Leviticus 1:14
Context1:14 “‘If his offering to the Lord is a burnt offering from the birds, 1 he must present his offering from the turtledoves or from the young pigeons. 2
Leviticus 3:11
Context3:11 Then the priest must offer it up in smoke on the altar as a food gift to the Lord. 3
Leviticus 6:14
Context6:14 “‘This is the law of the grain offering. The sons of Aaron are to present it 4 before the Lord in front of the altar,
Leviticus 7:5
Context7:5 Then the priest must offer them up in smoke on the altar 5 as a gift to the Lord. It is a guilt offering.
Leviticus 8:4
Context8:4 So Moses did just as the Lord commanded him, and the congregation assembled at the entrance of the Meeting Tent.
Leviticus 8:34
Context8:34 What has been done 6 on this day the Lord has commanded to be done 7 to make atonement for you.
Leviticus 8:36
Context8:36 So Aaron and his sons did all the things the Lord had commanded through 8 Moses.
Leviticus 10:6
Context10:6 Then Moses said to Aaron and to Eleazar and Ithamar his other two sons, “Do not 9 dishevel the hair of your heads 10 and do not tear your garments, so that you do not die and so that wrath does not come on the whole congregation. Your brothers, all the house of Israel, are to mourn the burning which the Lord has caused, 11
Leviticus 10:11
Context10:11 and to teach the Israelites all the statutes that the Lord has spoken to them through 12 Moses.”
Leviticus 16:7-9
Context16:7 He must then take the two goats 13 and stand them before the Lord at the entrance of the Meeting Tent, 16:8 and Aaron is to cast lots over the two goats, 14 one lot for the Lord and one lot for Azazel. 15 16:9 Aaron must then present the goat which has been designated by lot for the Lord, 16 and he is to make it a sin offering,
Leviticus 17:2
Context17:2 “Speak to Aaron, his sons, and all the Israelites, and tell them: ‘This is the word that the Lord has commanded:
Leviticus 17:9
Context17:9 but does not bring it to the entrance of the Meeting Tent to offer it 17 to the Lord – that person will be cut off from his people. 18
Leviticus 18:6
Context18:6 “‘No man is to approach any close relative 19 to have sexual intercourse with her. 20 I am the Lord. 21
Leviticus 19:5
Context19:5 “‘When you sacrifice a peace offering sacrifice to the Lord, you must sacrifice it so that it is accepted for you. 22
Leviticus 19:21
Context19:21 He must bring his guilt offering to the Lord at the entrance of the Meeting Tent, a guilt offering ram, 23
Leviticus 19:30
Context19:30 “‘You must keep my Sabbaths and fear my sanctuary. I am the Lord.
Leviticus 19:37
Context19:37 You must be sure to obey all my statutes and regulations. 24 I am the Lord.’”
Leviticus 20:8
Context20:8 You must be sure to obey my statutes. 25 I am the Lord who sanctifies you.
Leviticus 21:15
Context21:15 He must not profane his children among his people, 26 for I am the Lord who sanctifies him.’”
Leviticus 22:15
Context22:15 They 27 must not profane the holy offerings which the Israelites contribute 28 to the Lord, 29
Leviticus 22:29-31
Context22:29 When you sacrifice a thanksgiving offering to the Lord, you must sacrifice it so that it is acceptable for your benefit. 30 22:30 On that very day 31 it must be eaten; you must not leave any part of it 32 over until morning. I am the Lord.
22:31 “You must be sure to do my commandments. 33 I am the Lord.
Leviticus 23:4-5
Context23:4 “‘These are the Lord’s appointed times, holy assemblies, which you must proclaim at their appointed time. 23:5 In the first month, on the fourteenth day of the month, at twilight, 34 is a Passover offering to the Lord.
Leviticus 23:25
Context23:25 You must not do any regular work, but 35 you must present a gift to the Lord.’”
Leviticus 24:4
Context24:4 On the ceremonially pure lampstand 36 he must arrange the lamps before the Lord continually.
Leviticus 24:12
Context24:12 So they placed him in custody until they were able 37 to make a clear legal decision for themselves based on words from the mouth of the Lord. 38
Leviticus 26:2
Context26:2 You must keep my Sabbaths and reverence 39 my sanctuary. I am the Lord.
Leviticus 26:46
Context26:46 These are the statutes, regulations, and instructions which the Lord established 40 between himself and the Israelites at Mount Sinai through 41 Moses.
Leviticus 27:22
Context27:22 “‘If he consecrates to the Lord a field he has purchased, 42 which is not part of his own landed property,
1 tn Heb “from the [category] ‘bird.’”
2 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).
3 tn Heb “food, a gift to the
4 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”).
5 tn See the note on Lev 1:9 above.
6 tn Heb “just as he has done” (cf. the note on v. 33).
7 tn Heb “the
8 tn Heb “by the hand of” (so KJV).
9 tc Smr has “you must not” (לֹא, lo’) rather than the MT’s “do not” (אַל, ’al; cf. the following negative לֹא, lo’, in the MT).
10 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).
11 tn Heb “shall weep [for] the burning which the
12 tn Heb “by the hand of” (so KJV).
13 tn Heb “the two he-goats,” referred to as “two he-goats of goats” in v. 5.
14 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
15 tn The meaning of the Hebrew term עֲזָאזֵל (’aza’zel, 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 (’ez, “goat”; i.e., the word for “goats” in v. 5) and אָזַל (’azal, “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 ’azala (“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 ’azazu (“rough ground”) or perhaps עָזָז, (’azaz, “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 (’el, “mighty”), meaning “mighty goat.” The final consonantal form of עֲזָאזֵל would have resulted from the inversion of the א (aleph) with the second ז. He makes the point that the close association between עֵז and שְׂעִירִים (shÿ’irim), 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 (לְ, lamed preposition) the
16 tn Heb “which the lot has gone up on it for the
17 tn Heb “to make it,” meaning “to make the sacrifice.”
18 tn For remarks on the “cut off” penalty see the note on v. 4 above.
19 tn Heb “Man, man shall not draw near to any flesh (שְׁאֵר, shÿ’er) of his body/flesh (בָּשָׂר, basar).” The repetition of the word “man” is distributive, meaning “any (or “every”) man” (GKC 395-96 §123.c; cf. Lev 15:2). The two words for “flesh” are combined to refer to emphasize the physical familial relatedness (see J. E. Hartley, Leviticus [WBC], 282, and B. A. Levine, Leviticus [JPSTC], 119).
20 tn Heb “to uncover [her] nakedness” (cf. KJV, ASV, NASB, NRSV), which is clearly euphemistic for sexual intercourse (see J. E. Hartley, Leviticus [WBC], 282, and B. A. Levine, Leviticus [JPSTC], 119). This expression occurs a number of times in the following context and is generally translated “have sexual intercourse with [someone],” although in the case of the father mentioned in the following verse the expression may be connected to the shame or disgrace that would belong to the father whose wife’s sexuality is violated by his son. See the note on the word “mother” in v. 7.
21 sn The general statement prohibiting sexual intercourse between close relatives serves as an opening summary statement for the following section, which gives details concerning which degrees of relationship are specifically forbidden.
22 tn Heb “for your acceptance”; cf. NIV, NLT “it will be accepted on your behalf.”
23 sn On the guilt offering see the note on Lev 5:15 above.
24 tn Heb “And you shall keep all my statutes and all my regulations 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 22:31).
25 tn Heb “And you shall keep my statutes 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 22:31, etc.).
26 tc The MT has literally, “in his peoples,” but Smr, LXX, Syriac, Targum, and Tg. Ps.-J. have “in his people,” referring to the Israelites as a whole.
27 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).
28 tn The Hebrew verb הֵרִים (herim, rendered “contribute” here) 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).
29 tn Heb “the holy offerings of the sons of Israel which they contribute to the
30 tn Heb “for your acceptance” (see the notes on Lev 1:3-4 and 22:19 above).
31 tn Heb “On that day”; NIV, NCV “that same day.”
32 tn Heb “from it.”
33 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.).
34 tn Heb “between the two evenings,” perhaps designating the time between the setting of the sun and the true darkness of night. Cf. KJV, ASV “at even”; NAB “at the evening twilight.”
sn See B. A. Levine, Leviticus (JPSTC), 156, for a full discussion of the issues raised in this verse. The rabbinic tradition places the slaughter of Passover offerings between approximately 3:00
35 tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have adversative force here (cf. KJV, NASB, NIV).
36 tn Alternatively, “pure [gold] lampstand,” based on Exod 25:31, etc., where the term for “gold” actually appears (see NAB, NASB, NIV, NRSV, NLT, and the remarks in J. E. Hartley, Leviticus [WBC], 395, etc.). However, in Lev 24:4 the adjective “pure” is feminine, corresponding to “lampstand,” not an assumed noun “gold” (contrast Exod 25:31), and the “table” in v. 6 was overlaid with gold, but was not made of pure gold. Therefore, it is probably better to translate “[ceremonially] pure lampstand” (v. 4) and “[ceremonially] pure table” (v. 6); see NEB; cf. KJV, ASV; B. A. Levine, Leviticus [JPSTC], 164-65; and G. J. Wenham, Leviticus [NICOT], 307.
37 tn The words “until they were able” are not in the Hebrew text, but are implied.
38 tn The Hebrew here is awkward. A literal reading would be something like the following: “And they placed him in custody to give a clear decision [HALOT 976 s.v. פרשׁ qal] for themselves on the mouth of the
39 tn Heb “and my sanctuary you shall fear.” Cf. NCV “respect”; CEV “honor.”
40 tn Heb “gave” (so NLT); KJV, ASV, NCV “made.”
41 tn Heb “by the hand of” (so KJV).
42 tn Heb “his field of purchase,” which is to be distinguished from his own ancestral “landed property” (cf. v. 16 above).