the “male child” in vv. 2-4 contrast with those for the “female child” in v. 5 (see the note there).
450. Leviticus 12:2 tn Heb “as the days of the menstrual flow [nom.] of her menstruating [q. inf.] she shall be unclean” (R. E. Averbeck, NIDOTTE 1:925-26; the verb appears only in this verse in the OT). Cf. NASB “as in the days of her menstruation”; NLT “during her menstrual period”; NIV “during her monthly period.”sn See Lev 15:19-24 for the standard purity regulations for a woman’s menstrual period.
451. Leviticus 12:3 tn Heb “and in….”
452. Leviticus 12:3 tn This rendering, “the flesh of his foreskin,” is literal. Based on Lev 15:2-3, one could argue that the Hebrew word for “flesh” here (בָּשָׂר, basar) is euphemistic for the male genitals and therefore translate “the foreskin of his member” (see, e.g., J. Milgrom, Leviticus [AB], 1:748). A number of English versions omit this reference to the foreskin and mention only circumcision, presumably for euphemistic reasons (cf. NIV, NCV, TEV, CEV, NLT).
453. Leviticus 12:4 tn Heb “sit, dwell” (יָשָׁב, yashav) normally means “to sit, to dwell”), but here it means “to remain, to stay” in the same condition for a period of time (cf., e.g., Gen 24:55).
454. Leviticus 12:4 tn Heb “in bloods of purification” or “purifying” or “purity”; NASB “in the blood of her purification”; NRSV “her time of blood purification.” See the following note.
455. Leviticus 12:4 tn The initial seven days after the birth of a son were days of blood impurity for the woman as if she were having her menstrual period. Her impurity was contagious during this period, so no one should touch her or even furniture on which she has sat or reclined (Lev 15:19-23), lest they too become impure. Even her husband would become impure for seven days if he had sexual intercourse with her during this time (Lev 15:24; cf. 18:19). The next thirty-three days were either “days of purification, purifying” or “days of purity,” depending on how one understands the abstract noun טֹהֳרָה (toharah, “purification, purity”) in this context. During this time the woman could not touch anything holy or enter the sanctuary, but she was no longer contagious like she had been during the first seven days. She could engage in normal everyday life, including sexual intercourse, without fear of contaminating anyone else (B. A. Levine, Leviticus [JPSTC], 73-74; cf. J. Milgrom, Leviticus [AB], 1:749-50). Thus, in a sense, the thirty-three days were a time of blood “purity” (cf. the present translation) as compared to the previous seven days of blood “impurity,” but they were also a time of blood “purification” (or “purifying”) as compared to the time after the thirty-three days, when the blood atonement had been made and she was pronounced “clean” by the priest (see vv. 6-8 below). In other words, the thirty-three day period was a time of “blood” (flow), but this was “pure blood,” as opposed to the blood of the first seven days.
456. Leviticus 12:5 tn Heb “on purity blood.” The preposition here is עַל (ʿal) rather than ב (bet, as it is in the middle of v. 4), but no doubt the same meaning is intended.
457. Leviticus 12:5 tn For clarification of the translation here, see the notes on vv. 2-4 above. sn The doubling of the time after the birth of a female child is puzzling (see the remarks in J. Milgrom, Leviticus [AB], 1:750-51; and G. J. Wenham, Leviticus [NICOT], 188). Some have argued, for example, that it derives from the relative status of the sexes, or a supposed longer blood flow for the birth of a woman, or even to compensate for the future menstrual periods of the female just born. Perhaps there is a better explanation. First, a male child must be circumcised on the eighth day, so the impurity of the mother could not last beyond the first seven days lest it interfere with the circumcision rite. A female child, of course, was not circumcised, so the impurity of the mother would not interfere and the length of the impure time could be extended further. Second, it would be natural to expect that the increased severity of the blood flow after childbirth, as compared to that of a woman’s menstrual period, would call for a longer period of impurity than the normal seven days of the menstrual period impurity (compare Lev 15:19 with 15:25-30). Third, this suggests that the fourteen day impurity period for the female child would have been more appropriate, and the impurity period for the birth of a male child had to be shortened. Fourth, not only the principle of multiples of seven but also multiples of forty applies to this reckoning. Since the woman’s blood discharge after bearing a child continues for more than seven days, her discharge keeps her from contact with sacred things for a longer period of time in order to avoid contaminating the tabernacle (note Lev 15:31). This ended up totaling forty days for the birth of a male child (seven plus thirty-three) and a corresponding doubling of the second set of days for the woman (fourteen plus sixty-six). See R. E. Averbeck, NIDOTTE 2:368-70. The fact that the offerings were the same for either a male or a female infant (vv. 6-8) suggests that the other differences in the regulations are not due to the notion that a male child had greater intrinsic value than a female child (J. E. Hartley, Leviticus [WBC], 169).
458. Leviticus 12:6 tn Heb “And when” (so KJV, NASB). Many recent English versions leave the conjunction untranslated.
459. Leviticus 12:6 tn Heb “a lamb the son of his year”; KJV “a lamb of the first year” (NRSV “in its first year”); NAB “a yearling lamb.”
460. Leviticus 12:6 sn See the note on Lev 1:3 regarding the “burnt offering.”
461. Leviticus 12:6 sn See the note on Lev 4:3 regarding the term “sin offering.”
462. Leviticus 12:7 tn Heb “and he” (i.e., the priest mentioned at the end of v. 6). The referent has been specified in the translation for clarity.
463. Leviticus 12:7 sn See the note on Lev 1:4 “make atonement.” The purpose of sin offering “atonement,” in particular, was to purge impurities from the tabernacle (see Lev 15:31 and 16:5-19, 29-34), whether they were caused by physical uncleannesses or by sins and iniquities. In this case, the woman has not “sinned” morally by having a child. Even Mary brought such offerings for giving birth to Jesus (Luke 2:22-24), though she certainly did not “sin” in giving birth to him. Note that the result of bringing this “sin offering” was “she will be clean,” not “she will be forgiven” (cf. Lev 4:20, 26, 31, 35; 5:10, 13). The impurity of the blood flow has caused the need for this “sin offering,” not some moral or relational infringement of the law (contrast Lev 4:2, “When a person sins by straying unintentionally from any of the commandments of the Lord”).
464. Leviticus 12:7 tn Or “she will be[come] pure.”
465. Leviticus 12:7 tn Heb “from her source [i.e., spring] of blood,” possibly referring to the female genital area, not just the “flow of blood” itself (as suggested by J. Milgrom, Leviticus [AB], 1:761). Cf. ASV “from the fountain of her blood.”
466. Leviticus 12:8 tn Heb “If her hand cannot find the sufficiency of a sheep.” Many English versions render this as “lamb.”
467. Leviticus 12:8 tn Heb “from the sons of the pigeon,” referring either to “young pigeons” or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168, with J. E. Hartley, Leviticus [WBC], 14; cf. Lev 1:14 and esp. 5:7-10).
468. Leviticus 12:8 tn Or “she will be[come] pure.”
469. Leviticus 13:2 tn Heb “A man, if [or when] he has….” The term for “a man, human being” (אָדָם, ʾadam; see the note on Lev 1:2) in this case refers to any person among “mankind,” male or female, since either could be afflicted with infections on the skin.
470. Leviticus 13:2 tn Some of the terms for disease or symptoms of disease in this chapter present difficulties for the translator. Most modern English versions render the Hebrew term שְׂאֵת (s^eʾet) as “swelling,” which has been retained here (see the explanation in J. E. Hartley, Leviticus [WBC], 189). Some have argued that “deeper (עָמֹק, ʿamoq) than the skin of his body” in v. 3 means that “this sore was lower than the surrounding skin” (J. Milgrom, Leviticus [AB], 1:773), in which case “swelling” would be an inappropriate translation of שְׂאֵת in v. 2. Similarly, שְׂאֵת also occurs in v. 19, and then v. 20 raises the issue of whether or not it appears to be “lower (שָׁפָל, shafal) than the skin” (cf. also 14:37 for a mark on the wall of a house), which may mean that the sore sinks below the surface of the skin rather than protruding above it as a swelling would (B. A. Levine, Leviticus [JPSTC], 76-77). Thus, one could translate here, for example, “discoloration” (so Milgrom and II שְׂאֵת “spot, blemish on the skin” in HALOT 1301 s.v. II שְׂאֵת) or “local inflammation, boil, mole” (so Levine). However, one could interpret “lower” as “deeper,” i.e., visibly extending below the surface of the skin into the deeper layers as suggested by J. E. Hartley, Leviticus (WBC), 188, 192. “Swelling” often extends deeply below the surface of the skin, it is certainly a common symptom of skin diseases, and the alternation of these two terms (i.e., “deeper” and “lower”) in vv. 25-26 below shows that they both refer to the same phenomenon (see also the note on v. 20 below), so it is retained in the present translation.
471. Leviticus 13:2 tn The etymology and meaning of this term is unknown. It could mean “scab” (KJV, ASV, NASB) or possibly “rash” (NIV, NLT), “flaking skin,” or an “eruption” (NRSV) of some sort.
472. Leviticus 13:2 tn Heb “shiny spot” or “white spot,” but to render this term “white spot” in this chapter would create redundancy in v. 4 where the regular term for “white” occurs alongside this word for “bright spot.”
473. Leviticus 13:2 tn Heb “in the skin of his flesh” as opposed to the head or the beard (v. 29).
474. Leviticus 13:2 tn Heb “a mark [or stroke; or plague] of disease.” In some places in this context (vv. 2, 3) it could be translated “a contagious skin disease.” Although the Hebrew term צָרָעַת (tsaraʿat) rendered here “diseased” is translated in many English versions as “leprosy,” it does not refer to Hanson’s disease, which is the modern technical understanding of the term “leprosy” (HALOT 1057 s.v. צָרְעַת a). There has been much discussion of the proper meaning of the term and the disease(s) to which it may refer (see, e.g., J. Milgrom, Leviticus [AB], 1:774-76, 816-26; J. E. Hartley, Leviticus [WBC], 187-89; and the literature cited by them). The further description of the actual condition in the text suggests that the regulations are concerned with any kind of infectious diseases that are observable on the surface of the skin and, in addition to that, penetrate below the surface of the skin (vv. 3-4) or spread further across the surface of the skin (vv. 5-8). It is true that, in the OT, the term “disease” is often associated specifically with white “scaly” skin diseases that resemble the wasting away of the skin after death (see Milgrom who, in fact, translates “scale disease”; cf., e.g., Exod 4:6-7 and Num 12:9-12, esp. v. 12), but here it appears to be a broader term for any skin disease that penetrates deep or spreads far on the body. Scaly skin diseases would be included in this category, but also other types. Thus, a “swelling,” “scab,” or “bright spot” on the skin might be a symptom of disease, but not necessarily so. In this sense, “diseased” is a technical term. The term “infection” can apply to any “mark” on the skin whether it belongs to the category of “disease” or not (compare and contrast v. 3, where the “infection” is not “diseased,” with v. 4, where the “infection” is found to be “diseased”).
475. Leviticus 13:2 tn Or “it shall be reported to Aaron the priest.” This alternative rendering may be better in light of the parallel use of the same expression in Lev 14:2, where the priest had to go outside the camp in order to inspect the person who had been diseased. Since the rendering “he shall be brought to Aaron the priest” might confuse matters there, this expression should be rendered “it shall be reported” both here in 13:2 (cf. also v. 9) and in 14:2. See, however, the further note on 14:2 below, where it is argued that the diseased person would still need to “be brought” to the priest even if this happened outside the camp. Most English versions retain the idea of the afflicted person being “brought” to the priest for inspection.
476. Leviticus 13:3 tn Heb “and the priest shall see the infection.”
477. Leviticus 13:3 tn There is no “if” expressed, but the contrast between the priestly finding in this verse and the next verse clearly implies it.
478. Leviticus 13:3 tn Heb “and the appearance of the infection is deep ‘from’ (comparative מִן, min, “deeper than”) the skin of the his flesh.” See the note on v. 20 below.
479. Leviticus 13:3 tn For the translation “diseased infection” see the note on v. 2 above. Cf. TEV “a dreaded skin disease”; NIV “an infectious skin disease”; NLT “a contagious skin disease.”
480. Leviticus 13:3 tn The pronoun “it” here refers to the “infection,” not the person who has the infection (cf. the object of “examine” at the beginning of the verse).
481. Leviticus 13:3 tn Heb “he shall make him unclean.” The verb is the Piel of טָמֵא (tameʾ) “to be unclean.” Here it is a so-called “declarative” Piel (i.e., “to declare unclean”), but it also implies that the person is put into the category of actually being “unclean” by the pronouncement itself (J. E. Hartley, Leviticus [WBC], 175; cf. the corresponding opposite in v. 6 below).
482. Leviticus 13:4 tn Heb “and if.”
483. Leviticus 13:4 tn Heb “and deep is not its appearance from the skin”; cf. NAB “does not seem to have penetrated below the skin.”
484. Leviticus 13:4 tn Heb “and the priest will shut up the infection seven days.”
485. Leviticus 13:5 tn Heb “and behold” (so KJV, ASV).
486. Leviticus 13:5 tn Heb “the infection has stood in his eyes”; ASV “if in his eyes the plague be at a stay.”
487. Leviticus 13:5 tn Although there is no expressed “and” at the beginning of this clause, there is in the corresponding clause of v. 6, so it should be assumed here as well.
488. Leviticus 13:5 tn Heb “a second seven days.”
489. Leviticus 13:6 tn That is, at the end of the second set of seven days referred to at the end of v. 5, a total of fourteen days after the first appearance before the priest.
490. Leviticus 13:6 tn Heb “and behold.”
491. Leviticus 13:6 tn Heb “he shall make him clean.” The verb is the Piel of טָהֵר (taher, “to be clean”). Here it is a so-called “declarative” Piel (i.e., “to declare clean”), but it also implies that the person is put into the category of being “clean” by the pronouncement itself (J. E. Hartley, Leviticus [WBC], 176; cf. the corresponding opposite in v. 3 above).
492. Leviticus 13:6 tn On the term “scab” see the note on v. 2 above. Cf. NAB “it was merely eczema”; NRSV “only an eruption”; NLT “only a temporary rash.”
493. Leviticus 13:6 tn Heb “and he shall wash his clothes.”
494. Leviticus 13:7 tn Heb “And if spreading [infinitive absolute] it spreads [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.
495. Leviticus 13:8 tn The “it” is not expressed but is to be understood. It refers to the “infection” (cf. the note on v. 2 above).
496. Leviticus 13:8 tn Heb “and behold” (so KJV, ASV).
497. Leviticus 13:8 tn This is the declarative Piel of the verb טָמֵא (tameʾ, cf. the note on v. 3 above).
498. Leviticus 13:9 tn Heb “When there is an infection of disease in a man.” The term for “a man; a human being” (אָדָם, ʾadam; see the note on Lev 1:2 and cf. v. 2 above) refers to any person among “mankind,” male or female. For the rendering “diseased infection” see the note on v. 2 above.
499. Leviticus 13:10 tn Heb “and the priest shall see.” The pronoun “it” is unexpressed, but it should be assumed and it refers to the infection (cf. the note on v. 8 above).
500. Leviticus 13:10 tn Heb “and behold” (so KJV, ASV).
501. Leviticus 13:10 tn Heb “and rawness [i.e., something living] of living flesh is in the swelling”; KJV, NASB, NRSV “quick raw flesh.”
502. Leviticus 13:11 tn The term rendered here “chronic” is a Niphal participle meaning “grown old” (HALOT 448 s.v. II ישׁן nif.2). The idea is that this is an old enduring skin disease that keeps on developing or recurring.
503. Leviticus 13:11 tn Heb “in the skin of his flesh” as opposed to the head or the beard (v. 29; cf. v. 2 above).
504. Leviticus 13:11 tn This is the declarative Piel of the verb טָמֵא (tameʾ, cf. the note on v. 3 above).
505. Leviticus 13:11 tn Heb “he”; the referent (the priest) has been specified in the translation for clarity.
506. Leviticus 13:11 sn Instead of just the normal quarantine isolation, this condition calls for the more drastic and enduring response stated in Lev 13:45-46. Raw flesh, of course, sometimes oozes blood to one degree or another, and blood flows are by nature impure (see, e.g., Lev 12 and 15; cf. J. E. Hartley, Leviticus [WBC], 191).
507. Leviticus 13:12 tn Heb “And if spreading [infinitive absolute] it spreads out [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.
508. Leviticus 13:12 tn Heb “all the skin of the infection,” but see v. 4 above.
509. Leviticus 13:12 tn Heb “to all the appearance of the eyes of the priest.”
510. Leviticus 13:13 tn Heb “and the priest shall see.” The pronoun “it” is unexpressed, but it should be assumed and it refers to the infection (cf. the note on v. 8 above).
511. Leviticus 13:13 tn Heb “and behold” (so KJV, ASV, NASB).
512. Leviticus 13:13 tn Heb “he shall pronounce the infection clean,” but see v. 4 above. Also, this is another use of the declarative Piel of the verb טָהֵר (taher; cf. the note on v. 6 above).
513. Leviticus 13:13 tn Heb “all of him has turned white, and he is clean.”
514. Leviticus 13:14 tn Heb “and in the day of there appears in it living flesh.” Some English versions render this as “open sores” (cf. NCV, TEV, NLT).
515. Leviticus 13:15 tn Heb “and the priest shall see the living flesh.”
516. Leviticus 13:15 tn This is the declarative Piel of the verb טָמֵא (tameʾ; cf. the note on v. 3 above).
517. Leviticus 13:16 tn Heb “Or if/when.”
518. Leviticus 13:16 tn Heb “the living flesh returns and is turned/changed to white.” The Hebrew verb “returns” is שׁוּב (shuv), which often functions adverbially when combined with a second verb as it is here (cf. “and is turned”) and, in such cases, is usually rendered “again” (see, e.g., GKC 386-87 §120.g). Another suggestion is that here שׁוּב means “to recede” (cf., e.g., 2 Kgs 20:9), so one could translate “the raw flesh recedes and turns white.” This would mean that the new “white” skin “has grown over” the raw flesh (B. A. Levine, Leviticus [JPSTC], 79).
519. Leviticus 13:17 tn Heb “and the priest shall see it.”
520. Leviticus 13:17 tn Heb “and behold” (so KJV, ASV, NASB).
521. Leviticus 13:17 tn Heb “the priest shall pronounce the infection clean,” but see v. 4 above. Also, this is another use of the declarative Piel of the verb טָהֵר (taher, cf. the note on v. 6 above).
522. Leviticus 13:18 tc Heb (MT) reads, “And flesh if/when there is in it, in its skin, a boil.” Smr has only “in it,” not “in its skin,” and a few medieval Hebrew mss as well as the LXX, Syriac, and Vulgate have only “in its skin” (cf. v. 24 below), not “in it.” It does not effect the meaning of the verse, but one is tempted to suggest that “in it” (בוֹ, vo) was added in error as a partial dittography from the beginning of “in its skin” (בְעֹרוֹ, v^eʿoro).
523. Leviticus 13:19 tn Some English versions translate “it shall be shown to [or “be seen by”] the priest,” taking the infection to be the subject of the verb (e.g., KJV, NASB, RSV, NRSV). Based on the Hebrew grammar there is no way to be sure which is intended.
524. Leviticus 13:20 tn Heb “and the priest shall see.” The pronoun “it” is unexpressed, but it should be assumed and it refers to the infection (cf. the note on v. 8 above).
525. Leviticus 13:20 tn Heb “and behold.”
526. Leviticus 13:20 tn Heb “and behold its appearance is low (שָׁפָל, shafal) ‘from’ (comparative מִן, min, “lower than”) the skin.” Compare “deeper” in v. 3 above where, however, a different word is used (עָמֹק, ʿamoq), and see the note on “swelling” in v. 1 above (cf. J. E. Hartley, Leviticus [WBC], 192; note that, contrary to the MT, one Hebrew ms (Cairo Geniza) has עָמֹק in this verse as well as v. 4). The alternation of these two terms (i.e., “deeper” and “lower”) in vv. 25-26 below shows that they both refer to the same phenomenon. Some have argued that “this sore was lower than the surrounding skin” (J. Milgrom, Leviticus [AB], 1:773, 788), in which case “swelling” would be an inappropriate translation of שְׂאֵת (s^eʾet) in v. 19. It seems unlikely, however, that the surface of a “boil” would sink below the surface of the surrounding skin. The infectious pus etc. that makes up a boil normally causes swelling.
527. Leviticus 13:20 tn The declarative Piel of the verb טָמֵא (tameʾ, cf. the note on v. 3 above).
528. Leviticus 13:20 tn Heb “It is an infection of disease. In the boil it has broken out.” For the rendering “diseased infection” see the note on v. 2 above.
529. Leviticus 13:21 tn Heb “and if.”
530. Leviticus 13:21 tn Heb “and behold” (so KJV, ASV, NASB).
531. Leviticus 13:21 tn Heb “and the priest will shut him up seven days.”
532. Leviticus 13:22 tn Heb “and if.”
533. Leviticus 13:22 tn Heb “is indeed spreading.”
534. Leviticus 13:22 tn This is the declarative Piel of the verb טָמֵא (tameʾ, cf. the note on v. 3 above).
535. Leviticus 13:23 tn Heb “and if under it the bright spot stands, it has not spread.”
536. Leviticus 13:23 tn This is the declarative Piel of the verb טָהֵר (taher, cf. the note on v. 6 above).
537. Leviticus 13:24 tn Heb “Or a body, if there is in its skin a burn of fire.”
538. Leviticus 13:25 tn Heb “and the priest shall see it.”
539. Leviticus 13:25 tn Heb “and behold” (so KJV, ASV).
540. Leviticus 13:25 tn Heb “and its appearance is deep ‘from’ [comparative מִן (min) meaning ‘deeper than’] the skin.”
541. Leviticus 13:25 tn Heb “it is a disease. In the burn it has broken out.”
542. Leviticus 13:25 tn This is the declarative Piel of the verb טָמֵא (tameʾ; cf. the note on v. 3 above).
543. Leviticus 13:25 tn For the rendering “diseased infection” see the note on v. 2 above.
544. Leviticus 13:26 tn Heb “and if.”
545. Leviticus 13:26 tn Heb “and behold” (so KJV, ASV); NASB “and indeed.”
546. Leviticus 13:26 tn Heb “and low it is not ‘from’ (comparative מִן, min, “lower than”) the skin.” See the note on v. 20 above. Cf. TEV “not deeper than the surrounding skin.”
547. Leviticus 13:26 tn Heb “and the priest will shut him up seven days.”
548. Leviticus 13:27 tn Heb “is indeed spreading.”
549. Leviticus 13:27 tn For the rendering “diseased infection” see the note on v. 2 above.
550. Leviticus 13:28 tn Heb “and if under it the bright spot stands, it has not spread in the skin.”
551. Leviticus 13:28 tn This is the declarative Piel of the verb טָהֵר (taher; cf. the note on v. 6 above).
552. Leviticus 13:29 tn Heb “And a man or a woman if there is in him an infection in head or in beard.” sn The shift here is from diseases that are on the (relatively) bare skin of the body to the scalp area of the male or female head or the bearded area of the male face.
553. Leviticus 13:30 tn Heb “and the priest shall see the infection.”
554. Leviticus 13:30 tn Heb “and behold.”
555. Leviticus 13:30 tn Heb “its appearance is deep ‘from’ (comparative מִן, min, “deeper than”) the skin.”
556. Leviticus 13:30 tn This is the declarative Piel of the verb טָמֵא (tameʾ; cf. the note on v. 3 above).
557. Leviticus 13:30 tn The exact identification of this disease is unknown. Cf. KJV “dry scall”; NASB “a scale”; NIV, NCV, NRSV “an itch”; NLT “a contagious skin disease.” For a discussion of “scall” disease in the hair, which is a crusty scabby disease of the skin under the hair that also affects the hair itself, see J. E. Hartley, Leviticus (WBC), 192-93, and J. Milgrom, Leviticus (AB), 1:793-94. The Hebrew word rendered “scall” (נֶתֶק, neteq) is related to a verb meaning “to tear; to tear out; to tear apart.” It may derive from the scratching and/or the tearing out of the hair or the scales of the skin in response to the itching sensation caused by the disease.
558. Leviticus 13:30 tn Heb “It is scall. It is the disease of the head or the beard.”
559. Leviticus 13:31 tn Heb “and behold there is not its appearance deep ‘from’ (comparative מִן, min, meaning “deeper than”) the skin.”
560. Leviticus 13:31 tn Heb “and the priest will shut up the infection of the scall seven days.”
561. Leviticus 13:32 tn Heb “and behold” (so KJV, ASV).
562. Leviticus 13:32 tn Heb “and the appearance of the scall is not deep ‘from’ (comparative מִן, min, meaning “deeper than”) the skin.”
563. Leviticus 13:33 tn The shaving is done by the one who has the infection. Although KJV, ASV have the passive “he shall be shaven” here, most modern English versions have the reflexive “shall shave himself” (so NAB).
564. Leviticus 13:33 tn Heb “but the scall shall he not shave” (so KJV, ASV); NIV “except for the diseased area.”
565. Leviticus 13:33 tn Heb “and the priest will shut up the scall a second seven days.”
566. Leviticus 13:34 tn Heb “and behold” (so KJV, ASV).
567. Leviticus 13:34 tn Heb “and its appearance is not deep ‘from’ (comparative מִן, min, meaning “deeper than”) the skin.”
568. Leviticus 13:34 tn This is the declarative Piel of the verb טָהֵר (taher, cf. the note on v. 6 above).
569. Leviticus 13:35 tn Heb “And if spreading (infinitive absolute) it spreads further (finite verb).” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.
570. Leviticus 13:36 tn Heb “and behold.”
571. Leviticus 13:36 tn Heb “the priest shall not search to the reddish yellow hair.”
572. Leviticus 13:36 tn Heb “he”; the referent (the affected person) is specified in the translation for clarity (likewise in the following verse).
573. Leviticus 13:37 tn Heb “and if in his eyes the infection has stood.”
574. Leviticus 13:37 tn This is the declarative Piel of the verb טָהֵר (taher, cf. the note on v. 6 above).
575. Leviticus 13:39 tn Heb “and the priest shall see.”
576. Leviticus 13:39 tn Heb “and behold” (so KJV, ASV).
577. Leviticus 13:39 tn Heb “he,” but the regulation applies to a man or a woman (v. 38a). In the translation “the person” is used to specify the referent more clearly.
578. Leviticus 13:40 tn Heb “And a man, when his head is rubbed bare, he is bald-headed.” The translation offered here, referring to the back of the head (i.e., the area from the top of the head sloping backwards), is based on the contrast between this condition and that of the following verse. See also B. A. Levine, Leviticus (JPSTC), 82.
579. Leviticus 13:41 tn Heb “And if from the front edge of his face, his head is rubbed bare.” See the note on v. 40 above.
580. Leviticus 13:41 tn The rendering “balding in front” corresponds to the location of the bareness at the beginning of the verse.
581. Leviticus 13:43 tn Heb “and the priest shall see it” (cf. KJV). The MT has “him/it” which some take to refer to the person as a whole (i.e., “him”; see, e.g., J. Milgrom, Leviticus [AB], 1:770; NIV, NRSV, etc.), while others take it as a reference to the “infection” (נֶגַע, negaʿ) in v. 42 (J. E. Hartley, Leviticus [WBC], 172, 177). Smr has “her/it,” which would probably refer to “disease” (צָרַעַת, tsaraʿat) in v. 42. The general pattern in the chapter suggests that “it,” either the infection or the disease, is the object of the examination (see, e.g., v. 3 above and v. 50 below).
582. Leviticus 13:43 tn Heb “and behold.”
583. Leviticus 13:43 tn Heb “like appearance of disease of skin of flesh.”
584. Leviticus 13:44 tn Or perhaps translate, “His infection [is] on his head,” as a separate independent sentence (cf. KJV, ASV, NASB, NRSV). There is no causal expression in the Hebrew text connecting these two clauses, but the logical relationship between them seems to be causal.
585. Leviticus 13:45 tn Heb “And the diseased one who in him is the infection.”
586. Leviticus 13:45 tn Heb “and his head shall be unbound, and he shall cover on [his] mustache.” Tearing one’s clothing, allowing the hair to hang loose rather than bound up in a turban, and covering the mustache on the upper lip are all ways of expressing shame, grief, or distress (cf., e.g., Lev 10:6 and Micah 3:7).
587. Leviticus 13:46 tn Heb “All the days which the infection is in him.”
588. Leviticus 13:47 tn Heb “And the garment, if there is in it a mark of disease.”
589. Leviticus 13:47 tn Heb “in a wool garment or in a linen garment.”
590. Leviticus 13:48 sn The warp (vertical) and woof (horizontal) thread may be two different sets of thread not yet woven together, or they may refer to two different kinds of thread already woven, in which case one might have the disease in it while the other does not. See the explanation in J. Milgrom, Leviticus (AB), 1:809-10.
591. Leviticus 13:48 tn Heb “in any handiwork of skin” (cf. KJV, ASV, NRSV); most other modern English versions have “leather.”
592. Leviticus 13:49 tn Heb “and the infection is.” This clause is conditional in force, and is translated as such by almost all English versions.
593. Leviticus 13:50 tn Heb “And the priest shall see the infection and he shall shut up the infection seven days.”
594. Leviticus 13:51 tn Heb “to all which the leather was made into a handiwork.”
595. Leviticus 13:53 tn Heb “And if the priest sees and behold”; NASB “and indeed.”
596. Leviticus 13:54 tn Heb “a second seven days.”
597. Leviticus 13:55 tn Heb “and behold” (so KJV, ASV).
598. Leviticus 13:55 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.
599. Leviticus 13:55 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.
600. Leviticus 13:56 tn Heb “And if the priest saw and behold….”
601. Leviticus 13:56 tn Heb “and he shall tear it from.”
602. Leviticus 13:57 tn Heb “And if”; NIV, NCV “But if”; NAB “If, however.”
603. Leviticus 13:58 tn Heb “and the infection turns aside from them.”
604. Leviticus 13:59 sn The Hebrew term translated “law” (תּוֹרָה, torah) introduces here a summary or colophon for all of Lev 13. Similar summaries are found in Lev 7:37-38; 11:46-47; 14:54-57; and 15:32-33.
605. Leviticus 13:59 tn These are declarative Piel forms of the verbs טָהֵר (taher) and טָמֵא (tameʾ) respectively (cf. the notes on vv. 3 and 6 above).
606. Leviticus 14:2 tn Heb “and.” Here KJV, ASV use a semicolon; NASB begins a new sentence with “Now.”
607. Leviticus 14:2 tn The alternative rendering, “when it is reported to the priest” may be better in light of the fact that the priest had to go outside the camp. Since he or she had been declared “unclean” by a priest (Lev 13:3) and was, therefore, required to remain outside the camp (13:46), the formerly diseased person could not reenter the camp until he or she had been declared “clean” by a priest (cf. Lev 13:6 for “declaring clean”). See especially J. Milgrom, Leviticus (AB), 1:831, who supports this rendering both here and in Lev 13:2 and 9. B. A. Levine, however, prefers the rendering in the text (Leviticus [JPSTC], 76 and 85). It is the most natural meaning of the verb (i.e., “to be brought” from בּוֹא [boʾ, “to come”] in the Hophal stem, which means “to be brought” in all other occurrences in Leviticus other than 13:2, 9, and 14:2; see only 6:30; 10:18; 11:32; and 16:27), it suits the context well in 13:2, and the rendering “to be brought” is supported by 13:7b, “he shall show himself to the priest a second time.” Although it is true that the priest needed to go outside the camp to examine such a person, the person still needed to “be brought” to the priest there. The translation of vv. 2-3 employed here suggests that v. 2 introduces the proceeding and then v. 3 goes on to describe the specific details of the examination and purification.
608. Leviticus 14:3 tn Heb “and he shall be brought to the priest and the priest shall go out to from outside to the camp and the priest shall see [it].” The understood “it” refers to the skin infection itself (see the note on 13:3 above). The referent has been specified in the translation for clarity.
609. Leviticus 14:3 tn Heb “And behold, the diseased infection has been healed from the diseased person.” The expression “diseased infection” has been translated as simply “infection” to avoid redundancy here in terms of English style.
610. Leviticus 14:4 tn The term rendered here “crimson fabric” consists of two Hebrew words and means literally, “crimson of worm” (in this order only in Lev 14:4, 6, 49, 51, 52 and Num 19:6; for the more common reverse order, “worm of crimson,” see, e.g., the colored fabrics used in making the tabernacle, Exod 25:4, etc.). This particular “worm” is an insect that lives on the leaves of palm trees, the eggs of which are the source for a “crimson” dye used to color various kinds of cloth (B. A. Levine, Leviticus [JPSTC], 86). That a kind of dyed “fabric” is intended, not just the dye substance itself, is made certain by the dipping of it along with the other ritual materials listed here into the blood and water mixture for sprinkling on the person being cleansed (Lev 14:6; cf. also the burning of it in the fire of the red heifer in Num 19:6). Both the reddish color of cedar wood and the crimson colored fabric seem to correspond to the color of blood and may, therefore, symbolize either “life,” which is in the blood, or the use of blood to “make atonement” (see, e.g., Gen 9:4 and Lev 17:11). See further the note on v. 7 below.
611. Leviticus 14:4 sn Twigs of hyssop (probably one or several species of marjoram thymus), a spice and herb plant that grows out of walls in Palestine (see 1 Kgs 4:33 [5:13 HT], HALOT 27 s.v. אֵזוֹב, and J. E. Hartley, Leviticus [WBC], 195), were particularly leafy and therefore especially useful for sprinkling the purifying liquid (cf. vv. 5-7). Many of the details of the ritual procedure are obscure. It has been proposed, for example, that the “cedar wood” was a stick to which the hyssop was bound with the crimson material to make a sort of sprinkling instrument (Hartley, 195). In light of the burning of these three materials as part of the preparation of the ashes of the red heifer in Num 19:5-6, however, this seems unlikely.
612. Leviticus 14:4 tn The MT reads literally, “And the priest shall command and he shall take.” Clearly, the second verb (“and he shall take”) contains the thrust of the priest’s command, which suggests the translation “that he take” (cf. also v. 5a). Since the priest issues the command here, he cannot be the subject of the second verb because he cannot be commanding himself to “take” up these ritual materials. Moreover, since the ritual is being performed “for the one being cleansed,” the antecedent of the pronoun “he” cannot refer to him. The LXX, Smr, and Syriac versions have the third person plural here and in v. 5a, which corresponds to other combinations with the verb וְצִוָּה (v^etsivvah) “and he (the priest) shall command” in this context (see Lev 13:54; 14:36, 40). This suggests an impersonal (i.e., “someone shall take” and “someone shall slaughter,” respectively) or perhaps even passive rendering of the verbs in 14:4, 5 (i.e., “there shall be taken” and “there shall be slaughtered,” respectively). The latter option has been chosen here.
613. Leviticus 14:4 tn Heb “the one cleansing himself” (i.e., Hitpael participle of טָהֵר, taher, “to be clean”).
614. Leviticus 14:5 tn Heb “And the priest shall command and he shall slaughter.” See the note on “be taken up” (v. 4).
615. Leviticus 14:5 tn Heb “into a vessel of clay over living water.” The expression “living [i.e., ‘fresh’] water” (cf. Lev 14:50; 15:13; Num 19:17) refers to water that flows. It includes such water sources as artesian wells (Gen 26:19; Song of Songs 4:15), springs (Jer 2:13, as opposed to cisterns; cf. 17:13), and flowing streams (Zech 14:8). In other words, this is water that has not stood stagnant as, for example, in a sealed-off cistern. sn Although there are those who argue that the water and the blood rites are separate (e.g., E. S. Gerstenberger, Leviticus [OTL], 175-76), it is usually agreed that v. 5b refers to the slaughtering of the bird in such a way that its blood runs into the bowl, which contained fresh water (see, e.g., N. H. Snaith, Leviticus and Numbers [NCBC], 74; G. J. Wenham, Leviticus [NICOT], 208; J. Milgrom, Leviticus [AB], 1:836-38; cf. esp. Lev 14:51b, “and dip them in the blood of the slaughtered bird and in the fresh water”). This mixture of blood and water was then to be sprinkled on the person being cleansed from the disease.
616. Leviticus 14:6 tc Heb “the live bird he [i.e., the priest] shall take it.” Although the MT has no ו (vav, “and”) at the beginning of this clause, a few medieval Hebrew mss and Smr have one and the LXX, Syriac, and Vulgate translate as if it is there. The “but” in the present translation reflects this text critical background, the object-first word order in the clause with the resumptive pronoun at the end, and the obvious contrast between the slaughtered bird in v. 5 and the live bird in v. 6.
617. Leviticus 14:7 tn Heb “the one cleansing himself” (i.e., Hitpael participle of טָהֵר [taher, “to be clean”]).
618. Leviticus 14:7 tn Heb “and he shall make him clean.” The verb is the Piel of טָהֵר (taher, “to be clean”), here used as a so-called “declarative” Piel (i.e., “to declare clean”; cf. 13:6, etc.).
619. Leviticus 14:7 sn The reddish color of cedar wood and the crimson colored fabric called for in v. 4 (see the note there, esp. the association with the color of blood) as well as the priestly commands to bring “two live” birds (v. 4a), to slaughter one of them “over fresh water” (literally “living water,” v. 5b), and the subsequent ritual with the (second) “live” bird (vv. 6-7) combine to communicate the concept of “life” and “being alive” in this passage. This contrasts with the fear of death associated with the serious skin diseases in view here (see, e.g., Aaron’s description of Miriam’s skin disease in Num 12:12, “Do not let her be like the dead one when it goes out from its mother’s womb and its flesh half eaten away”). Since the slaughtered bird here is not sacrificed at the altar and is not designated as an expiatory “sin offering,” this ritual procedure probably symbolizes the renewed life of the diseased person and displays it publicly for all to see. It is preparatory to the expiatory rituals that will follow (vv. 10-20, esp. vv. 18-20), but is not itself expiatory. Thus, although there are important similarities between the bird ritual here, the scapegoat on the Day of Atonement (Lev 16:20-22), and the red heifer for cleansing from corpse contamination (Num 19), this bird ritual is different in that the latter two constitute “sin offerings” (Lev 16:5, 8-10; Num 19:9, 17). Neither of the birds in Lev 14:4-7 is designated or treated as a “sin offering.” Nevertheless, the very nature of the live bird ritual itself and its obvious similarity to the scapegoat ritual suggests that the patient’s disease has been removed far away so that he or she is free from its effects both personally and communally.
620. Leviticus 14:8 tn Heb “the one cleansing himself” (i.e., Hitpael participle of טָהֵר [taher, “to be clean”]).
621. Leviticus 14:8 tn Heb “and he shall be clean” (so ASV). The end result of the ritual procedures in vv. 4-7 and the washing and shaving in v. 8a is that the formerly diseased person has now officially become clean in the sense that he can reenter the community (see v. 8b; contrast living outside the community as an unclean diseased person, Lev 13:46). There are, however, further cleansing rituals and pronouncements for him to undergo in the tabernacle as outlined in vv. 10-20 (see Qal “be[come] clean” in vv. 9 and 20, Piel “pronounce clean” in v. 11, and Hitpael “the one being cleansed” in vv. 11, 14, 17, 18, and 19). Obviously, in order to enter the tabernacle he must already “be clean” in the sense of having access to the community.
622. Leviticus 14:9 tn Heb “And it shall be on the seventh day.”
623. Leviticus 14:9 tn Heb “and he shall be clean” (see the note on v. 8).
624. Leviticus 14:10 tn The subject “he” probably refers to the formerly diseased person in this case (see the notes on Lev 1:5a, 6a, and 9a).
625. Leviticus 14:10 tn This term is often rendered “fine flour,” but it refers specifically to wheat as opposed to barley (B. A. Levine, Leviticus [JPSTC], 10) and, although the translation “flour” is used here, it may indicate “grits” rather than finely ground flour (J. Milgrom, Leviticus [AB], 1:179; see the note on Lev 2:1). The unit of measure is most certainly an “ephah” even though it is not stated explicitly (see, e.g., Num 28:5; cf. 15:4, 6, 8), and three-tenths of an ephah would amount to about a gallon, or perhaps one-third of a bushel (J. E. Hartley, Leviticus [WBC], 196; Milgrom, 845). Since the normal amount of flour for a lamb is one-tenth of an ephah (Num 28:4-5; cf. 15:4), three-tenths is about right for the three lambs offered in Lev 14:10-20.
626. Leviticus 14:10 tn A “log” (לֹג, log) of oil is about one-sixth of a liter, or one-third of a pint, or two-thirds of a cup.
627. Leviticus 14:11 tn The MT here is awkward to translate into English. It reads literally, “and the priest who pronounces clean (Piel participle of טָהֵר, taher) shall cause to stand (Hiphil of עָמַד, ʿamad) the man who is cleansing himself (Hitpael participle of טָהֵר) and them” (i.e., the offerings listed in v. 10; the referent has been specified in the translation for clarity). Alternatively, the Piel of טָהֵר could be rendered “who performs the cleansing/purification” (J. Milgrom, Leviticus [AB], 1:827), perhaps even as a technical term for one who holds the office of “purification priest” (B. A. Levine, Leviticus [JPSTC], 87). It is probably better, however, to retain the same meaning here as in v. 7 above (see the note there regarding the declarative Piel use of this verb).
628. Leviticus 14:12 tn Heb “And the priest shall take the one lamb.”
629. Leviticus 14:12 tn See the note on Lev 5:15 above. The primary purpose of the “guilt offering” (אָשָׁם, ʾasham) was to “atone” (כִּפֶּר, kipper, “to make atonement,” see v. 18 below and the note on Lev 1:4) for “trespassing” on the Lord’s “holy things,” whether sacred objects or sacred people. It is, therefore, closely associated with the reconsecration of the Lord’s holy people as, for example, here and in the case of the corpse contaminated Nazirite (Num 6:11b-12). Since the nation of Israel was “a kingdom of priests and a holy nation” to the Lord (Exod 19:6; cf. the blood splashed on all the people in Exod 24:8), the skin diseased person was essentially a member of the “holy nation” who had been expelled from the community. Therefore, he or she had been desecrated and the guilt offering was essential to restoring him or her to the community. In fact, the manipulation of blood and oil in the guilt offering ritual procedure for the healed person (see vv. 14-18 below) is reminiscent of that employed for the ordination offering in the consecration of the holy Aaronic priests of the nation (Exod 29:19-21; Lev 8:22-30).
630. Leviticus 14:12 tn Heb “wave them [as] a wave offering before the Lord” (NAB similar). See the note on Lev 7:30 and the literature cited there. Other possible translations include “elevate them [as] an elevation offering before the Lord” (cf. NRSV) or “present them [as] a presentation offering before the Lord.” To be sure, the actual physical “waving” of a male lamb seems unlikely, but some waving gesture may have been performed in the presentation of the offering (cf. also the “waving” of the Levites as a “wave offering” in Num 8:11, etc.).
631. Leviticus 14:13 tn Heb “And he shall slaughter.”
632. Leviticus 14:13 tn Heb “in the place which.”
633. Leviticus 14:13 sn See the note on Lev 4:3 regarding the term “sin offering.”
634. Leviticus 14:13 sn See the note on Lev 1:3 regarding the “burnt offering.”
635. Leviticus 14:13 tn Since the priest himself presents this offering as a wave offering (v. 12), it would seem that the offering is already in his hands and he would, therefore, be the one who slaughtered the male lamb in this instance rather than the offerer. Smr and LXX make the second verb “to slaughter” plural rather than singular, which suggests that it is to be taken as an impersonal passive (see J. Milgrom, Leviticus [AB], 1:852).
636. Leviticus 14:13 tn Heb “the guilt offering, it [is] to the Lord.” Regarding the “guilt offering,” see the note on Lev 5:15.
637. Leviticus 14:14 tn Heb “and the priest shall put [literally ‘give’] on the lobe of the ear of the one being cleansed, the right one.”
638. Leviticus 14:14 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.
639. Leviticus 14:15 tn Heb “And the priest…shall pour on the left hand of the priest.” As the Rabbis observe, the repetition of “priest” as the expressed subject of both verbs in this verse may suggest that two priests were involved in this ritual (see m. Nega’im 14:8, referred to by J. Milgrom, Leviticus [AB], 1:852), but the seemingly unnecessary repetition of “priest” in several verses throughout the chapter argues against this (see esp. vv. 3, 14, 18, 20, 24, and 26). Moreover, in this case, “priest” may be repeated to avoid confusing the priest’s hand with that of the one being cleansed (cf. v. 14).
640. Leviticus 14:16 tn Heb “his right finger from the oil.”
641. Leviticus 14:17 tn Heb “on his hand.”
642. Leviticus 14:18 tn Heb “and the remainder in the oil.”
643. Leviticus 14:19 tn Heb “do [or “make”] the sin offering.”
644. Leviticus 14:19 tn Heb “And after[ward] he [i.e., the offerer] shall slaughter.” The LXX adds “the priest” as the subject of the verb (as do several English versions, e.g., NAB, NIV, NCV, NLT), but the offerer is normally the one who does the actually slaughtering of the sacrificial animal (cf. the notes on Lev 1:5a, 6a, and 9a).
645. Leviticus 14:20 tn Heb “cause to go up.”
646. Leviticus 14:21 tn Heb “and his hand does not reach”; NAB, NRSV “and cannot afford so much (afford these NIV).”
647. Leviticus 14:21 tn See the notes on v. 10 above.
648. Leviticus 14:22 tn Heb “from the sons of the pigeon,” referring either to “young pigeons” or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168 with J. E. Hartley, Leviticus [WBC], 14; cf. Lev 1:14 and esp. 5:7-10).
649. Leviticus 14:22 tn Heb “which his hand reaches”; NRSV “such as (which NIV) he can afford.”
650. Leviticus 14:22 tn Heb “and one shall be a sin offering and the one a burnt offering.” The versions struggle with whether or not “one” should or should not have the definite article in its two occurrences in this verse (KJV, ASV, NAB, NASB all have the English definite article with both). The MT has the first without and the second with the article.
651. Leviticus 14:23 tn Heb “to the doorway of”; KJV, ASV “unto the door of.”
652. Leviticus 14:24 tn Heb “and the priest shall wave them.” In the present translation “priest” is not repeated a second time in the verse for stylistic reasons. With regard to the “waving” of the “wave offering,” see the note on v. 12 above.
653. Leviticus 14:25 tn Heb “and the priest shall put [literally ‘give’] on the lobe of the ear of the one being cleansed, the right one.”
654. Leviticus 14:25 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.
655. Leviticus 14:26 tn Heb “And from the oil the priest shall pour out on the left hand of the priest.” Regarding the repetition of “priest” in this verse see the note on v. 15 above.
656. Leviticus 14:27 tn Heb “and the priest shall sprinkle with his right finger from the oil which is on his left hand.”
657. Leviticus 14:28 tn Heb “on his hand.”
658. Leviticus 14:29 tn Heb “on the hand.”
659. Leviticus 14:29 tn Heb “give.”
660. Leviticus 14:30 tn Heb “the one from the turtledoves.”
661. Leviticus 14:30 tc Heb “from which his hand reaches.” The repetition of virtually the same expression at the beginning of v. 31 in the MT is probably due to dittography (cf. the LXX and Syriac). However, the MT may be retained if it is understood as “one of the turtledoves or young pigeons that are within his means—whichever he can afford” (see J. Milgrom’s translation in Leviticus [AB], 1:828, contra his commentary, 862; cf. REB).
662. Leviticus 14:31 tn Heb “and the one a burnt offering on the grain offering.”
663. Leviticus 14:32 tn Heb “This is the law of who in him [is] a diseased infection.”
664. Leviticus 14:32 tn Heb “who his hand does not reach in his purification”; NASB “whose means are limited for his cleansing”; NIV “who cannot afford the regular offerings for his cleansing.”
665. Leviticus 14:34 tn Heb “which I am giving” (so NAB, NIV).
666. Leviticus 14:34 tn Heb “give.”
667. Leviticus 14:34 tn Heb “in the house of the land of your possession” (KJV and ASV both similar).
668. Leviticus 14:35 tn Heb “who to him the house.”
669. Leviticus 14:36 tn Heb “And the priest shall command and they shall clear the house.” The second verb (“and they shall clear”) states the thrust of the priest’s command, which suggests the translation “that they clear” (cf. also vv. 4a and 5a above), and for the impersonal passive rendering of the active verb (“that the house be cleared”) see the note on v. 4 above.
670. Leviticus 14:36 tn Heb “to see the infection”; KJV “to see the plague”; NASB “to look at the mark (mildew NCV).”
671. Leviticus 14:36 tn Heb “all which [is] in the house.”
672. Leviticus 14:36 sn Once the priest pronounced the house “unclean” everything in it was also officially unclean. Therefore, if they emptied the house of its furniture, etc. before the official pronouncement by the priest those possessions would thereby remain officially “clean” and avoid destruction or purification procedures.
673. Leviticus 14:36 tn Heb “and after thus.”
674. Leviticus 14:37 tn Heb “and behold” (so KJV, ASV).
675. Leviticus 14:37 tn For “yellowish green and reddish” see Lev 13:49. The Hebrew term translated “eruptions” occurs only here and its meaning is uncertain. For a detailed summary of the issues and views see J. Milgrom, Leviticus (AB), 1:870. The suggestions include, among others: (1) “depressions” from Hebrew שָׁקַע (shaqaʿ, “sink”) or קָעַר (qaʾar) as the root of the Hebrew term for “bowl” (LXX, Targums, NAB, NASB, NIV; see also B. A. Levine, Leviticus [JPSTC], 90), (2) “streaks” (ASV, NJPS), (3) and “eruptions” as a loan-word from Egyptian sqr r rwtj (“eruption; rash”); cf. Milgrom, 870; J. E. Hartley, Leviticus (WBC), 198-99. The latter view is taken here.
676. Leviticus 14:37 tn The Hebrew term קִיר (qir, “wall”) refers to the surface of the wall in this case, which normally consisted of a coating of plaster made of limestone and sand (see HALOT 1099 s.v. קִיר 1.a; J. Milgrom, Leviticus [AB], 1:871; J. E. Hartley, Leviticus [WBC], 199).
677. Leviticus 14:38 tn Heb “and he shall shut up the house seven days.”
678. Leviticus 14:39 tn Heb “and behold” (so KJV, ASV); NASB “If the mark has indeed spread.”
679. Leviticus 14:40 tn Heb “and the priest shall command and they shall pull out the stones which in them is the infection, and they shall cast them.” The second and third verbs (“they shall pull out” and “they shall throw”) state the thrust of the priest’s command, which suggests the translation “that they pull out…and throw” (cf. also vv. 4a, 5a, and 36a above), and for the impersonal passive rendering of the active verb (“be pulled and thrown”) see the note on v. 4 above.
680. Leviticus 14:41 tc The MT reads “he shall scrape” or possibly “he shall have [it] scraped.” The Sam. Pentateuch, LXX, Syriac, and Targums read the plural.
681. Leviticus 14:41 tn Heb “from house all around.”
682. Leviticus 14:41 tn Heb “dust” (so KJV) or “rubble”; NIV “the material”; NLT “the scrapings.”
683. Leviticus 14:41 tc The MT reads הִקְצוּ (hiqtsu, possibly “they caused to be cut off”) seemingly from קָצָה, (qatsah “to cut off”; HALOT 1120 s.v. קָצָה 1). The original Greek does not have this clause. The Sam. Pentateuch has הקיצו (with uncertain meaning). The BHS editors and HALOT 1123-24 s.v. I קצע hif.a suggest emending the verb to הִקְצִעוּ (hiqtsiʿu, adding the ע (ʿayin) to match the same verb at the beginning of this verse; cf. some Greek mss, Syriac, and the Targums). The emendation seems reasonable and is accepted by many commentators, but the root קָצָה (qatsah, “to cut off”) does occur in the Bible (2 Kgs 10:32; Hab 2:10) and in postbiblical Hebrew (J. E. Hartley, Leviticus [WBC], 179, notes 41c and 43d; J. Milgrom, Leviticus [AB], 1:873; cf. also קָצַץ, qatsats, “to cut off”).
684. Leviticus 14:42 tn Heb “and bring into under the stones.”
685. Leviticus 14:43 tn Heb “after he has pulled out the stones, and after scraping (variant form of the Hiphil infinitive construct, GKC 531) the house, and after being replastered (Niphal infinitive construct).”
686. Leviticus 14:44 tn Heb “and behold” (so KJV, ASV); NASB “If he sees that the mark has indeed spread.”
687. Leviticus 14:45 tn Smr, LXX, Syriac, and Tg. Ps.-J. have the plural verb, perhaps suggesting a passive translation, “The house…shall be torn down” (cf. NAB, NIV, TEV, NLT, and see the note on v. 4b above).
688. Leviticus 14:45 tn Once again, Smr, LXX, and Syriac have the plural verb, perhaps to be rendered passive, “shall be brought.”
689. Leviticus 14:46 tn Heb “the one who comes into.”
690. Leviticus 14:46 tn Heb “he,” referring to the priest (see v. 38). The referent has been specified in the translation for clarity.
691. Leviticus 14:48 tn Heb “And if the priest entering [infinitive absolute] enters [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.
692. Leviticus 14:48 tn Heb “and behold” (so KJV, ASV); NASB “and the mark has not indeed spread.”
693. Leviticus 14:49 tn The pronoun “he” refers to the priest mentioned in the previous verse.
694. Leviticus 14:49 tn Regarding these ritual materials, see the note on v. 4 above.
695. Leviticus 14:49 tn Regarding the Piel of חָטָא (khataʾ, cf. v. 52) meaning to “purify” or “decontaminate,” see the notes on Lev 8:15 and 9:15. sn In Lev 8:15, for example, the “sin offering” is used to “purify” the burnt offering altar. As argued above (see the note on v. 7 above), these ritual materials and the procedures performed with them do not constitute a “sin offering” (contrast vv. 19 and 31 above). In fact, no sin offering was required for the purification of a house.
696. Leviticus 14:50 tn See the note on v. 5 above.
697. Leviticus 14:53 tn Heb “to from outside to the city.”
698. Leviticus 14:54 tn Heb “and for the scall”; NASB “a scale”; NIV “any infectious skin disease.” Cf. Lev 13:29-37.
699. Leviticus 14:55 sn Cf. Lev 13:47-59.
700. Leviticus 14:55 sn Cf. Lev 14:33-53.
701. Leviticus 14:56 sn Cf. Lev 13:9-28, 43.
702. Leviticus 14:56 sn Cf. Lev 13:2.
703. Leviticus 14:56 sn Cf. Lev 13:4, 18-28, 38-39. For explanations of all these terms for disease in Lev 14:56 see 13:2.
704. Leviticus 14:57 tn Heb “to teach in the day of the unclean and in the day of the clean.”
705. Leviticus 14:57 tn Heb “This is the law of the disease.” Some English versions specify this as “skin disease” (e.g., NIV, NLT), but then have to add “and mildew” (NIV) or “and infectious mildew” (NLT) because a house would not be infected with a skin disease.sn For an explanation of the term “disease” see Lev 13:2.
706. Leviticus 15:2 tn Heb “Man man.” The duplication is a way of saying “any man” (cf. Lev 17:3; 22:18, etc.; see the distributive repetition of the noun in GKC 395-96 §123.c).
707. Leviticus 15:2 tn The term “discharge” actually means “to flow,” whether referring to a full flow as at a spring of water (Ps 78:20 and parallels) or in reference to the promised land as “a land flowing with milk and honey” (Exod 3:8 and parallels).
708. Leviticus 15:2 tn Heb “when there is a discharge from his flesh.” It is well-recognized that the term “flesh” (i.e., “body”) in this chapter refers regularly and euphemistically to the male and female genital members or areas of the body (HALOT 164 s.v. בָּשָׂר 5.b; see also, e.g., B. A. Levine, Leviticus [JPSTC], 93). The euphemism has been retained in this translation since it is intended in the Hebrew text. Some English versions partially remove the euphemism (e.g., NAB “from his private parts”; NRSV “from his member”) while some remove it completely (e.g., NLT “a genital discharge”; TEV “from his penis”; CEV “with an infected penis”).
709. Leviticus 15:3 tn The LXX has “this the law of his uncleanness…” (cf. v. 32 and compare, e.g., 13:59; 14:2, 56).
710. Leviticus 15:3 tc Smr, LXX, and the Paleo-Hebrew Leviticus Scroll from Qumran (11QpaleoLev; Fragment G contains Lev 14:52-15:5 and 16:2-4, and agrees with the LXX of Lev 15:3b) are in essential (although not complete) agreement against the MT in Lev 15:3b and are to be preferred in this case. The shorter MT text has probably arisen due to a lengthy haplography. See K. A. Mathews, “The Leviticus Scroll (11QpaleoLev) and the Text of the Hebrew Bible,” CBQ 48 (1986): 177-78, 198; D. N. Freedman, “Variant Readings in the Leviticus Scroll from Qumran Cave 11, ” CBQ 36 (1974): 528-29; D. N. Freedman and K. A. Mathews, The Paleo-Hebrew Leviticus Scroll, 32. The MT of Lev 15:3 reads: “Now this is his uncleanness in [regard to] his discharge—whether his body secretes his discharge or blocks his discharge, this is his uncleanness.” Smr adds after MT’s “blocks his discharge” the following: “he is unclean; all the days that his body has a discharge or his body blocks his discharge, this is his uncleanness.” Thus, the MT appears to skip from Smr הוא טמא “he is unclean” in the middle of the verse to טמאתו/הו יא “this is his uncleanness” at the end of the verse, leaving out “he is unclean; all the days that his body has a discharge or his body blocks his discharge” (cf. the BHS footnote). 11Q1 (paleoLev^a frag. G) is indeed fragmentary, but it does have ימי ז בו כל “…in him, all the days of the fl[ow],” supporting Smr and LXX tradition. The LXX adds after MT “blocks his discharge” the following: “all the days of the flow of his body, by which his body is affected by the flow,” followed by “it is his uncleanness” (i.e., the last two words of the MT). sn The contrast between the dripping or flowing from the male sexual member as opposed to there being a blockage is important. One might not understand that even though a blockage actually causes a lack of discharge, it is still unclean.
711. Leviticus 15:3 tn Heb “it is his uncleanness.” The last clause resumes the point of the first clause in this verse, while the material in between acts as parenthetic clarification. This verse introduces the regulations that follow in vv. 4ff.
712. Leviticus 15:4 tn Heb “All the bed which the man with a discharge sits on it shall be unclean”; cf. NLT “Any bedding.”
713. Leviticus 15:4 tn Heb “and all the vessel which he sits on it shall be unclean”; NASB “everything on which he sits.”
714. Leviticus 15:5 tn Heb “And a man who touches in his bed”; NLT “touch the man’s bedding.”
715. Leviticus 15:5 tn Heb “he shall wash his clothes and bathe in water and be unclean until the evening” (cf. also vv. 6-8, 10-11, etc.).
716. Leviticus 15:7 tn Heb “And the one who touches in the flesh.” In this instance, “flesh” (or “body”) probably refers literally to any part of the body, not the genitals specifically (see the discussion in J. Milgrom, Leviticus [AB], 1:914).
717. Leviticus 15:8 tn Heb “And if the man with a discharge spits in the clean one.”
718. Leviticus 15:9 tn The Hebrew term for “means of riding” is a cognate noun from the verb “ride” later in this verse. It refers to anything on which one may ride without the feet touching the ground including, for example, a saddle, a (saddle) blanket, or a seat on a chariot (see, e.g., J. Milgrom, Leviticus [AB], 1:916).
719. Leviticus 15:10 tn Heb “which shall be under him.” The verb is perhaps a future perfect, “which shall have been.”
720. Leviticus 15:10 tn Heb “them”; the referent (the previously mentioned items which were under the unclean person) has been specified in the translation for clarity.
721. Leviticus 15:11 tn Heb “And all who the man with the discharge touches in him and his hands he has not rinsed in water.”
722. Leviticus 15:12 tn The Hebrew term כְּלִי (k^eli) can mean “vessel” (v. 12a) or “utensil, implement, article” (v. 12b). An article of clay would refer to a vessel or container of some sort, while one made of wood would refer to some kind of tool or instrument.
723. Leviticus 15:13 tn For the expression “fresh water” see the note on Lev 14:5 above.
724. Leviticus 15:14 tn Heb “from the sons of the pigeon,” referring either to “young pigeons” or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168 with J. E. Hartley, Leviticus [WBC], 14; cf. Lev 1:14 and esp. 5:7-10).
725. Leviticus 15:14 tc The MT has the Qal form of the verb בּוֹא (boʾ) “to come” here, but the LXX (followed generally by the Syriac and Tg. Ps.-J.) reflects the Hiphil form of the same verb, “to bring” as in v. 29 below. In v. 29, however, there is no additional clause “and give them to the priest,” so the Hiphil is necessary in that context while it is not necessary here in v. 14.
726. Leviticus 15:15 sn See the note on Lev 4:3 regarding the term “sin offering.”
727. Leviticus 15:15 tn Heb “and the priest shall make them one a sin offering and the one a burnt offering.” See the note on Lev 1:3 regarding the “burnt offering.”
728. Leviticus 15:15 tn Heb “And the priest.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.
729. Leviticus 15:15 tn Heb “from”; see the note on 4:26.
730. Leviticus 15:16 tn Heb “And a man when a lying of seed goes out from him”; KJV, ASV “any man’s seed of copulation”; NIV, NRSV, TEV, NLT “an emission of semen.”
731. Leviticus 15:16 tn Heb “and he shall bathe all his flesh in water.”
732. Leviticus 15:18 tn Heb “And a woman whom a man lies down with her, a lying of seed.” The verb שָׁכַב (shakhav) “to lie down” can imply going to bed for sexual relations. The phrase “a lying down of seed” or “an emission of seed” is adverbial, specifying the circumstance with which the regulation is concerned.
733. Leviticus 15:19 tn See the note on Lev 15:2 above.
734. Leviticus 15:19 tn Heb “blood shall be her discharge in her flesh.” The term “flesh” here refers euphemistically to the female sexual area (cf. the note on v. 2 above).
735. Leviticus 15:19 tn See the note on Lev 12:2 and R. E. Averbeck, NIDOTTE 1:925-27.
736. Leviticus 15:23 tn Heb “and if on the bed it (הוּא, huʾ) is or on the vessel which she sits on it, when he touches it….” The translation and meaning of this verse is a subject of much debate in the commentaries (see the summary in J. Milgrom, Leviticus [AB], 1:938-40). It is difficult to determine what הוּא refers to, whether it means “he” referring to the one who does the touching, “it” for the furniture or the seat in v. 22, “she” referring to the woman herself (see Smr היא rather than הוא), or perhaps anything that was lying on the furniture or the bed of vv. 21-22. The latter view is taken here (cf. J. E. Hartley, Leviticus [WBC], 202).
737. Leviticus 15:23 tn The MT accent suggests that “when he touches it” goes with the preceding line, but it seems to be better to take it as an introduction to what follows (see J. E. Hartley, Leviticus [WBC], 202).
738. Leviticus 15:24 tn Heb “actually lies down with.” The verb שָׁכַב (shakhav) “to lie down” acts as a euphemism, implying going to bed for sexual relations.
739. Leviticus 15:24 tn Heb “and if a man indeed lies with her and her menstrual impurity is on him.”
740. Leviticus 15:25 tn Heb “And a woman when the flow of her blood flows.”
741. Leviticus 15:25 tn Heb “in not the time of her menstruation or when it flows on her menstruation.”
742. Leviticus 15:27 tn See the note on v. 5 above.
743. Leviticus 15:28 tn Heb “And if….” Although this clause is parallel to v. 13 above, it begins with וְאִם (v^eʾim, “and if”) here rather than וְכִי (v^ekhi, “and when/if”) there.
744. Leviticus 15:29 tn Heb “from the sons of the pigeon,” referring either to “young pigeons” or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168 with J. E. Hartley, Leviticus [WBC], 14; cf. Lev 1:14 and esp. 5:7-10).
745. Leviticus 15:30 tn Heb “And the priest shall make the one a sin offering and the one a burnt offering.”
746. Leviticus 15:30 tn Heb “And the priest.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.
747. Leviticus 15:31 tn Heb “And you shall.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here (cf. KJV, ASV, NASB, NCV, NRSV).
748. Leviticus 15:31 tn Heb “and they.” Here the Hebrew conjunction ו (vav, “and”) indicates a negative purpose (“lest,” so NAB, NASB).
749. Leviticus 15:32 tn Heb “and who a lying down of seed goes out from him.”
750. Leviticus 15:32 tn Heb “to become unclean in it.”
751. Leviticus 15:33 tn Heb “and the one with a discharge, his discharge to the male and the female.”
752. Leviticus 15:33 tn Heb “who lies down with.” The verb שָׁכַב (shakhav) “to lie down” acts as a euphemism, implying going to bed for sexual relations.
753. Leviticus 16:1 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.
754. Leviticus 16:2 tn Heb “into the holy place from house to the veil-canopy.” In this instance, the Hebrew term “the holy place” refers to “the most holy place” (lit. “holy of holies”), since it is the area “inside the special curtain” (cf. Exod 26:33-34). The Hebrew term פָּרֹכֶת (parokhet) is usually translated “veil” or “curtain.” It seems to have stretched not only in front of but also over the top of the ark of the covenant which stood behind and under it inside the most holy place, and thus it formed a kind of canopy. (see R. E. Averbeck, NIDOTTE 3:687-89).
755. Leviticus 16:2 tn Heb “to the faces of the atonement lid.” The exact meaning of the Hebrew term כַּפֹּרֶת (kapporet) here rendered “atonement lid” is much debated. The traditional “mercy seat” (KJV, ASV, NASB, NRSV) does not suit the cognate relationship between this term and the Piel verb כִּפֶּר (kipper, “to make atonement, to make expiation”). The translation of the word should also reflect the fact that the most important atonement procedures on the Day of Atonement were performed in relation to it. Since the Lord would “appear in the cloud over the atonement plate,” and since it was so closely associated with the ark of the covenant (the ark being his “footstool”; cf. 1 Chr 28:2 and Ps 132:7-8), one could take it to be the place of his throne at which he accepts atonement. See J. Milgrom, Leviticus (AB), 1:1014; J. E. Hartley, Leviticus (WBC), 234-35; and R. E. Averbeck, NIDOTTE 2:691, 699. Cf. NIV “the atonement cover”; NCV “the lid on the Ark”; NLT “the Ark’s cover—the place of atonement.”
756. Leviticus 16:3 tn Heb “with a bull, a son of the herd.”
757. Leviticus 16:3 sn See the note on Lev 4:3 regarding the term “sin offering.”
758. Leviticus 16:3 sn For the “burnt offering” see the note on Lev 1:3.
759. Leviticus 16:4 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). It covered the upper body only. For detailed remarks on the terminology for the priestly clothing in this verse (except the “linen leggings”) see the notes on Lev 8:7-9 and the literature cited there.
760. Leviticus 16:4 tn Heb “shall be on his flesh.” As in many instances in Lev 15, the term “flesh” or “body” here is euphemistic for the male genitals (J. Milgrom, Leviticus [AB], 1:1017, and J. E. Hartley, Leviticus [WBC], 222; cf. the note on Lev 15:2), which the priest must be careful not to expose during such ritual procedures (see Exod 20:26 with 28:42-43).
761. Leviticus 16:4 sn The sash fastened the tunic around the waist (Exod 28:4, 39; 29:9; 39:29).
762. Leviticus 16:4 tn Heb “and in a turban of linen he shall wrap.” sn The turban consisted of wound up linen (cf. Exod 28:4, 37, 39; 29:6; 39:31; Lev 16:4). It is usually thought to be a “turban,” but it might be only a “turban-like headband” wound around the forehead area (HALOT 624 s.v. מִצְנֶפֶת).
763. Leviticus 16:4 tn Heb “and he shall bathe….”
764. Leviticus 16:5 tn Heb “And he shall take.”
765. Leviticus 16:5 tn Heb “he-goats of goats”; CEV “two goats, both of them males.”
766. Leviticus 16:7 tn Heb “the two he-goats,” referred to as “two he-goats of goats” in v. 5.
767. Leviticus 16:8 tn Heb “and Aaron shall give lots on the two he-goats.” See the note on Lev 8:8 for the priestly casting of lots in Israel and the explanation in B. A. Levine, Leviticus (JPSTC), 102, on Lev 16:8-9. J. Milgrom, Leviticus (AB), 1:1019-20, suggests, however, that the expression here signifies that, the lots having been cast, the priest was to literally “place” (Heb “give”) the one marked “for the Lord” on the head of the goat to be sacrificed and the one marked “for Azazel” on the head of the one to be released in the wilderness in order to avoid confusing them later in the ritual sequence.
768. Leviticus 16:8 tn The meaning of the Hebrew term עֲזָאזֵל (ʿazaʾzel, four times in the OT, all of them in this chapter; vv. 8, 10 [2 times], and 26) is much debated. There are three or perhaps four major views (see the summaries and literature cited in J. Milgrom, Leviticus [AB], 1:1020-21; B. A. Levine, Leviticus [JPSTC], 102; J. E. Hartley, Leviticus [WBC], 237-38; D. P. Wright, The Disposal of Impurity [SBLDS], 21-25; M. V. Van Pelt and W. C. Kaiser, NIDOTTE 3:362-63; and M. S. Moore, NIDOTTE 4:421-22). (1) Some derive the term from a combination of the Hebrew word עֵז (ʿez, “goat”; i.e., the word for “goats” in v. 5) and אָזַל (ʾazal, “to go away”), meaning “the goat that departs” or “scapegoat” (cf., e.g., the LXX and KJV, NASB, NIV, NLT). This meaning suits the ritual practice of sending the so-called “scapegoat” away into the wilderness (vv. 10, 21-22, 26). Similarly, some derive the term from Arabic ʿazala (“to banish, remove”), meaning “entire removal” as an abstract concept (see BDB 736 s.v. עֲזָאזֵל). (2) Some see the term as a description of the wilderness area to which the goat was dispatched, deriving it somehow from Arabic ʿazazu (“rough ground”) or perhaps עָזָז, (ʿazaz, “to be strong, fierce”). (3) The most common view among scholars today is that it is the proper name of a particular demon (perhaps even the Devil himself) associated with the wilderness desert regions. Levine has proposed that it may perhaps derive from a reduplication of the ז (zayin) in עֵז combined with אֵל (ʾel, “mighty”), meaning “mighty goat.” The final consonantal form of עֲזָאזֵל would have resulted from the inversion of the א (ʾalef) with the second ז. He makes the point that the close association between עֵז and שְׂעִירִים (sh^eʿirim), which seems to refer to “goat-demons” of the desert in Lev 17:7 (cf. Isa 13:21, etc.), should not be ignored in the derivation of Azazel, although the term ultimately became the name of “the demonic ruler of the wilderness.” The latter view is supported by the parallel between the one goat “for (ל, lamed preposition) the Lord” and the one “for (ל) Azazel” here in v. 8. The rendering as a proper name has been tentatively accepted here (cf. ASV, NAB, NRSV, TEV, CEV). Perhaps a play on words between the proper name and the term for “goat” has occurred so that the etymology has become obscure. Even if a demon or the demonic realm is the source for the name, however, there is no intention here of appeasing the demons. The goal is to remove the impurity and iniquity from the community in order to avoid offending the Lord and the repercussions of such (see esp. vv. 21-22 and cf. Lev 15:31).
769. Leviticus 16:9 tn Heb “which the lot has gone up on it for the Lord.”
770. Leviticus 16:10 tn The LXX has “he shall stand it” (cf. v. 7).
771. Leviticus 16:10 tn Heb “to make atonement on it to send it away to Azazel toward the wilderness.”
772. Leviticus 16:12 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.”
773. Leviticus 16:12 tn Heb “and the fullness of the hollow of his two hands, finely ground fragrant incense.”
774. Leviticus 16:12 tn Heb “and he shall bring from house to the curtain.”
775. Leviticus 16:13 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.).
776. Leviticus 16:13 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).
777. Leviticus 16:14 tn Heb “on the faces of the atonement lid toward the east.” Some have taken this to mean that the ark was stationed just behind the veil-canopy on the eastern side of the most holy place. Thus, the high priest would need to enter and walk toward the west end of the most holy place and then turn eastward in order to face the ark and sprinkle the blood in an eastward direction. The rendering here, however, requires that the ark was stationed on the western end, or perhaps in the middle of the area, so that as the priest entered he was already facing the ark and would sprinkle the blood on the eastern face of the atonement lid, in a westward direction (see, e.g., J. E. Hartley, Leviticus [WBC], 239 versus J. Milgrom, Leviticus [AB], 1:1032).
778. Leviticus 16:14 sn Presumably in this case the blood was sprinkled seven times on the ground in front of the ark on which the atonement lid was mounted.
779. Leviticus 16:15 tn Heb “he”; the referent has been supplied in the translation for clarity.
780. Leviticus 16:15 tn Heb “and he shall bring its blood into from house to the curtain.”
781. Leviticus 16:16 tn Heb “And.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative or even inferential force here.
782. Leviticus 16:16 tn Heb “to all their sins.”
783. Leviticus 16:17 tn Heb “And all man shall not be in the tent of meeting.” The term for “a man, human being” (אָדָם, ʾadam; see the note on Lev 1:2) refers to any person among “mankind,” male or female.
784. Leviticus 16:18 tn Heb “And.” The Hebrew conjunction ו (vav, “and”) indicates the sequence of events here.
785. Leviticus 16:18 tn Heb “he.”
786. Leviticus 16:18 tn Heb “And he shall take.”
787. Leviticus 16:19 tn Heb “and he shall purify it and he shall consecrate it.”
788. Leviticus 16:20 tn Heb “he.”
789. Leviticus 16:20 tn Heb “And he shall finish from atoning the holy place.” In this case, the “holy place” etc. are direct objects of the verb “to atone” (cf. v. 33a below). In this case, therefore, the basic meaning of the verb (i.e., “to purge” or “wipe clean”) comes to the forefront. When the prepositions עַל (ʿal) or בֲּעַד (baʿad) occur with the verb כִּפֶּר (kipper) the purging is almost always being done “for” or “on behalf of” priests or people (see the note on Lev 1:4 as well as R. E. Averbeck, NIDOTTE 2:698, the literature cited there, and B. A. Levine, Leviticus [JPSTC], 110, for more details).
790. Leviticus 16:21 tn Heb “transgressions to all their sins.”
791. Leviticus 16:21 tn Heb “and he shall give them.”
792. Leviticus 16:21 tn The meaning of the Hebrew term עִתִּי (ʿitti) is uncertain. It is apparently related to עֵת (ʿet, “time”), and could perhaps mean either that he has been properly “appointed” (i.e., designated) for the task (e.g., NIV and NRSV) or “ready” (e.g., NASB and NEB).
793. Leviticus 16:22 tn The Hebrew term rendered “inaccessible” derives from a root meaning “to cut off” (cf. NAB “an isolated region”). Another possible translation would be “infertile land” (see HALOT 187 s.v. *גָּזֵּר and cf. NRSV “a barren region”; NLT “a desolate land.”
794. Leviticus 16:22 tn Heb “and he [the man (standing) ready, v. 21] shall send the goat away.”
795. Leviticus 16:23 tn Heb “And Aaron shall enter.”
796. Leviticus 16:24 tn Heb “And he shall make atonement.”
797. Leviticus 16:24 tn Heb “on behalf of himself and on behalf of the people.” After “on behalf of himself” the LXX adds the expected “and on behalf of his household” (cf. vv. 6, 11, and 17).
798. Leviticus 16:25 tn Heb “And the fat of the sin offering he is to offer up.”
799. Leviticus 16:26 tn For “Azazel” see the note on v. 8 above.
800. Leviticus 16:27 tn Heb “he shall bring into from outside to the camp.”
801. Leviticus 16:27 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.”
802. Leviticus 16:29 tn Heb “And it [feminine] shall be for you a perpetual statute.” Verse 34 begins with the same clause except for the missing demonstrative pronoun “this” here in v. 29. The LXX has “this” in both places and it suits the sense of the passage, although both the verb and the pronoun are sometimes missing in this clause elsewhere in the book (see, e.g., Lev 3:17).
803. Leviticus 16:29 tn Heb “you shall humble your souls.” The verb “to humble” here refers to various forms of self-denial, including but not limited to fasting (cf. Ps 35:13; Isa 58:3, 10). The Mishnah (m. Yoma 8:1) lists abstentions from food and drink, bathing, using oil as an unguent to moisten the skin, wearing leather sandals, and sexual intercourse (cf. 2 Sam 12:16-17, 20; see the remarks in J. Milgrom, Leviticus [AB], 1:1054; B. A. Levine, Leviticus [JPSTC], 109; and J. E. Hartley, Leviticus [WBC], 242).
804. Leviticus 16:29 tn Heb “and all work you shall not do.”
805. Leviticus 16:29 tn The noun “foreigner” (גֵּר; ger) is based on the same verbal root as “lives” (גּוּר; gur), which means “to sojourn, to dwell as an alien.” On the Hebrew ger (גֵּר) “resident foreigner” see notes at Exod 12:19 and Deut 29:11.sn Exod 20:10; 23:12 and Lev 16:29 each require the Israelites and the ger (גֵּר) “foreign resident” to rest. The ger could participate in Israel’s religious festivals: Passover Exod 12:48; Day of Atonement Lev 16:29; Feast of Weeks Deut 16:10-14; Feast of Tabernacles Deut 31:12.
806. Leviticus 16:30 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 Lord”; see the MT accents as well as J. E. Hartley, Leviticus [WBC], 221, and recent English versions, e.g., NASB, NIV, NRSV).
807. Leviticus 16:31 tn See the note on v. 29 above.
808. Leviticus 16:31 tn Cf. v. 29a above.
809. Leviticus 16:32 tn Heb “And the priest whom he shall anointed him and whom he shall fill his hand to act as priest under his father.” Imperfect active verbs are often used as passives (see, e.g., v. 27 above and the note on Lev 14:4).
810. Leviticus 16:33 tn Heb “to atone” (also later in this verse); see the note on “purifying the holy place” in 16:20.
811. Leviticus 16:33 tn Heb “the sanctuary of the holy place.” Although this is the only place this expression occurs in the OT, it clearly refers to the innermost shrine behind the veil-canopy, where the ark of the covenant was located.
812. Leviticus 16:33 tn Heb “and the tent of meeting and the altar he shall atone.” The repetition of the verb כִּפֶּר (kipper, “to atone”) at the beginning and end of the sequence appears to be strange, but the MT accents suggest that only “the Most Holy Place” goes with the verb at the beginning of the verse. Of course, the purging of “the Most Holy Place” has been the main emphasis of this chapter from the start (see vv. 2-3 and 11-17).
813. Leviticus 16:33 tn At this point in the verse the verb כִּפֶּר (kipper, “to make atonement”) takes its object with the preposition עַל (ʿal, “for”; literally, “upon”; contrast the first part of the verse and cf. the notes on Lev 1:4 and 16:20 above).
814. Leviticus 16:34 tn Heb “And this shall be for you to a statute of eternity” (cf. v. 29a above). cf. NASB “a permanent statute”; NIV “a lasting ordinance.”
815. Leviticus 16:34 tn Heb “from”; see note on 4:26.
816. Leviticus 16:34 tn Heb “one [feminine] in the year.”
817. Leviticus 16:34 tn The MT of Lev 16:34b reads literally, “and he did just as the Lord had commanded Moses.” This has been retained here in spite of the fact that it suggests that Aaron immediately performed the rituals outlined in Lev 16 (see, e.g., J. E. Hartley, Leviticus [WBC], 224 and 243; J. Milgrom, Leviticus [AB], 1:1059; note that Aaron was the one to whom Moses was to speak the regulations in this chapter, v. 2). The problem is that the chapter presents these procedures as regulations for “the tenth day of the seventh month” and calls for their fulfillment at that time (Lev 16:29; cf. Lev 23:26-32 and the remarks in P. J. Budd, Leviticus [NCBC], 237), not during the current (first) month (Exod 40:2; note also that they left Sinai in the second month, long before the next seventh month, Num 10:11). The LXX translates, “once in the year it shall be done as the Lord commanded Moses,” attaching “once in the year” to this clause rather than the former one, and rendering the verb as passive, “it shall be done” (cf. NAB, NIV, etc.). We have already observed the passive use of active verbs in this context (see the note on v. 32 above). The RSV (cf. also the NRSV, TEV, CEV, NLT) translates, “And Moses did as the Lord commanded him,” ignoring the fact that the name Moses in the Hebrew text has the direct object indicator. Passive verbs, however, regularly take subjects with direct object indicators (see, e.g., v. 27 above). The NIV renders it “And it was done, as the Lord commanded Moses,” following the LXX passive translation. The NASB translates, “And just as the Lord had commanded Moses, so he did,” transposing the introductory verb to the end of the sentence and supplying “so” in order to make it fit the context.