Discovery BoxLeviticus 6:16-18 
Context6:16 Aaron and his sons are to eat what is left over from it. It must be eaten unleavened in a holy place; they are to eat it in the courtyard of the Meeting Tent. 6:17 It must not be baked with yeast. 1 I have given it as their portion from my gifts. It is most holy, 2 like the sin offering and the guilt offering. 6:18 Every male among the sons of Aaron may eat it. It is a perpetual allotted portion 3 throughout your generations 4 from the gifts of the Lord. Anyone who touches these gifts 5 must be holy.’” 6
Leviticus 6:25
Context6:25 “Tell Aaron and his sons, ‘This is the law of the sin offering. In the place where the burnt offering is slaughtered the sin offering must be slaughtered before the Lord. It is most holy. 7
Leviticus 8:9
Context8:9 Finally, he set the turban 8 on his head and attached the gold plate, the holy diadem, 9 to the front of the turban just as the Lord had commanded Moses.
Leviticus 10:3
Context10:3 Moses then said to Aaron, “This is what the Lord spoke: ‘Among the ones close to me I will show myself holy, 10 and in the presence of all the people I will be honored.’” 11 So Aaron kept silent.
Leviticus 10:12-13
Context10:12 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. 10:13 You must eat it in a holy place because it is your allotted portion 12 and the allotted portion of your sons from the gifts 13 of the Lord, for this is what I have been commanded. 14
Leviticus 10:17
Context10:17 “Why did you not eat the sin offering in the sanctuary? For it is most holy and he gave it to you to bear the iniquity of the congregation, 15 to make atonement on their behalf before the Lord.
Leviticus 12:4
Context12:4 Then she will remain 16 thirty-three days in blood purity. 17 She must not touch anything holy and she must not enter the sanctuary until the days of her purification are fulfilled. 18
Leviticus 14:13
Context14:13 He must then slaughter 19 the male lamb in the place where 20 the sin offering 21 and the burnt offering 22 are slaughtered, 23 in the sanctuary, because, like the sin offering, the guilt offering belongs to the priest; 24 it is most holy.
Leviticus 16:32-33
Context16:32 “The priest who is anointed and ordained to act as high priest in place of his father 25 is to make atonement. He is to put on the linen garments, the holy garments, 16:33 and he is to purify 26 the Most Holy Place, 27 he is to purify the Meeting Tent and the altar, 28 and he is to make atonement for 29 the priests and for all the people of the assembly.
Leviticus 19:8
Context19:8 and the one who eats it will bear his punishment for iniquity 30 because he has profaned 31 what is holy to the Lord. 32 That person will be cut off from his people. 33
Leviticus 20:3
Context20:3 I myself will set my face 34 against that man and cut him off from the midst of his people, 35 because he has given some of his children to Molech and thereby defiled my sanctuary and profaned my holy name. 36
Leviticus 21:23
Context21:23 but he must not go into the veil-canopy 37 or step forward to the altar because he has a physical flaw. Thus 38 he must not profane my holy places, for I am the Lord who sanctifies them.’”
Leviticus 22:11
Context22:11 but if a priest buys a person with his own money, 39 that person 40 may eat the holy offerings, 41 and those born in the priest’s 42 own house may eat his food. 43
Leviticus 23:20-21
Context23:20 and the priest is to wave them – the two lambs 44 – along with the bread of the first fruits, as a wave offering before the Lord; they will be holy to the Lord for the priest.
23:21 “‘On this very day you must proclaim an assembly; it is to be a holy assembly for you. 45 You must not do any regular work. This is a perpetual statute in all the places where you live throughout your generations. 46
Leviticus 23:24
Context23:24 “Tell the Israelites, ‘In the seventh month, on the first day of the month, you must have a complete rest, a memorial announced by loud horn blasts, 47 a holy assembly.
Leviticus 23:27
Context23:27 “The 48 tenth day of this seventh month is the Day of Atonement. 49 It is to be a holy assembly for you, and you must humble yourselves 50 and present a gift to the Lord.
Leviticus 23:37
Context23:37 “‘These are the appointed times of the Lord that you must proclaim as holy assemblies to present a gift to the Lord – burnt offering, grain offering, sacrifice, and drink offerings, 51 each day according to its regulation, 52
Leviticus 27:9-10
Context27:9 “‘If what is vowed is a kind of animal from which an offering may be presented 53 to the Lord, anything which he gives to the Lord from this kind of animal 54 will be holy. 27:10 He must not replace or exchange it, good for bad or bad for good, and if he does indeed exchange one animal for another animal, then both the original animal 55 and its substitute will be holy.
Leviticus 27:14
Context27:14 “‘If a man consecrates his house as holy to the Lord, the priest will establish its conversion value, whether good or bad. Just as the priest establishes its conversion value, thus it will stand. 56
Leviticus 27:23
Context27:23 the priest will calculate for him the amount of its conversion value until the jubilee year, and he must pay 57 the conversion value on that jubilee day as something that is holy to the Lord.
Leviticus 27:28
Context27:28 “‘Surely anything which a man permanently dedicates to the Lord 58 from all that belongs to him, whether from people, animals, or his landed property, must be neither sold nor redeemed; anything permanently dedicated is most holy to the Lord.
Leviticus 27:33
Context27:33 The owner 59 must not examine the animals to distinguish between good and bad, and he must not exchange it. If, however, he does exchange it, 60 both the original animal 61 and its substitute will be holy. 62 It must not be redeemed.’”
1 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.
2 tn Heb “holiness of holinesses [or holy of holies] it is”; cf. NAB “most sacred.”
3 tn Or “a perpetual regulation”; cf. NASB “a permanent ordinance”; NRSV “as their perpetual due.”
4 tn Heb “for your generations”; cf. NIV “for the generations to come.”
5 tn Heb “touches them”; the referent has been specified in the translation for clarity. In this context “them” must refer to the “gifts” of the
6 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
7 tn Heb “holiness of holinesses [or holy of holies] it is.” Cf. NAB “most sacred”; CEV “very sacred”; TEV “very holy.”
8 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).
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
10 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
11 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
12 tn Heb “statute” (cf. 10:9, 11); cf. KJV, NAB, NASB, NRSV “due”; NIV “share”; NLT “regular share.”
13 tn For the rendering of the Hebrew אִשֶׁה (’isheh) as “gift” rather than “offering [made] by fire,” see the note on Lev 1:9.
14 sn Cf. Lev 2:3 and 6:14-18 [6:7-11 HT] for these regulations.
15 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).
16 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).
17 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.
18 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.
19 tn Heb “And he shall slaughter.”
20 tn Heb “in the place which.”
21 sn See the note on Lev 4:3 regarding the term “sin offering.”
22 sn See the note on Lev 1:3 regarding the “burnt offering.”
23 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).
24 tn Heb “the guilt offering, it [is] to the
25 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).
26 tn Heb “to atone” (also later in this verse); see the note on “purifying the holy place” in 16:20.
27 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.
28 tn Heb “and the tent of meeting and the alter 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).
29 tn At this point in the verse the verb כִּפֶּר (kipper, “to make atonement”) takes its object with the preposition עַל (’al, “for”; literally, “upon”; contrast the first part of the verse and cf. the notes on Lev 1:4 and 16:20 above).
30 tn See the note on Lev 17:16 above.
31 sn Regarding “profaned,” see the note on Lev 10:10 above.
32 tn Heb “the holiness of the
33 sn On the “cut off” penalty see the note on Lev 7:20.
34 tn Heb “And I, I shall give my faces.”
35 sn On the “cut off” penalty see the notes on Lev 7:20 and 17:4.
36 tn Heb “for the sake of defiling my sanctuary and to profane my holy name.”
37 sn See the note on Lev 16:2 for the rendering “veil-canopy.”
38 tn Heb “And.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.
39 tn Heb “and a priest, if he buys a person, the property of his silver.”
40 tn Heb “he”; the referent (the person whom the priest has purchased) has been specified in the translation for clarity.
41 tn Heb “eat it”; the referent (the holy offerings) has been specified in the translation for clarity.
42 tn Heb “his”; the referent (the priest) has been specified in the translation for clarity.
43 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
44 tn Smr and LXX have the Hebrew article on “lambs.” The syntax of this verse is difficult. The object of the verb (two lambs) is far removed from the verb itself (shall wave) in the MT, and the preposition עַל (’al, “upon”), rendered “along with” in this verse, is also added to the far removed subject (literally, “upon [the] two lambs”; see B. A. Levine, Leviticus [JPSTC], 159). It is clear, however, that the two lambs and the loaves (along with their associated grain and drink offerings) constituted the “wave offering,” which served as the prebend “for the priest.” Burnt and sin offerings (vv. 18-19a) were not included in this (see Lev 7:11-14, 28-36).
45 tn Heb “And you shall proclaim [an assembly] in the bone of this day; a holy assembly it shall be to you” (see the remarks in B. A. Levine, Leviticus [JPSTC], 160, and the remarks on the LXX rendering in J. E. Hartley, Leviticus [WBC], 367).
46 tn Heb “for your generations.”
47 tn Heb “a memorial of loud blasts.” Although the term for “horn” does not occur here, allowing for the possibility that vocal “shouts” of acclamation are envisioned (see P. J. Budd, Leviticus [NCBC], 325), the “blast” of the shofar (a trumpet made from a ram’s “horn”) is most likely what is intended. On this occasion, the loud blasts on the horn announced the coming of the new year on the first day of the seventh month (see the explanations in J. E. Hartley, Leviticus [WBC], 387, and B. A. Levine, Leviticus [JPSTC], 160).
48 tn Heb “Surely the tenth day” or perhaps “Precisely the tenth day.” The Hebrew adverbial particle אַךְ (’akh) is left untranslated by most recent English versions; cf. however NASB “On exactly the tenth day.”
49 sn See the description of this day and its regulations in Lev 16 and the notes there.
50 tn Heb “you shall humble your souls.” See the note on Lev 16:29 above.
51 tn The LXX has “[their] burnt offerings, and their sacrifices, and their drink offerings.”
52 tn Heb “a matter of a day in its day”; NAB “as prescribed for each day”; NRSV, NLT “each on its proper day.”
53 tn Heb “which they may present from it an offering.” The plural active verb is sometimes best rendered in the passive (GKC 460 §144.f, g). Some medieval Hebrew
54 tn Heb “from it.” The masculine suffix “it” here is used for the feminine in the MT, but one medieval Hebrew
55 tn Heb “it and its substitute.” The referent (the original animal offered) has been specified in the translation for clarity.
56 tn The expression “it shall stand” may be a technical term for “it shall be legally valid”; cf. NLT “assessment will be final.”
57 tn Heb “give” (so KJV, ASV, NASB, NLT).
58 tn Heb “Surely, any permanently dedicated [thing] which a man shall permanently dedicate to the
59 tn Heb “he”; the referent (the owner of the animal) has been specified in the translation for clarity.
60 tn Heb “And if exchanging [infinitive absolute] he exchanges it [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.
61 tn Heb “it and its substitute.” The referent (the original animal offered) has been specified in the translation for clarity.
62 tn Heb “it shall be and its substitute shall be holy.”
