Imamat 2:11

Additional Grain Offering Regulations

2:11 “‘No grain offering which you present to the Lord can be made with yeast, ¹  for you must not offer up in smoke any yeast or honey as a gift to the Lord. ² 

Imamat 7:25

7:25 If anyone eats fat from the animal from which he presents a gift to the Lord, that person will be cut off from his people. ³ 

Imamat 7:34

7:34 for the breast of the wave offering and the thigh of the contribution offering I have taken from the Israelites out of their peace offering sacrifices and have given them to Aaron the priest and to his sons from the people of Israel as a perpetual allotted portion.’” ⁴ 

Imamat 8:35

8:35 You must reside at the entrance of the Meeting Tent day and night for seven days and keep the charge of the Lord so that you will not die, for this is what I have been commanded.”

Imamat 10:17

10:17 “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, ⁵  to make atonement on their behalf before the Lord.

Imamat 21:7

21:7 They must not take a wife defiled by prostitution, ⁶  nor are they to take a wife divorced from her husband, ⁷  for the priest ⁸  is holy to his God. ⁹ 

Imamat 21:12

21:12 He must not go out from the sanctuary and must not profane ¹⁰  the sanctuary of his God, because the dedication of the anointing oil of his God is on him. I am the Lord.

Imamat 22:25

22:25 Even from a foreigner ¹¹  you must not present the food of your God from such animals as these, for they are ruined and flawed; ¹²  they will not be acceptable for your benefit.’”

Imamat 24:9

24:9 It will belong to Aaron and his sons, and they must eat it in a holy place because it is most holy to him, a perpetual allotted portion ¹³  from the gifts of the Lord.”

Imamat 25:20

25:20 If you say, ‘What will we eat in the seventh year if we do not sow and gather our produce?’

Imamat 25:55

25:55 because the Israelites are my own servants; ¹⁴  they are my servants whom I brought out from the land of Egypt. I am the Lord your God.

[2:11]  ¹ tn Heb “Every grain offering which you offer to the Lord must not be made leavened.” The noun “leaven” is traditional in English versions (cf. KJV, ASV, NASB, NRSV), but “yeast” is more commonly used today.

[2:11]  ² tc A few Hebrew mss, Smr, LXX, and Tg. Ps.-J. have the verb “present” rather than “offer up in smoke,” but the MT is clearly correct. One could indeed present leavened and honey sweetened offerings as first fruit offerings, which were not burned on the altar (see v. 12 and the note there), but they could not be offered up in fire on the altar. Cf. the TEV’s ambiguous “you must never use yeast or honey in food offered to the Lord.”

[2:11]  tn Heb “for all leaven and all honey you must not offer up in smoke from it a gift to the Lord.”

[7:25]  ³ sn See the note on Lev 7:20.

[7:34]  ⁴ tn Or “a perpetual regulation”; cf. NASB “as their due forever”; NRSV “as a perpetual due”; NLT “their regular share.”

[10:17]  ⁵ 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).

[21:7]  ⁶ tn Heb “A wife harlot and profaned they shall not take.” The structure of the verse (e.g., “wife” at the beginning of the two main clauses) suggests that “harlot and profaned” constitutes a hendiadys, meaning “a wife defiled by harlotry” (see the explanation in B. A. Levine, Leviticus [JPSTC], 143, as opposed to that in J. E. Hartley, Leviticus [WBC], 343, 348; cf. v. 14 below). Cf. NASB “a woman who is profaned by harlotry.”

[21:7]  ⁷ sn For a helpful discussion of divorce in general and as it relates to this passage see B. A. Levine, Leviticus (JPSTC), 143-44.

[21:7]  ⁸ tn Heb “he”; the referent (the priest) has been specified in the translation for clarity.

[21:7]  ⁹ tn The pronoun “he” in this clause refers to the priest, not the former husband of the divorced woman.

[21:12]  ¹⁰ sn Regarding “profane,” see the note on Lev 10:10 above.

[22:25]  ¹¹ tn Heb “And from the hand of a son of a foreigner.”

[22:25]  ¹² tn Heb “for their being ruined [is] in them, flaw is in them”; NRSV “are mutilated, with a blemish in them”; NIV “are deformed and have defects.” The MT term מָשְׁחָתָם (moshkhatam, “their being ruined”) is a Muqtal form (= Hophal participle) from שָׁחַת (shakhat, “to ruin”). Smr has plural בהם משׁחתים (“deformities in them”; cf. the LXX translation). The Qumran Leviticus scroll (11QpaleoLev) has תימ הם[…], in which case the restored participle would appear to be the same as Smr, but there is no בְּ (bet) preposition before the pronoun, yielding “they are deformed” (see D. N. Freedman and K. A. Mathews, The Paleo-Hebrew Leviticus Scroll, 41 and the remarks in J. E. Hartley, Leviticus [WBC], 358).

[24:9]  ¹³ tn Or “a perpetual regulation”; NRSV “a perpetual due.”

[25:55]  ¹⁴ tn Heb “because to me the sons of Israel are servants.”