22:2 “Tell Aaron and his sons that they must deal respectfully with the holy offerings 1 of the Israelites, which they consecrate to me, so that they do not profane my holy name. 2 I am the Lord. 22:3 Say to them, ‘Throughout your generations, 3 if any man from all your descendants approaches the holy offerings which the Israelites consecrate 4 to the Lord while he is impure, 5 that person must be cut off from before me. 6 I am the Lord. 22:4 No man 7 from the descendants of Aaron who is diseased or has a discharge 8 may eat the holy offerings until he becomes clean. The one 9 who touches anything made unclean by contact with a dead person, 10 or a man who has a seminal emission, 11 22:5 or a man who touches a swarming thing by which he becomes unclean, 12 or touches a person 13 by which he becomes unclean, whatever that person’s impurity 14 – 22:6 the person who touches any of these 15 will be unclean until evening and must not eat from the holy offerings unless he has bathed his body in water. 22:7 When the sun goes down he will be clean, and afterward he may eat from the holy offerings, because they are his food. 22:8 He must not eat an animal that has died of natural causes 16 or an animal torn by beasts and thus become unclean by it. I am the Lord. 22:9 They must keep my charge so that they do not incur sin on account of it 17 and therefore die 18 because they profane it. I am the Lord who sanctifies them.
22:10 “‘No lay person 19 may eat anything holy. Neither a priest’s lodger 20 nor a hired laborer may eat anything holy, 22:11 but if a priest buys a person with his own money, 21 that person 22 may eat the holy offerings, 23 and those born in the priest’s 24 own house may eat his food. 25 22:12 If a priest’s daughter marries a lay person, 26 she may not eat the holy contribution offerings, 27 22:13 but if a priest’s daughter is a widow or divorced, and she has no children so that she returns to live in 28 her father’s house as in her youth, 29 she may eat from her father’s food, but no lay person may eat it.
22:14 “‘If a man eats a holy offering by mistake, 30 he must add one fifth to it and give the holy offering to the priest. 31 22:15 They 32 must not profane the holy offerings which the Israelites contribute 33 to the Lord, 34 22:16 and so cause them to incur a penalty for guilt 35 when they eat their holy offerings, 36 for I am the Lord who sanctifies them.’”
22:17 The Lord spoke to Moses: 22:18 “Speak to Aaron, his sons, and all the Israelites and tell them, ‘When any man 37 from the house of Israel or from the foreigners in Israel 38 presents his offering for any of the votive or freewill offerings which they present to the Lord as a burnt offering, 22:19 if it is to be acceptable for your benefit 39 it must be a flawless male from the cattle, sheep, or goats. 22:20 You must not present anything that has a flaw, 40 because it will not be acceptable for your benefit. 41 22:21 If a man presents a peace offering sacrifice to the Lord for a special votive offering 42 or for a freewill offering from the herd or the flock, it must be flawless to be acceptable; 43 it must have no flaw. 44
22:22 “‘You must not present to the Lord something blind, or with a broken bone, or mutilated, or with a running sore, 45 or with a festering eruption, or with a feverish rash. 46 You must not give any of these as a gift 47 on the altar to the Lord. 22:23 As for an ox 48 or a sheep with a limb too long or stunted, 49 you may present it as a freewill offering, but it will not be acceptable for a votive offering. 50 22:24 You must not present to the Lord something with testicles that are bruised, crushed, torn, or cut off; 51 you must not do this in your land. 22:25 Even from a foreigner 52 you must not present the food of your God from such animals as these, for they are ruined and flawed; 53 they will not be acceptable for your benefit.’”
22:26 The Lord spoke to Moses: 22:27 “When an ox, lamb, or goat is born, it must be under the care of 54 its mother seven days, but from the eighth day onward it will be acceptable as an offering gift 55 to the Lord. 22:28 You must not slaughter an ox or a sheep and its young 56 on the same day. 57 22:29 When you sacrifice a thanksgiving offering to the Lord, you must sacrifice it so that it is acceptable for your benefit. 58 22:30 On that very day 59 it must be eaten; you must not leave any part of it 60 over until morning. I am the Lord.
22:31 “You must be sure to do my commandments. 61 I am the Lord. 22:32 You must not profane my holy name, and I will be sanctified in the midst of the Israelites. I am the Lord who sanctifies you, 22:33 the one who brought you out from the land of Egypt to be your God. 62 I am the Lord.”
1 tn Heb “holy things,” which means the “holy offerings” in this context, as the following verses show. The referent has been specified in the translation for clarity.
2 tn Heb “from the holy things of the sons of Israel, and they shall not profane my holy name, which they are consecrating to me.” The latter (relative) clause applies to the “the holy things of the sons of Israel” (the first clause), not the
3 tn Heb “To your generations.”
5 tn Heb “and his impurity [is] on him”; NIV “is ceremonially unclean”; NAB, NRSV “while he is in a state of uncleanness.”
9 tn Heb “And the one.”
11 tn Heb “or a man who goes out from him a lying of seed.”
12 tn Heb “which there shall be uncleanness to him.”
13 tn The Hebrew term for “person” here is אָדָם (adam, “human being”), which could either a male or a female person.
14 tn Heb “to all his impurity.” The phrase refers to the impurity of the person whom the man touches to become unclean (see the previous clause). To clarify this, the translation uses “that person’s” rather than “his.”
16 tn Heb “a 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 “that has died of itself”; TEV “that has died a natural death.”
17 tn Heb “and they will not lift up on it sin.” The pronoun “it” (masculine) apparently refers to any item of food that belongs to the category of “holy offerings” (see above).
18 tn Heb “and die in it.”
19 tn Heb “No stranger” (so KJV, ASV), which refers here to anyone other than the Aaronic priests. Some English versions reverse the negation and state positively: NIV “No one outside a priest’s family”; NRSV “Only a member of a priestly family”; CEV “Only you priests and your families.”
20 tn Heb “A resident [תּוֹשָׁב (toshav) from יָשַׁב (yashav, “to dwell, to reside”)] of a priest.” The meaning of the term is uncertain. It could refer to a “guest” (NIV) or perhaps “bound servant” (NRSV; see B. A. Levine, Leviticus [JPSTC], 149). In the translation “lodger” was used instead of “boarder” precisely because a boarder would be provided meals with his lodging, the very issue at stake here.
21 tn Heb “and a priest, if he buys a person, the property of his silver.”
22 tn Heb “he”; the referent (the person whom the priest has purchased) has been specified in the translation for clarity.
23 tn Heb “eat it”; the referent (the holy offerings) has been specified in the translation for clarity.
24 tn Heb “his”; the referent (the priest) has been specified in the translation for clarity.
25 tn Heb “and the [slave] born of his house, they shall eat in his food.” The LXX, Syriac, Tg. Onq., Tg. Ps.-J., and some
27 tn Heb “she in the contribution of the holy offerings shall not eat.” For “contribution [offering]” see the note on Lev 7:14 and the literature cited there. Cf. NCV “the holy offerings”; TEV, NLT “the sacred offerings.”
28 tn Heb “to”; the words “live in” have been supplied in the translation for clarity.
29 tn Heb “and seed there is not to her and she returns to the house of her father as her youth.” The mention of having “no children” appears to imply that her children, if she had any, should support her; this is made explicit by NLT’s “and has no children to support her.”
31 sn When a person trespassed in regard to something sacred to the
32 tn Contextually, “They” could refer either to the people (v. 14a; cf. NRSV “No one”) or the priests (v. 14b; cf. NIV “The priests”), but the latter seems more likely (see J. E. Hartley, Leviticus [WBC], 356, and B. A. Levine, Leviticus [JPSTC], 150). The priests were responsible to see that the portions of the offerings that were to be consumed by the priests as prebends did not become accessible to the people. Mistakes in this matter (cf. v. 14) would bring “guilt” on the people, requiring punishment (v. 16).
34 tn Heb “the holy offerings of the sons of Israel which they contribute to the
35 tn Heb “iniquity of guilt”; NASB “cause them to bear punishment for guilt.” The Hebrew word עָוֹן (’avon, “iniquity”) can designate either acts of iniquity or the penalty (i.e., punishment) for such acts.
36 sn That is, when the lay people eat portions of offerings that should have been eaten only by priests and those who belonged to priestly households.
38 tn Heb “and from the foreigner [singular] in Israel.” Some medieval Hebrew
40 tn Heb “all which in it [is] a flaw.” Note that the same term is used for physical flaws of people in Lev 21:17-24. Cf. KJV, ASV, NRSV “blemish”; NASB, NIV, TEV “defect”; NLT “with physical defects.”
41 tn Heb “not for acceptance shall it be for you”; NIV “it will not be accepted on your behalf” (NRSV and NLT both similar).
42 tn The meaning of the expression לְפַלֵּא־נֶדֶר (lÿfalle’-neder) rendered here “for a special votive offering” is much debated. Some take it as an expression for fulfilling a vow, “to fulfill a vow” (e.g., HALOT 927-28 s.v. פלא piel and NASB; cf. NAB, NRSV “in fulfillment of a vow”) or, alternatively, “to make a vow” or “for making a vow” (HALOT 928 s.v. פלא piel [II פלא]). Perhaps it refers to the making a special vow, from the verb פָלַא (pala’, “to be wonderful, to be remarkable”); cf. J. Milgrom, Numbers (JPSTC), 44. B. A. Levine, Leviticus (JPSTC), 151 and 193, suggests that this is a special term for “setting aside a votive offering” (related to פָלָה [palah, “to set aside”]). In general, the point of the expression seems to be that this sacrifice arises as a special gift to God out of special circumstances in the life of the worshiper.
43 tn Heb “for acceptance”; NAB “if it is to find acceptance.”
44 tn Heb “all/any flaw shall not be in it.”
45 tn Or perhaps “a wart” (cf. NIV; HALOT 383 s.v. יַבֶּלֶת, but see the remarks in J. E. Hartley, Leviticus [WBC], 358).
48 tn Heb “And an ox.”
49 tn Heb “and stunted” (see HALOT 1102 s.v. I קלט).
50 sn The freewill offering was voluntary, so the regulations regarding it were more relaxed. Once a vow was made, the paying of it was not voluntary (see B. A. Levine, Leviticus [JPSTC], 151-52, for very helpful remarks on this verse).
52 tn Heb “And from the hand of a son of a foreigner.”
53 tn Heb “for their being ruined [is] in them, flaw is in them”; NRSV “are mutilated, with a blemish in them”; NIV “are deformed and have defects.” The MT term מָשְׁחָתָם (moshkhatam, “their being ruined”) is a Muqtal form (= Hophal participle) from שָׁחַת (shakhat, “to ruin”). Smr has plural בהם משׁחתים (“deformities in them”; cf. the LXX translation). The Qumran Leviticus scroll (11QpaleoLev) has תימ הם[…], in which case the restored participle would appear to be the same as Smr, but there is no בְּ (bet) preposition before the pronoun, yielding “they are deformed” (see D. N. Freedman and K. A. Mathews, The Paleo-Hebrew Leviticus Scroll, 41 and the remarks in J. E. Hartley, Leviticus [WBC], 358).
54 tn The words “the care of” are not in the Hebrew text, but are implied. Although many modern English versions render “with its mother” (e.g., NAB, NASB, NIV, NRSV, NLT), the literal phrase “under its mother” refers to the young animal nursing from its mother. Cf. KJV, ASV “it shall be seven days under the dam,” which would probably be misunderstood.
55 tn Heb “for an offering of a gift.”
56 tn Heb “And an ox or a sheep, it and its son, you shall not slaughter.”
57 tn Heb “in one day.”
59 tn Heb “On that day”; NIV, NCV “that same day.”
60 tn Heb “from it.”
61 tn Heb “And you shall keep my commandments and you shall do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 20:8, etc.).
62 tn Heb “to be to you for God.”