Imamat 6:8

Sacrificial Instructions for the Priests: The Burnt Offering

6:8 (6:1) ¹  Then the Lord spoke to Moses: ² 

Imamat 6:24

The Sin Offering

6:24 Then the Lord spoke to Moses: ³ 

Imamat 8:1

Ordination of the Priests

8:1 Then the Lord spoke to Moses: ⁴ 

Imamat 11:1

Clean and Unclean Land Creatures

11:1 The Lord spoke to Moses and Aaron, saying to them,

Imamat 4:1

Sin Offering Regulations

4:1 Then the Lord spoke to Moses: ⁵ 

Imamat 5:14

Guilt Offering Regulations: Known Trespass

5:14 Then the Lord spoke to Moses: ⁶ 

Imamat 6:1

Trespass by Deception and False Oath

6:1 (5:20) ⁷  Then the Lord spoke to Moses: ⁸ 

Imamat 7:22

Sacrificial Instructions for the Common People: Fat and Blood

7:22 Then the Lord spoke to Moses: ⁹ 

Imamat 7:28

Priestly Portions of Peace Offerings

7:28 Then the Lord spoke to Moses: ¹⁰ 

Imamat 12:1

Purification of a Woman after Childbirth

12:1 The Lord spoke to Moses:

Imamat 14:1

Purification of Diseased Skin Infections

14:1 The Lord spoke to Moses:

Imamat 17:1

The Slaughter of Animals

17:1 The Lord spoke to Moses:

Imamat 18:1

Exhortation to Obedience and Life

18:1 The Lord spoke to Moses:

Imamat 1:1

Introduction to the Sacrificial Regulations

1:1 Then the Lord called to Moses and spoke to him ¹¹  from the Meeting Tent: ¹² 

Imamat 10:8

Perpetual Statutes the Lord Spoke to Aaron

10:8 Then the Lord spoke to Aaron,

Imamat 14:33

Purification of Disease-Infected Houses

14:33 The Lord spoke to Moses and Aaron:

Imamat 15:1

Male Bodily Discharges

15:1 The Lord spoke to Moses and Aaron:

Imamat 18:2

18:2 “Speak to the Israelites and tell them, ‘I am the Lord your God!

Imamat 19:1

Religious and Social Regulations

19:1 The Lord spoke to Moses:

Imamat 20:1

Prohibitions against Illegitimate Family Worship

20:1 The Lord spoke to Moses:

Imamat 21:16

Rules for the Priesthood

21:16 The Lord spoke to Moses:

Imamat 22:1

Regulations for the Eating of Priestly Stipends

22:1 The Lord spoke to Moses:

Imamat 22:17

Regulations for Offering Votive and Freewill Offerings

22:17 The Lord spoke to Moses:

Imamat 23:1

Regulations for Israel’s Appointed Times

23:1 The Lord spoke to Moses:

Imamat 23:33

The Festival of Booths

23:33 The Lord spoke to Moses:

Imamat 24:1

Regulations for the Lampstand and Table of Bread

24:1 The Lord spoke to Moses:

Imamat 24:13

24:13 Then the Lord spoke to Moses:

Imamat 10:13

10:13 You must eat it in a holy place because it is your allotted portion ¹³  and the allotted portion of your sons from the gifts ¹⁴  of the Lord, for this is what I have been commanded. ¹⁵ 

Imamat 6:19

The Grain Offering of the Priests

6:19 Then the Lord spoke to Moses: ¹⁶ 

Imamat 13:1

Infections on the Skin

13:1 The Lord spoke to Moses and Aaron:

Imamat 17:2

17:2 “Speak to Aaron, his sons, and all the Israelites, and tell them: ‘This is the word that the Lord has commanded:

Imamat 22:26

22:26 The Lord spoke to Moses:

Imamat 23:23

The Festival of Horn Blasts

23:23 The Lord spoke to Moses:

Imamat 25:1

Regulations for the Sabbatical Year

25:1 The Lord spoke to Moses at Mount Sinai:

Imamat 27:1

Redemption of Vowed People

27:1 The Lord spoke to Moses:

Imamat 23:9

The Presentation of First Fruits

23:9 The Lord spoke to Moses:

Imamat 23:26

The Day of Atonement

23:26 The Lord spoke to Moses:

Imamat 10:3

10:3 Moses then said to Aaron, “This is what the Lord spoke: ‘Among the ones close to me I will show myself holy, ¹⁷  and in the presence of all the people I will be honored.’” ¹⁸  So Aaron kept silent.

[6:8]  ¹ sn Lev 6:8 in the English Bible = 6:1 in the Hebrew text. See also the note on 6:1.

[6:8]  ² sn The following paragraphs are Lev 6:8-30 in the English Bible but 6:1-23 in the Hebrew text. This initial verse makes the special priestly regulations for the people’s burnt and grain offerings into a single unit (i.e., Lev 6:8-18 [6:1-11 HT]; cf. Lev 1-2 above). Note also the separate introductions for various priestly regulations in Lev 6:19 [12 HT], 24 [17 HT], and for the common people in Lev 7:22, 28 below.

[6:24]  ³ sn See the note on Lev 6:8 [6:1 HT].

[8:1]  ⁴ sn Lev 8 is the fulfillment account of the ordination legislation recorded in Exod 29, and is directly connected to the command to ordain the tabernacle and priesthood in Exod 40:1-16 as well as the partial record of its fulfillment in Exod 40:17-38.

[4:1]  ⁵ 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.

[5:14]  ⁶ sn The quotation introduced here extends from Lev 5:14 through 5:19, encompassing the first main section of guilt offering regulations. Compare the notes on Lev 1:1; 4:1; and 6:1 [5:20 HT].

[6:1]  ⁷ sn Beginning with 6:1, the verse numbers through 6:30 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 6:1 ET = 5:20 HT, 6:2 ET = 5:21 HT, 6:8 ET = 6:1 HT, etc., through 6:30 ET = 6:23 HT. Beginning with 7:1 the verse numbers in the English text and Hebrew text are again the same.

[6:1]  ⁸ sn This paragraph is Lev 6:1-7 in the English Bible but Lev 5:20-26 in the Hebrew text. The quotation introduced by v. 1 extends from Lev 6:2 (5:21 HT) through 6:7 (5:26 HT), encompassing the third main section of guilt offering regulations. Compare the notes on Lev 1:1; 4:1; and 5:14 above.

[7:22]  ⁹ sn See the note on Lev 6:8 [6:1 HT] above.

[7:28]  ¹⁰ sn See the note on Lev 6:8 [6:1 HT].

[1:1]  ¹¹ tn Heb “And he (the Lord) called (וַיִּקְרָא, vayyiqra’) to Moses and the Lord spoke (וַיְדַבֵּר, vayÿdabber) to him from the tent of meeting.” The MT assumes “Lord” in the first clause but places it in the second clause (after “spoke”). This is somewhat awkward, especially in terms of English style; most English versions reverse this and place “Lord” in the first clause (right after “called”). The Syriac version does the same.

[1:1]  sn The best explanation for the MT of Lev 1:1 arises from its function as a transition from Exod 40 to Lev 1. The first clause, “And he (the Lord) called to Moses,” links v. 1 back to Exod 40:35, “But Moses was not able to enter into the tent of meeting because the cloud had settled on it and the glory of the Lord had filled the tabernacle” (cf. J. Milgrom, Leviticus [AB], 1:134). Exod 40:36-38 is a parenthetical explanation of the ongoing function of the cloud in leading the people through the wilderness. Since Moses could not enter the tent of meeting, the Lord “called” to him “from” the tent of meeting.

[1:1]  ¹² sn The second clause of v. 1, “and the Lord spoke to him from the tent of meeting, saying,” introduces the following discourse. This is a standard introductory formula (see, e.g., Exod 20:1; 25:1; 31:1; etc.). The combination of the first and second clauses is, therefore, “bulky” because of the way they happen to be juxtaposed in this transitional verse (J. E. Hartley, Leviticus [WBC], 8). The first clause of v. 1 connects the book back to the end of the Book of Exodus while the second looks forward the ritual legislation that follows in Lev 1:2ff. There are two “Tents of Meeting”: the one that stood outside the camp (see, e.g., Exod 33:7) and the one that stood in the midst of the camp (Exod 40:2; Num 2:2ff) and served as the Lord’s residence until the construction of the temple in the days of Solomon (Exod 27:21; 29:4; 1 Kgs 8:4; 2 Chr 5:5, etc.; cf. 2 Sam 7:6). Exod 40:35 uses both “tabernacle” and “tent of meeting” to refer to the same tent: “Moses could not enter the tent of meeting because the cloud had settled on it, and the glory of the Lord filled the tabernacle.” It is clear that “tent of meeting” in Lev 1:1 refers to the “tabernacle.” The latter term refers to the tent as a “residence,” while the former refers to it as a divinely appointed place of “meeting” between God and man (see R. E. Averbeck, NIDOTTE 2:873-77 and 2:1130-34). This corresponds to the change in terms in Exod 40:35, where “tent of meeting” is used when referring to Moses’ inability to enter the tent, but “tabernacle” when referring to the Lord taking up residence there in the form of the glory cloud. The quotation introduced here extends from Lev 1:2 through 3:17, and encompasses the burnt, grain, and peace offering regulations. Compare the notes on Lev 4:1; 5:14; and 6:1 [5:20 HT] below.

[10:13]  ¹³ tn Heb “statute” (cf. 10:9, 11); cf. KJV, NAB, NASB, NRSV “due”; NIV “share”; NLT “regular share.”

[10:13]  ¹⁴ tn For the rendering of the Hebrew אִשֶׁה (’isheh) as “gift” rather than “offering [made] by fire,” see the note on Lev 1:9.

[10:13]  ¹⁵ sn Cf. Lev 2:3 and 6:14-18 [6:7-11 HT] for these regulations.

[6:19]  ¹⁶ sn See the note on Lev 6:8 [6:1 HT] above.

[10:3]  ¹⁷ 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.

[10:3]  ¹⁸ 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.