Imamat 11:44-45
Konteks11:44 for I am the Lord your God and you are to sanctify yourselves and be holy because I am holy. You must not defile yourselves by any of the swarming things that creep on the ground, 11:45 for I am the Lord who brought you up from the land of Egypt to be your God, 1 and you are to be holy because I am holy.
Imamat 11:19
Konteks11:19 the stork, the heron of any kind, the hoopoe, and the bat.
Imamat 2:1--4:35
Konteks2:1 “‘When a person presents a grain offering 2 to the Lord, his offering must consist of choice wheat flour, 3 and he must pour olive oil on it and put frankincense 4 on it. 2:2 Then he must bring it to the sons of Aaron, the priests, and the priest 5 must scoop out from there a handful of its choice wheat flour and some of its olive oil in addition to all of its frankincense, and the priest must offer its memorial portion 6 up in smoke on the altar – it is 7 a gift of a soothing aroma to the Lord. 2:3 The remainder of the grain offering belongs to Aaron and to his sons 8 – it is 9 most holy 10 from the gifts of the Lord.
2:4 “‘When you present an offering of grain baked in an oven, it must be made of 11 choice wheat flour baked into unleavened loaves 12 mixed with olive oil or 13 unleavened wafers smeared 14 with olive oil. 2:5 If your offering is a grain offering made on the griddle, it must be choice wheat flour mixed with olive oil, unleavened. 2:6 Crumble it in pieces 15 and pour olive oil on it – it is a grain offering. 2:7 If your offering is a grain offering made in a pan, 16 it must be made of choice wheat flour deep fried in olive oil. 17
2:8 “‘You must bring the grain offering that must be made from these to the Lord. Present it to the priest, 18 and he will bring it to the altar. 2:9 Then the priest must take up 19 from the grain offering its memorial portion and offer it up in smoke on the altar – it is 20 a gift of a soothing aroma to the Lord. 2:10 The remainder of the grain offering belongs to Aaron and to his sons – it is 21 most holy from the gifts of the Lord.
2:11 “‘No grain offering which you present to the Lord can be made with yeast, 22 for you must not offer up in smoke any yeast or honey as a gift to the Lord. 23 2:12 You can present them to the Lord as an offering of first fruit, 24 but they must not go up to the altar for a soothing aroma. 2:13 Moreover, you must season every one of your grain offerings with salt; you must not allow the salt of the covenant of your God to be missing from your grain offering 25 – on every one of your grain offerings you must present salt.
2:14 “‘If you present a grain offering of first ripe grain to the Lord, you must present your grain offering of first ripe grain as soft kernels roasted in fire – crushed bits of fresh grain. 26 2:15 And you must put olive oil on it and set frankincense on it – it is a grain offering. 2:16 Then the priest must offer its memorial portion up in smoke – some of its crushed bits, some of its olive oil, in addition to all of its frankincense – it is 27 a gift to the Lord.
3:1 “‘Now if his offering is a peace offering sacrifice, 28 if he presents an offering from the herd, he must present before the Lord a flawless male or a female. 29 3:2 He must lay his hand on the head of his offering and slaughter it at the entrance of the Meeting Tent, and the sons of Aaron, the priests, must splash the blood against the altar’s sides. 30 3:3 Then the one presenting the offering 31 must present a gift to the Lord from the peace offering sacrifice: He must remove the fat that covers the entrails and all the fat that surrounds the entrails, 32 3:4 the two kidneys with the fat on their sinews, and the protruding lobe on the liver (which he is to remove along with the kidneys). 33 3:5 Then the sons of Aaron must offer it up in smoke on the altar atop the burnt offering that is on the wood in the fire as a gift of a soothing aroma to the Lord. 34
3:6 “‘If his offering for a peace offering sacrifice to the Lord is from the flock, he must present a flawless male or female. 35 3:7 If he presents a sheep as his offering, he must present it before the Lord. 3:8 He must lay his hand on the head of his offering and slaughter it before the Meeting Tent, and the sons of Aaron must splash 36 its blood against the altar’s sides. 3:9 Then he must present a gift to the Lord from the peace offering sacrifice: He must remove all the fatty tail up to the end of the spine, the fat covering the entrails, and all the fat on the entrails, 37 3:10 the two kidneys with the fat on their sinews, and the protruding lobe on the liver (which he is to remove along with the kidneys). 38 3:11 Then the priest must offer it up in smoke on the altar as a food gift to the Lord. 39
3:12 “‘If his offering is a goat he must present it before the Lord, 3:13 lay his hand on its head, and slaughter it before the Meeting Tent, and the sons of Aaron must splash its blood against the altar’s sides. 3:14 Then he must present from it his offering as a gift to the Lord: the fat which covers the entrails and all the fat on the entrails, 40 3:15 the two kidneys with the fat on their sinews, and the protruding lobe on the liver (which he is to remove along with the kidneys). 41 3:16 Then the priest must offer them up in smoke on the altar as a food gift for a soothing aroma – all the fat belongs to the Lord. 3:17 This is 42 a perpetual statute throughout your generations 43 in all the places where you live: You must never eat any fat or any blood.’” 44
4:1 Then the Lord spoke to Moses: 45 4:2 “Tell the Israelites, ‘When a person sins by straying unintentionally 46 from any of the Lord’s commandments which must not be violated, and violates any 47 one of them 48 –
4:3 “‘If the high priest 49 sins so that the people are guilty, 50 on account of the sin he has committed he must present a flawless young bull to the Lord 51 for a sin offering. 52 4:4 He must bring the bull to the entrance of the Meeting Tent before the Lord, lay his hand on the head of the bull, and slaughter the bull before the Lord. 4:5 Then that high priest must take some of the blood 53 of the bull and bring it to the Meeting Tent. 4:6 The priest must dip his finger in the blood and sprinkle 54 some of it 55 seven times before the Lord toward 56 the front of the veil-canopy 57 of the sanctuary. 4:7 The priest must put some of the blood on the horns of the altar of fragrant incense that is before the Lord in the Meeting Tent, and all the rest of the bull’s blood he must pour out at the base of the altar of burnt offering that is at the entrance of the Meeting Tent.
4:8 “‘Then he must take up all the fat from the sin offering bull: 58 the fat covering the entrails 59 and all the fat surrounding the entrails, 60 4:9 the two kidneys with the fat on their sinews, and the protruding lobe on the liver (which he is to remove along with the kidneys) 61 4:10 – just as it is taken from the ox of the peace offering sacrifice 62 – and the priest must offer them up in smoke on the altar of burnt offering. 4:11 But the hide of the bull, all its flesh along with its head and its legs, its entrails, and its dung – 4:12 all the rest of the bull 63 – he must bring outside the camp 64 to a ceremonially clean place, 65 to the fatty ash pile, 66 and he must burn 67 it on a wood fire; it must be burned on the fatty ash pile.
4:13 “‘If the whole congregation of Israel strays unintentionally 68 and the matter is not noticed by 69 the assembly, and they violate one of the Lord’s commandments, which must not be violated, 70 so they become guilty, 4:14 the assembly must present a young bull for a sin offering when the sin they have committed 71 becomes known. They must bring it before the Meeting Tent, 4:15 the elders of the congregation must lay their hands on the head of the bull before the Lord, and someone must slaughter 72 the bull before the Lord. 4:16 Then the high priest 73 must bring some of the blood of the bull to the Meeting Tent, 4:17 and that priest must dip his finger in the blood 74 and sprinkle 75 some of the blood seven times 76 before the Lord toward 77 the front of the veil-canopy. 78 4:18 He must put some of the blood on the horns of the altar 79 which is before the Lord in the Meeting Tent, and all the rest of the blood he must pour out at the base of the altar of burnt offering that is at the entrance of the Meeting Tent.
4:19 “‘Then the priest 80 must take all its fat 81 and offer the fat 82 up in smoke on the altar. 4:20 He must do with the rest of the bull just as he did with the bull of the sin offering; this is what he must do with it. 83 So the priest will make atonement 84 on their behalf and they will be forgiven. 85 4:21 He 86 must bring the rest of the bull outside the camp 87 and burn it just as he burned the first bull – it is the sin offering of the assembly.
4:22 “‘Whenever 88 a leader, by straying unintentionally, 89 sins and violates one of the commandments of the Lord his God which must not be violated, 90 and he pleads guilty, 4:23 or his sin that he committed 91 is made known to him, 92 he must bring a flawless male goat as his offering. 93 4:24 He must lay his hand on the head of the male goat and slaughter 94 it in the place where the burnt offering is slaughtered before the Lord – it is a sin offering. 4:25 Then the priest must take some of the blood of the sin offering with his finger and put it on the horns of the altar of burnt offering, and he must pour out the rest of its blood at the base of the altar of burnt offering. 4:26 Then the priest 95 must offer all of its fat up in smoke on the altar like the fat of the peace offering sacrifice. So the priest will make atonement 96 on his behalf for 97 his sin and he will be forgiven. 98
4:27 “‘If an ordinary individual 99 sins by straying unintentionally 100 when he violates one of the Lord’s commandments which must not be violated, 101 and he pleads guilty 4:28 or his sin that he committed 102 is made known to him, 103 he must bring a flawless female goat 104 as his offering for the sin 105 that he committed. 4:29 He must lay his hand on the head of the sin offering and slaughter 106 the sin offering in the place where the burnt offering is slaughtered. 4:30 Then the priest must take some of its blood with his finger and put it on the horns of the altar of burnt offering, and he must pour out all the rest of its blood at the base of the altar. 4:31 Then he must remove all of its fat (just as fat was removed from the peace offering sacrifice) and the priest must offer it up in smoke on the altar for a soothing aroma to the Lord. So the priest will make atonement 107 on his behalf and he will be forgiven. 108
4:32 “‘But if he brings a sheep as his offering, for a sin offering, he must bring a flawless female. 4:33 He must lay his hand on the head of the sin offering and slaughter it for a sin offering in the place where the burnt offering is slaughtered. 4:34 Then the priest must take some of the blood of the sin offering with his finger and put it on the horns of the altar of burnt offering, and he must pour out all the rest of its blood at the base of the altar. 4:35 Then the one who brought the offering 109 must remove all its fat (just as the fat of the sheep is removed from the peace offering sacrifice) and the priest must offer them up in smoke on the altar on top of the other gifts of the Lord. So the priest will make atonement 110 on his behalf for his sin which he has committed and he will be forgiven. 111
Imamat 20:7-8
Konteks20:7 “‘You must sanctify yourselves and be holy, because I am the Lord your God. 20:8 You must be sure to obey my statutes. 112 I am the Lord who sanctifies you.
Imamat 20:24-26
Konteks20:24 So I have said to you: You yourselves will possess their land and I myself will give it to you for a possession, a land flowing with milk and honey. I am the Lord your God who has set you apart from the other peoples. 113 20:25 Therefore you must distinguish 114 between the clean animal and the unclean, and between the unclean bird and the clean, and you must not make yourselves detestable by means of an animal or bird or anything that creeps on the ground – creatures 115 I have distinguished for you as unclean. 116 20:26 You must be holy to me because I, the Lord, am holy, and I have set you apart from the other peoples to be mine.
[11:45] 1 tn Heb “to be to you for a God.”
[2:1] 2 sn The “grain offering” ( מִנְחָה[minkhah]; here קָרְבַּן מִנְחָה, [qorbban 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
[2:1] 3 tn The Hebrew term for “choice wheat flour” (סֹלֶת, selet) 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).
[2:1] 4 sn This is not just any “incense” (קְטֹרֶת, qÿtoret; R. E. Averbeck, NIDOTTE 3:913-16), but specifically “frankincense” (לְבֹנָה, lÿvonah; R. E. Averbeck, NIDOTTE 2:756-57).
[2:2] 5 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).
[2:2] 6 sn The “memorial portion” (אַזְכָרָה, ’azkharah) 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
[2:2] 7 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.
[2:3] 8 tn Heb “…is to Aaron and to his sons.” The preposition “to” (לְ, lamed) indicates ownership. Cf. NAB, NASB, NIV and other English versions.
[2:3] 9 tn The words “it is” (הוּא, hu’) 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).
[2:3] 10 tn Heb “holy of holies”; KJV, NASB “a thing most holy.”
[2:4] 11 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.
[2:4] 12 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).
[2:4] 13 tn Heb “and.” Here the conjunction vav (ו) has an alternative sense (“or”).
[2:4] 14 tn The Hebrew word מְשֻׁחִים (mÿshukhim) translated here as “smeared” is often translated “anointed” in other contexts. Cf. TEV “brushed with olive oil” (CEV similar).
[2:6] 15 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).
[2:7] 16 tn Heb “a grain offering of a pan”; cf. KJV “fryingpan”; NAB “pot”; CEV “pan with a lid on it.”
[2:7] 17 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.
[2:8] 18 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 3rd 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” (3rd person Qal), thus agreeing with the LXX 3rd person verb at the beginning of the verse (see above). Third, the MT has a 3rd person vav consecutive verb “and he shall present it to the priest,” which agrees with the LXX but is not internally consistent with the 2nd 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.
[2:9] 19 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.”
[2:9] 20 tn The words “it is” (הוּא, hu’) 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).
[2:10] 21 tn See the note on “it is” in v. 9b.
[2:11] 22 tn Heb “Every grain offering which you offer to the
[2:11] 23 tc A few Hebrew
[2:11] tn Heb “for all leaven and all honey you must not offer up in smoke from it a gift to the
[2:12] 24 sn The “first fruit” referred to here was given to the priests as a prebend for their service to the
[2:13] 25 tn Heb “from upon your grain offering.”
[2:14] 26 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.”
[2:16] 27 tn See the note on “it is” in 2:9b.
[3:1] 28 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
[3:1] 29 tn Heb “if a male if a female, perfect he shall present it before the
[3:2] 30 tn See the remarks on Lev 1:3-5 above for some of the details of translation here.
[3:3] 31 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).
[3:3] 32 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).
[3:4] 33 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”).
[3:5] 34 tn Or “on the fire – [it is] a gift of a soothing aroma to the
[3:6] 35 tn Heb “a male or female without defect he shall present it”; cf. NLT “must have no physical defects.”
[3:8] 36 tn See the note on this term at 1:5.
[3:9] 37 sn See the note on this phrase in 3:3.
[3:10] 38 tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.”
[3:11] 39 tn Heb “food, a gift to the
[3:14] 40 sn See the note on this phrase in 3:3.
[3:15] 41 tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.”
[3:17] 42 tn The words “This is” are not in the Hebrew text, but are supplied due to requirements of English style.
[3:17] 43 tn Heb “for your generations”; NAB “for your descendants”; NLT “for you and all your descendants.”
[3:17] 44 tn Heb “all fat and all blood you must not eat.”
[4:1] 45 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.
[4:2] 46 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 [bÿyad ramah] “with a raised hand,” v. 30). In the latter case the person, as it were, raises his fist in presumptuous defiance against the
[4:2] 47 tn This is an emphatic use of the preposition מִן (min; see R. J. Williams, Hebrew Syntax, 56-57, §325).
[4:2] 48 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 [’im] 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.”
[4:3] 49 tn Heb “the anointed priest” (so ASV, NAB, NASB, NIV, NRSV). This refers to the high priest (cf. TEV, CEV, NLT).
[4:3] 50 tn Heb “to the guilt of the people”; NRSV “thus bringing guilt on the people.”
[4:3] 51 tn Heb “and he shall offer on his sin which he sinned, a bull, a son of the herd, flawless.”
[4:3] 52 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, khatta’t) 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.
[4:5] 53 tn Heb “from the blood of the bull” (and similarly throughout this chapter).
[4:6] 54 tn The Hebrew verb וְהִזָּה (vÿhizzah, Hiphil of נָזָה, nazah) does indeed mean “sprinkle” or “splatter.” Contrast the different Hebrew verb meaning “splash” in Lev 1:5 (זָרָק, zaraq).
[4:6] 55 tn Heb “of the blood.” The relative pronoun (“it”) has been used in the translation here for stylistic reasons.
[4:6] 56 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.
[4:6] 57 tn The Hebrew term פָּרֹכֶת (parokhet) is usually translated “veil” (e.g., ASV, NAB, NASB) or “curtain” (e.g., NIV, NRSV), but 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 (see R. E. Averbeck, NIDOTTE 3:687-89).
[4:8] 58 tn Heb “all the fat of the bull of the sin offering he shall take up from it.”
[4:8] 59 tc The MT has here the preposition עַל (’al, “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 (’et), 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.
[4:8] 60 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).
[4:9] 61 tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.”
[4:10] 62 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).
[4:12] 63 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).
[4:12] 64 tn Heb “And he (the offerer) shall bring out all the bull to from outside to the camp to a clean place.”
[4:12] 65 tn Heb “a clean place,” but referring to a place that is ceremonially clean. This has been specified in the translation for clarity.
[4:12] 66 tn Heb “the pouring out [place] of fatty ash.”
[4:12] 67 tn Heb “burn with fire.” This expression is somewhat redundant in English, so the translation collocates “fire” with “wood,” thus “a wood fire.”
[4:13] 68 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).
[4:13] 69 tn Heb “is concealed from the eyes of”; NASB, NRSV, NLT “escapes the notice of.”
[4:13] 70 tn Heb “and they do one from all the commandments of the
[4:14] 71 tn Heb “and the sin which they committed on it becomes known”; KJV “which they have sinned against it.” The Hebrew עָלֶיהָ (’aleha, “on it”) probably refers back to “one of the commandments” in v. 13 (J. Milgrom, Leviticus [AB], 1:243).
[4:15] 72 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.”
[4:16] 73 tn Heb “the anointed priest” (so ASV, NAB, NASB, NIV, NRSV). This refers to the high priest (cf. TEV).
[4:17] 74 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.
[4:17] 75 tn The Hebrew verb וְהִזָּה (vÿhizzah, Hiphil of נָזָה, nazah) does indeed mean “sprinkle” or “splatter.” Contrast the different Hebrew verb translated “splash” in Lev 1:5 (זָרָק, zaraq).
[4:17] 76 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 corrupt by 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).
[4:17] 77 tn See the note on v. 6 above.
[4:17] 78 tn See the note on v. 6 above.
[4:18] 79 sn See v. 7, where this altar is identified as the altar of fragrant incense.
[4:19] 80 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.
[4:19] 81 tn Heb “take up all its fat from it”; NASB “shall remove all its fat from it.”
[4:19] sn See the full discussion of the fat regulations in Lev 4:8-9 above.
[4:19] 82 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.
[4:20] 83 sn Cf. Lev 4:11-12 above for the disposition of “the [rest of] the bull.”
[4:20] 84 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
[4:20] 85 tn Heb “there shall be forgiveness to them” or “it shall be forgiven to them.”
[4:21] 86 sn See the note on the word “slaughter” in v. 15.
[4:21] 87 tn Heb “And he shall bring out the bull to from outside to the camp.”
[4:22] 88 tn This section begins with the relative pronoun אֲשֶׁר (’asher) which usually means “who” or “which,” but here means “whenever.”
[4:22] 89 tn See the Lev 4:2 note on “straying.”
[4:22] 90 tn Heb “and does one from all the commandments of the
[4:23] 91 tn Heb “or his sin which he sinned in it is made known to him”; NAB “if he learns of the sin he committed.”
[4:23] 92 tn Lev 4:22b-23a is difficult. The present translation suggests that there are two possible legal situations envisioned, separated by the Hebrew אוֹ (’o, “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.
[4:23] 93 tn Heb “a he-goat of goats, a male without defect”; cf. NLT “with no physical defects.”
[4:24] 94 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.
[4:26] 95 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.
[4:26] 96 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
[4:26] 97 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, ‘he will make expiation for…to cleanse…from…,’ as in 16:30.”
[4:26] 98 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
[4:27] 99 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.”
[4:27] 100 tn Heb “If one person sins by straying, from the people of the land.” See Lev 4:2 for a note on “straying.”
[4:27] 101 tn Heb “by doing it, one from the commandments of the
[4:28] 102 tn Heb “or his sin which he sinned is made known to him”; cf. NCV “when that person learns about his sin.”
[4:28] 103 tn Lev 4:27b-28a is essentially the same as 4:22b-23a (see the notes there).
[4:28] 104 tn Heb “a she-goat of goats, a female without defect”; NAB “an unblemished she-goat.”
[4:28] 105 tn Heb “on his sin.”
[4:29] 106 tc The LXX has a plural form here (see v. 24 above and the note on Lev 1:5a).
[4:31] 107 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
[4:31] 108 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
[4:35] 109 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).
[4:35] 110 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
[4:35] 111 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
[20:8] 112 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.).
[20:24] 113 tc Here and with the same phrase in v. 26, the LXX adds “all,” resulting in the reading “all the peoples.”
[20:25] 114 tn Heb “And you shall distinguish.” The verb is the same as “set apart” at the end of the previous verse. The fact that God had “set them apart” from the other peoples roundabout them called for them to “distinguish between” the clean and the unclean, etc.
[20:25] 115 tn The word “creatures” has been supplied in the translation to make it clear that the following relative clause modifies the animal, bird, or creeping thing mentioned earlier, and not the ground itself.
[20:25] 116 tc The MT has “to defile,” but Smr, LXX, and Syriac have “to uncleanness.”
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