Imamat 21:22

21:22 He may eat both the most holy and the holy food of his God,

Bilangan 18:11-19

18:11 “And this is yours: the raised offering of their gift, along with all the wave offerings of the Israelites. I have given them to you and to your sons and daughters with you as a perpetual ordinance. Everyone who is ceremonially clean in your household may eat of it.

18:12 “All the best of the olive oil and all the best of the wine and of the wheat, the first fruits of these things that they give to the Lord, I have given to you. ¹  18:13 And whatever first ripe fruit in their land they bring to the Lord will be yours; everyone who is ceremonially clean in your household may eat of it.

18:14 “Everything devoted ²  in Israel will be yours. 18:15 The firstborn of every womb which they present to the Lord, whether human or animal, will be yours. Nevertheless, the firstborn sons you must redeem, ³  and the firstborn males of unclean animals you must redeem. 18:16 And those that must be redeemed you are to redeem when they are a month old, according to your estimation, for five shekels of silver according to the sanctuary shekel (which is twenty gerahs). 18:17 But you must not redeem the firstborn of a cow or a sheep or a goat; they are holy. You must splash ⁴  their blood on the altar and burn their fat for an offering made by fire for a pleasing aroma to the Lord. 18:18 And their meat will be yours, just as the breast and the right hip of the raised offering is yours. 18:19 All the raised offerings of the holy things that the Israelites offer to the Lord, I have given to you, and to your sons and daughters with you, as a perpetual ordinance. It is a covenant of salt ⁵  forever before the Lord for you and for your descendants with you.”

Ulangan 18:3-4

18:3 This shall be the priests’ fair allotment ⁶  from the people who offer sacrifices, whether bull or sheep – they must give to the priest the shoulder, the jowls, and the stomach. 18:4 You must give them the best of your ⁷  grain, new wine, and olive oil, as well as the best of your wool when you shear your flocks.

Ulangan 18:1

Provision for Priests and Levites

18:1 The Levitical priests ⁸  – indeed, the entire tribe of Levi – will have no allotment or inheritance with Israel; they may eat the burnt offerings of the Lord and of his inheritance. ⁹ 

Kolose 1:4

1:4 since ¹⁰  we heard about your faith in Christ Jesus and the love that you have for all the saints.

Kolose 1:13-14

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ¹¹  1:14 in whom we have redemption, ¹²  the forgiveness of sins.

[18:12]  ¹ tn This form may be classified as a perfect of resolve – he has decided to give them to them, even though this is a listing of what they will receive.

[18:14]  ² tn The “ban” (חֵרֶם, kherem) in Hebrew describes that which is exclusively the Lord’s, either for his sanctuary use, or for his destruction. It seems to refer to an individual’s devoting something freely to God.

[18:15]  ³ tn The construction uses the infinitive absolute and the imperfect tense of the verb “to redeem” in order to stress the point – they were to be redeemed. N. H. Snaith suggests that the verb means to get by payment what was not originally yours, whereas the other root גָאַל (ga’al) means to get back what was originally yours (Leviticus and Numbers [NCB], 268).

[18:17]  ⁴ tn Or “throw, toss.”

[18:19]  ⁵ sn Salt was used in all the offerings; its importance as a preservative made it a natural symbol for the covenant which was established by sacrifice. Even general agreements were attested by sacrifice, and the phrase “covenant of salt” speaks of such agreements as binding and irrevocable. Note the expression in Ezra 4:14, “we have been salted with the salt of the palace.” See further J. F. Ross, IDB 4:167.

[18:3]  ⁶ tn Heb “judgment”; KJV, NASB, NRSV “the priest’s due.”

[18:4]  ⁷ tn Heb “the firstfruits of your…” (so NIV).

[18:1]  ⁸ tn The MT places the terms “priests” and “Levites” in apposition, thus creating an epexegetical construction in which the second term qualifies the first, i.e., “Levitical priests.” This is a way of asserting their legitimacy as true priests. The Syriac renders “to the priest and to the Levite,” making a distinction between the two, but one that is out of place here.

[18:1]  ⁹ sn Of his inheritance. This is a figurative way of speaking of the produce of the land the Lord will give to his people. It is the Lord’s inheritance, but the Levites are allowed to eat it since they themselves have no inheritance among the other tribes of Israel.

[1:4]  ¹⁰ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[1:13]  ¹¹ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:14]  ¹² tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.