Imamat 8:27

8:27 He then put all of them on the palms ¹  of Aaron and his sons, who waved ²  them as a wave offering before the Lord. ³ 

Imamat 14:37

14:37 He is to examine the infection, and if ⁴  the infection in the walls of the house consists of yellowish green or reddish eruptions, ⁵  and it appears to be deeper than the surface of the wall, ⁶ 

Imamat 13:20-21

13:20 The priest will then examine it, ⁷  and if ⁸  it appears to be deeper than the skin ⁹  and its hair has turned white, then the priest is to pronounce the person unclean. ¹⁰  It is a diseased infection that has broken out in the boil. ¹¹  13:21 If, however, ¹²  the priest examines it, and ¹³  there is no white hair in it, it is not deeper than the skin, and it has faded, then the priest is to quarantine him for seven days. ¹⁴ 

Imamat 13:25-26

13:25 the priest must examine it, ¹⁵  and if ¹⁶  the hair has turned white in the bright spot and it appears to be deeper than the skin, ¹⁷  it is a disease that has broken out in the burn. ¹⁸  The priest is to pronounce the person unclean. ¹⁹  It is a diseased infection. ²⁰  13:26 If, however, ²¹  the priest examines it and ²²  there is no white hair in the bright spot, it is not deeper than the skin, ²³  and it has faded, then the priest is to quarantine him for seven days. ²⁴ 

Imamat 13:30-32

13:30 the priest is to examine the infection, ²⁵  and if ²⁶  it appears to be deeper than the skin ²⁷  and the hair in it is reddish yellow and thin, then the priest is to pronounce the person unclean. ²⁸  It is scall, ²⁹  a disease of the head or the beard. ³⁰  13:31 But if the priest examines the scall infection and it does not appear to be deeper than the skin, ³¹  and there is no black hair in it, then the priest is to quarantine the person with the scall infection for seven days. ³²  13:32 The priest must then examine the infection on the seventh day, and if ³³  the scall has not spread, there is no reddish yellow hair in it, and the scall does not appear to be deeper than the skin, ³⁴ 

Imamat 13:34

13:34 The priest must then examine the scall on the seventh day, and if ³⁵  the scall has not spread on the skin and it does not appear to be deeper than the skin, ³⁶  then the priest is to pronounce him clean. ³⁷  So he is to wash his clothes and be clean.

Imamat 9:20

9:20 they ³⁸  set those on the breasts and he offered the fat parts up in smoke on the altar.

Imamat 1:4

1:4 He must lay his hand on the head of the burnt offering, and it will be accepted for him to make atonement ³⁹  on his behalf.

Imamat 4:29

4:29 He must lay his hand on the head of the sin offering and slaughter ⁴⁰  the sin offering in the place where the burnt offering is slaughtered.

Imamat 8:14

Consecration Offerings

8:14 Then he brought near the sin offering bull ⁴¹  and Aaron and his sons laid their hands on the head of the sin offering bull,

Imamat 8:18

8:18 Then he presented the burnt offering ram and Aaron and his sons laid their hands on the head of the ram,

Imamat 8:26

8:26 and from the basket of unleavened bread that was before the Lord he took one unleavened loaf, one loaf of bread mixed with olive oil, and one wafer, ⁴²  and placed them on the fat parts and on the right thigh.

Imamat 3:2

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. ⁴³ 

Imamat 3:13

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.

Imamat 4:4

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.

Imamat 4:15

4:15 the elders of the congregation must lay their hands on the head of the bull before the Lord, and someone must slaughter ⁴⁴  the bull before the Lord.

Imamat 4:24

4:24 He must lay his hand on the head of the male goat and slaughter ⁴⁵  it in the place where the burnt offering is slaughtered before the Lord – it is a sin offering.

Imamat 4:33

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.

Imamat 8:22

8:22 Then he presented the second ram, the ram of ordination, ⁴⁶  and Aaron and his sons laid their hands on the head of the ram

Imamat 1:8

1:8 Then the sons of Aaron, the priests, must arrange the parts with the head and the suet ⁴⁷  on the wood that is in the fire on the altar. ⁴⁸ 

Imamat 3:8

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 ⁴⁹  its blood against the altar’s sides.

Imamat 24:6

24:6 and you must set them in two rows, six in a row, ⁵⁰  on the ceremonially pure table before the Lord.

Imamat 24:13

24:13 Then the Lord spoke to Moses:

Imamat 1:12

1:12 Next, the one presenting the offering ⁵¹  must cut it into parts, with its head and its suet, and the priest must arrange them on the wood which is in the fire, on the altar.

Imamat 19:14

19:14 You must not curse a deaf person or put a stumbling block in front of a blind person. ⁵²  You must fear ⁵³  your God; I am the Lord.

Imamat 24:5

24:5 “You must take choice wheat flour ⁵⁴  and bake twelve loaves; ⁵⁵  there must be two tenths of an ephah of flour in ⁵⁶  each loaf,

Imamat 24:14

24:14 “Bring the one who cursed outside the camp, and all who heard him are to lay their hands on his head, and the whole congregation is to stone him to death. ⁵⁷ 

Imamat 1:7

1:7 and the sons of Aaron, the priest, ⁵⁸  must put fire on the altar and arrange wood on the fire.

Imamat 6:9

6:9 “Command Aaron and his sons, ‘This is the law of the burnt offering. The burnt offering is to remain on the hearth ⁵⁹  on the altar all night until morning, and the fire of the altar must be kept burning on it. ⁶⁰ 

Imamat 16:21

16:21 Aaron is to lay his two hands on the head of the live goat and confess over it all the iniquities of the Israelites and all their transgressions in regard to all their sins, ⁶¹  and thus he is to put them ⁶²  on the head of the goat and send it away into the wilderness by the hand of a man standing ready. ⁶³ 

Imamat 3:7

3:7 If he presents a sheep as his offering, he must present it before the Lord.

Imamat 9:19

9:19 As for the fat parts from the ox and from the ram ⁶⁴  (the fatty tail, the fat covering the entrails, ⁶⁵  the kidneys, and the protruding lobe of the liver),

Imamat 6:12

6:12 but the fire which is on the altar must be kept burning on it. ⁶⁶  It must not be extinguished. So the priest must kindle wood on it morning by morning, and he must arrange the burnt offering on it and offer the fat of the peace offering up in smoke on it.

Imamat 10:1

Nadab and Abihu

10:1 Then ⁶⁷  Aaron’s sons, Nadab and Abihu, each took his fire pan and put fire in it, set incense on it, and presented strange fire ⁶⁸  before the Lord, which he had not commanded them to do.

Imamat 10:4

10:4 Moses then called to Mishael and Elzaphan, the sons of Uzziel, Aaron’s uncle, and said to them, “Come near, carry your brothers away from the front of the sanctuary to a place outside the camp.”

Imamat 16:13

16:13 He must then put the incense on the fire before the Lord, and the cloud of incense will cover the atonement plate which is above the ark of the testimony, ⁶⁹  so that he will not die. ⁷⁰ 

Imamat 16:23

The Concluding Rituals

16:23 “Aaron must then enter ⁷¹  the Meeting Tent and take off the linen garments which he had put on when he entered the sanctuary, and leave them there.

Imamat 16:16

16:16 So ⁷²  he is to make atonement for the holy place from the impurities of the Israelites and from their transgressions with regard to all their sins, ⁷³  and thus he is to do for the Meeting Tent which resides with them in the midst of their impurities.

[8:27]  ¹ sn The “palms” refer to the up-turned hands, positioned in such a way that the articles of the offering could be placed on them.

[8:27]  ² tn Heb “and he waved.” The subject of the verb “he waved” is Aaron, but Aaron’s sons also performed the action (see “Aaron and his sons” just previously). See the similar shifts from Moses to Aaron as the subject of the action above (vv. 15, 16, 19, 20, 23), and esp. the note on Lev 8:15. In the present translation this is rendered as an adjectival clause (“who waved”) to indicate that the referent is not Moses but Aaron and his sons. Cf. CEV “who lifted it up”; NAB “whom he had wave” (with “he” referring to Moses here).

[8:27]  ³ sn See Lev 7:30-31, 34.

[14:37]  ⁴ tn Heb “and behold” (so KJV, ASV).

[14:37]  ⁵ tn For “yellowish green and reddish” see Lev 13:49. The Hebrew term translated “eruptions” occurs only here and its meaning is uncertain. For a detailed summary of the issues and views see J. Milgrom, Leviticus (AB), 1:870. The suggestions include, among others: (1) “depressions” from Hebrew שׁקע (“sink”) or קער as the root of the Hebrew term for “bowl” (LXX, Targums, NAB, NASB, NIV; see also B. A. Levine, Leviticus [JPSTC], 90), (2) “streaks” (ASV, NJPS), (3) and “eruptions” as a loan-word from Egyptian sqr r rwtj (“eruption; rash”); cf. Milgrom, 870; J. E. Hartley, Leviticus (WBC), 198-99. The latter view is taken here.

[14:37]  ⁶ tn The Hebrew term קִיר (qir,“wall”) refers to the surface of the wall in this case, which normally consisted of a coating of plaster made of limestone and sand (see HALOT 1099 s.v. קִיר 1.a; J. Milgrom, Leviticus [AB], 1:871; J. E. Hartley, Leviticus [WBC], 199).

[13:20]  ⁷ tn Heb “and the priest shall see.” The pronoun “it” is unexpressed, but it should be assumed and it refers to the infection (cf. the note on v. 8 above).

[13:20]  ⁸ tn Heb “and behold.”

[13:20]  ⁹ tn Heb “and behold its appearance is low (שָׁפָל, shafal) ‘from’ (comparative מִן, min, “lower than”) the skin.” Compare “deeper” in v. 3 above where, however, a different word is used (עָמֹק, ’amoq), and see the note on “swelling” in v. 1 above (cf. J. E. Hartley, Leviticus [WBC], 192; note that, contrary to the MT, Tg. Onq. has עָמֹק in this verse as well as v. 4). The alternation of these two terms (i.e., “deeper” and “lower”) in vv. 25-26 below shows that they both refer to the same phenomenon. Some have argued that “this sore was lower than the surrounding skin” (J. Milgrom, Leviticus [AB], 1:773, 788), in which case “swelling” would be an inappropriate translation of שְׂאֵת (sÿ’et) in v. 19. It seems unlikely, however, that the surface of a “boil” would sink below the surface of the surrounding skin. The infectious pus etc. that makes up a boil normally causes swelling.

[13:20]  ¹⁰ tn The declarative Piel of the verb טָמֵא (tame’, cf. the note on v. 3 above).

[13:20]  ¹¹ tn Heb “It is an infection of disease. In the boil it has broken out.” For the rendering “diseased infection” see the note on v. 2 above.

[13:21]  ¹² tn Heb “and if.”

[13:21]  ¹³ tn Heb “and behold” (so KJV, ASV, NASB).

[13:21]  ¹⁴ tn Heb “and the priest will shut him up seven days.”

[13:25]  ¹⁵ tn Heb “and the priest shall see it.”

[13:25]  ¹⁶ tn Heb “and behold” (so KJV, ASV).

[13:25]  ¹⁷ tn Heb “and its appearance is deep ‘from’ [comparative מִן (min) meaning ‘deeper than’] the skin.”

[13:25]  ¹⁸ tn Heb “it is a disease. In the burn it has broken out.”

[13:25]  ¹⁹ tn This is the declarative Piel of the verb טָמֵא (tame’; cf. the note on v. 3 above).

[13:25]  ²⁰ tn For the rendering “diseased infection” see the note on v. 2 above.

[13:26]  ²¹ tn Heb “and if.”

[13:26]  ²² tn Heb “and behold” (so KJV, ASV); NASB “and indeed.”

[13:26]  ²³ tn Heb “and low it is not ‘from’ (comparative מִן, min, “lower than”) the skin.” See the note on v. 20 above. Cf. TEV “not deeper than the surrounding skin.”

[13:26]  ²⁴ tn Heb “and the priest will shut him up seven days.”

[13:30]  ²⁵ tn Heb “and the priest shall see the infection.”

[13:30]  ²⁶ tn Heb “and behold.”

[13:30]  ²⁷ tn Heb “its appearance is deep ‘from’ (comparative מִן, min, “deeper than”) the skin.”

[13:30]  ²⁸ tn This is the declarative Piel of the verb טָמֵא (tame’; cf. the note on v. 3 above).

[13:30]  ²⁹ tn The exact identification of this disease is unknown. Cf. KJV “dry scall”; NASB “a scale”; NIV, NCV, NRSV “an itch”; NLT “a contagious skin disease.” For a discussion of “scall” disease in the hair, which is a crusty scabby disease of the skin under the hair that also affects the hair itself, see J. E. Hartley, Leviticus (WBC), 192-93, and J. Milgrom, Leviticus (AB), 1:793-94. The Hebrew word rendered “scall” (נֶתֶק, neteq) is related to a verb meaning “to tear; to tear out; to tear apart.” It may derive from the scratching and/or the tearing out of the hair or the scales of the skin in response to the itching sensation caused by the disease.

[13:30]  ³⁰ tn Heb “It is scall. It is the disease of the head or the beard.”

[13:31]  ³¹ tn Heb “and behold there is not its appearance deep ‘from’ (comparative מִן, min, meaning “deeper than”) the skin.”

[13:31]  ³² tn Heb “and the priest will shut up the infection of the scall seven days.”

[13:32]  ³³ tn Heb “and behold” (so KJV, ASV).

[13:32]  ³⁴ tn Heb “and the appearance of the scall is not deep ‘from’ (comparative מִן, min, meaning “deeper than”) the skin.”

[13:34]  ³⁵ tn Heb “and behold” (so KJV, ASV).

[13:34]  ³⁶ tn Heb “and its appearance is not deep ‘from’ (comparative מִן, min, meaning “deeper than”) the skin.”

[13:34]  ³⁷ tn This is the declarative Piel of the verb טָהֵר (taher, cf. the note on v. 6 above).

[9:20]  ³⁸ tn The plural “they” refers to the sons of Aaron (cf. v. 18). The LXX, Smr, and Syriac have singular “he,” referring to Aaron alone as in the latter half of the verse (the singular is followed here by NLT). Cf. NCV “Aaron’s sons put them.”

[1:4]  ³⁹ tn “To make atonement” is the standard translation of the Hebrew term כִּפֶּר, (kipper); cf. however TEV “as a sacrifice to take away his sins” (CEV similar). The English word derives from a combination of “at” plus Middle English “one[ment],” referring primarily to reconciliation or reparation that is made in order to accomplish reconciliation. The primary meaning of the Hebrew verb, however, is “to wipe [something off (or on)]” (see esp. the goal of the sin offering, Lev 4, “to purge” the tabernacle from impurities), but in some cases it refers metaphorically to “wiping away” anything that might stand in the way of good relations by bringing a gift (see, e.g., Gen 32:20 [21 HT], “to appease; to pacify” as an illustration of this). The translation “make atonement” has been retained here because, ultimately, the goal of either purging or appeasing was to maintain a proper relationship between the Lord (who dwelt in the tabernacle) and Israelites in whose midst the tabernacle was pitched (see R. E. Averbeck, NIDOTTE 2:689-710 for a full discussion of the Hebrew word meaning “to make atonement” and its theological significance).

[4:29]  ⁴⁰ tc The LXX has a plural form here (see v. 24 above and the note on Lev 1:5a).

[8:14]  ⁴¹ sn See Lev 4:3-12 above for the sin offering of the priests. In this case, however, the blood manipulation is different because Moses, not Aaron (and his sons), is functioning as the priest. On the one hand, Aaron and his sons are, in a sense, treated as if they were commoners so that the blood manipulation took place at the burnt offering altar in the court of the tabernacle (see v. 15 below), not at the incense altar inside the tabernacle tent itself (contrast Lev 4:5-7 and compare 4:30). On the other hand, since it was a sin offering for the priests, therefore, the priests themselves could not eat its flesh (Lev 4:11-12; 6:30 [23 HT]), which was the normal priestly practice for sin offerings of commoners (Lev 6:26[19], 29[22]).

[8:26]  ⁴² tn See Lev 2:4.

[3:2]  ⁴³ tn See the remarks on Lev 1:3-5 above for some of the details of translation here.

[4:15]  ⁴⁴ 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.”

[4:24]  ⁴⁵ 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.

[8:22]  ⁴⁶ tn For “ordination offering” see Lev 7:37

[1:8]  ⁴⁷ tc A few Hebrew mss, Smr, LXX, Syriac, and Tg. Onq. have the conjunction “and” before “the head,” which would suggest the rendering “and the head and the suet” rather than the rendering of the MT here, “with the head and the suet.”

[1:8]  sn “Suet” is the specific term used for the hard, fatty tissues found around the kidneys of sheep and cattle. A number of modern English versions have simplified this to “fat” (e.g., NIV, NCV, TEV, CEV, NLT).

[1:8]  ⁴⁸ tn Heb “on the wood, which is on the fire, which is on the altar.” Cf. NIV “on the burning wood”; NLT “on the wood fire.”

[3:8]  ⁴⁹ tn See the note on this term at 1:5.

[24:6]  ⁵⁰ tn Heb “six of the row.”

[1:12]  ⁵¹ tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity (so also in v. 13).

[19:14]  ⁵² tn Heb “You shall not curse a deaf [person] and before a blind [person] you shall not put a stumbling block.”

[19:14]  ⁵³ tn Heb “And you shall fear.” Many English versions (e.g., KJV, ASV, NAB, NASB, NIV) regard the Hebrew conjunction ו (vav, “and”) as adversative in force here (“but”).

[24:5]  ⁵⁴ sn See the note on Lev 2:1.

[24:5]  ⁵⁵ tn Heb “and bake it twelve loaves”; KJV, NAB, NASB “cakes.”

[24:5]  ⁵⁶ tn The words “of flour” are supplied in the translation for clarity.

[24:5]  sn See the note on Lev 5:11.

[24:14]  ⁵⁷ tn The words “to death” are supplied in the translation as a clarification; they are clearly implied from v. 16.

[1:7]  ⁵⁸ tc A few medieval Hebrew mss, Smr, LXX, Syriac, and Tg. Onq. have plural “priests” here (cf. 1:5, 8) rather than the MT singular “priest” (cf. NAB). The singular “priest” would mean (1) Aaron, the (high) priest, or (2) the officiating priest, as in Lev 1:9 (cf. 6:10 [3 HT], etc.). “The sons of Aaron” is probably a textual corruption caused by conflation with Lev 1:5, 8 (cf. the remarks in J. E. Hartley, Leviticus [WBC], 13).

[6:9]  ⁵⁹ tn Heb “It is the burnt offering on the hearth.”

[6:9]  ⁶⁰ tn Heb “in it.” In this context “in it” apparently refers to the “hearth” which was on top of the altar.

[16:21]  ⁶¹ tn Heb “transgressions to all their sins.”

[16:21]  ⁶² tn Heb “and he shall give them.”

[16:21]  ⁶³ tn The meaning of the Hebrew term עִתִּי (’itti) is uncertain. It is apparently related to עֵת (’et, “time”), and could perhaps mean either that he has been properly “appointed” (i.e., designated) for the task (e.g., NIV and NRSV) or “ready” (e.g., NASB and NEB).

[9:19]  ⁶⁴ tn Heb “And the fat from the ox and from the ram.”

[9:19]  ⁶⁵ tn The text here has only the participle “the cover” or “that which covers,” which is elliptical for “the fat which covers the entrails” (see Lev 3:3, 9, 14; 7:3).

[6:12]  ⁶⁶ tn Heb “in it,” apparently referring to the “hearth” which was on top of the altar (cf. the note on v. 9).

[10:1]  ⁶⁷ tn Although it has been used elsewhere in this translation as an English variation from the ubiquitous use of vav in Hebrew, in this instance “then” as a rendering for vav is intended to show that the Nadab and Abihu catastrophe took place on the inauguration day described in Lev 9. The tragic incident in Lev 10 happened in close temporal connection to the Lord’s fire that consumed the offerings at the end of Lev 9. Thus, for example, the “sin offering” male goat referred to in Lev 10:16-19 is the very one referred to in Lev 9:15.

[10:1]  ⁶⁸ tn The expression “strange fire” (אֵשׁ זָרָה, ’esh zarah) seems imprecise (cf. NAB “profane fire”; NIV “unauthorized fire”; NRSV “unholy fire”; NLT “a different kind of fire”) and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from someplace other than the burnt offering altar (i.e., “unauthorized coals” according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. “unauthorized person” אִישׁ זָר (’ish zar) in Num 16:40 [17:5 HT], NASB “layman”), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against “strange incense” קְטֹרֶת זָרָה (qÿtoreh zarah) on the incense altar and the possible connection to Exod 30:34-38), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1-2).

[16:13]  ⁶⁹ tn The text here has only “above the testimony,” but this is surely a shortened form of “above the ark of the testimony” (see Exod 25:22 etc.; cf. Lev 16:2). The term “testimony” in this expression refers to the ark as the container of the two stone tablets with the Ten Commandments written on them (see Exod 25:16 with Deut 10:1, 5, etc.).

[16:13]  ⁷⁰ tn Heb “and he will not die,” but it is clear that the purpose for the incense cloud was to protect the priest from death in the presence of the Lord (cf. vv. 1-2 above).

[16:23]  ⁷¹ tn Heb “And Aaron shall enter.”

[16:16]  ⁷² tn Heb “And.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative or even inferential force here.

[16:16]  ⁷³ tn Heb “to all their sins.”