Imamat 1:3

Burnt Offering Regulations: Animal from the Herd

1:3 “‘If his offering is a burnt offering ¹  from the herd he must present it as a flawless male; he must present it at the entrance ²  of the Meeting Tent for its ³  acceptance before the Lord.

Imamat 11:4

11:4 However, you must not eat these ⁴  from among those that chew the cud and have divided hooves: The camel is unclean to you ⁵  because it chews the cud ⁶  even though its hoof is not divided. ⁷ 

Imamat 13:52

13:52 He must burn the garment or the warp or the woof, whether wool or linen, or any article of leather which has the infection in it. Because it is a malignant disease it must be burned up in the fire.

Imamat 15:14

15:14 Then on the eighth day he is to take for himself two turtledoves or two young pigeons, ⁸  and he is to present himself ⁹  before the Lord at the entrance of the Meeting Tent and give them to the priest,

Imamat 16:12

16:12 and take a censer full of coals of fire from the altar before the Lord ¹⁰  and a full double handful of finely ground fragrant incense, ¹¹  and bring them inside the veil-canopy. ¹² 

[1:3]  ¹ sn The burnt offering (עֹלָה, ’olah) was basically a “a gift of a soothing aroma to the Lord” (vv. 9, 13, 17). It could serve as a votive or freewill offering (e.g., Lev 22:18-20), an accompaniment of prayer and supplication (e.g., 1 Sam 7:9-10), part of the regular daily, weekly, monthly, and festival cultic pattern (e.g., Num 28-29), or to make atonement either alone (e.g., Lev 1:4; 16:24) or in combination with the grain offering (e.g., Lev 14:20) or sin offering (e.g., Lev 5:7; 9:7). See R. E. Averbeck, NIDOTTE 4:996-1022.

[1:3]  ² tn Heb “door” (so KJV, ASV); NASB “doorway” (likewise throughout the book of Leviticus). The translation “door” or “doorway” may suggest a framed door in a casing to the modern reader, but here the term refers to the entrance to a tent.

[1:3]  ³ tn The NIV correctly has “it” in the text, referring to the acceptance of the animal (cf., e.g., RSV, NEB, NLT), but “he” in the margin, referring to the acceptance of the offerer (cf. ASV, NASB, JB). The reference to a “flawless male” in the first half of this verse suggests that the issue here is the acceptability of the animal to make atonement on behalf of the offerer (Lev 1:4; cf. NRSV “for acceptance in your behalf”).

[11:4]  ⁴ tn Heb “this,” but as a collective plural (see the following context).

[11:4]  ⁵ sn Regarding “clean” versus “unclean,” see the note on Lev 10:10.

[11:4]  ⁶ tn Heb “because a chewer of the cud it is” (see also vv. 5 and 6).

[11:4]  ⁷ tn Heb “and hoof there is not dividing” (see also vv. 5 and 6).

[15:14]  ⁸ tn Heb “from the sons of the pigeon,” referring either to “young pigeons” or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168 with J. E. Hartley, Leviticus [WBC], 14; cf. Lev 1:14 and esp. 5:7-10).

[15:14]  ⁹ tc The MT has the Qal form of the verb בּוֹא (bo’) “to come” here, but the LXX (followed generally by the Syriac and Tg. Ps.-J.) reflects the Hiphil form of the same verb, “to bring” as in v. 29 below. In v. 29, however, there is no additional clause “and give them to the priest,” so the Hiphil is necessary in that context while it is not necessary here in v. 14.

[16:12]  ¹⁰ tn Heb “and he shall take the fullness of the censer, coals of fire, from on the altar from to the faces of the Lord.”

[16:12]  ¹¹ tn Heb “and the fullness of the hollow of his two hands, finely ground fragrant incense.”

[16:12]  ¹² tn Heb “and he shall bring from house to the veil-canopy.”