Leviticus 21:6

21:6 “‘They must be holy to their God, and they must not profane ¹  the name of their God, because they are the ones who present the Lord’s gifts, ²  the food of their God. Therefore they must be holy. ³ 

Leviticus 11:2

11:2 “Tell the Israelites: ‘This is the kind of creature you may eat from among all the animals ⁴  that are on the land.

Leviticus 11:31

11:31 These are the ones that are unclean to you among all the swarming things. Anyone who touches them when they die will be unclean until evening.

Leviticus 14:42

14:42 They are then to take other stones and replace those stones, ⁵  and he is to take other plaster and replaster the house.

Leviticus 26:39

Restoration through Confession and Repentance

26:39 “‘As for the ones who remain among you, they will rot away because of ⁶  their iniquity in the lands of your enemies, and they will also rot away because of their ancestors’ ⁷  iniquities which are with them.

Leviticus 10:3

10:3 Moses then said to Aaron, “This is what the Lord spoke: ‘Among the ones close to me I will show myself holy, ⁸  and in the presence of all the people I will be honored.’” ⁹  So Aaron kept silent.

Leviticus 20:11

20:11 If a man has sexual intercourse with his father’s wife, he has exposed his father’s nakedness. ¹⁰  Both of them must be put to death; their blood guilt is on themselves. ¹¹ 

Leviticus 26:36

26:36 “‘As for ¹²  the ones who remain among you, I will bring despair into their hearts in the lands of their enemies. The sound of a blowing leaf will pursue them, and they will flee as one who flees the sword and fall down even though there is no pursuer.

¹ sn Regarding “profane,” see the note on Lev 10:10 above.

² sn Regarding the Hebrew term for “gifts,” see the note on Lev 1:9 above (cf. also 3:11 and 16 in combination with the word for “food” that follows in the next phrase here).

³ tc Smr and all early versions have the plural adjective “holy” rather than the MT singular noun “holiness.”

⁴ tn Heb “the animal,” but as a collective plural, and so throughout this chapter.

⁷ tn Heb “and bring into under the stones.”

¹⁰ tn Heb “in” (so KJV, ASV; also later in this verse).

¹¹ tn Heb “fathers’” (also in the following verse).

¹³ tn The Niphal verb of the Hebrew root קָדַשׁ (qadash) can mean either “to be treated as holy” (so here, e.g., BDB 873 s.v. קָּדַשׁ, LXX, NASB, and NEB) or “to show oneself holy” (so here, e.g., HALOT 1073 s.v. קדשׁnif.1, NIV, NRSV, NLT; J. Milgrom, Leviticus [AB], 1:595, 601-3; and J. E. Hartley, Leviticus [WBC], 133-34). The latter rendering seems more likely here since, in the immediate context, the Lord himself had indeed shown himself to be holy by the way he responded to the illegitimate incense offering of Nadab and Abihu. They had not treated the Lord as holy, so the Lord acted on his own behalf to show that he was indeed holy.

¹⁴ tn In this context the Niphal of the Hebrew root כָּבֵד (kaved) can mean “to be honored” (e.g., NASB and NIV here), “be glorified” (ASV, NRSV and NLT here), or “glorify oneself, show one’s glory” (cf. NAB; e.g., specifically in this verse HALOT 455 s.v. כבדnif.3; J. Milgrom, Leviticus [AB], 1:595, 603-4; and J. E. Hartley, Leviticus [WBC], 126, 134). Comparing this clause with the previous one (see the note above), the point may be that when the Lord shows himself to be holy as he has done in 10:1-2, this results in him being honored (i.e., reverenced, feared, treated with respect) among the people. This suggests the passive rendering. It is possible, however, that one should use the reflexive rendering here as in the previous clause. If so, the passage means that the Lord showed both his holiness and his glory in one outbreak against Nadab and Abihu.

¹⁶ sn See the note on Lev 18:7 above.

¹⁷ tn See the note on v. 9 above.

¹⁹ tn Heb “And.”