Leviticus 7:35
7:35 This is the allotment of Aaron and the allotment of his sons from the Lord’s gifts on the day Moses 1 presented them to serve as priests 2 to the Lord.
Leviticus 8:9
8:9 Finally, he set the turban 3 on his head and attached the gold plate, the holy diadem, 4 to the front of the turban just as the Lord had commanded Moses.
Leviticus 8:16
8:16 Then he 5 took all the fat on the entrails, the protruding lobe of the liver, and the two kidneys and their fat, 6 and Moses offered it all up in smoke on the altar, 7
Leviticus 8:23
8:23 and he slaughtered it. 8 Moses then took some of its blood and put it on Aaron’s right earlobe, 9 on the thumb of his right hand, and on the big toe 10 of his right foot.
Leviticus 8:28
8:28 Moses then took them from their palms and offered them up in smoke on the altar 11 on top of the burnt offering – they were an ordination offering for a soothing aroma; it was a gift to the Lord.
Leviticus 9:10
9:10 The fat and the kidneys and the protruding lobe of 12 the liver from the sin offering he offered up in smoke on the altar just as the Lord had commanded Moses,
Leviticus 10:3-4
10:3 Moses then said to Aaron, “This is what the Lord spoke: ‘Among the ones close to me I will show myself holy, 13 and in the presence of all the people I will be honored.’” 14 So Aaron kept silent.
10:4 Moses then called to Mishael and Elzaphan, the sons of Uzziel, Aaron’s uncle, and said to them, “Come near, carry your brothers away from the front of the sanctuary to a place outside the camp.”
Leviticus 10:7
10:7 but you must not go out from the entrance of the Meeting Tent lest you die, for the Lord’s anointing oil is on you.” So they acted according to the word of Moses.
Leviticus 10:12
Perpetual Statutes Moses spoke to Aaron
10:12 Then Moses spoke to Aaron and to Eleazar and Ithamar, his remaining sons, “Take the grain offering which remains from the gifts of the Lord and eat it unleavened beside the altar, for it is most holy.
Leviticus 10:16
The Problem with the Inaugural Sin Offering
10:16 Later Moses sought diligently for the sin offering male goat, 15 but it had actually been burnt. 16 So he became angry at Eleazar and Ithamar, Aaron’s remaining sons, saying,
Leviticus 16:34
16:34 This is to be a perpetual statute for you 17 to make atonement for the Israelites for 18 all their sins once a year.” 19 So he did just as the Lord had commanded Moses. 20
Leviticus 21:1
Rules for the Priests
21:1 The Lord said to Moses: “Say to the priests, the sons of Aaron – say to them, ‘For a dead person 21 no priest 22 is to defile himself among his people, 23
Leviticus 24:11
24:11 The Israelite woman’s son misused the Name and cursed, 24 so they brought him to Moses. (Now his mother’s name was Shelomith daughter of Dibri, of the tribe of Dan.)
1 tn Heb “the day he”; the referent (Moses) has been specified in the translation for clarity.
2 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].”
3 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).
4 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).
5 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).
6 sn See Lev 3:3-4 for the terminology of fat and kidneys here.
7 tn Heb “toward the altar” (see the note on Lev 1:9).
8 tn Again, Aaron probably did the slaughtering (cf. the notes on Lev 8:15-16 above).
9 tn Heb “on the lobe of the ear of Aaron, the right one.”
10 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.
11 tn Heb “toward the altar” (see the note on Lev 1:9).
12 tn Heb “from.”
13 tn The Niphal verb of the Hebrew root קָדַשׁ (qadash) can mean either “to be treated as holy” (so here, e.g., BDB 873 s.v. קָּדַשׁ, LXX, NASB, and NEB) or “to show oneself holy” (so here, e.g., HALOT 1073 s.v. קדשׁnif.1, NIV, NRSV, NLT; J. Milgrom, Leviticus [AB], 1:595, 601-3; and J. E. Hartley, Leviticus [WBC], 133-34). The latter rendering seems more likely here since, in the immediate context, the 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.
14 tn In this context the Niphal of the Hebrew root כָּבֵד (kaved) can mean “to be honored” (e.g., NASB and NIV here), “be glorified” (ASV, NRSV and NLT here), or “glorify oneself, show one’s glory” (cf. NAB; e.g., specifically in this verse HALOT 455 s.v. כבדnif.3; J. Milgrom, Leviticus [AB], 1:595, 603-4; and J. E. Hartley, Leviticus [WBC], 126, 134). Comparing this clause with the previous one (see the note above), the point may be that when the 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.
15 sn This is the very same male goat offered in Lev 9:15 (cf. the note on Lev 10:1 above).
16 tn Heb “but behold, it had been burnt” (KJV and NASB both similar).
17 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.”
18 tn Heb “from”; see note on 4:26.
19 tn Heb “one [feminine] in the year.”
20 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.
21 tn The Hebrew term נֶפֶשׁ (nefesh, “soul, person, life”) can sometimes refer to a “dead person” (cf. Lev 19:28 above and the literature cited there).
22 tn Heb “no one,” but “priest” has been used in the translation to clarify that these restrictions are limited to the priests, not to the Israelites in general (note the introductory formula, “say to the priests, the sons of Aaron”).
23 tc The MT has “in his peoples,” but Smr, LXX, Syriac, Targum, and Tg. Ps.-J. have “in his people,” referring to the Israelites as a whole.
24 tn The verb rendered “misused” means literally “to bore through, to pierce” (HALOT 719 s.v. נקב qal); it is from נָקַב (naqav), not קָבַב (qavav; see the participial form in v. 16a). Its exact meaning here is uncertain. The two verbs together may form a hendiadys, “he pronounced by cursing blasphemously” (B. A. Levine, Leviticus [JPSTC], 166), the idea being one of the following: (1) he pronounced the name “Yahweh” in a way or with words that amounted to “some sort of verbal aggression against Yahweh himself” (E. S. Gerstenberger, Leviticus [OTL], 362), (2) he pronounced a curse against the man using the name “Yahweh” (N. H. Snaith, Leviticus and Numbers [NCBC], 110; G. J. Wenham, Leviticus [NICOT], 311), or (3) he pronounced the name “Yahweh” and thereby blasphemed, since the “Name” was never to be pronounced (a standard Jewish explanation). In one way or another, the offense surely violated Exod 20:7, one of the ten commandments, and the same verb for cursing is used explicitly in Exod 22:28 (27 HT) prohibition against “cursing” God. For a full discussion of these and related options for interpreting this verse see P. J. Budd, Leviticus (NCBC), 335-36; J. E. Hartley, Leviticus (WBC), 408-9; and Levine, 166.