Leviticus 8:6

Clothing Aaron

8:6 So Moses brought Aaron and his sons forward and washed them with water.

Leviticus 10:6

10:6 Then Moses said to Aaron and to Eleazar and Ithamar his other two sons, “Do not ¹  dishevel the hair of your heads ²  and do not tear your garments, so that you do not die and so that wrath does not come on the whole congregation. Your brothers, all the house of Israel, are to mourn the burning which the Lord has caused, ³ 

Leviticus 17:14

17:14 for the life of all flesh is its blood. ⁴  So I have said to the Israelites: You must not eat the blood of any living thing ⁵  because the life of every living thing is its blood – all who eat it will be cut off. ⁶ 

Leviticus 26:3

The Benefits of Obedience

26:3 “‘If you walk in my statutes and are sure to obey my commandments, ⁷ 

¹ tc Smr has “you must not” (לֹא, lo’) rather than the MT’s “do not” (אַל, ’al; cf. the following negative לֹא, lo’, in the MT).

² tn Heb “do not let free your heads.” Some have taken this to mean, “do not take off your headgear” (cf. NAB, NASB), but it probably also involves leaving one’s hair unkempt as a sign of mourning (see J. Milgrom, Leviticus [AB], 1:608-9; cf. NCV, TEV, CEV, NLT).

³ tn Heb “shall weep [for] the burning which the Lord has burned”; NIV “may mourn for those the Lord has destroyed by fire.”

¹ tn Heb “for the life/soul (נֶפֶשׁ, nefesh) of all flesh, its blood in its life/soul (נֶפֶשׁ) it is.” The LXX, Syriac, and Vulgate leave out “in its life/soul,” which would naturally yield “for the life of all flesh, its blood it is” (see J. E. Hartley, Leviticus [WBC], 261, 263). The present translation is something of an oversimplification, but the meaning is basically the same in any case. Cf. NRSV “For the life of every creature – its blood is its life.”

² tn Heb “of all flesh” (also later in this verse). See the note on “every living thing” in v. 11.

³ tn For remarks on the “cut off” penalty see the note on v. 4 above.

¹ tn Heb “and my commandments you shall keep and do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 20:8; 25:18, etc.).