Discovery BoxExodus 21:1--23:33
Context21:1 1 “These are the decisions that you will set before them:
21:2 2 “If you buy 3 a Hebrew servant, 4 he is to serve you for six years, but in the seventh year he will go out free 5 without paying anything. 6 21:3 If he came 7 in by himself 8 he will go out by himself; if he had 9 a wife when he came in, then his wife will go out with him. 21:4 If his master gave 10 him a wife, and she bore sons or daughters, the wife and the children will belong to her master, and he will go out by himself. 21:5 But if the servant should declare, 11 ‘I love my master, my wife, and my children; I will not go out 12 free,’ 21:6 then his master must bring him to the judges, 13 and he will bring him to the door or the doorposts, and his master will pierce his ear with an awl, and he shall serve him forever. 14
21:7 “If a man sells his daughter 15 as a female servant, 16 she will not go out as the male servants do. 21:8 If she does not please 17 her master, who has designated her 18 for himself, then he must let her be redeemed. 19 He has no right 20 to sell her to a foreign nation, because he has dealt deceitfully 21 with her. 21:9 If he designated her for his son, then he will deal with her according to the customary rights 22 of daughters. 21:10 If he takes another wife, 23 he must not diminish the first one’s food, 24 her clothing, or her marital rights. 25 21:11 If he does not provide her with these three things, then she will go out free, without paying money. 26
21:12 27 “Whoever strikes someone 28 so that he dies 29 must surely be put to death. 30 21:13 But if he does not do it with premeditation, 31 but it happens by accident, 32 then I will appoint for you a place where he may flee. 21:14 But if a man willfully attacks his neighbor to kill him cunningly, 33 you will take him even from my altar that he may die.
21:15 “Whoever strikes 34 his father or his mother must surely be put to death.
21:16 “Whoever kidnaps someone 35 and sells him, 36 or is caught still holding him, 37 must surely be put to death.
21:17 “Whoever treats his father or his mother disgracefully 38 must surely be put to death.
21:18 “If men fight, and one strikes his neighbor with a stone or with his fist and he does not die, but must remain in bed, 39 21:19 and then 40 if he gets up and walks about 41 outside on his staff, then the one who struck him is innocent, except he must pay 42 for the injured person’s 43 loss of time 44 and see to it that he is fully healed.
21:20 “If a man strikes his male servant or his female servant with a staff so that he or she 45 dies as a result of the blow, 46 he will surely be punished. 47 21:21 However, if the injured servant 48 survives one or two days, the owner 49 will not be punished, for he has suffered the loss. 50
21:22 “If men fight and hit a pregnant woman and her child is born prematurely, 51 but there is no serious injury, he will surely be punished in accordance with what the woman’s husband demands of him, and he will pay what the court decides. 52 21:23 But if there is serious injury, then you will give a life for a life, 21:24 eye for eye, tooth for tooth, hand for hand, foot for foot, 21:25 burn for burn, wound for wound, bruise for bruise. 53
21:26 “If a man strikes the eye of his male servant or his female servant so that he destroys it, 54 he will let the servant 55 go free 56 as compensation for the eye. 21:27 If he knocks out the tooth of his male servant or his female servant, he will let the servant 57 go free as compensation for the tooth.
21:28 58 “If an ox 59 gores a man or a woman so that either dies, 60 then the ox must surely 61 be stoned and its flesh must not be eaten, but the owner of the ox will be acquitted. 21:29 But if the ox had the habit of goring, and its owner was warned, 62 and he did not take the necessary precautions, 63 and then it killed a man or a woman, the ox must be stoned and the man must be put to death. 21:30 If a ransom is set for him, 64 then he must pay the redemption for his life according to whatever amount was set for him. 21:31 If the ox 65 gores a son or a daughter, the owner 66 will be dealt with according to this rule. 67 21:32 If the ox gores a male servant or a female servant, the owner 68 must pay thirty shekels of silver, 69 and the ox must be stoned. 70
21:33 “If a man opens a pit or if a man digs a pit and does not cover it, and an ox or a donkey falls into it, 21:34 the owner of the pit must repay 71 the loss. He must give money 72 to its owner, and the dead animal 73 will become his. 21:35 If the ox of one man injures the ox of his neighbor so that it dies, then they will sell the live ox and divide its proceeds, 74 and they will also divide the dead ox. 75 21:36 Or if it is known that the ox had the habit of goring, and its owner did not take the necessary precautions, he must surely pay 76 ox for ox, and the dead animal will become his. 77
22:1 78 (21:37) 79 “If a man steals an ox or a sheep and kills it or sells it, he must pay back 80 five head of cattle for the ox, and four sheep for the one sheep. 81
22:2 “If a thief is caught 82 breaking in 83 and is struck so that he dies, there will be no blood guilt for him. 84 22:3 If the sun has risen on him, then there is blood guilt for him. A thief 85 must surely make full restitution; if he has nothing, then he will be sold for his theft. 22:4 If the stolen item should in fact be found 86 alive in his possession, 87 whether it be an ox or a donkey or a sheep, he must pay back double. 88
22:5 “If a man grazes 89 his livestock 90 in a field or a vineyard, and he lets the livestock loose and they graze in the field of another man, he must make restitution from the best of his own field and the best of his own vineyard.
22:6 “If a fire breaks out and spreads 91 to thorn bushes, 92 so that stacked grain or standing grain or the whole field is consumed, the one who started 93 the fire must surely make restitution.
22:7 “If a man gives his neighbor money or articles 94 for safekeeping, 95 and it is stolen from the man’s house, if the thief is caught, 96 he must repay double. 22:8 If the thief is not caught, 97 then the owner of the house will be brought before the judges 98 to see 99 whether he has laid 100 his hand on his neighbor’s goods. 22:9 In all cases of illegal possessions, 101 whether for an ox, a donkey, a sheep, a garment, or any kind of lost item, about which someone says ‘This belongs to me,’ 102 the matter of the two of them will come before the judges, 103 and the one whom 104 the judges declare guilty 105 must repay double to his neighbor. 22:10 If a man gives his neighbor a donkey or an ox or a sheep or any beast to keep, and it dies or is hurt 106 or is carried away 107 without anyone seeing it, 108 22:11 then there will be an oath to the Lord 109 between the two of them, that he has not laid his hand on his neighbor’s goods, and its owner will accept this, and he will not have to pay. 22:12 But if it was stolen 110 from him, 111 he will pay its owner. 22:13 If it is torn in pieces, then he will bring it for evidence, 112 and he will not have to pay for what was torn.
22:14 “If a man borrows an animal 113 from his neighbor, and it is hurt or dies when its owner was not with it, the man who borrowed it 114 will surely pay. 22:15 If its owner was with it, he will not have to pay; if it was hired, what was paid for the hire covers it. 115
22:16 116 “If a man seduces a virgin 117 who is not engaged 118 and has sexual relations with her, he must surely endow 119 her to be his wife. 22:17 If her father refuses to give her to him, he must pay money for the bride price of virgins.
22:18 “You must not allow a sorceress to live. 120
22:19 “Whoever has sexual relations 121 with a beast must surely be put to death.
22:20 “Whoever sacrifices to a god other than the Lord 122 alone must be utterly destroyed. 123
22:21 “You must not wrong 124 a foreigner 125 nor oppress him, for you were foreigners in the land of Egypt.
22:22 “You must not afflict 126 any widow or orphan. 22:23 If you afflict them 127 in any way 128 and they cry to me, I will surely hear 129 their cry, 22:24 and my anger will burn and I will kill you with the sword, and your wives will be widows and your children will be fatherless. 130
22:25 “If you lend money to any of 131 my people who are needy among you, do not be like a moneylender 132 to him; do not charge 133 him interest. 134 22:26 If you do take 135 the garment of your neighbor in pledge, you must return it to him by the time the sun goes down, 136 22:27 for it is his only covering – it is his garment for his body. 137 What else can he sleep in? 138 And 139 when he cries out to me, I will hear, for I am gracious.
22:28 “You must not blaspheme 140 God 141 or curse the ruler of your people.
22:29 “Do not hold back offerings from your granaries or your vats. 142 You must give me the firstborn of your sons. 22:30 You must also do this for your oxen and for your sheep; seven days they may remain with their mothers, but give them to me on the eighth day.
22:31 “You will be holy 143 people to me; you must not eat any meat torn by animals in the field. 144 You must throw it to the dogs.
23:1 145 “You must not give 146 a false report. 147 Do not make common cause 148 with the wicked 149 to be a malicious 150 witness.
23:2 “You must not follow a crowd 151 in doing evil things; 152 in a lawsuit you must not offer testimony that agrees with a crowd so as to pervert justice, 153 23:3 and you must not show partiality 154 to a poor man in his lawsuit.
23:4 “If you encounter 155 your enemy’s ox or donkey wandering off, you must by all means return 156 it to him. 23:5 If you see the donkey of someone who hates you fallen under its load, you must not ignore him, 157 but be sure to help 158 him with it. 159
23:6 “You must not turn away justice for your poor people in their lawsuits. 23:7 Keep your distance 160 from a false charge 161 – do not kill the innocent and the righteous, 162 for I will not justify the wicked. 163
23:8 “You must not accept a bribe, for a bribe blinds those who see 164 and subverts the words of the righteous.
23:9 “You must not oppress 165 a foreigner, since you know the life 166 of a foreigner, for you were foreigners in the land of Egypt.
23:10 167 “For six years 168 you are to sow your land and gather in its produce. 23:11 But in the seventh year 169 you must let it lie fallow and leave it alone so that the poor of your people may eat, and what they leave any animal in the field 170 may eat; you must do likewise with your vineyard and your olive grove. 23:12 For six days you are to do your work, but on the seventh day you must cease, in order that your ox and your donkey may rest and that your female servant’s son and any hired help 171 may refresh themselves. 172
23:13 “Pay attention to do 173 everything I have told you, and do not even mention 174 the names of other gods – do not let them be heard on your lips. 175
23:14 “Three times 176 in the year you must make a pilgrim feast 177 to me. 23:15 You are to observe the Feast of Unleavened Bread; seven days 178 you must eat bread made without yeast, as I commanded you, at the appointed time of the month of Abib, for at that time 179 you came out of Egypt. No one may appear before 180 me empty-handed.
23:16 “You are also to observe 181 the Feast of Harvest, the firstfruits of your labors that you have sown in the field, and the Feast of Ingathering at the end of the year 182 when you have gathered in 183 your harvest 184 out of the field. 23:17 At 185 three times in the year all your males will appear before the Lord God. 186
23:18 “You must not offer 187 the blood of my sacrifice with bread containing yeast; the fat of my festal sacrifice must not remain until morning. 188 23:19 The first of the firstfruits of your soil you must bring to the house of the Lord your God.
“You must not cook a young goat in its mother’s milk. 189
23:20 190 “I am going to send 191 an angel 192 before you to protect you as you journey 193 and to bring you into the place that I have prepared. 194 23:21 Take heed because of him, and obey his voice; do not rebel against him, for he will not pardon your transgressions, for my name 195 is in him. 23:22 But if you diligently obey him 196 and do all that I command, then I will be an enemy to your enemies, and I will be an adversary to your adversaries. 23:23 For my angel will go before you and bring you to the Amorites, the Hittites, the Perizzites, the Canaanites, the Hivites, and the Jebusites, and I will destroy them completely. 197
23:24 “You must not bow down to their gods; you must not serve them or do according to their practices. Instead you must completely overthrow them and smash their standing stones 198 to pieces. 199 23:25 You must serve 200 the Lord your God, and he 201 will bless your bread and your water, 202 and I will remove sickness from your midst. 23:26 No woman will miscarry her young 203 or be barren in your land. I will fulfill 204 the number of your days.
23:27 “I will send my terror 205 before you, and I will destroy 206 all the people whom you encounter; I will make all your enemies turn their backs 207 to you. 23:28 I will send 208 hornets before you that will drive out the Hivite, the Canaanite, and the Hittite before you. 23:29 I will not drive them out before you in one year, lest the land become desolate and the wild animals 209 multiply against you. 23:30 Little by little 210 I will drive them out before you, until you become fruitful and inherit the land. 23:31 I will set 211 your boundaries from the Red Sea to the sea of the Philistines, and from the desert to the River, 212 for I will deliver the inhabitants of the land into your hand, and you will drive them out before you.
23:32 “You must make no covenant with them or with their gods. 23:33 They must not live in your land, lest they make you sin against me, for if you serve their gods, it will surely be a snare 213 to you.”
Leviticus 1:1--7:38
Context1:1 Then the Lord called to Moses and spoke to him 214 from the Meeting Tent: 215 1:2 “Speak to the Israelites and tell them, ‘When 216 someone 217 among you presents an offering 218 to the Lord, 219 you 220 must present your offering from the domesticated animals, either from the herd or from the flock. 221
1:3 “‘If his offering is a burnt offering 222 from the herd he must present it as a flawless male; he must present it at the entrance 223 of the Meeting Tent for its 224 acceptance before the Lord. 1:4 He must lay his hand on the head of the burnt offering, and it will be accepted for him to make atonement 225 on his behalf. 1:5 Then the one presenting the offering 226 must slaughter the bull 227 before the Lord, and the sons of Aaron, the priests, must present the blood and splash 228 the blood against the sides of the altar which is at the entrance of the Meeting Tent. 1:6 Next, the one presenting the offering 229 must skin the burnt offering and cut it into parts, 1:7 and the sons of Aaron, the priest, 230 must put fire on the altar and arrange wood on the fire. 1:8 Then the sons of Aaron, the priests, must arrange the parts with the head and the suet 231 on the wood that is in the fire on the altar. 232 1:9 Finally, the one presenting the offering 233 must wash its entrails and its legs in water and the priest must offer all of it up in smoke on the altar 234 – it is 235 a burnt offering, a gift 236 of a soothing aroma to the Lord.
1:10 “‘If his offering is from the flock for a burnt offering 237 – from the sheep or the goats – he must present a flawless male, 1:11 and must slaughter it on the north side of the altar before the Lord, and the sons of Aaron, the priests, will splash its blood against the altar’s sides. 1:12 Next, the one presenting the offering 238 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. 1:13 Then the one presenting the offering must wash the entrails and the legs in water, and the priest must present all of it and offer it up in smoke on the altar – it is a burnt offering, a gift of a soothing aroma to the Lord.
1:14 “‘If his offering to the Lord is a burnt offering from the birds, 239 he must present his offering from the turtledoves or from the young pigeons. 240 1:15 The priest must present it at the altar, pinch off 241 its head and offer the head 242 up in smoke on the altar, and its blood must be drained out against the side of the altar. 1:16 Then the priest 243 must remove its entrails by cutting off its tail feathers, 244 and throw them 245 to the east side of the altar into the place of fatty ashes, 1:17 and tear it open by its wings without dividing it into two parts. 246 Finally, the priest must offer it up in smoke on the altar on the wood which is in the fire – it is a burnt offering, a gift of a soothing aroma to the Lord.
2:1 “‘When a person presents a grain offering 247 to the Lord, his offering must consist of choice wheat flour, 248 and he must pour olive oil on it and put frankincense 249 on it. 2:2 Then he must bring it to the sons of Aaron, the priests, and the priest 250 must scoop out from there a handful of its choice wheat flour and some of its olive oil in addition to all of its frankincense, and the priest must offer its memorial portion 251 up in smoke on the altar – it is 252 a gift of a soothing aroma to the Lord. 2:3 The remainder of the grain offering belongs to Aaron and to his sons 253 – it is 254 most holy 255 from the gifts of the Lord.
2:4 “‘When you present an offering of grain baked in an oven, it must be made of 256 choice wheat flour baked into unleavened loaves 257 mixed with olive oil or 258 unleavened wafers smeared 259 with olive oil. 2:5 If your offering is a grain offering made on the griddle, it must be choice wheat flour mixed with olive oil, unleavened. 2:6 Crumble it in pieces 260 and pour olive oil on it – it is a grain offering. 2:7 If your offering is a grain offering made in a pan, 261 it must be made of choice wheat flour deep fried in olive oil. 262
2:8 “‘You must bring the grain offering that must be made from these to the Lord. Present it to the priest, 263 and he will bring it to the altar. 2:9 Then the priest must take up 264 from the grain offering its memorial portion and offer it up in smoke on the altar – it is 265 a gift of a soothing aroma to the Lord. 2:10 The remainder of the grain offering belongs to Aaron and to his sons – it is 266 most holy from the gifts of the Lord.
2:11 “‘No grain offering which you present to the Lord can be made with yeast, 267 for you must not offer up in smoke any yeast or honey as a gift to the Lord. 268 2:12 You can present them to the Lord as an offering of first fruit, 269 but they must not go up to the altar for a soothing aroma. 2:13 Moreover, you must season every one of your grain offerings with salt; you must not allow the salt of the covenant of your God to be missing from your grain offering 270 – on every one of your grain offerings you must present salt.
2:14 “‘If you present a grain offering of first ripe grain to the Lord, you must present your grain offering of first ripe grain as soft kernels roasted in fire – crushed bits of fresh grain. 271 2:15 And you must put olive oil on it and set frankincense on it – it is a grain offering. 2:16 Then the priest must offer its memorial portion up in smoke – some of its crushed bits, some of its olive oil, in addition to all of its frankincense – it is 272 a gift to the Lord.
3:1 “‘Now if his offering is a peace offering sacrifice, 273 if he presents an offering from the herd, he must present before the Lord a flawless male or a female. 274 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. 275 3:3 Then the one presenting the offering 276 must present a gift to the Lord from the peace offering sacrifice: He must remove the fat that covers the entrails and all the fat that surrounds the entrails, 277 3:4 the two kidneys with the fat on their sinews, and the protruding lobe on the liver (which he is to remove along with the kidneys). 278 3:5 Then the sons of Aaron must offer it up in smoke on the altar atop the burnt offering that is on the wood in the fire as a gift of a soothing aroma to the Lord. 279
3:6 “‘If his offering for a peace offering sacrifice to the Lord is from the flock, he must present a flawless male or female. 280 3:7 If he presents a sheep as his offering, he must present it before the Lord. 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 281 its blood against the altar’s sides. 3:9 Then he must present a gift to the Lord from the peace offering sacrifice: He must remove all the fatty tail up to the end of the spine, the fat covering the entrails, and all the fat on the entrails, 282 3:10 the two kidneys with the fat on their sinews, and the protruding lobe on the liver (which he is to remove along with the kidneys). 283 3:11 Then the priest must offer it up in smoke on the altar as a food gift to the Lord. 284
3:12 “‘If his offering is a goat he must present it before the Lord, 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. 3:14 Then he must present from it his offering as a gift to the Lord: the fat which covers the entrails and all the fat on the entrails, 285 3:15 the two kidneys with the fat on their sinews, and the protruding lobe on the liver (which he is to remove along with the kidneys). 286 3:16 Then the priest must offer them up in smoke on the altar as a food gift for a soothing aroma – all the fat belongs to the Lord. 3:17 This is 287 a perpetual statute throughout your generations 288 in all the places where you live: You must never eat any fat or any blood.’” 289
4:1 Then the Lord spoke to Moses: 290 4:2 “Tell the Israelites, ‘When a person sins by straying unintentionally 291 from any of the Lord’s commandments which must not be violated, and violates any 292 one of them 293 –
4:3 “‘If the high priest 294 sins so that the people are guilty, 295 on account of the sin he has committed he must present a flawless young bull to the Lord 296 for a sin offering. 297 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. 4:5 Then that high priest must take some of the blood 298 of the bull and bring it to the Meeting Tent. 4:6 The priest must dip his finger in the blood and sprinkle 299 some of it 300 seven times before the Lord toward 301 the front of the veil-canopy 302 of the sanctuary. 4:7 The priest must put some of the blood on the horns of the altar of fragrant incense that is before the Lord in the Meeting Tent, and all the rest of the bull’s blood he must pour out at the base of the altar of burnt offering that is at the entrance of the Meeting Tent.
4:8 “‘Then he must take up all the fat from the sin offering bull: 303 the fat covering the entrails 304 and all the fat surrounding the entrails, 305 4:9 the two kidneys with the fat on their sinews, and the protruding lobe on the liver (which he is to remove along with the kidneys) 306 4:10 – just as it is taken from the ox of the peace offering sacrifice 307 – and the priest must offer them up in smoke on the altar of burnt offering. 4:11 But the hide of the bull, all its flesh along with its head and its legs, its entrails, and its dung – 4:12 all the rest of the bull 308 – he must bring outside the camp 309 to a ceremonially clean place, 310 to the fatty ash pile, 311 and he must burn 312 it on a wood fire; it must be burned on the fatty ash pile.
4:13 “‘If the whole congregation of Israel strays unintentionally 313 and the matter is not noticed by 314 the assembly, and they violate one of the Lord’s commandments, which must not be violated, 315 so they become guilty, 4:14 the assembly must present a young bull for a sin offering when the sin they have committed 316 becomes known. They must bring it before the Meeting Tent, 4:15 the elders of the congregation must lay their hands on the head of the bull before the Lord, and someone must slaughter 317 the bull before the Lord. 4:16 Then the high priest 318 must bring some of the blood of the bull to the Meeting Tent, 4:17 and that priest must dip his finger in the blood 319 and sprinkle 320 some of the blood seven times 321 before the Lord toward 322 the front of the veil-canopy. 323 4:18 He must put some of the blood on the horns of the altar 324 which is before the Lord in the Meeting Tent, and all the rest of the blood he must pour out at the base of the altar of burnt offering that is at the entrance of the Meeting Tent.
4:19 “‘Then the priest 325 must take all its fat 326 and offer the fat 327 up in smoke on the altar. 4:20 He must do with the rest of the bull just as he did with the bull of the sin offering; this is what he must do with it. 328 So the priest will make atonement 329 on their behalf and they will be forgiven. 330 4:21 He 331 must bring the rest of the bull outside the camp 332 and burn it just as he burned the first bull – it is the sin offering of the assembly.
4:22 “‘Whenever 333 a leader, by straying unintentionally, 334 sins and violates one of the commandments of the Lord his God which must not be violated, 335 and he pleads guilty, 4:23 or his sin that he committed 336 is made known to him, 337 he must bring a flawless male goat as his offering. 338 4:24 He must lay his hand on the head of the male goat and slaughter 339 it in the place where the burnt offering is slaughtered before the Lord – it is a sin offering. 4:25 Then the priest must take some of the blood of the sin offering with his finger and put it on the horns of the altar of burnt offering, and he must pour out the rest of its blood at the base of the altar of burnt offering. 4:26 Then the priest 340 must offer all of its fat up in smoke on the altar like the fat of the peace offering sacrifice. So the priest will make atonement 341 on his behalf for 342 his sin and he will be forgiven. 343
4:27 “‘If an ordinary individual 344 sins by straying unintentionally 345 when he violates one of the Lord’s commandments which must not be violated, 346 and he pleads guilty 4:28 or his sin that he committed 347 is made known to him, 348 he must bring a flawless female goat 349 as his offering for the sin 350 that he committed. 4:29 He must lay his hand on the head of the sin offering and slaughter 351 the sin offering in the place where the burnt offering is slaughtered. 4:30 Then the priest must take some of its blood with his finger and put it on the horns of the altar of burnt offering, and he must pour out all the rest of its blood at the base of the altar. 4:31 Then he must remove all of its fat (just as fat was removed from the peace offering sacrifice) and the priest must offer it up in smoke on the altar for a soothing aroma to the Lord. So the priest will make atonement 352 on his behalf and he will be forgiven. 353
4:32 “‘But if he brings a sheep as his offering, for a sin offering, he must bring a flawless female. 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. 4:34 Then the priest must take some of the blood of the sin offering with his finger and put it on the horns of the altar of burnt offering, and he must pour out all the rest of its blood at the base of the altar. 4:35 Then the one who brought the offering 354 must remove all its fat (just as the fat of the sheep is removed from the peace offering sacrifice) and the priest must offer them up in smoke on the altar on top of the other gifts of the Lord. So the priest will make atonement 355 on his behalf for his sin which he has committed and he will be forgiven. 356
5:1 “‘When a person sins 357 in that he hears a public curse against one who fails to testify 358 and he is a witness (he either saw or knew what had happened 359 ) and he does not make it known, 360 then he will bear his punishment for iniquity. 361 5:2 Or when there is 362 a person who touches anything ceremonially 363 unclean, whether the carcass of an unclean wild animal, or the carcass of an unclean domesticated animal, or the carcass of an unclean creeping thing, even if he did not realize it, 364 but he himself has become unclean and is guilty; 365 5:3 or when he touches human uncleanness with regard to anything by which he can become unclean, 366 even if he did not realize it, but he himself has later come to know it and is guilty; 5:4 or when a person swears an oath, speaking thoughtlessly 367 with his lips, whether to do evil or to do good, with regard to anything which the individual might speak thoughtlessly in an oath, even if he did not realize it, but he himself has later come to know it and is guilty with regard to one of these oaths 368 – 5:5 when an individual becomes guilty with regard to one of these things 369 he must confess how he has sinned, 370 5:6 and he must bring his penalty for guilt 371 to the Lord for his sin that he has committed, a female from the flock, whether a female sheep or a female goat, for a sin offering. So the priest will make atonement 372 on his behalf for 373 his sin.
5:7 “‘If he cannot afford an animal from the flock, 374 he must bring his penalty for guilt for his sin that he has committed, 375 two turtledoves or two young pigeons, 376 to the Lord, one for a sin offering and one for a burnt offering. 5:8 He must bring them to the priest and present first the one that is for a sin offering. The priest 377 must pinch 378 its head at the nape of its neck, but must not sever the head from the body. 379 5:9 Then he must sprinkle 380 some of the blood of the sin offering on the wall of the altar, and the remainder of the blood 381 must be squeezed out at the base of the altar – it is a sin offering. 5:10 The second bird 382 he must make a burnt offering according to the standard regulation. 383 So the priest will make atonement 384 on behalf of this person for 385 his sin which he has committed, and he will be forgiven. 386
5:11 “‘If he cannot afford 387 two turtledoves or two young pigeons, 388 he must bring as his offering for his sin which he has committed 389 a tenth of an ephah 390 of choice wheat flour 391 for a sin offering. He must not place olive oil on it and he must not put frankincense on it, because it is a sin offering. 5:12 He must bring it to the priest and the priest must scoop out from it a handful as its memorial portion 392 and offer it up in smoke on the altar on top of the other gifts of the Lord – it is a sin offering. 5:13 So the priest will make atonement 393 on his behalf for his sin which he has committed by doing one of these things, 394 and he will be forgiven. 395 The remainder of the offering 396 will belong to the priest like the grain offering.’” 397
5:14 Then the Lord spoke to Moses: 398 5:15 “When a person commits a trespass 399 and sins by straying unintentionally 400 from the regulations about the Lord’s holy things, 401 then he must bring his penalty for guilt 402 to the Lord, a flawless ram from the flock, convertible into silver shekels according to the standard of the sanctuary shekel, 403 for a guilt offering. 404 5:16 And whatever holy thing he violated 405 he must restore and must add one fifth to it and give it to the priest. So the priest will make atonement 406 on his behalf with the guilt offering ram and he will be forgiven.” 407
5:17 “If a person sins and violates any of the Lord’s commandments which must not be violated 408 (although he did not know it at the time, 409 but later realizes he is guilty), then he will bear his punishment for iniquity 410 5:18 and must bring a flawless ram from the flock, convertible into silver shekels, 411 for a guilt offering to the priest. So the priest will make atonement 412 on his behalf for his error which he committed 413 (although he himself had not known it) and he will be forgiven. 414 5:19 It is a guilt offering; he was surely guilty before the Lord.”
6:1 (5:20) 415 Then the Lord spoke to Moses: 416 6:2 “When a person sins and commits a trespass 417 against the Lord by deceiving his fellow citizen 418 in regard to something held in trust, or a pledge, or something stolen, or by extorting something from his fellow citizen, 419 6:3 or has found something lost and denies it and swears falsely 420 concerning any one of the things that someone might do to sin 421 – 6:4 when it happens that he sins and he is found guilty, 422 then he must return whatever he had stolen, or whatever he had extorted, or the thing that he had held in trust, 423 or the lost thing that he had found, 6:5 or anything about which he swears falsely. 424 He must restore it in full 425 and add one fifth to it; he must give it to its owner when he is found guilty. 426 6:6 Then he must bring his guilt offering to the Lord, a flawless ram from the flock, convertible into silver shekels, 427 for a guilt offering to the priest. 6:7 So the priest will make atonement 428 on his behalf before the Lord and he will be forgiven 429 for whatever he has done to become guilty.” 430
6:8 (6:1) 431 Then the Lord spoke to Moses: 432 6:9 “Command Aaron and his sons, ‘This is the law of the burnt offering. The burnt offering is to remain on the hearth 433 on the altar all night until morning, and the fire of the altar must be kept burning on it. 434 6:10 Then the priest must put on his linen robe and must put linen leggings 435 over his bare flesh, and he must take up the fatty ashes of the burnt offering that the fire consumed on the altar, 436 and he must place them 437 beside the altar. 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 438 clean place, 6:12 but the fire which is on the altar must be kept burning on it. 439 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. 6:13 A continual fire must be kept burning on the altar. It must not be extinguished.
6:14 “‘This is the law of the grain offering. The sons of Aaron are to present it 440 before the Lord in front of the altar, 6:15 and the priest 441 must take up with his hand some of the choice wheat flour of the grain offering 442 and some of its olive oil, and all of the frankincense that is on the grain offering, and he must offer its memorial portion 443 up in smoke on the altar 444 as a soothing aroma to the Lord. 445 6:16 Aaron and his sons are to eat what is left over from it. It must be eaten unleavened in a holy place; they are to eat it in the courtyard of the Meeting Tent. 6:17 It must not be baked with yeast. 446 I have given it as their portion from my gifts. It is most holy, 447 like the sin offering and the guilt offering. 6:18 Every male among the sons of Aaron may eat it. It is a perpetual allotted portion 448 throughout your generations 449 from the gifts of the Lord. Anyone who touches these gifts 450 must be holy.’” 451
6:19 Then the Lord spoke to Moses: 452 6:20 “This is the offering of Aaron and his sons which they must present to the Lord on the day when he is anointed: a tenth of an ephah 453 of choice wheat flour 454 as a continual grain offering, half of it in the morning and half of it in the evening. 6:21 It must be made with olive oil on a griddle and you must bring it well soaked, 455 so you must present a grain offering of broken pieces 456 as a soothing aroma to the Lord. 6:22 The high priest who succeeds him 457 from among his sons must do it. It is a perpetual statute; it must be offered up in smoke as a whole offering to the Lord. 6:23 Every grain offering of a priest must be a whole offering; it must not be eaten.”
6:24 Then the Lord spoke to Moses: 458 6:25 “Tell Aaron and his sons, ‘This is the law of the sin offering. In the place where the burnt offering is slaughtered the sin offering must be slaughtered before the Lord. It is most holy. 459 6:26 The priest who offers it for sin is to eat it. It must be eaten in a holy place, in the court of the Meeting Tent. 6:27 Anyone who touches its meat must be holy, and whoever spatters some of its blood on a garment, 460 you must wash 461 whatever he spatters it on in a holy place. 6:28 Any clay vessel it is boiled in must be broken, and if it was boiled in a bronze vessel, then that vessel 462 must be rubbed out and rinsed in water. 6:29 Any male among the priests may eat it. It is most holy. 463 6:30 But any sin offering from which some of its blood is brought into the Meeting Tent to make atonement in the sanctuary must not be eaten. It must be burned up in the fire. 464
7:1 “‘This is the law of the guilt offering. It is most holy. 7:2 In the place where they slaughter the burnt offering they must slaughter the guilt offering, and the officiating priest 465 must splash 466 the blood against the altar’s sides. 7:3 Then the one making the offering 467 must present all its fat: the fatty tail, the fat covering the entrails, 7:4 the two kidneys and the fat on their sinews, and the protruding lobe on the liver (which he must remove along with the kidneys). 468 7:5 Then the priest must offer them up in smoke on the altar 469 as a gift to the Lord. It is a guilt offering. 7:6 Any male among the priests may eat it. It must be eaten in a holy place. It is most holy. 470 7:7 The law is the same for the sin offering and the guilt offering; 471 it belongs to the priest who makes atonement with it.
7:8 “‘As for the priest who presents someone’s burnt offering, the hide of that burnt offering which he presented belongs to him. 7:9 Every grain offering which is baked in the oven or 472 made in the pan 473 or on the griddle belongs to the priest who presented it. 7:10 Every grain offering, whether mixed with olive oil or dry, belongs to all the sons of Aaron, each one alike. 474
7:11 “‘This is the law of the peace offering sacrifice which he 475 is to present to the Lord. 7:12 If he presents it on account of thanksgiving, 476 along with the thank offering sacrifice he must present unleavened loaves mixed with olive oil, unleavened wafers smeared with olive oil, 477 and well soaked 478 ring-shaped loaves made of choice wheat flour 479 mixed with olive oil. 7:13 He must present this grain offering 480 in addition to ring-shaped loaves of leavened bread which regularly accompany 481 the sacrifice of his thanksgiving peace offering. 7:14 He must present one of each kind of grain offering 482 as a contribution offering 483 to the Lord; it belongs to the priest who splashes the blood of the peace offering. 7:15 The meat of his 484 thanksgiving peace offering must be eaten on the day of his offering; he must not set any of it aside until morning.
7:16 “‘If his offering is a votive or freewill sacrifice, 485 it may be eaten on the day he presents his sacrifice, and also the leftovers from it may be eaten on the next day, 486 7:17 but the leftovers from the meat of the sacrifice must be burned up in the fire 487 on the third day. 7:18 If some of the meat of his peace offering sacrifice is ever eaten on the third day it will not be accepted; it will not be accounted to the one who presented it, since it is spoiled, 488 and the person who eats from it will bear his punishment for iniquity. 489 7:19 The meat which touches anything ceremonially 490 unclean must not be eaten; it must be burned up in the fire. As for ceremonially clean meat, 491 everyone who is ceremonially clean may eat the meat. 7:20 The person who eats meat from the peace offering sacrifice which belongs to the Lord while his uncleanness persists 492 will be cut off from his people. 493 7:21 When a person touches anything unclean (whether human uncleanness, or an unclean animal, or an unclean detestable creature) 494 and eats some of the meat of the peace offering sacrifice which belongs to the Lord, that person will be cut off from his people.’” 495
7:22 Then the Lord spoke to Moses: 496 7:23 “Tell the Israelites, ‘You must not eat any fat of an ox, sheep, or goat. 7:24 Moreover, the fat of an animal that has died of natural causes 497 and the fat of an animal torn by beasts may be used for any other purpose, 498 but you must certainly never eat it. 7:25 If anyone eats fat from the animal from which he presents a gift to the Lord, that person will be cut off from his people. 499 7:26 And you must not eat any blood of the birds or the domesticated land animals in any of the places where you live. 500 7:27 Any person who eats any blood – that person will be cut off from his people.’” 501
7:28 Then the Lord spoke to Moses: 502 7:29 “Tell the Israelites, ‘The one who presents his peace offering sacrifice to the Lord must bring his offering to the Lord from his peace offering sacrifice. 7:30 With his own hands he must bring the Lord’s gifts. He must bring the fat with the breast 503 to wave the breast as a wave offering before the Lord, 504 7:31 and the priest must offer the fat up in smoke on the altar, but the breast will belong to Aaron and his sons. 7:32 The right thigh you must give as a contribution offering 505 to the priest from your peace offering sacrifices. 7:33 The one from Aaron’s sons who presents the blood of the peace offering and fat will have the right thigh as his share, 7:34 for the breast of the wave offering and the thigh of the contribution offering I have taken from the Israelites out of their peace offering sacrifices and have given them to Aaron the priest and to his sons from the people of Israel as a perpetual allotted portion.’” 506
7:35 This is the allotment of Aaron and the allotment of his sons from the Lord’s gifts on the day Moses 507 presented them to serve as priests 508 to the Lord. 7:36 This is what the Lord commanded to give to them from the Israelites on the day Moses 509 anointed them 510 – a perpetual allotted portion throughout their generations. 511
7:37 This is the law 512 for the burnt offering, the grain offering, 513 the sin offering, the guilt offering, the ordination offering, 514 and the peace offering sacrifice, 7:38 which the Lord commanded Moses on Mount Sinai on the day he commanded the Israelites to present their offerings to the Lord in the wilderness of Sinai.
Psalms 147:19
Context147:19 He proclaims his word to Jacob,
his statutes and regulations to Israel.
[21:1] 1 sn There follows now a series of rulings called “the decisions” or “the judgments” (הַמִּשְׁפָּטִים, hammishpatim). A precept is stated, and then various cases in which the law is applicable are examined. These rulings are all in harmony with the Decalogue that has just been given and can be grouped into three categories: civil or criminal laws, religious or cultic laws, and moral or humanitarian laws. The civil and criminal laws make up most of chap. 21; the next two chapters mix the other kinds of laws. Among the many studies of this section of the book are F. C. Fensham, “The Role of the Lord in the Legal Sections of the Covenant Code,” VT 26 (1976): 262-74; S. Paul, “Unrecognized Biblical Legal Idioms in Light of Comparative Akkadian Expressions,” RB 86 (1979): 231-39; M. Galston, “The Purpose of the Law According to Maimonides,” JQR 69 (1978): 27-51.
[21:2] 2 sn See H. L. Elleson, “The Hebrew Slave: A Study in Early Israelite Society,” EvQ 45 (1973): 30-35; N. P. Lemche, “The Manumission of Slaves – The Fallow Year – The Sabbatical Year – The Jobel Year,” VT 26 (1976): 38-59, and “The ‘Hebrew Slave,’ Comments on the Slave Law – Ex. 21:2-11,” VT 25 (1975): 129-44.
[21:2] 3 tn The verbs in both the conditional clause and the following ruling are imperfect tense: “If you buy…then he will serve.” The second imperfect tense (the ruling) could be taken either as a specific future or an obligatory imperfect. Gesenius explains how the verb works in the conditional clauses here (see GKC 497 §159.bb).
[21:2] 4 sn The interpretation of “Hebrew” in this verse is uncertain: (l) a gentilic ending, (2) a fellow Israelite, (3) or a class of mercenaries of the population (see W. C. Kaiser, Jr., “Exodus,” EBC 2:431). It seems likely that the term describes someone born a Hebrew, as opposed to a foreigner (S. R. Driver, Exodus, 210). The literature on this includes: M. P. Gray, “The Habiru-Hebrew Problem,” HUCA 29 (1958): 135-202.
[21:2] 5 sn The word חָפְשִׁי (khofshi) means “free.” It is possible that there is some connection between this word and a technical term used in other cultures for a social class of emancipated slaves who were freemen again (see I. Mendelsohn, “New Light on the Hupsu,” BASOR 139 [1955]: 9-11).
[21:2] 6 tn The adverb חִנָּם (hinnam) means “gratis, free”; it is related to the verb “to be gracious, show favor” and the noun “grace.”
[21:3] 7 tn The tense is imperfect, but in the conditional clause it clearly refers to action that is anterior to the action in the next clause. Heb “if he comes in single, he goes out single,” that is, “if he came in single, he will go out single.”
[21:3] 8 tn Heb “with his back” meaning “alone.”
[21:3] 9 tn The phrase says, “if he was the possessor of a wife”; the noun בַּעַל (ba’al) can mean “possessor” or “husband.” If there was a wife, she shared his fortunes or his servitude; if he entered with her, she would accompany him when he left.
[21:4] 10 sn The slave would not have the right or the means to acquire a wife. Thus, the idea of the master’s “giving” him a wife is clear – the master would have to pay the bride price and make the provision. In this case, the wife and the children are actually the possession of the master unless the slave were to pay the bride price – but he is a slave because he got into debt. The law assumes that the master was better able to provide for this woman than the freed slave and that it was most important to keep the children with the mother.
[21:5] 11 tn The imperfect with the infinitive absolute means that the declaration is unambiguous, that the servant will clearly affirm that he wants to stay with the master. Gesenius says that in a case like this the infinitive emphasizes the importance of the condition on which some consequence depends (GKC 342-43 §113.o).
[21:5] 12 tn Or taken as a desiderative imperfect, it would say, “I do not want to go out free.”
[21:6] 13 tn The word is הָאֱלֹהִים (ha’elohim). S. R. Driver (Exodus, 211) says the phrase means “to God,” namely the nearest sanctuary in order that the oath and the ritual might be made solemn, although he does say that it would be done by human judges. That the reference is to Yahweh God is the view also of F. C. Fensham, “New Light on Exodus 21:7 and 22:7 from the Laws of Eshnunna,” JBL 78 (1959): 160-61. Cf. also ASV, NAB, NASB, NCV, NRSV, NLT. Others have made a stronger case that it refers to judges who acted on behalf of God; see C. Gordon, “אלהים in its Reputed Meaning of Rulers, Judges,” JBL 54 (1935): 134-44; and A. E. Draffkorn, “Ilani/Elohim,” JBL 76 (1957): 216-24; cf. KJV, NIV.
[21:6] 14 tn Or “till his life’s end” (as in the idiom: “serve him for good”).
[21:7] 15 sn This paragraph is troubling to modern readers, but given the way that marriages were contracted and the way people lived in the ancient world, it was a good provision for people who might want to find a better life for their daughter. On the subject in general for this chapter, see W. M. Swartley, Slavery, Sabbath, War, and Women, 31-64.
[21:7] 16 tn The word אָמָה (’amah) refers to a female servant who would eventually become a concubine or wife; the sale price included the amount for the service as well as the bride price (see B. Jacob, Exodus, 621). The arrangement recognized her honor as an Israelite woman, one who could be a wife, even though she entered the household in service. The marriage was not automatic, as the conditions show, but her treatment was safeguarded come what may. The law was a way, then, for a poor man to provide a better life for a daughter.
[21:8] 17 tn Heb “and if unpleasant (רָעָה, ra’ah) in the eyes of her master.”
[21:8] 18 tn The verb יָעַד (ya’ad) does not mean “betroth, espouse” as some of the earlier translations had it, but “to designate.” When he bought the girl, he designated her for himself, giving her and her family certain expectations.
[21:8] 19 tn The verb is a Hiphil perfect with vav (ו) consecutive from פָדָה (padah, “to redeem”). Here in the apodosis the form is equivalent to an imperfect: “let someone redeem her” – perhaps her father if he can, or another. U. Cassuto says it can also mean she can redeem herself and dissolve the relationship (Exodus, 268).
[21:8] 20 tn Heb “he has no authority/power,” for the verb means “rule, have dominion.”
[21:8] 21 sn The deceit is in not making her his wife or concubine as the arrangement had stipulated.
[21:9] 22 tn Or “after the manner of” (KJV, ASV); NRSV “shall deal with her as with a daughter.”
[21:10] 23 tn “wife” has been supplied.
[21:10] 24 tn The translation of “food” does not quite do justice to the Hebrew word. It is “flesh.” The issue here is that the family she was to marry into is wealthy, they ate meat. She was not just to be given the basic food the ordinary people ate, but the fine foods that this family ate.
[21:10] 25 sn See S. Paul, “Exodus 21:10, A Threefold Maintenance Clause,” JNES 28 (1969): 48-53. Paul suggests that the third element listed is not marital rights but ointments since Sumerian and Akkadian texts list food, clothing, and oil as the necessities of life. The translation of “marital rights” is far from certain, since the word occurs only here. The point is that the woman was to be cared for with all that was required for a woman in that situation.
[21:11] 26 sn The lessons of slavery and service are designed to bring justice to existing customs in antiquity. The message is: Those in slavery for one reason or another should have the hope of freedom and the choice of service (vv. 2-6). For the rulings on the daughter, the message could be: Women, who were often at the mercy of their husbands or masters, must not be trapped in an unfortunate situation, but be treated well by their masters or husbands (vv. 7-11). God is preventing people who have power over others from abusing it.
[21:12] 27 sn The underlying point of this section remains vital today: The people of God must treat all human life as sacred.
[21:12] 28 tn The construction uses a Hiphil participle in construct with the noun for “man” (or person as is understood in a law for the nation): “the one striking [of] a man.” This is a casus pendens (independent nominative absolute); it indicates the condition or action that involves further consequence (GKC 361 §116.w).
[21:12] 29 tn The Hebrew word וָמֵת (vamet) is a Qal perfect with vav consecutive; it means “and he dies” and not “and killed him” (which require another stem). Gesenius notes that this form after a participle is the equivalent of a sentence representing a contingent action (GKC 333 §112.n). The word shows the result of the action in the opening participle. It is therefore a case of murder or manslaughter.
[21:12] 30 sn See A. Phillips, “Another Look at Murder,” JJS 28 (1977): 105-26.
[21:13] 31 tn Heb “if he does not lie in wait” (NASB similar).
[21:13] 32 tn Heb “and God brought into his hand.” The death is unintended, its circumstances outside human control.
[21:14] 33 tn The word עָרְמָה (’ormah) is problematic. It could mean with prior intent, which would be connected with the word in Prov 8:5, 12 which means “understanding” (or “prudence” – fully aware of the way things are). It could be connected also to an Arabic word for “enemy” which would indicate this was done with malice or evil intentions (U. Cassuto, Exodus, 270). The use here seems parallel to the one in Josh 9:4, an instance involving intentionality and clever deception.
[21:15] 34 sn This is the same construction that was used in v. 12, but here there is no mention of the parents’ death. This attack, then, does not lead to their death – if he killed one of them then v. 12 would be the law. S. R. Driver says that the severity of the penalty was in accord with the high view of parents (Exodus, 216).
[21:16] 35 tn Heb “a stealer of a man,” thus “anyone stealing a man.”
[21:16] 36 sn The implication is that it would be an Israelite citizen who was kidnapped and sold to a foreign tribe or country (like Joseph). There was always a market for slaves. The crime would be in forcibly taking the individual away from his home and religion and putting him into bondage or death.
[21:16] 37 tn Literally “and he is found in his hand” (KJV and ASV both similar), being not yet sold.
[21:17] 38 tn The form is a Piel participle from קָלַל (qalal), meaning in Qal “be light,” in Piel “treat lightly, curse, revile, declare contemptible, treat shamefully.” (See its use in Lev 19:14; Josh 24:9; Judg 9:26-28; 1 Sam 3:13; 17:43; 2 Sam 16:5-13; Prov 30:10-11; Eccl 7:21-22; 10:20.) It is opposite of “honor” (כָּבֵד, kaved; Qal “be heavy”; Piel “honor,” as in 20:12) and of “bless.” This verse then could refer to any act contrary to the commandment to honor the parents. B. Jacob (Exodus, 640) cites parallels in Sumerian where people were severely punished for publicly disowning their parents. “21:15, 17 taken together evoke the picture of parents who, physically and verbally, are forcibly turned out of the house (cf. Prov. 19:26)” (C. Houtman, Exodus, 3:148).
[21:18] 39 tn Heb “falls to bed.”
[21:19] 40 tn “and then” has been supplied.
[21:19] 41 tn The verb is a Hitpael perfect with vav (ו) consecutive; it follows the sequence of the imperfect before it – “if he gets up and walks about.” This is proof of recovery.
[21:19] 42 tn The imperfect tense carries a nuance of obligatory imperfect because this is binding on the one who hit him.
[21:19] 43 tn Heb “his”; the referent (the injured person) has been specified in the translation for clarity.
[21:19] 44 tn The word appears to be the infinitive from the verb “to sit” with a meaning of “his sitting down”; some suggest it is from the verb “to rest” with a meaning “cease.” In either case the point in the context must mean compensation is due for the time he was down.
[21:20] 45 tn Heb “so that he”; the words “or she” have been supplied in the translation for stylistic reasons.
[21:20] 46 tn Heb “under his hand.”
[21:20] 47 tn Heb “will be avenged” (how is not specified).
[21:21] 48 tn Heb “if he”; the referent (the servant struck and injured in the previous verse) has been specified in the translation for clarity.
[21:21] 49 tn Heb “he”; the referent (the owner of the injured servant) has been supplied in the translation for clarity.
[21:21] 50 tn This last clause is a free paraphrase of the Hebrew, “for he is his money” (so KJV, ASV); NASB “his property.” It seems that if the slave survives a couple of days, it is probable that the master was punishing him and not intending to kill him. If he then dies, there is no penalty other than that the owner loses the slave who is his property – he suffers the loss.
[21:22] 51 tn This line has occasioned a good deal of discussion. It may indicate that the child was killed, as in a miscarriage; or it may mean that there was a premature birth. The latter view is taken here because of the way the whole section is written: (1) “her children come out” reflects a birth and not the loss of children, (2) there is no serious damage, and (3) payment is to be set for any remuneration. The word אָסוֹן (’ason) is translated “serious damage.” The word was taken in Mekilta to mean “death.” U. Cassuto says the point of the phrase is that neither the woman or the children that are born die (Exodus, 275). But see among the literature on this: M. G. Kline, “Lex Talionis and the Human Fetus,” JETS 20 (1977): 193-201; W. House, “Miscarriage or Premature Birth: Additional Thoughts on Exodus 21:22-25,” WTJ 41 (1978): 108-23; S. E. Loewenstamm, “Exodus XXI 22-25,” VT 27 (1977): 352-60.
[21:22] 52 tn The word בִּפְלִלִים (biflilim) means “with arbitrators.” The point then seems to be that the amount of remuneration for damages that was fixed by the husband had to be approved by the courts. S. R. Driver mentions an alternative to this unusual reading presented by Budde, reading בנפלים as “untimely birth” (Exodus, 219). See also E. A. Speiser, “The Stem PLL in Hebrew,” JBL 82 (1963): 301-6.
[21:25] 53 sn The text now introduces the Lex Talionis with cases that were not likely to have applied to the situation of the pregnant woman. See K. Luke, “Eye for Eye, Tooth for Tooth,” Indian Theological Studies 16 (1979): 326-43.
[21:26] 54 tn The form וְשִׁחֲתָהּ (vÿshikhatah) is the Piel perfect with the vav (ל) consecutive, rendered “and destroys it.” The verb is a strong one, meaning “to ruin, completely destroy.”
[21:26] 55 tn Heb “him”; the referent (the male or female servant) has been specified in the translation for clarity.
[21:26] 56 sn Interestingly, the verb used here for “let him go” is the same verb throughout the first part of the book for “release” of the Israelites from slavery. Here, an Israelite will have to release the injured slave.
[21:27] 57 tn Heb “him”; the referent (the male or female servant) has been specified in the translation for clarity.
[21:28] 58 sn The point that this section of the laws makes is that one must ensure the safety of others by controlling the circumstances.
[21:28] 59 tn Traditionally “ox,” but “bull” would also be suitable. The term may refer to one of any variety of large cattle.
[21:28] 60 tn Heb “and he dies”; KJV “that they die”; NAB, NASB “to death.”
[21:28] 61 tn The text uses סָקוֹל יִסָּקֵל (saqol yissaqel), a Qal infinitive absolute with a Niphal imperfect. The infinitive intensifies the imperfect, which here has an obligatory nuance or is a future of instruction.
[21:29] 62 tn The Hophal perfect has the idea of “attested, testified against.”
[21:29] 63 tn Heb “he was not keeping it” or perhaps guarding or watching it (referring to the ox).
[21:30] 64 sn The family of the victim would set the amount for the ransom of the man guilty of criminal neglect. This practice was common in the ancient world, rare in Israel. If the family allowed the substitute price, then the man would be able to redeem his life.
[21:31] 65 tn Heb “it”; the referent (the ox) has been specified in the translation for clarity.
[21:31] 66 tn Heb “he”; the referent (the owner) has been specified in the translation for clarity.
[21:31] 67 tn Heb “according to this judgment it shall be done to him.”
[21:32] 68 tn Heb “he”; the referent (the owner) has been specified in the translation for clarity.
[21:32] 69 sn A shekel was a unit for measure by means of a scale. Both the weight and the value of a shekel of silver are hard to determine. “Though there is no certainty, the shekel is said to weigh about 11,5 grams” (C. Houtman, Exodus, 3:181). Over four hundred years earlier, Joseph was sold into Egypt for 20 shekels. The free Israelite citizen was worth about 50 shekels (Lev 27:3f.).
[21:32] 70 sn See further B. S. Jackson, “The Goring Ox Again [Ex. 21,28-36],” JJP 18 (1974): 55-94.
[21:34] 71 tn The verb is a Piel imperfect from שָׁלַם (shalam); it has the idea of making payment in full, making recompense, repaying. These imperfects could be given a future tense translation as imperfects of instruction, but in the property cases an obligatory imperfect fits better – this is what he is bound or obliged to do – what he must do.
[21:34] 73 tn Here the term “animal” has been supplied.
[21:35] 74 tn Literally “its silver” or “silver for it.”
[21:35] 75 tn Heb “divide the dead.” The noun “ox” has been supplied.
[21:36] 76 tn The construction now uses the same Piel imperfect (v. 34) but adds the infinitive absolute to it for emphasis.
[21:36] 77 sn The point of this section (21:28-36) seems to be that one must ensure the safety of others by controlling one’s property and possessions. This section pertained to neglect with animals, but the message would have applied to similar situations. The people of God were to take heed to ensure the well-being of others, and if there was a problem, it had to be made right.
[22:1] 78 sn The next section of laws concerns property rights. These laws protected property from thieves and oppressors, but also set limits to retribution. The message could be: God’s laws demand that the guilty make restitution for their crimes against property and that the innocent be exonerated.
[22:1] 79 sn Beginning with 22:1, the verse numbers through 22:31 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 22:1 ET = 21:37 HT, 22:2 ET = 22:1 HT, etc., through 22:31 ET = 22:30 HT. Thus in the English Bible ch. 22 has 31 verses, while in the Hebrew Bible it has 30 verses, with the one extra verse attached to ch. 21 in the Hebrew Bible.
[22:1] 80 tn The imperfect tense here has the nuance of obligatory imperfect – he must pay back.
[22:1] 81 tn בָּקַר (baqar) and צֹאן (tso’n) are the categories to which the ox and the sheep belonged, so that the criminal had some latitude in paying back animals.
[22:2] 82 tn Heb “found” (so KJV, ASV, NRSV).
[22:2] 83 tn The word בַּמַּחְתֶּרֶת (bammakhteret) means “digging through” the walls of a house (usually made of mud bricks). The verb is used only a few times and has the meaning of dig in (as into houses) or row hard (as in Jonah 1:13).
[22:2] 84 tn The text has “there is not to him bloods.” When the word “blood” is put in the plural, it refers to bloodshed, or the price of blood that is shed, i.e., blood guiltiness.
[22:3] 85 tn The words “a thief” have been added for clarification. S. R. Driver (Exodus, 224) thinks that these lines are out of order, since some of them deal with killing the thief and then others with the thief making restitution, but rearranging the clauses is not a necessary way to bring clarity to the paragraph. The idea here would be that any thief caught alive would pay restitution.
[22:4] 86 tn The construction uses a Niphal infinitive absolute and a Niphal imperfect: if it should indeed be found. Gesenius says that in such conditional clauses the infinitive absolute has less emphasis, but instead emphasizes the condition on which some consequence depends (see GKC 342-43 §113.o).
[22:4] 87 tn Heb “in his hand.”
[22:4] 88 sn He must pay back one for what he took, and then one for the penalty – his loss as he was inflicting a loss on someone else.
[22:5] 89 tn The verb בָּעַר (ba’ar, “graze”) as a denominative from the word “livestock” is not well attested. So some have suggested that with slight changes this verse could be read: “If a man cause a field or a vineyard to be burnt, and let the burning spread, and it burnt in another man’s field” (see S. R. Driver, Exodus, 225).
[22:5] 90 tn The phrase “his livestock” is supplied from the next clause.
[22:6] 91 tn Heb “if a fire goes out and finds”; NLT “if a fire gets out of control.”
[22:6] 92 sn Thorn bushes were used for hedges between fields, but thorn bushes also burned easily, making the fire spread rapidly.
[22:6] 93 tn This is a Hiphil participle of the verb “to burn, kindle” used substantivally. This is the one who caused the fire, whether by accident or not.
[22:7] 94 tn The word usually means “vessels” but can have the sense of household goods and articles. It could be anything from jewels and ornaments to weapons or pottery.
[22:7] 95 tn Heb “to keep.” Here “safekeeping,” that is, to keep something secure on behalf of a third party, is intended.
[22:8] 98 tn Here again the word used is “the gods,” meaning the judges who made the assessments and decisions. In addition to other works, see J. R. Vannoy, “The Use of the Word ha’elohim in Exodus 21:6 and 22:7,8,” The Law and the Prophets, 225-41.
[22:8] 99 tn The phrase “to see” has been supplied.
[22:8] 100 tn The line says “if he has not stretched out his hand.” This could be the oath formula, but the construction here would be unusual, or it could be taken as “whether” (see W. C. Kaiser, Jr., “Exodus,” EBC 2:438). U. Cassuto (Exodus, 286) does not think the wording can possibly fit an oath; nevertheless, an oath would be involved before God (as he takes it instead of “judges”) – if the man swore, his word would be accepted, but if he would not swear, he would be guilty.
[22:9] 101 tn Heb “concerning every kind [thing] of trespass.”
[22:9] 102 tn The text simply has “this is it” (הוּא זֶה, hu’ zeh).
[22:9] 103 tn Again, or “God.”
[22:9] 104 tn This kind of clause Gesenius calls an independent relative clause – it does not depend on a governing substantive but itself expresses a substantival idea (GKC 445-46 §138.e).
[22:9] 105 tn The verb means “to be guilty” in Qal; in Hiphil it would have a declarative sense, because a causative sense would not possibly fit.
[22:10] 106 tn The form is a Niphal participle from the verb “to break” – “is broken,” which means harmed, maimed, or hurt in any way.
[22:10] 107 tn This verb is frequently used with the meaning “to take captive.” The idea here then is that raiders or robbers have carried off the animal.
[22:10] 108 tn Heb “there is no one seeing.”
[22:11] 109 tn The construct relationship שְׁבֻעַת יְהוָה (shÿvu’at yÿhvah, “the oath of Yahweh”) would require a genitive of indirect object, “an oath [to] Yahweh.” U. Cassuto suggests that it means “an oath by Yahweh” (Exodus, 287). The person to whom the animal was entrusted would take a solemn oath to Yahweh that he did not appropriate the animal for himself, and then his word would be accepted.
[22:12] 110 tn Both with this verb “stolen” and in the next clauses with “torn in pieces,” the text uses the infinitive absolute construction with less than normal emphasis; as Gesenius says, in conditional clauses, an infinitive absolute stresses the importance of the condition on which some consequence depends (GKC 342-43 §113.o).
[22:12] 111 sn The point is that the man should have taken better care of the animal.
[22:13] 112 tn The word עֵד (’ed) actually means “witness,” but the dead animal that is returned is a silent witness, i.e., evidence. The word is an adverbial accusative.
[22:14] 113 tn Heb “if a man asks [an animal] from his neighbor” (see also Exod 12:36). The ruling here implies an animal is borrowed, and if harm comes to it when the owner is not with it, the borrower is liable. The word “animal” is supplied in the translation for clarity.
[22:14] 114 tn Heb “he”; the referent (the man who borrowed the animal) has been specified in the translation for clarity.
[22:15] 115 tn Literally “it came with/for its hire,” this expression implies that the owner who hired it out and was present was prepared to take the risk, so there would be no compensation.
[22:16] 116 sn The second half of the chapter records various laws of purity and justice. Any of them could be treated in an expository way, but in the present array they offer a survey of God’s righteous standards: Maintain the sanctity of marriage (16-17); maintain the purity of religious institutions (18-20), maintain the rights of human beings (21-28), maintain the rights of Yahweh (29-31).
[22:16] 117 tn This is the word בְּתוּלָה (bÿtulah); it describes a young woman who is not married or a young woman engaged to be married; in any case, she is presumed to be a virgin.
[22:16] 118 tn Or “pledged” for marriage.
[22:16] 119 tn The verb מָהַר (mahar) means “pay the marriage price,” and the related noun is the bride price. B. Jacob says this was a proposal gift and not a purchase price (Exodus, 700). This is the price paid to her parents, which allowed for provision should there be a divorce. The amount was usually agreed on by the two families, but the price was higher for a pure bride from a noble family. Here, the one who seduces her must pay it, regardless of whether he marries her or not.
[22:18] 120 sn There still were many who wished to follow pagan beliefs and consort with the dead (see Deut 18:10-11). The sorceress was someone who dealt with drugs or herbs for occult purposes.
[22:19] 121 tn Heb “lies with.”
[22:20] 122 tn Heb “not to Yahweh.”
[22:20] 123 tn The verb חָרַם (kharam) means “to be devoted” to God or “to be banned.” The idea is that it would be God’s to do with as he liked. What was put under the ban was for God alone, either for his service or for his judgment. But it was out of human control. Here the verb is saying that the person will be utterly destroyed.
[22:21] 125 tn Or “alien,” both here and in 23:9. This individual is a resident foreigner; he lives in the land but, aside from provisions such as this, might easily be without legal rights.
[22:22] 126 tn The verb “afflict” is a Piel imperfect from עָנָה (’anah); it has a wide range of meanings: “afflict, oppress, humiliate, rape.” These victims are at the mercy of the judges, businessmen, or villains. The righteous king and the righteous people will not mistreat them (see Isa 1:17; Job 31:16, 17, 21).
[22:23] 127 tn The accusative here is the masculine singular pronoun, which leads S. R. Driver to conclude that this line is out of place, even though the masculine singular can be used in places like this (Exodus, 232). U. Cassuto says its use is to refer to certain classes (Exodus, 292).
[22:23] 128 tn Here again and with “cry” the infinitive absolute functions with a diminished emphasis (GKC 342-43 §113.o).
[22:23] 129 tn Here is the normal use of the infinitive absolute with the imperfect tense to emphasize the verb: “I will surely hear,” implying, “I will surely respond.”
[22:24] 130 sn The punishment will follow the form of talionic justice, an eye for an eye, in which the punishment matches the crime. God will use invading armies (“sword” is a metonymy of adjunct here) to destroy them, making their wives widows and their children orphans.
[22:25] 131 tn “any of” has been supplied.
[22:25] 132 sn The moneylender will be demanding and exacting. In Ps 109:11 and 2 Kgs 4:1 the word is rendered as “extortioner.”
[22:25] 134 sn In ancient times money was lent primarily for poverty and not for commercial ventures (H. Gamoran, “The Biblical Law against Loans on Interest,” JNES 30 [1971]: 127-34). The lending to the poor was essentially a charity, and so not to be an opportunity to make money from another person’s misfortune. The word נֶשֶׁךְ (neshekh) may be derived from a verb that means “to bite,” and so the idea of usury or interest was that of putting out one’s money with a bite in it (See S. Stein, “The Laws on Interest in the Old Testament,” JTS 4 [1953]: 161-70; and E. Neufeld, “The Prohibition against Loans at Interest in the Old Testament,” HUCA 26 [1955]: 355-412).
[22:26] 135 tn The construction again uses the infinitive absolute with the verb in the conditional clause to stress the condition.
[22:26] 136 tn The clause uses the preposition, the infinitive construct, and the noun that is the subjective genitive – “at the going in of the sun.”
[22:27] 137 tn Heb “his skin.”
[22:27] 138 tn Literally the text reads, “In what can he lie down?” The cloak would be used for a covering at night to use when sleeping. The garment, then, was the property that could not be taken and not given back – it was the last possession. The modern idiom of “the shirt off his back” gets at the point being made here.
[22:27] 139 tn Heb “and it will be.”
[22:28] 140 tn The two verbs in this verse are synonyms: קָלַל (qalal) means “to treat lightly, curse,” and אָרַר (’arar) means “to curse.”
[22:28] 141 tn The word אֱלֹהִים (’elohim) is “gods” or “God.” If taken as the simple plural, it could refer to the human judges, as it has in the section of laws; this would match the parallelism in the verse. If it was taken to refer to God, then the idea of cursing God would be more along the line of blasphemy. B. Jacob says that the word refers to functioning judges, and that would indirectly mean God, for they represented the religious authority, and the prince the civil authority (Exodus, 708).
[22:29] 142 tn The expressions are unusual. U. Cassuto renders them: “from the fullness of your harvest and from the outflow of your presses” (Exodus, 294). He adds the Hittite parallel material to show that the people were to bring the offerings on time and not let them overlap, because the firstfruits had to be eaten first by the priest.
[22:31] 143 sn The use of this word here has to do with the laws of the sanctuary and not some advanced view of holiness. The ritual holiness at the sanctuary would prohibit eating anything torn to pieces.
[22:31] 144 tn Or “by wild animals.”
[23:1] 145 sn People who claim to worship and serve the righteous judge of the universe must preserve equity and justice in their dealings with others. These verses teach that God’s people must be honest witnesses (1-3); God’s people must be righteous even with enemies (4-5); and God’s people must be fair in dispensing justice (6-9).
[23:1] 146 tn Heb “take up, lift, carry” (נָשָׂא, nasa’). This verb was also used in the prohibition against taking “the name of Yahweh in vain.” Sometimes the object of this verb is physical, as in Jonah 1:12 and 15. Used in this prohibition involving speech, it covers both originating and repeating a lie.
[23:1] 147 tn Or “a groundless report” (see Exod 20:7 for the word שָׁוְא, shav’).
[23:1] 148 tn Heb “do not put your hand” (cf. KJV, ASV); NASB “join your hand.”
[23:1] 149 tn The word “wicked” (רָשָׁע, rasha’) refers to the guilty criminal, the person who is doing something wrong. In the religious setting it describes the person who is not a member of the covenant and may be involved in all kinds of sin, even though there is the appearance of moral and spiritual stability.
[23:1] 150 tn The word חָמָס (khamas) often means “violence” in the sense of social injustices done to other people, usually the poor and needy. A “malicious” witness would do great harm to others. See J. W. McKay, “Exodus 23:1-43, 6-8: A Decalogue for Administration of Justice in the City Gate,” VT 21 (1971): 311-25.
[23:2] 151 tn The word רָבִּים (rabbim), here rendered “crowd,” is also used infrequently to refer to the “mighty,” people of importance in society (Job 35:9; cf. Lev 19:15).
[23:2] 152 tn For any individual to join a group that is bent on acting wickedly would be a violation of the Law and would incur personal responsibility.
[23:2] 153 tn Heb “you will not answer in a lawsuit to turn after the crowd to turn.” The form translated “agrees with” (Heb “to turn after”) is a Qal infinitive construct from נָטָה (natah); the same root is used at the end of the verse but as a Hiphil infinitive construct, “to pervert [justice].”
[23:3] 154 tn The point here is one of false sympathy and honor, the bad sense of the word הָדַר (hadar; see S. R. Driver, Exodus, 237).
[23:4] 155 tn Heb “meet” (so KJV, ASV, NASB).
[23:4] 156 tn The construction uses the imperfect tense (taken here as an obligatory imperfect) and the infinitive absolute for emphasis.
[23:5] 157 tn The line reads “you will cease to forsake him” – refrain from leaving your enemy without help.
[23:5] 158 tn The law is emphatic here as well, using the infinitive absolute and the imperfect of instruction (or possibly obligation). There is also a wordplay here: two words עָזַב (’azav) are used, one meaning “forsake” and the other possibly meaning “arrange” based on Arabic and Ugaritic evidence (see U. Cassuto, Exodus, 297-98).
[23:5] 159 sn See H. B. Huffmon, “Exodus 23:4-5: A Comparative Study,” A Light Unto My Path, 271-78.
[23:7] 160 tn Or “stay away from,” or “have nothing to do with.”
[23:7] 161 tn Heb “a false matter,” this expression in this context would have to be a case in law that was false or that could only be won by falsehood.
[23:7] 162 tn The two clauses probably should be related: the getting involved in the false charge could lead to the death of an innocent person (so, e.g., Naboth in 1 Kgs 21:10-13).
[23:7] 163 sn God will not declare right the one who is in the wrong. Society should also be consistent, but it cannot see the intents and motives, as God can.
[23:8] 164 tn Heb “blinds the open-eyed.”
[23:9] 165 tn The verb means “to crush.” S. R. Driver notes that in this context this would probably mean with an unfair judgment in the courts (Exodus, 239).
[23:9] 166 tn Heb “soul, life” – “you know what it feels like.”
[23:10] 167 sn This section concerns religious duties of the people of God as they worship by giving thanks to God for their blessings. The principles here are: God requires his people to allow the poor to share in their bounty (10-11); God requires his people to provide times of rest and refreshment for those who labor for them (12); God requires allegiance to himself (13); God requires his people to come before him in gratitude and share their bounty (14-17); God requires that his people safeguard proper worship forms (18-19).
[23:10] 168 tn Heb “and six years”; this is an adverbial accusative telling how long they can work their land. The following references to years and days in vv. 10-12 function similarly.
[23:11] 169 tn Heb “and the seventh year”; an adverbial accusative with a disjunctive vav (ו).
[23:11] 170 tn Heb “living thing/creature/beast of the field.” A general term for animals, usually wild animals, including predators (cf. v. 29; Gen 2:19-20; Lev 26:22; Deut 7:22; 1 Sam 17:46; Job 5:22-23; Ezek 29:5; 34:5).
[23:12] 171 tn Heb “alien,” or “resident foreigner.” Such an individual would have traveled out of need and depended on the goodwill of the people around him. The rendering “hired help” assumes that the foreigner is mentioned in this context because he is working for an Israelite and will benefit from the Sabbath rest, along with his employer.
[23:12] 172 tn The verb is וְיִּנָּפֵשׁ (vÿyyinnafesh); it is related to the word usually translated “soul” or “life.”
[23:13] 173 tn The phrase “to do” is added; in Hebrew word order the line says, “In all that I have said to you you will watch yourselves.” The verb for paying attention is a Niphal imperfect with an imperatival force.
[23:13] 174 tn Or “honor,” Hiphil of זָכַר (zakhar). See also Exod 20:25; Josh 23:7; Isa 26:13.
[23:14] 176 tn The expression rendered “three times” is really “three feet,” or “three foot-beats.” The expression occurs only a few times in the Law. The expressing is an adverbial accusative.
[23:14] 177 tn This is the word תָּחֹג (takhog) from the root חָגַג (khagag); it describes a feast that was accompanied by a pilgrimage. It was first used by Moses in his appeal that Israel go three days into the desert to hold such a feast.
[23:15] 178 tn This is an adverbial accusative of time.
[23:15] 180 tn The verb is a Niphal imperfect; the nuance of permission works well here – no one is permitted to appear before God empty (Heb “and they will not appear before me empty”).
[23:16] 181 tn The words “you are also to observe” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.
[23:16] 182 tn An infinitive construct with a preposition and a pronominal suffix is used to make a temporal clause: “in the going in of the year.” The word “year” is the subjective genitive, the subject of the clause.
[23:16] 183 tn An infinitive construct with a preposition and a pronominal suffix is used to make a temporal clause: “in the ingathering of you.”
[23:16] 184 tn Heb “gathered in your labors.” This is a metonymy of cause put for the effect. “Labors” are not gathered in, but what the labors produced – the harvest.
[23:17] 185 tn Adverbial accusative of time: “three times” becomes “at three times.”
[23:17] 186 tn Here the divine Name reads in Hebrew הָאָדֹן יְהוָה (ha’adon yÿhvah), which if rendered according to the traditional scheme of “
[23:18] 187 tn The verb is תִּזְבַּח (tizbbakh), an imperfect tense from the same root as the genitive that qualifies the accusative “blood”: “you will not sacrifice the blood of my sacrifice.” The verb means “to slaughter”; since one cannot slaughter blood, a more general translation is required here. But if the genitive is explained as “my blood-sacrifice” (a genitive of specification; like “the evil of your doings” in Isa 1:16), then a translation of sacrifice would work (U. Cassuto, Exodus, 304).
[23:18] 188 sn See N. Snaith, “Exodus 23:18 and 34:25,” JTS 20 (1969): 533-34; see also M. Haran, “The Passover Sacrifice,” Studies in the Religion of Ancient Israel (VTSup), 86-116.
[23:19] 189 sn On this verse, see C. M. Carmichael, “On Separating Life and Death: An Explanation of Some Biblical Laws,” HTR 69 (1976): 1-7; J. Milgrom, “You Shall Not Boil a Kid in Its Mother’s Milk,” BRev 1 (1985): 48-55; R. J. Ratner and B. Zuckerman, “In Rereading the ‘Kid in Milk’ Inscriptions,” BRev 1 (1985): 56-58; and M. Haran, “Seething a Kid in Its Mother’s Milk,” JJS 30 (1979): 23-35. Here and at 34:26, where this command is repeated, it ends a series of instructions about procedures for worship.
[23:20] 190 sn This passage has some of the most interesting and perplexing expressions and constructions in the book. It is largely promise, but it is part of the Law and so demands compliance by faith. Its points are: God promises to send his angel to prepare the way before his obedient servants (20-23); God promises blessing for his loyal servants (24-33). So in the section one learns that God promises his protection (victory) and blessing (through his angel) for his obedient and loyal worshipers.
[23:20] 191 tn The particle הִנֵּה (hinneh) with the active participle indicates imminent future, something God is about to do.
[23:20] 192 sn The word is מַלְאָךְ (mal’akh, “messenger, angel”). This angel is to be treated with the same fear and respect as Yahweh, for Yahweh will be speaking in him. U. Cassuto (Exodus, 305-6) says that the words of the first clause do not imply a being distinct from God, for in the ancient world the line of demarcation between the sender and the sent is liable easily to be blurred. He then shows how the “Angel of Yahweh” in Genesis is Yahweh. He concludes that the words here mean “I will guide you.” Christian commentators tend to identify the Angel of Yahweh as the second person of the Trinity (W. C. Kaiser, Jr., “Exodus,” EBC 2:446). However, in addition to being a preincarnate appearance, the word could refer to Yahweh – some manifestation of Yahweh himself.
[23:20] 193 tn Heb “protect you in the way.”
[23:20] 194 tn The form is the Hiphil perfect of the verb כּוּן (kun, “to establish, prepare”).
[23:21] 195 sn This means “the manifestation of my being” is in him (S. R. Driver, Exodus, 247). Driver quotes McNeile as saying, “The ‘angel’ is Jehovah Himself ‘in a temporary descent to visibility for a special purpose.’” Others take the “name” to represent Yahweh’s “power” (NCV) or “authority” (NAB, CEV).
[23:22] 196 tn The infinitive absolute here does not add as great an emphasis as normal, but emphasizes the condition that is being set forth (see GKC 342-43 §113.o).
[23:23] 197 tn Heb “will cut them off” (so KJV, ASV).
[23:24] 198 tn The Hebrew is מַצֵּבֹתֵיהֶם (matsevotehem, “their standing stones”); these long stones were erected to represent the abode of the numen or deity. They were usually set up near the altar or the high place. To destroy these would be to destroy the centers of Canaanite worship in the land.
[23:24] 199 tn Both verbs are joined with their infinitive absolutes to provide the strongest sense to these instructions. The images of the false gods in Canaan were to be completely and utterly destroyed. This could not be said any more strongly.
[23:25] 200 tn The perfect tense, masculine plural, with vav (ו) consecutive is in sequence with the preceding: do not bow down to them, but serve Yahweh. It is then the equivalent of an imperfect of instruction or injunction.
[23:25] 201 tn The LXX reads “and I will bless” to make the verb conform with the speaker, Yahweh.
[23:25] 202 sn On this unusual clause B. Jacob says that it is the reversal of the curse in Genesis, because the “bread and water” represent the field work and ground suitability for abundant blessing of provisions (Exodus, 734).
[23:26] 203 tn Or “abort”; Heb “cast.”
[23:26] 204 sn No one will die prematurely; this applies to the individual or the nation. The plan of God to bless was extensive, if only the people would obey.
[23:27] 205 tn The word for “terror” is אֵימָתִי (’emati); the word has the thought of “panic” or “dread.” God would make the nations panic as they heard of the exploits and knew the Israelites were drawing near. U. Cassuto thinks the reference to “hornets” in v. 28 may be a reference to this fear, an unreasoning dread, rather than to another insect invasion (Exodus, 308). Others suggest it is symbolic of an invading army or a country like Egypt or literal insects (see E. Neufeld, “Insects as Warfare Agents in the Ancient Near East,” Or 49 [1980]: 30-57).
[23:27] 207 tn The text has “and I will give all your enemies to you [as] a back.” The verb of making takes two accusatives, the second being the adverbial accusative of product (see GKC 371-72 §117.ii, n. 1).
[23:28] 208 tn Heb “and I will send.”
[23:29] 209 tn Heb “the beast of the field.”
[23:30] 210 tn The repetition expresses an exceptional or super-fine quality (see GKC 396 §123.e).
[23:31] 211 tn The form is a perfect tense with vav consecutive.
[23:31] 212 tn In the Hebrew Bible “the River” usually refers to the Euphrates (cf. NASB, NCV, NRSV, TEV, CEV, NLT). There is some thought that it refers to a river Nahr el Kebir between Lebanon and Syria. See further W. C. Kaiser, Jr., “Exodus,” EBC 2:447; and G. W. Buchanan, The Consequences of the Covenant (NovTSup), 91-100.
[23:33] 213 tn The idea of the “snare” is to lure them to judgment; God is apparently warning about contact with the Canaanites, either in worship or in business. They were very syncretistic, and so it would be dangerous to settle among them.
[1:1] 214 tn Heb “And he (the
[1:1] 215 sn The second clause of v. 1, “and the
[1:2] 216 tn “When” here translates the MT’s כִּי (ki, “if, when”), which regularly introduces main clauses in legislative contexts (see, e.g., Lev 2:1, 4; 4:2, etc.) in contrast to אִם (’im, “if”), which usually introduces subordinate sections (see, e.g., Lev 1:3, 10, 14; 2:5, 7, 14; 4:3, 13, etc.; cf. כִּי in Exod 21:2 and 7 as opposed to אִם in vv. 3, 4, 5, 8, 9, 10, and 11).
[1:2] 217 tn Heb “a man, human being” (אָדָם, ’adam), which in this case refers to any person among “mankind,” male or female, since women could also bring such offerings (see, e.g., Lev 12:6-8; 15:29-30; cf. HALOT 14 s.v. I אָדָם); cf. NIV “any of you.”
[1:2] 218 tn The verb “presents” is cognate to the noun “offering” in v. 2 and throughout the book of Leviticus (both from the root קרב [qrb]). One could translate the verb “offers,” but this becomes awkward and, in fact, inaccurate in some passages. For example, in Lev 9:9 this verb is used for the presenting or giving of the blood to Aaron so that he could offer it to the
[1:2] 219 tn The whole clause reads more literally, “A human being (אָדָם, ’adam), if he brings from among you an offering to the
[1:2] 220 tn The shift to the second person plural verb here corresponds to the previous second person plural pronoun “among you.” It is distinct from the regular pattern of third person singular verbs throughout the rest of Lev 1-3. This too labels Lev 1:1-2 as an introduction to all of Lev 1-3, not just the burnt offering regulations in Lev 1 (J. Milgrom, Leviticus [AB], 1:146; cf. note 3 above).
[1:2] 221 tn Heb “from the domesticated animal, from the herd, and from the flock.” It is clear from the subsequent division between animals from the “herd” (בָּקָר, baqar, in Lev 1:3-9) and the “flock” (צֹאן, tso’n; see Lev 1:10-13) that the term for “domesticated animal” (בְּהֵמָה, bÿhemah) is a general term meant to introduce the category of pastoral quadrupeds. The stronger disjunctive accent over בְּהֵמָה in the MT as well as the lack of a vav (ו) between it and בָּקָר also suggest בְּהֵמָה is an overall category that includes both “herd” and “flock” quadrupeds.
[1:3] 222 sn The burnt offering (עֹלָה, ’olah) was basically a “a gift of a soothing aroma to the
[1:3] 223 tn Heb “door” (so KJV, ASV); NASB “doorway” (likewise throughout the book of Leviticus). The translation “door” or “doorway” may suggest a framed door in a casing to the modern reader, but here the term refers to the entrance to a tent.
[1:3] 224 tn The NIV correctly has “it” in the text, referring to the acceptance of the animal (cf., e.g., RSV, NEB, NLT), but “he” in the margin, referring to the acceptance of the offerer (cf. ASV, NASB, JB). The reference to a “flawless male” in the first half of this verse suggests that the issue here is the acceptability of the animal to make atonement on behalf of the offerer (Lev 1:4; cf. NRSV “for acceptance in your behalf”).
[1:4] 225 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
[1:5] 226 tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity. The LXX has “they” rather than “he,” suggesting that the priests, not the offerer, were to slaughter the bull (cf. the notes on vv. 6a and 9a).
[1:5] 227 tn Heb “the son of the herd”; cf. KJV “bullock”; NASB, NIV “young bull.”
[1:5] 228 tn “Splash” (cf. NAB) or “dash” (cf. NRSV) is better than “sprinkle,” which is the common English translation of this verb (זָרַק, zaraq; see, e.g., KJV, NASB, NIV, NLT). “Sprinkle” is not strong enough (contrast נָזָה [nazah], which does indeed mean “to sprinkle” or “to splatter”; cf. Lev 4:6).
[1:6] 229 tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity. The LXX and Smr have “they” rather than “he” in both halves of this verse, suggesting that the priests, not the offerer, were to skin and cut the carcass of the bull into pieces (cf. the notes on vv. 5a and 9a).
[1:7] 230 tc A few medieval Hebrew
[1:8] 231 tc A few Hebrew
[1:8] 232 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.”
[1:9] 233 tn Heb “Finally, he”; the referent (the offerer) has been specified in the translation for clarity. Once again, the MT assigns the preparation of the offering (here the entrails and legs) to the offerer because it did not bring him into direct contact with the altar, but reserves the actual placing of the sacrifice on the altar for the officiating priest (cf. the notes on vv. 5a and 6a).
[1:9] 234 tn Heb “toward the altar,” but the so-called locative ה (hey) attached to the word for “altar” can indicate the place where something is or happens (GKC 250 §90.d and GKC 373-74 §118.g; cf. also J. Milgrom, Leviticus [AB], 1:161). This is a standard way of expressing “on/at the altar” with the verb “to offer up in smoke” (Hiphil of קָטַר [qatar]; cf. also Exod 29:13, 18, 25; Lev 1:9, 13, 15, 17; 2:2, etc.).
[1:9] 235 tc A few Hebrew
[1:9] 236 sn The standard English translation of “gift” (אִשֶּׁה, ’isheh) is “an offering [made] by fire” (cf. KJV, ASV). It is based on a supposed etymological relationship to the Hebrew word for “fire” (אֵשׁ, ’esh) and is still maintained in many versions (e.g., NIV, RSV, NRSV, NLT; B. A. Levine, Leviticus [JPSTC], 7-8). For various reasons, including the fact that some offerings referred to by this term are not burned on the altar (see, e.g., Lev 24:9), it is probably better to understand the term to mean “gift” (J. E. Hartley, Leviticus [WBC], 22) or “food gift” (“food offering” in NEB and TEV; J. Milgrom, Leviticus [AB], 1:161-62). See R. E. Averbeck, NIDOTTE 1:540-49 for a complete discussion.
[1:10] 237 tn Heb “And if from the flock is his offering, from the sheep or from the goats, for a burnt offering.” Here “flock” specifies the broad category, with “sheep or goats” giving specific examples.
[1:12] 238 tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity (so also in v. 13).
[1:14] 239 tn Heb “from the [category] ‘bird.’”
[1:14] 240 tn Heb “from the sons of the pigeon,” referring either to “young pigeons” (cf. KJV, NASB, NIV, NLT) or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168, with J. E. Hartley, Leviticus [WBC], 14).
[1:15] 241 tn The action here seems to involve both a twisting action, breaking the neck of the bird and severing its vertebrae, as well as pinching or nipping the skin to sever the head from the main body. Cf. NASB, NRSV “wring off its head”; NAB “snap its head loose”; NLT “twist off its head.”
[1:15] 242 tn Many English versions have “it” here, referring to the head of the bird, which the priest immediately tossed on the altar fire. However, “it” could be misunderstood to refer to the bird’s body, so “head” is repeated in the present translation for clarity. As the following lines show, certain things needed to be done to the body of the bird before it could be placed on the altar.
[1:16] 243 tn Heb “Then he”; the referent (apparently still the priest) has been specified in the translation for clarity.
[1:16] 244 tn This translation (“remove its entrails by [cutting off] its tail feathers”) is based on the discussion in J. Milgrom, Leviticus (AB), 1:169-71, although he translates, “remove its crissum by its feathers.” Others possibilities include “its crop with its contents” (Tg. Onq., cf. NIV, NRSV; J. E. Hartley, Leviticus [WBC], 23) or “its crop with its feathers” (LXX, NASB, RSV; “crop” refers to the enlarged part of a bird’s gullet that serves a pouch for the preliminary maceration of food).
[1:16] 245 tn The pronoun “them” here is feminine singular in Hebrew and refers collectively to the entrails and tail wing which have been removed.
[1:17] 246 tn Heb “he shall not divide it.” Several Hebrew
[2:1] 247 sn The “grain offering” ( מִנְחָה[minkhah]; here קָרְבַּן מִנְחָה, [qorbban minkhah], “an offering of a grain offering”) generally accompanied a burnt or peace offering to supplement the meat with bread (the libation provided the drink; cf. Num 15:1-10), thus completing the food “gift” to the
[2:1] 248 tn The Hebrew term for “choice wheat flour” (סֹלֶת, selet) is often translated “fine flour” (cf. KJV, NAB, NIV, NCV), but it refers specifically to wheat as opposed to barley (B. A. Levine, Leviticus [JPSTC], 10). Moreover, the translation “flour” might be problematic, since the Hebrew term may designate the “grits” rather than the more finely ground “flour” (see J. Milgrom, Leviticus [AB], 1:179 as opposed to Levine, 10, and J. E. Hartley, Leviticus [WBC], 30).
[2:1] 249 sn This is not just any “incense” (קְטֹרֶת, qÿtoret; R. E. Averbeck, NIDOTTE 3:913-16), but specifically “frankincense” (לְבֹנָה, lÿvonah; R. E. Averbeck, NIDOTTE 2:756-57).
[2:2] 250 tn Heb “and he”; the referent has been specified in the translation for clarity. The syntax is strange here and might suggest that it was the offerer who scooped out a handful of the grain offering for the memorial portion (G. J. Wenham, Leviticus [NICOT], 66), but based on v. 9 below it should be understood that it was the priest who performed this act (see, e.g., NRSV “After taking from it a handful of the choice flour and oil…the priest shall…”; see also J. Milgrom, Leviticus [AB], 1:177, 181 and J. E. Hartley, Leviticus [WBC], 30).
[2:2] 251 sn The “memorial portion” (אַזְכָרָה, ’azkharah) was the part of the grain offering that was burnt on the altar (see the previous clause), as opposed to the remainder, which was normally consumed by the priests (v. 3; see the full regulations in Lev 6:14-23[7-16]). It was probably intended to call to mind (i.e., memorialize) before the
[2:2] 252 tn The words “it is” have been supplied. See the notes on Lev 1:9 and 2:3. There is no text critical problem here, but the syntax suggests the same translation.
[2:3] 253 tn Heb “…is to Aaron and to his sons.” The preposition “to” (לְ, lamed) indicates ownership. Cf. NAB, NASB, NIV and other English versions.
[2:3] 254 tn The words “it is” (הוּא, hu’) are not in the MT, but are supplied for the sake of translation into English. The Syriac also for translational reasons adds it between “most holy” and “from the gifts” (cf. 1:13, 17).
[2:3] 255 tn Heb “holy of holies”; KJV, NASB “a thing most holy.”
[2:4] 256 tn The insertion of the words “it must be made of” is justified by the context and the expressed words “it shall be made of” in vv. 7 and 8 below.
[2:4] 257 sn These “loaves” were either “ring-shaped” (HALOT 317 s.v. חַלָּה) or “perforated” (BDB 319 s.v. חַלָּה; cf. J. Milgrom, Leviticus [AB], 1:184).
[2:4] 258 tn Heb “and.” Here the conjunction vav (ו) has an alternative sense (“or”).
[2:4] 259 tn The Hebrew word מְשֻׁחִים (mÿshukhim) translated here as “smeared” is often translated “anointed” in other contexts. Cf. TEV “brushed with olive oil” (CEV similar).
[2:6] 260 tn There is no vav (ו, “and”) in the MT at the beginning of v. 6 and the verb is pointed as an infinite absolute. The present translation has rendered it as an imperative (see GKC 346 §113.bb) and, therefore, the same for the following vav consecutive perfect verb (cf. NIV “Crumble it and pour oil on it”; cf. also NRSV, NEB, NLT, and J. Milgrom, Leviticus [AB], 1:185, but note the objections to this rendering in J. E. Hartley, Leviticus [WBC], 26). The LXX seems to suggest adding a vav (“and”) and pointing the verb as a consecutive perfect, which yields “and you shall break it in pieces” (cf. the BHS textual note; Hartley, 26, prefers the LXX rendering).
[2:7] 261 tn Heb “a grain offering of a pan”; cf. KJV “fryingpan”; NAB “pot”; CEV “pan with a lid on it.”
[2:7] 262 sn Lev 7:9 makes it clear that one cooked “on” a griddle but “in” a pan. This suggests that the oil in the pan served for deep fat frying, hence the translation “deep fried in olive oil” (see, e.g., J. Milgrom, Leviticus [AB], 1:185); cf. also NAB.
[2:8] 263 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.
[2:9] 264 tn The Hebrew verb הֵרִים (herim, “to take up”; cf. NAB “lift”) is commonly used for setting aside portions of an offering (see, e.g., Lev 4:8-10 and R. E. Averbeck, NIDOTTE 4:335-36). A number of English versions employ the more normal English idiom “take out” here (e.g., NIV, NCV); cf. NRSV “remove.”
[2:9] 265 tn The words “it is” (הוּא, hu’) both here and in vv. 10 and 16 are not in the MT, but are assumed. (cf. vv. 2b and 3b and the notes there).
[2:10] 266 tn See the note on “it is” in v. 9b.
[2:11] 267 tn Heb “Every grain offering which you offer to the
[2:11] 268 tc A few Hebrew
[2:12] 269 sn The “first fruit” referred to here was given to the priests as a prebend for their service to the
[2:13] 270 tn Heb “from upon your grain offering.”
[2:14] 271 tn The translation of this whole section of the clause is difficult. Theoretically, it could describe one, two, or three different ways of preparing first ripe grain offerings (J. E. Hartley, Leviticus [WBC], 27). The translation here takes it as a description of only one kind of prepared grain. This is suggested by the fact that v. 16 uses only one term “crushed bits” (גֶּרֶשׂ, geres) to refer back to the grain as it is prepared in v. 14 (a more technical translation is “groats”; see J. Milgrom, Leviticus [AB], 1:178, 194). Cf. NAB “fresh grits of new ears of grain”; NRSV “coarse new grain from fresh ears.”
[2:16] 272 tn See the note on “it is” in 2:9b.
[3:1] 273 sn The peace offering sacrifice primarily enacted and practiced communion between God and man (and between the people of God). This was illustrated by the fact that the fat parts of the animal were consumed on the altar of the
[3:1] 274 tn Heb “if a male if a female, perfect he shall present it before the
[3:2] 275 tn See the remarks on Lev 1:3-5 above for some of the details of translation here.
[3:3] 276 tn Heb “Then he”; the referent (the person presenting the offering) has been specified in the translation for clarity (cf. the note on Lev 1:5).
[3:3] 277 tn Heb “and all the fat on the entrails.” The fat layer that covers the entrails as a whole (i.e., “that covers the entrails”) is different from the fat that surrounds and adheres to the various organs (“on the entrails,” i.e., surrounding them; J. Milgrom, Leviticus [AB], 1:205-7).
[3:4] 278 tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.” Cf. NRSV “the appendage of the liver”; NIV “the covering of the liver” (KJV “the caul above the liver”).
[3:5] 279 tn Or “on the fire – [it is] a gift of a soothing aroma to the
[3:6] 280 tn Heb “a male or female without defect he shall present it”; cf. NLT “must have no physical defects.”
[3:8] 281 tn See the note on this term at 1:5.
[3:9] 282 sn See the note on this phrase in 3:3.
[3:10] 283 tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.”
[3:11] 284 tn Heb “food, a gift to the
[3:14] 285 sn See the note on this phrase in 3:3.
[3:15] 286 tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.”
[3:17] 287 tn The words “This is” are not in the Hebrew text, but are supplied due to requirements of English style.
[3:17] 288 tn Heb “for your generations”; NAB “for your descendants”; NLT “for you and all your descendants.”
[3:17] 289 tn Heb “all fat and all blood you must not eat.”
[4:1] 290 sn The quotation introduced here extends from Lev 4:2 through 5:13, and encompasses all the sin offering regulations. Compare the notes on Lev 1:1 above, and 5:14 and 6:1 [5:20 HT] below.
[4:2] 291 tn Heb “And a person, when he sins in straying.” The English translation of “by straying” (בִּשְׁגָגָה [bishgagah] literally, “in going astray; in making an error”) varies greatly, but almost all suggest that this term refers to sins that were committed by mistake or done not knowing that the particular act was sinful (J. Milgrom, Leviticus [AB], 1:228-29). See, e.g., LXX “involuntarily”; Tg. Onq. “by neglect”; KJV “through ignorance”; ASV, RSV, NJPS “unwittingly”; NASB, NIV, NRSV, NLT “unintentionally”; NAB, NEB “inadvertently”; NCV “by accident.” However, we know from Num 15:27-31 that committing a sin “by straying” is the opposite of committing a sin “defiantly” (i.e., בְּיַד רָמָה [bÿyad ramah] “with a raised hand,” v. 30). In the latter case the person, as it were, raises his fist in presumptuous defiance against the
[4:2] 292 tn This is an emphatic use of the preposition מִן (min; see R. J. Williams, Hebrew Syntax, 56-57, §325).
[4:2] 293 tn The “when” clause (כִּי, ki) breaks off here before its resolution, thus creating an open-ended introduction to the following subsections, which are introduced by “if” (אִם [’im] vv. 3, 13, 27, 32). Also, the last part of the verse reads literally, “which must not be done and does from one from them.”
[4:3] 294 tn Heb “the anointed priest” (so ASV, NAB, NASB, NIV, NRSV). This refers to the high priest (cf. TEV, CEV, NLT).
[4:3] 295 tn Heb “to the guilt of the people”; NRSV “thus bringing guilt on the people.”
[4:3] 296 tn Heb “and he shall offer on his sin which he sinned, a bull, a son of the herd, flawless.”
[4:3] 297 sn The word for “sin offering” (sometimes translated “purification offering”) is the same as the word for “sin” earlier in the verse. One can tell which rendering is intended only by the context. The primary purpose of the “sin offering” (חַטָּאת, khatta’t) was to “purge” (כִּפֶּר, kipper, “to make atonement,” see 4:20, 26, 31, 35, and the notes on Lev 1:4 and esp. Lev 16:20, 33) the sanctuary or its furniture in order to cleanse it from any impurities and/or (re)consecrate it for holy purposes (see, e.g., Lev 8:15; 16:19). By making this atonement the impurities of the person or community were cleansed and the people became clean. See R. E. Averbeck, NIDOTTE 2:93-103.
[4:5] 298 tn Heb “from the blood of the bull” (and similarly throughout this chapter).
[4:6] 299 tn The Hebrew verb וְהִזָּה (vÿhizzah, Hiphil of נָזָה, nazah) does indeed mean “sprinkle” or “splatter.” Contrast the different Hebrew verb meaning “splash” in Lev 1:5 (זָרָק, zaraq).
[4:6] 300 tn Heb “of the blood.” The relative pronoun (“it”) has been used in the translation here for stylistic reasons.
[4:6] 301 tn The particle here translated “toward” usually serves as a direct object indicator or a preposition meaning “with.” With the verb of motion it probably means “toward,” “in the direction of” (J. Milgrom, Leviticus [AB], 1:234; J. E. Hartley, Leviticus [WBC], 60); cf. NAB, CEV.
[4:6] 302 tn The Hebrew term פָּרֹכֶת (parokhet) is usually translated “veil” (e.g., ASV, NAB, NASB) or “curtain” (e.g., NIV, NRSV), but it seems to have stretched not only in front of but also over the top of the ark of the covenant which stood behind and under it inside the most holy place (see R. E. Averbeck, NIDOTTE 3:687-89).
[4:8] 303 tn Heb “all the fat of the bull of the sin offering he shall take up from it.”
[4:8] 304 tc The MT has here the preposition עַל (’al, “on, upon” [i.e., “which covers on the entrails,” as awkward in Hebrew as it is in English]), but Smr, LXX, Syriac, and Targums read אֶת (’et), which is what would be expected (i.e., “which covers the entrails”; cf. Lev 3:3, 9, 14). It may have been mistakenly inserted here under the influence of “on (עַל) the entrails” at the end of the verse.
[4:8] 305 tn Heb “and all the fat on the entrails.” The fat layer that covers the entrails as a whole (i.e., “that covers the entrails”) is different from the fat that surrounds and adheres to the various organs (“on the entrails,” i.e., surrounding them; J. Milgrom, Leviticus [AB], 1:205-7).
[4:9] 306 tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.”
[4:10] 307 tn Heb “taken up from”; KJV, ASV “taken off from”; NAB, NASB, NIV, NRSV “removed.” See the notes on Lev 3:3-4 above (cf. also 3:9-10, 14-15).
[4:12] 308 tn All of v. 11 is a so-called casus pendens (also known as an extraposition or a nominative absolute), which means that it anticipates the next verse, being the full description of “all (the rest of) the bull” (lit. “all the bull”) at the beginning of v. 12 (actually after the first verb of the verse; see the next note below).
[4:12] 309 tn Heb “And he (the offerer) shall bring out all the bull to from outside to the camp to a clean place.”
[4:12] 310 tn Heb “a clean place,” but referring to a place that is ceremonially clean. This has been specified in the translation for clarity.
[4:12] 311 tn Heb “the pouring out [place] of fatty ash.”
[4:12] 312 tn Heb “burn with fire.” This expression is somewhat redundant in English, so the translation collocates “fire” with “wood,” thus “a wood fire.”
[4:13] 313 tn Heb “strays”; KJV “sin through ignorance.” The verb “strays” here is the verbal form of the noun in the expression “by straying” (see the note on Lev 4:2 above).
[4:13] 314 tn Heb “is concealed from the eyes of”; NASB, NRSV, NLT “escapes the notice of.”
[4:13] 315 tn Heb “and they do one from all the commandments of the
[4:14] 316 tn Heb “and the sin which they committed on it becomes known”; KJV “which they have sinned against it.” The Hebrew עָלֶיהָ (’aleha, “on it”) probably refers back to “one of the commandments” in v. 13 (J. Milgrom, Leviticus [AB], 1:243).
[4:15] 317 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.”
[4:16] 318 tn Heb “the anointed priest” (so ASV, NAB, NASB, NIV, NRSV). This refers to the high priest (cf. TEV).
[4:17] 319 tn The words “in the blood” are not repeated in the Hebrew text at this point, but must be supplied in the English translation for clarity.
[4:17] 320 tn The Hebrew verb וְהִזָּה (vÿhizzah, Hiphil of נָזָה, nazah) does indeed mean “sprinkle” or “splatter.” Contrast the different Hebrew verb translated “splash” in Lev 1:5 (זָרָק, zaraq).
[4:17] 321 tc The MT reads literally, “and the priest shall dip his finger from the blood and sprinkle seven times.” This is awkward. Compare v. 6, which has literally, “and the priest shall dip his finger in the blood and sprinkle from the blood seven times.” The MT appears to be corrupt by haplography (i.e., assuming v. 6 to be the correct form, in v. 17 the scribe skipped from “his finger” to “from the blood,” thus missing “in the blood”) and metathesis (i.e., this also resulted in a text where “from the blood” stands before “sprinkle” rather than after it; J. E. Hartley, Leviticus [WBC], 47).
[4:17] 322 tn See the note on v. 6 above.
[4:17] 323 tn See the note on v. 6 above.
[4:18] 324 sn See v. 7, where this altar is identified as the altar of fragrant incense.
[4:19] 325 tn Heb “Then he”; the referent has been specified in the translation for clarity. Based on the parallel statement in 4:10 and 4:31, it is the priest who performs this action rather than the person who brought the offering.
[4:19] 326 tn Heb “take up all its fat from it”; NASB “shall remove all its fat from it.”
[4:19] 327 tn Heb “it”; the referent (the fat) has been specified in the translation for clarity. Only the fat is meant here, since the “rest” of the bull is mentioned in v. 21.
[4:20] 328 sn Cf. Lev 4:11-12 above for the disposition of “the [rest of] the bull.”
[4:20] 329 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
[4:20] 330 tn Heb “there shall be forgiveness to them” or “it shall be forgiven to them.”
[4:21] 331 sn See the note on the word “slaughter” in v. 15.
[4:21] 332 tn Heb “And he shall bring out the bull to from outside to the camp.”
[4:22] 333 tn This section begins with the relative pronoun אֲשֶׁר (’asher) which usually means “who” or “which,” but here means “whenever.”
[4:22] 334 tn See the Lev 4:2 note on “straying.”
[4:22] 335 tn Heb “and does one from all the commandments of the
[4:23] 336 tn Heb “or his sin which he sinned in it is made known to him”; NAB “if he learns of the sin he committed.”
[4:23] 337 tn Lev 4:22b-23a is difficult. The present translation suggests that there are two possible legal situations envisioned, separated by the Hebrew אוֹ (’o, “or”) at the beginning of v. 23. Lev 4:22b refers to any case in which the leader readily admits his guilt (i.e., “pleads guilty”), whereas v. 23a refers to cases where the leader is convicted of his guilt by legal action (“his sin…is made known to him”). See R. E. Averbeck, NIDOTTE 2:95-96; Lev 4:27-28; and esp. the notes on Lev 5:1 below.
[4:23] 338 tn Heb “a he-goat of goats, a male without defect”; cf. NLT “with no physical defects.”
[4:24] 339 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.
[4:26] 340 tn Heb “Then he”; the referent has been specified in the translation for clarity. Based on the parallel statements in 4:10 and 4:31, it is the priest who performs this action rather than the person who brought the offering.
[4:26] 341 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
[4:26] 342 tn Heb “from.” In this phrase the preposition מִן (min) may be referring to the reason or cause (“on account of, because of”; GKC 383 §119.z). As J. E. Hartley (Leviticus [WBC], 47) points out, “from” may refer to the removal of the sin, but is an awkward expression. Hartley also suggests that the phrasing might be “an elliptical expression for יְכַפֵּר עַל־לְטַהֵר אֶת־מִן, ‘he will make expiation for…to cleanse…from…,’ as in 16:30.”
[4:26] 343 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
[4:27] 344 tn Heb “an individual from the people of the land”; cf. NASB “anyone of the common people” (KJV, ASV both similar); NAB “a private person.”
[4:27] 345 tn Heb “If one person sins by straying, from the people of the land.” See Lev 4:2 for a note on “straying.”
[4:27] 346 tn Heb “by doing it, one from the commandments of the
[4:28] 347 tn Heb “or his sin which he sinned is made known to him”; cf. NCV “when that person learns about his sin.”
[4:28] 348 tn Lev 4:27b-28a is essentially the same as 4:22b-23a (see the notes there).
[4:28] 349 tn Heb “a she-goat of goats, a female without defect”; NAB “an unblemished she-goat.”
[4:28] 350 tn Heb “on his sin.”
[4:29] 351 tc The LXX has a plural form here (see v. 24 above and the note on Lev 1:5a).
[4:31] 352 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
[4:31] 353 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
[4:35] 354 tn Heb “Then he”; the referent has been specified in the translation for clarity. Here “he” refers to the offerer rather than the priest (contrast the clauses before and after).
[4:35] 355 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
[4:35] 356 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
[5:1] 357 tn Heb “And a person when he sins.” Most English versions translate this as the protasis of a conditional clause: “if a person sins” (NASB, NIV).
[5:1] 358 tn The words “against one who fails to testify” are not in the Hebrew text, but have been supplied to make sense of the remark about the “curse” (“imprecation” or “oath”; cf. ASV “adjuration”; NIV “public charge”) for the modern reader. For the interpretation of this verse reflected in the present translation see J. Milgrom, Leviticus (AB), 1:292-97.
[5:1] 359 tn The words “what had happened” are not in the Hebrew text, but are implied.
[5:1] 360 tn Heb “and hears a voice of curse, and he is a witness or he saw or he knew, if he does not declare.”
[5:1] 361 tn Heb “and he shall bear his iniquity.” The rendering “bear the punishment (for the iniquity)” reflects the use of the word “iniquity” to refer to the punishment for iniquity (cf. NRSV, NLT “subject to punishment”). It is sometimes referred to as the consequential use of the term (cf. Lev 5:17; 7:18; 10:17; etc.).
[5:2] 362 tc The insertion of the words “when there is” is a reflection of the few Hebrew
[5:2] 363 tn The word “ceremonially” has been supplied in the translation to clarify that the uncleanness involved is ritual or ceremonial in nature.
[5:2] 364 tn Heb “and it is hidden from him,” meaning that the person who contracted the ceremonial uncleanness was not aware at the time what had happened, but later found out that he had become ceremonially unclean. This same phrase occurs again in both vv. 3 and 4.
[5:2] 365 sn Lev 5:2-3 are parallel laws of uncleanness (contracted from animals and people, respectively), and both seem to assume that the contraction of uncleanness was originally unknown to the person (vv. 2 and 3) but became known to him or her at a later time (v. 3; i.e., “has come to know” in v. 3 is to be assumed for v. 2 as well). Uncleanness itself did not make a person “guilty” unless he or she failed to handle it according to the normal purification regulations (see, e.g., “wash his clothes and bathe with water, and he will be unclean till evening,” Lev 15:5 NIV; cf. Lev 11:39-40; 15:5-12, 16-24; Num 19, etc.). The problem here in Lev 5:2-3 is that, because the person had not been aware of his or her uncleanness, he or she had incurred guilt for not carrying out these regular procedures, and it would now be too late for that. Thus, the unclean person needs to bring a sin offering to atone for the contamination caused by his or her neglect of the purity regulations.
[5:3] 366 tn Heb “or if he touches uncleanness of mankind to any of his uncleanness which he becomes unclean in it.”
[5:4] 367 tn Heb “to speak thoughtlessly”; cf. NAB “rashly utters an oath.”
[5:4] 368 tn Heb “and is guilty to one from these,” probably referring here to any of “these” things about which one might swear a thoughtless oath (J. E. Hartley, Leviticus [WBC], 45), with the word “oath” supplied in the translation for clarity. Another possibility is that “to one from these” is a dittography from v. 5 (cf. the note on v. 5a), and that v. 4 ends with “and is guilty” like vv. 2 and 3 (J. Milgrom, Leviticus [AB], 1:300).
[5:5] 369 tn Heb “and it shall happen when he becomes guilty to one from these,” referring to any of “these” possible transgressions in Lev 5:1-4. Tg. Onq., the original Greek translation, and the Latin Vulgate omit this clause, possibly due to homoioteleuton because of the repetition of “to one from these” from the end of v. 4 in v. 5a (cf. the note on v. 4b).
[5:5] 370 tn Heb “which he sinned on it”; cf. ASV “confess that wherein he hath sinned”; NCV “must tell how he sinned.”
[5:6] 371 tn In this context the word for “guilt” (אָשָׁם, ’asham) refers to the “penalty” for incurring guilt, the so-called consequential אָשָׁם (J. Milgrom, Leviticus [AB], 1:303; cf. the note on Lev 5:1).
[5:6] 372 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
[5:6] 373 tn See the note on 4:26 regarding the use of מִן (min).
[5:7] 374 tn Heb “and if his hand does not reach enough of a flock animal” (see the note on v. 11 below). The term translated “animal from the flock” (שֶׂה, seh) is often translated “lamb” (e.g., KJV, NASB, NIV, NCV) or “sheep” (e.g., NRSV, TEV, NLT), but it clearly includes either a sheep or a goat here (cf. v. 6), referring to the smaller pasture animals as opposed to the larger ones (i.e., cattle; cf. 4:3). Some English versions use the more generic “animal” (e.g., NAB, CEV).
[5:7] 375 tn Heb “and he shall bring his guilt which he sinned,” which is an abbreviated form of Lev 5:6, “and he shall bring his [penalty for] guilt to the
[5:7] 376 tn See the note on Lev 1:14 above.
[5:8] 377 tn Heb “he.” The subject (“he”) refers to the priest here, not the offerer who presented the birds to the priest (cf. v. 8a).
[5:8] 378 sn The action seems to involve both a twisting action, breaking the neck of the bird and severing its vertebrae, as well as pinching or nipping the skin, but in this case not severing the head from the main body (note the rest of this verse).
[5:8] 379 tn Heb “he shall not divide [it]” (see J. Milgrom, Leviticus [AB], 1:305).
[5:9] 380 tn The Hebrew verb וְהִזָּה (vÿhizzah, Hiphil of נָזָה, nazah) does indeed mean “sprinkle” or “splatter” (cf. Lev 4:6, 17). Contrast “splash” in Lev 1:5, etc. (זָרָק, zaraq).
[5:9] 381 tn Heb “the remainder in the blood.” The Heb. preposition “in” (בְּ, bÿ) is used here to mean “some among” a whole collection of something.
[5:10] 382 tn The word “bird” is not in the Hebrew text, but is supplied in the translation for clarity.
[5:10] 383 sn The term “[standard] regulation” (מִשְׁפָּט, mishppat) here refers to the set of regulations for burnt offering birds in Lev 1:14-17.
[5:10] 384 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
[5:10] 385 tn See the note on 4:26 with regard to מִן, min.
[5:10] 386 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
[5:11] 387 tn Heb “and if his hand does not reach [or is not sufficient] to”; cf. NASB “if his means are insufficient for.” The expression is the same as that in Lev 5:7 above except for the verb: נָשַׂג (nasag, “to collect, to reach, to be sufficient”) is used here, but נָגַע (nagah, “to touch, to reach”) is used in v. 7. Smr has the former in both v. 7 and 11.
[5:11] 388 tn See the note on Lev 1:14 above (cf. also 5:7).
[5:11] 389 tn Heb “and he shall bring his offering which he sinned.” Like the similar expression in v. 7 above (see the note there), this is an abbreviated form of Lev 5:6, “and he shall bring his [penalty for] guilt to the
[5:11] 390 sn A tenth of an ephah would be about 2.3 liters, one day’s ration for a single person (J. Milgrom, Leviticus [AB], 1:306). English versions handle the amount somewhat differently, cf. NCV “about two quarts”; TEV “one kilogramme”; CEV “two pounds.”
[5:11] 391 tn See the note on Lev 2:1 above.
[5:12] 392 sn The “memorial portion” (אַזְכָּרָה, ’azkkarah) was the part of the grain offering that was burnt on the altar (Lev 2:2), as opposed to the remainder, which was normally consumed by the priests (Lev 2:3; see the full regulations in Lev 6:14-23 [6:7-16 HT]). It was probably intended to call to mind (i.e., memorialize) before the
[5:13] 393 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
[5:13] 394 tn Heb “from one from these,” referring to the four kinds of violations of the law delineated in Lev 5:1-4 (see the note on Lev 5:5 above and cf. Lev 4:27).
[5:13] 395 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
[5:13] 396 tn Heb “and it”; the referent (the remaining portion of the offering) has been specified in the translation for clarity.
[5:13] 397 tn Heb “and it shall be to the priest like the grain offering,” referring to the rest of the grain that was not offered on the altar (cf. the regulations in Lev 2:3, 10).
[5:14] 398 sn The quotation introduced here extends from Lev 5:14 through 5:19, encompassing the first main section of guilt offering regulations. Compare the notes on Lev 1:1; 4:1; and 6:1 [5:20 HT].
[5:15] 399 tn Heb “trespasses a trespass” (verb and direct object from the same Hebrew root, מַעַל, ma’al); cf. NIV “commits a violation.” The word refers to some kind of overstepping of the boundary between that which is common (i.e., available for common use by common people) and that which is holy (i.e., to be used only for holy purposes because it has been consecrated to the
[5:15] 400 tn See Lev 4:2 above for a note on “straying.”
[5:15] 401 sn Heb “from the holy things of the
[5:15] 402 tn Here the word for “guilt” (אָשָׁם, ’asham) refers to the “penalty” for incurring guilt, the so-called consequential use of אָשָׁם (’asham; see J. Milgrom, Leviticus [AB], 1:303).
[5:15] 403 tn Heb “in your valuation, silver of shekels, in the shekel of the sanctuary.” The translation offered here suggests that, instead of a ram, the guilt offering could be presented in the form of money (see, e.g., NRSV; J. Milgrom, Leviticus [AB], 1:326-27). Others still maintain the view that it refers to the value of the ram that was offered (see, e.g., NIV “of the proper value in silver, according to the sanctuary shekel”; also NAB, NLT; J. E. Hartley, Leviticus [WBC], 72-73, 81).
[5:15] 404 tn The word for “guilt offering” (sometimes translated “reparation offering”) is the same as “guilt” earlier in the verse (rendered there “[penalty for] guilt”). One can tell which is intended only by the context.
[5:16] 405 tn Heb “and which he sinned from the holy thing.”
[5:16] 406 sn Regarding “make atonement” see the note on Lev 1:4.
[5:16] 407 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
[5:17] 408 tn Heb “and does one from all of the commandments of the
[5:17] 409 tn The words “at the time” are not in the Hebrew text, but are implied.
[5:17] 410 tn Heb “and he did not know, and he shall be guilty and he shall bear his iniquity” (for the rendering “bear his punishment [for iniquity]”) see the note on Lev 5:1.) This portion of v. 17 is especially difficult. The translation offered here suggests (as in many other English versions) that the offender did not originally know that he had violated the
[5:18] 411 tn The statement here is condensed. See the full expression in 5:15 and the note there.
[5:18] 412 sn Regarding “make atonement” see the note on Lev 1:4.
[5:18] 413 tn Heb “on his straying which he strayed.” See the note on Lev 4:2.
[5:18] 414 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV and NASB both similar).
[6:1] 415 sn Beginning with 6:1, the verse numbers through 6:30 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 6:1 ET = 5:20 HT, 6:2 ET = 5:21 HT, 6:8 ET = 6:1 HT, etc., through 6:30 ET = 6:23 HT. Beginning with 7:1 the verse numbers in the English text and Hebrew text are again the same.
[6:1] 416 sn This paragraph is Lev 6:1-7 in the English Bible but Lev 5:20-26 in the Hebrew text. The quotation introduced by v. 1 extends from Lev 6:2 (5:21 HT) through 6:7 (5:26 HT), encompassing the third main section of guilt offering regulations. Compare the notes on Lev 1:1; 4:1; and 5:14 above.
[6:2] 417 tn Heb “trespasses a trespass” (verb and direct object from the same Hebrew root מַעַל, ma’al). See the note on 5:15.
[6:2] 418 tn Or “neighbor” (ASV, NAB, NIV, NRSV, NLT); NASB “companion”; TEV “a fellow-Israelite.”
[6:2] 419 tn Heb “has extorted his neighbor”; ASV “oppressed”; NRSV “defrauded.”
[6:3] 420 tn Heb “and swears on falsehood”; cf. CEV “deny something while under oath.”
[6:3] 421 tn Heb “on one from all which the man shall do to sin in them.”
[6:4] 422 tn Heb “and it shall happen, when he sins and becomes guilty,” which is both resumptive of the previous (vv. 2-3) and the conclusion to the protasis (cf. “then” introducing the next clause as the apodosis). In this case, “becomes guilty” (cf. NASB, NIV) probably refers to his legal status as one who has been convicted of a crime in court; thus the translation “he is found guilty.” See R. E. Averbeck, NIDOTTE 1:559-61.
[6:4] 423 tn Heb “that had been held in trust with him.”
[6:5] 424 tn Heb “or from all which he swears on it to falsehood.”
[6:5] 425 tn Heb “in its head.” This refers “the full amount” in terms of the “principal,” the original item or amount obtained illegally (J. Milgrom, Leviticus [AB], 1:338; J. E. Hartley, Leviticus [WBC], 84).
[6:5] 426 tn Heb “to whom it is to him he shall give it in the day of his being guilty.” The present translation is based on the view that he has been found guilty through the legal process (see the note on v. 4 above; cf., e.g., TEV and B. A. Levine, Leviticus [JPSTC], 33-34). Others translate the latter part as “in the day he offers his guilt [reparation] offering” (e.g., NIV and J. E. Hartley, Leviticus [WBC], 73, 84), or “in the day he realizes his guilt” (e.g., NRSV and J. Milgrom, Leviticus [AB], 1:319, 338).
[6:6] 427 tn The words “into silver shekels” are supplied here. See the full expression in Lev 5:15, and compare 5:18. Cf. NRSV “or its equivalent”; NLT “or the animal’s equivalent value in silver.”
[6:7] 428 sn Regarding “make atonement” see the note on Lev 1:4.
[6:7] 429 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
[6:7] 430 tn Heb “on one from all which he does to become guilty in it”; NAB “whatever guilt he may have incurred.”
[6:8] 431 sn Lev 6:8 in the English Bible = 6:1 in the Hebrew text. See also the note on 6:1.
[6:8] 432 sn The following paragraphs are Lev 6:8-30 in the English Bible but 6:1-23 in the Hebrew text. This initial verse makes the special priestly regulations for the people’s burnt and grain offerings into a single unit (i.e., Lev 6:8-18 [6:1-11 HT]; cf. Lev 1-2 above). Note also the separate introductions for various priestly regulations in Lev 6:19 [12 HT], 24 [17 HT], and for the common people in Lev 7:22, 28 below.
[6:9] 433 tn Heb “It is the burnt offering on the hearth.”
[6:9] 434 tn Heb “in it.” In this context “in it” apparently refers to the “hearth” which was on top of the altar.
[6:10] 435 tn The exact nature of this article of the priest’s clothing is difficult to determine. Cf. KJV, ASV “breeches”; NAB “drawers”; NASB, NIV, NRSV, NLT “undergarments”; NCV “underclothes”; CEV “underwear”; TEV “shorts.”
[6:10] 436 tn Heb “he shall lift up the fatty ashes which the fire shall consume the burnt offering on the altar.”
[6:10] 437 tn Heb “it,” referring the “fatty ashes” as a single unit.
[6:11] 438 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.
[6:12] 439 tn Heb “in it,” apparently referring to the “hearth” which was on top of the altar (cf. the note on v. 9).
[6:14] 440 tn Heb “offering it, the sons of Aaron.” The verb is a Hiphil infinitive absolute, which is used here in place of the finite verb as either a jussive (GKC 346 §113.cc, “let the sons of Aaron offer”) or more likely an injunctive in light of the verbs that follow (Joüon 2:430 §123.v, “the sons of Aaron shall/must offer”).
[6:15] 441 tn Heb “and he”; the referent has been specified in the translation for clarity. The “he” refers to the officiating priest. A similar shift between singular and plural occurs in Lev 1:7-9, but see the note on Lev 1:7 and J. E. Hartley, Leviticus [WBC], 89 for the possibility of textual corruption.
[6:15] 442 tn Heb “shall take up from it with his hand some of the choice wheat flour of the grain offering.”
[6:15] 443 sn See the note on Lev 2:2.
[6:15] 444 tc Smr reading, which includes the locative ה (hey, translated “on” the altar), is preferred here. This is the normal construction with the verb “offer up in smoke” in Lev 1-7 (see the note on Lev 1:9).
[6:15] 445 tn Heb “and he shall offer up in smoke [on] the altar a soothing aroma, its memorial portion, to the
[6:17] 446 tn Heb “It must not be baked leavened” (cf. Lev 2:11). The noun “leaven” is traditional in English versions (cf. KJV, ASV, NASB, NRSV), but “yeast” is more commonly used today.
[6:17] 447 tn Heb “holiness of holinesses [or holy of holies] it is”; cf. NAB “most sacred.”
[6:18] 448 tn Or “a perpetual regulation”; cf. NASB “a permanent ordinance”; NRSV “as their perpetual due.”
[6:18] 449 tn Heb “for your generations”; cf. NIV “for the generations to come.”
[6:18] 450 tn Heb “touches them”; the referent has been specified in the translation for clarity. In this context “them” must refer to the “gifts” of the
[6:18] 451 tn Or “anyone/anything that touches them shall become holy” (J. Milgrom, Leviticus [AB], 1:443-56). The question is whether this refers to the contagious nature of holy objects (cf. NAB, NASB, NIV, NRSV, NLT) or whether it simply sets forth a demand that anyone who touches the holy gifts of the
[6:19] 452 sn See the note on Lev 6:8 [6:1 HT] above.
[6:20] 453 sn A tenth of an ephah is about 2.3 liters, one day’s ration for a single person (J. Milgrom, Leviticus [AB], 1:306).
[6:20] 454 tn For the rendering “choice wheat flour” see the note on Lev 2:1.
[6:21] 455 tn The term rendered here “well soaked” (see, e.g., NRSV; the Hebrew term is מֻרְבֶּכֶת, murbbekhet) occurs only three times (here; 7:12, and 1 Chr 23:29), and is sometimes translated “well-mixed” (e.g., NIV, NCV, NLT; NASB “well stirred”; NAB “well kneaded”). The meaning is uncertain (J. Milgrom, Leviticus [AB], 1:399-400), but in Lev 7:12 it stands parallel to already prepared grain offerings either “mixed” (the Hebrew term is בְּלוּלֹת (bÿlulot), not מֻרְבֶּכֶת as in Lev 6:21 [6:14 HT]) or anointed with oil.
[6:21] 456 tn Heb “broken bits [?] of a grain offering of pieces,” but the meaning of the Hebrew term rendered here “broken bits” (תֻּפִינֵי, tufiney) is quite uncertain. Some take it from the Hebrew verb “to break up, to crumble” (פַּת [pat]; e.g., the Syriac, NAB, NIV, NLT “broken” pieces) and others from “to bake” (אָפַה, ’afah; e.g., NRSV “baked pieces”). For a good summary of other proposed options, see J. E. Hartley, Leviticus (WBC), 90. Compare Lev 2:5-6 for the general regulations regarding this manner of grain offering. Similar but less problematic terminology is used there.
[6:22] 457 tn Heb “And the anointed priest under him.”
[6:24] 458 sn See the note on Lev 6:8 [6:1 HT].
[6:25] 459 tn Heb “holiness of holinesses [or holy of holies] it is.” Cf. NAB “most sacred”; CEV “very sacred”; TEV “very holy.”
[6:27] 460 tn Heb “on the garment”; NCV “on any clothes”; CEV “on the clothes of the priest.”
[6:27] 461 tc The translation “you must wash” is based on the MT as it stands (cf. NASB, NIV). Smr, LXX, Syriac, Tg. Ps.-J., and the Vulgate have a third person masculine singular passive form (Pual), “[the garment] must be washed” (cf. NAB, NRSV, NLT). This could also be supported from the verbs in the following verse, and it requires only a repointing of the Hebrew text with no change in consonants. See the remarks in J. E. Hartley, Leviticus (WBC), 90 and J. Milgrom, Leviticus (AB), 1:404.
[6:28] 462 tn Heb “it”; the words “that vessel” are supplied in the translation to clarify the referent.
[6:29] 463 tn Heb “holiness of holinesses [or holy of holies] it is” (also in 7:1).
[6:30] 464 tn Heb “burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”
[7:2] 465 tn Heb “he”; the referent (the officiating priest) has been specified in the translation for clarity. This priest was responsible for any actions involving direct contact with the altar (e.g., the splashing of the blood).
[7:2] 466 tn See the note on Lev 1:5.
[7:3] 467 tn Heb “then he.” This pronoun refers to the offerer, who was responsible for slaughtering the animal. Contrast v. 2 above and v. 5 below.
[7:4] 468 tn See the notes on Lev 3:3-4.
[7:5] 469 tn See the note on Lev 1:9 above.
[7:6] 470 tn Heb “holiness of holinesses [or holy of holies] it is”; NAB “most sacred”; TEV “very holy.”
[7:7] 471 tn Heb “like the sin offering like the guilt offering, one law to them.”
[7:9] 472 tn Heb “and” rather than “or” (cf. also the next “or”).
[7:9] 473 tn Heb “and all made in the pan”; cf. KJV “fryingpan”; NAB “deep-fried in a pot.”
[7:10] 474 tn Heb “a man like his brother.”
[7:11] 475 tn This “he” pronoun refers to the offerer. Smr and LXX have plural “they.”
[7:12] 476 tn Or “for a thank offering.”
[7:12] 477 tn See the notes on Lev 2:4.
[7:12] 478 tn See the note on Lev 6:21 [6:14 HT].
[7:12] 479 tn Heb “choice wheat flour well soaked ring-shaped loaves.” See the note on Lev 2:1.
[7:13] 480 tn The rendering “this [grain] offering” is more literally “his offering,” but it refers to the series of grain offerings listed just previously in v. 12.
[7:13] 481 tn The words “which regularly accompany” are not in the Hebrew text, but are supplied for clarity.
[7:14] 482 tn Here the Hebrew text reads “offering” (קָרְבָּן, qorbban), not “grain offering” (מִנְחָה, minkhah), but in this context the term refers once again to the list in 7:12.
[7:14] 483 tn The term rendered “contribution offering” is תְּרוּמָה (tÿrumah), which generally refers to that which is set aside from the offerings to the
[7:15] 484 tn In the verse “his” refers to the offerer.
[7:16] 485 tn For the distinction between votive and freewill offerings see the note on Lev 22:23 and the literature cited there.
[7:16] 486 tn Heb “and on the next day and the left over from it shall be eaten.”
[7:17] 487 tn Heb “burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely” (likewise in v. 19).
[7:18] 488 tn Or “desecrated,” or “defiled,” or “forbidden.” For this difficult term see J. Milgrom, Leviticus (AB), 1:422. Cf. NIV “it is impure”; NCV “it will become unclean”; NLT “will be contaminated.”
[7:18] 489 tn Heb “his iniquity he shall bear” (cf. Lev 5:1); NIV “will be held responsible”; NRSV “shall incur guilt”; TEV “will suffer the consequences.”
[7:19] 490 tn The word “ceremonially” has been supplied in the translation both here and in the following sentence to clarify that the uncleanness involved is ritual or ceremonial in nature.
[7:19] 491 tn The Hebrew has simply “the flesh,” but this certainly refers to “clean” flesh in contrast to the unclean flesh in the first half of the verse.
[7:20] 492 tn Heb “and his unclean condition is on him.”
[7:20] 493 sn The exact meaning of this penalty clause is not certain. It could mean that he will be executed, whether by God or by man, he will be excommunicated from sanctuary worship and/or community benefits (cf. TEV, CEV), or his line will be terminated by God (i.e., extirpation), etc. See J. E. Hartley, Leviticus (WBC), 100; J. Milgrom, Leviticus (AB), 1:457-60; and B. A. Levine, Leviticus (JPSTC), 241-42 for further discussion.
[7:21] 494 sn For these categories of unclean animals see Lev 11.
[7:21] 495 sn For the interpretation of this last clause see the note on Lev 7:20.
[7:22] 496 sn See the note on Lev 6:8 [6:1 HT] above.
[7:24] 497 tn Heb “carcass,” referring to the carcass of an animal that has died on its own, not the carcass of an animal slaughtered for sacrifice or killed by wild beasts. This has been clarified in the translation by supplying the phrase “of natural causes”; cf. NAB, TEV “that has died a natural death.”
[7:24] 498 tn Heb “shall be used for any work”; cf. NIV, NLT “may be used for any other purpose.”
[7:25] 499 sn See the note on Lev 7:20.
[7:26] 500 tn Heb “and any blood you must not eat in any of your dwelling places, to the bird and to the animal.”
[7:27] 501 sn See the note on Lev 7:20.
[7:28] 502 sn See the note on Lev 6:8 [6:1 HT].
[7:30] 503 tn Heb “on the breast.”
[7:30] 504 tc Many Hebrew
[7:32] 505 tn Older English versions (e.g., KJV, ASV) translate this Hebrew term (תְּרוּמָה, tÿrumah) “heave offering,” derived from the idea of “to raise, to lift” found in the verbal root (cf. NAB “a raised offering”). “Contribution offering” is a better English rendering because it refers to something “taken out from” (i.e., “lifted up from”; cf. the Hebrew term הֵרִים (herim) in, e.g., Lev 2:9; 4:8, etc.) the offering as a special contribution to the specific priest who presided over the offering procedures in any particular instance (see the next verse and R. E. Averbeck, NIDOTTE 4:335-37). Cf. TEV “as a special contribution”; NCV, NLT “as a gift.”
[7:34] 506 tn Or “a perpetual regulation”; cf. NASB “as their due forever”; NRSV “as a perpetual due”; NLT “their regular share.”
[7:35] 507 tn Heb “the day he”; the referent (Moses) has been specified in the translation for clarity.
[7:35] 508 tn Heb “in the day of he presented them to serve as priests to the
[7:36] 509 tn Heb “the day he”; the referent (Moses) has been specified in the translation for clarity.
[7:36] 510 tn Heb “which the
[7:36] 511 tn Heb “for your generations”; cf. NIV “for the generations to come”; TEV “for all time to come.”
[7:37] 512 sn The Hebrew term translated “law” (תוֹרָה [torah]) occurs up to this point in the book only in Lev 6:9 [6:2 HT], 14 [7 HT], 25 [18 HT], 7:1, 7, 11, and here in 7:37. This suggests that Lev 7:37-38 is a summary of only this section of the book (i.e., Lev 6:8 [6:1 HT]-7:36), not all of Lev 1-7.
[7:37] 513 tc In the MT only “the grain offering” lacks a connecting ו (vav). However, many Hebrew , Smr, LXX, Syriac, and some
[7:37] 514 sn The inclusion of the “ordination offering” (מִלּוּאִים, milu’im; the term apparently comes from the notion of “filling [of the hand],” cf. Lev 8:33) here anticipates Lev 8. It is a kind of peace offering, as the regulations in Lev 8:22-32 will show (cf. Exod 29:19-34). In the context of the ordination ritual for the priests it fits into the sequence of offerings as a peace offering would: sin offering (Lev 8:14-17), burnt and grain offering (Lev 8:18-21), and finally peace (i.e., ordination) offering (Lev 8:22-32). Moreover, in this case, Moses received the breast of the ordination offering as his due since he was the presiding priest over the sacrificial procedures (Lev 8:29; cf. Lev 7:30-31), while Aaron and his sons ate the portions that would have been consumed by the common worshipers in a regular peace offering procedure (Exod 29:31-34; cf. Lev 7:15-18). For a general introduction to the peace offering see the note on Lev 3:1.
