Imamat 2:1

Grain Offering Regulations: Offering of Raw Flour

2:1 “‘When a person presents a grain offering ¹  to the Lord, his offering must consist of choice wheat flour, ²  and he must pour olive oil on it and put frankincense ³  on it.

Imamat 2:5

2:5 If your offering is a grain offering made on the griddle, it must be choice wheat flour mixed with olive oil, unleavened.

Imamat 2:8

2:8 “‘You must bring the grain offering that must be made from these to the Lord. Present it to the priest, ⁴  and he will bring it to the altar.

Imamat 2:16

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 ⁵  a gift to the Lord.

Imamat 3:14

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, ⁶ 

Imamat 4:28

4:28 or his sin that he committed ⁷  is made known to him, ⁸  he must bring a flawless female goat ⁹  as his offering for the sin ¹⁰  that he committed.

Imamat 5:13

5:13 So the priest will make atonement ¹¹  on his behalf for his sin which he has committed by doing one of these things, ¹²  and he will be forgiven. ¹³  The remainder of the offering ¹⁴  will belong to the priest like the grain offering.’” ¹⁵ 

Imamat 6:20-21

6:20 “This is the offering of Aaron and his sons which they must present to the Lord on the day when he is anointed: a tenth of an ephah ¹⁶  of choice wheat flour ¹⁷  as a continual grain offering, half of it in the morning and half of it in the evening. 6:21 It must be made with olive oil on a griddle and you must bring it well soaked, ¹⁸  so you must present a grain offering of broken pieces ¹⁹  as a soothing aroma to the Lord.

Imamat 6:27-28

6:27 Anyone who touches its meat must be holy, and whoever spatters some of its blood on a garment, ²⁰  you must wash ²¹  whatever he spatters it on in a holy place. 6:28 Any clay vessel it is boiled in must be broken, and if it was boiled in a bronze vessel, then that vessel ²²  must be rubbed out and rinsed in water.

Imamat 7:9

7:9 Every grain offering which is baked in the oven or ²³  made in the pan ²⁴  or on the griddle belongs to the priest who presented it.

Imamat 7:19

7:19 The meat which touches anything ceremonially ²⁵  unclean must not be eaten; it must be burned up in the fire. As for ceremonially clean meat, ²⁶  everyone who is ceremonially clean may eat the meat.

Imamat 7:38

7:38 which the Lord commanded Moses on Mount Sinai on the day he commanded the Israelites to present their offerings to the Lord in the wilderness of Sinai.

Imamat 8:22

8:22 Then he presented the second ram, the ram of ordination, ²⁷  and Aaron and his sons laid their hands on the head of the ram

Imamat 12:7

12:7 The priest ²⁸  is to present it before the Lord and make atonement ²⁹  on her behalf, and she will be clean ³⁰  from her flow of blood. ³¹  This is the law of the one who bears a child, for the male or the female child.

Imamat 14:24

14:24 and the priest is to take the male lamb of the guilt offering and the log of olive oil and wave them ³²  as a wave offering before the Lord.

Imamat 17:7

17:7 So they must no longer offer ³³  their sacrifices to the goat demons, ³⁴  acting like prostitutes by going after them. ³⁵  This is to be a perpetual statute for them throughout their generations. ³⁶ 

Imamat 26:30

26:30 I will destroy your high places and cut down your incense altars, ³⁷  and I will stack your dead bodies on top of the lifeless bodies of your idols. ³⁸  I will abhor you. ³⁹ 

Imamat 27:9

Redemption of Vowed Animals

27:9 “‘If what is vowed is a kind of animal from which an offering may be presented ⁴⁰  to the Lord, anything which he gives to the Lord from this kind of animal ⁴¹  will be holy.

Imamat 27:11

27:11 If what is vowed is an unclean animal from which an offering must not be presented to the Lord, then he must stand the animal before the priest,

[2:1]  ¹ 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 Lord. It made atonement (see the note on Lev 1:4) along with the burnt offering (e.g., Lev 14:20) or alone as a sin offering for the poor (Lev 5:11-13).

[2:1]  ² 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]  ³ 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).

[2:8]  ⁴ 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.

[2:16]  ⁵ tn See the note on “it is” in 2:9b.

[3:14]  ⁶ sn See the note on this phrase in 3:3.

[4:28]  ⁷ tn Heb “or his sin which he sinned is made known to him”; cf. NCV “when that person learns about his sin.”

[4:28]  ⁸ tn Lev 4:27b-28a is essentially the same as 4:22b-23a (see the notes there).

[4:28]  ⁹ tn Heb “a she-goat of goats, a female without defect”; NAB “an unblemished she-goat.”

[4:28]  ¹⁰ tn Heb “on his sin.”

[5:13]  ¹¹ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[5:13]  ¹² tn Heb “from one from these,” referring to the four kinds of violations of the law delineated in Lev 5:1-4 (see the note on Lev 5:5 above and cf. Lev 4:27).

[5:13]  ¹³ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[5:13]  ¹⁴ tn Heb “and it”; the referent (the remaining portion of the offering) has been specified in the translation for clarity.

[5:13]  ¹⁵ tn Heb “and it shall be to the priest like the grain offering,” referring to the rest of the grain that was not offered on the altar (cf. the regulations in Lev 2:3, 10).

[6:20]  ¹⁶ sn A tenth of an ephah is about 2.3 liters, one day’s ration for a single person (J. Milgrom, Leviticus [AB], 1:306).

[6:20]  ¹⁷ tn For the rendering “choice wheat flour” see the note on Lev 2:1.

[6:21]  ¹⁸ tn The term rendered here “well soaked” (see, e.g., NRSV; the Hebrew term is מֻרְבֶּכֶת, murbbekhet) occurs only three times (here; 7:12, and 1 Chr 23:29), and is sometimes translated “well-mixed” (e.g., NIV, NCV, NLT; NASB “well stirred”; NAB “well kneaded”). The meaning is uncertain (J. Milgrom, Leviticus [AB], 1:399-400), but in Lev 7:12 it stands parallel to already prepared grain offerings either “mixed” (the Hebrew term is בְּלוּלֹת (bÿlulot), not מֻרְבֶּכֶת as in Lev 6:21 [6:14 HT]) or anointed with oil.

[6:21]  ¹⁹ tn Heb “broken bits [?] of a grain offering of pieces,” but the meaning of the Hebrew term rendered here “broken bits” (תֻּפִינֵי, tufiney) is quite uncertain. Some take it from the Hebrew verb “to break up, to crumble” (פַּת [pat]; e.g., the Syriac, NAB, NIV, NLT “broken” pieces) and others from “to bake” (אָפַה, ’afah; e.g., NRSV “baked pieces”). For a good summary of other proposed options, see J. E. Hartley, Leviticus (WBC), 90. Compare Lev 2:5-6 for the general regulations regarding this manner of grain offering. Similar but less problematic terminology is used there.

[6:27]  ²⁰ tn Heb “on the garment”; NCV “on any clothes”; CEV “on the clothes of the priest.”

[6:27]  ²¹ tc The translation “you must wash” is based on the MT as it stands (cf. NASB, NIV). Smr, LXX, Syriac, Tg. Ps.-J., and the Vulgate have a third person masculine singular passive form (Pual), “[the garment] must be washed” (cf. NAB, NRSV, NLT). This could also be supported from the verbs in the following verse, and it requires only a repointing of the Hebrew text with no change in consonants. See the remarks in J. E. Hartley, Leviticus (WBC), 90 and J. Milgrom, Leviticus (AB), 1:404.

[6:28]  ²² tn Heb “it”; the words “that vessel” are supplied in the translation to clarify the referent.

[7:9]  ²³ tn Heb “and” rather than “or” (cf. also the next “or”).

[7:9]  ²⁴ tn Heb “and all made in the pan”; cf. KJV “fryingpan”; NAB “deep-fried in a pot.”

[7:19]  ²⁵ tn The word “ceremonially” has been supplied in the translation both here and in the following sentence to clarify that the uncleanness involved is ritual or ceremonial in nature.

[7:19]  ²⁶ tn The Hebrew has simply “the flesh,” but this certainly refers to “clean” flesh in contrast to the unclean flesh in the first half of the verse.

[8:22]  ²⁷ tn For “ordination offering” see Lev 7:37

[12:7]  ²⁸ tn Heb “and he” (i.e., the priest mentioned at the end of v. 6). The referent has been specified in the translation for clarity.

[12:7]  ²⁹ sn See the note on Lev 1:4 “make atonement.” The purpose of sin offering “atonement,” in particular, was to purge impurities from the tabernacle (see Lev 15:31 and 16:5-19, 29-34), whether they were caused by physical uncleannesses or by sins and iniquities. In this case, the woman has not “sinned” morally by having a child. Even Mary brought such offerings for giving birth to Jesus (Luke 2:22-24), though she certainly did not “sin” in giving birth to him. Note that the result of bringing this “sin offering” was “she will be clean,” not “she will be forgiven” (cf. Lev 4:20, 26, 31, 35; 5:10, 13). The impurity of the blood flow has caused the need for this “sin offering,” not some moral or relational infringement of the law (contrast Lev 4:2, “When a person sins by straying unintentionally from any of the commandments of the Lord”).

[12:7]  ³⁰ tn Or “she will be[come] pure.”

[12:7]  ³¹ tn Heb “from her source [i.e., spring] of blood,” possibly referring to the female genital area, not just the “flow of blood” itself (as suggested by J. Milgrom, Leviticus [AB], 1:761). Cf. ASV “from the fountain of her blood.”

[14:24]  ³² tn Heb “and the priest shall wave them.” In the present translation “priest” is not repeated a second time in the verse for stylistic reasons. With regard to the “waving” of the “wave offering,” see the note on v. 12 above.

[17:7]  ³³ tn Heb “sacrifice.” This has been translated as “offer” for stylistic reasons to avoid the redundancy of “sacrifice their sacrifices.”

[17:7]  ³⁴ tn On “goat demons” of the desert regions see the note on Lev 16:8.

[17:7]  ³⁵ tn Heb “which they are committing harlotry after them.”

[17:7]  ³⁶ tn Heb “for your generations.”

[26:30]  ³⁷ sn Regarding these cultic installations, see the remarks in B. A. Levine, Leviticus (JPSTC), 188, and R. E. Averbeck, NIDOTTE 2:903. The term rendered “incense altars” might better be rendered “sanctuaries [of foreign deities]” or “stelae.”

[26:30]  ³⁸ tn The translation reflects the Hebrew wordplay “your corpses…the corpses of your idols.” Since idols, being lifeless, do not really have “corpses,” the translation uses “dead bodies” for people and “lifeless bodies” for the idols.

[26:30]  ³⁹ tn Heb “and my soul will abhor you.”

[27:9]  ⁴⁰ 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 mss, Smr, a ms of the Targum, and the Vulgate all have the singular verb instead (cf. similarly v. 11).

[27:9]  ⁴¹ tn Heb “from it.” The masculine suffix “it” here is used for the feminine in the MT, but one medieval Hebrew ms, some mss of Smr, the LXX, and the Syriac have the feminine. The referent (this kind of animal) has been specified in the translation for clarity.