Leviticus 2:8

2:8 “‘You must bring the grain offering that must be made from these to the Lord. Present it to the priest, ¹  and he will bring it to the altar.

Leviticus 6:11

6:11 Then he must take off his clothes and put on other clothes, and he must bring the fatty ashes outside the camp to a ceremonially ²  clean place,

Leviticus 9:23

9:23 Moses and Aaron then entered into the Meeting Tent. When they came out, they blessed the people, and the glory of the Lord appeared to all the people.

Leviticus 10:9

10:9 “Do not drink wine or strong drink, you and your sons with you, when you enter into the Meeting Tent, so that you do not die, which is a perpetual statute throughout your generations, ³ 

Leviticus 13:7

13:7 If, however, the scab is spreading further ⁴  on the skin after he has shown himself to the priest for his purification, then he must show himself to the priest a second time.

Leviticus 14:23

14:23 “On the eighth day he must bring them for his purification to the priest at the entrance ⁵  of the Meeting Tent before the Lord,

Leviticus 14:40-41

14:40 then the priest is to command that the stones that had the infection in them be pulled and thrown ⁶  outside the city ⁷  into an unclean place. 14:41 Then he is to have the house scraped ⁸  all around on the inside, ⁹  and the plaster ¹⁰  which is scraped off ¹¹  must be dumped outside the city ¹²  into an unclean place.

Leviticus 14:45

14:45 He must tear down the house, ¹³  its stones, its wood, and all the plaster of the house, and bring all of it ¹⁴  outside the city to an unclean place.

Leviticus 14:53

14:53 and he is to send the live bird away outside the city ¹⁵  into the open countryside. So he is to make atonement for the house and it will be clean.

Leviticus 15:29

15:29 Then on the eighth day she must take for herself two turtledoves or two young pigeons ¹⁶  and she must bring them to the priest at the entrance of the Meeting Tent,

Leviticus 16:23

The Concluding Rituals

16:23 “Aaron must then enter ¹⁷  the Meeting Tent and take off the linen garments which he had put on when he entered the sanctuary, and leave them there.

Leviticus 21:1

Rules for the Priests

21:1 The Lord said to Moses: “Say to the priests, the sons of Aaron – say to them, ‘For a dead person ¹⁸  no priest ¹⁹  is to defile himself among his people, ²⁰ 

Leviticus 25:2

25:2 “Speak to the Israelites and tell them, ‘When you enter the land that I am giving you, the land must observe a Sabbath ²¹  to the Lord.

¹ 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 tn The word “ceremonially” has been supplied in the translation to clarify that the uncleanness of the place involved is ritual or ceremonial in nature.

³ tn Heb “a perpetual statute for your generations”; NAB “a perpetual ordinance”; NRSV “a statute forever”; NLT “a permanent law.” The Hebrew grammar here suggests that the last portion of v. 9 functions as both a conclusion to v. 9 and an introduction to vv. 10-11. It is a pivot clause, as it were. Thus, it was a “perpetual statute” to not drink alcoholic beverages when ministering in the tabernacle, but it was also a “perpetual statue” to distinguish between holy and profane and unclean and clean (v. 10) as well as to teach the children of Israel all such statutes (v. 11).

⁴ tn Heb “And if spreading [infinitive absolute] it spreads [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.

⁵ tn Heb “to the doorway of”; KJV, ASV “unto the door of.”

⁶ tn Heb “and the priest shall command and they shall pull out the stones which in them is the infection, and they shall cast them.” The second and third verbs (“they shall pull out” and “they shall throw”) state the thrust of the priest’s command, which suggests the translation “that they pull out…and throw” (cf. also vv. 4a, 5a, and 36a above), and for the impersonal passive rendering of the active verb (“be pulled and thrown”) see the note on v. 4 above.

⁷ tn Heb “into from outside to the city.”

⁷ tn Or, according to the plurality of the verb in Smr, LXX, Syriac, and Targums, “Then the house shall be scraped” (cf. NAB, NLT, and the note on v. 40).

⁸ tn Heb “from house all around.”

⁹ tn Heb “dust” (so KJV) or “rubble”; NIV “the material”; NLT “the scrapings.”

¹⁰ tn Heb “which they have scraped off.” The MT term קִיר (qir, “wall” from קָצָה, qatsah, “to cut off”; BDB 892), the original Greek does not have this clause, Smr has הקיצו (with uncertain meaning), and the BHS editors and HALOT 1123-24 s.v. I קצע hif.a suggest emending the verb to הִקְצִעוּ (hiqtsi’u, see the same verb at the beginning of this verse; cf. some Greek mss, Syriac, and the Targums). The emendation seems reasonable and is accepted by many commentators, but the root קָצָה (qatsah, “to cut off”) does occur in the Bible (2 Kgs 10:32; Hab 2:10) and in postbiblical Hebrew (J. E. Hartley, Leviticus [WBC], 179, notes 41c and 43d; J. Milgrom, Leviticus [AB], 1:873; cf. also קָצַץ, qatsats, “to cut off”).

¹¹ tn Heb “into from outside to the city.”

⁸ tn Smr, LXX, Syriac, and Tg. Ps.-J. have the plural verb, perhaps suggesting a passive translation, “The house…shall be torn down” (cf. NAB, NIV, TEV, NLT, and see the note on v. 4b above).

⁹ tn Once again, Smr, LXX, and Syriac have the plural verb, perhaps to be rendered passive, “shall be brought.”

⁹ tn Heb “to from outside to the city.”

¹⁰ 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).

¹¹ tn Heb “And Aaron shall enter.”

¹² tn The Hebrew term נֶפֶשׁ (nefesh, “soul, person, life”) can sometimes refer to a “dead person” (cf. Lev 19:28 above and the literature cited there).

¹³ tn Heb “no one,” but “priest” has been used in the translation to clarify that these restrictions are limited to the priests, not to the Israelites in general (note the introductory formula, “say to the priests, the sons of Aaron”).

¹⁴ tc The MT has “in his peoples,” but Smr, LXX, Syriac, Targum, and Tg. Ps.-J. have “in his people,” referring to the Israelites as a whole.

¹³ tn Heb “the land shall rest a Sabbath.”