Leviticus 1:7

1:7 and the sons of Aaron, the priest, ¹  must put fire on the altar and arrange wood on the fire.

Leviticus 7:10

7:10 Every grain offering, whether mixed with olive oil or dry, belongs to all the sons of Aaron, each one alike. ² 

Leviticus 7:35

7:35 This is the allotment of Aaron and the allotment of his sons from the Lord’s gifts on the day Moses ³  presented them to serve as priests ⁴  to the Lord.

Leviticus 8:6

Clothing Aaron

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

Leviticus 8:12

8:12 He then poured some of the anointing oil on the head of Aaron and anointed him to consecrate him.

Leviticus 8:18

8:18 Then he presented the burnt offering ram and Aaron and his sons laid their hands on the head of the ram,

Leviticus 8:36

8:36 So Aaron and his sons did all the things the Lord had commanded through ⁵  Moses.

Leviticus 9:8

The Sin Offering for the Priests

9:8 So Aaron approached the altar and slaughtered the sin offering calf which was for himself.

Leviticus 9:22

9:22 Then Aaron lifted up his hands toward the people and blessed them and descended from making the sin offering, the burnt offering, and the peace offering.

Leviticus 16:3

Day of Atonement Offerings

16:3 “In this way Aaron is to enter into the sanctuary – with a young bull ⁶  for a sin offering ⁷  and a ram for a burnt offering. ⁸ 

Leviticus 16:6

16:6 Then Aaron is to present the sin offering bull which is for himself and is to make atonement on behalf of himself and his household.

Leviticus 16:8-9

16:8 and Aaron is to cast lots over the two goats, ⁹  one lot for the Lord and one lot for Azazel. ¹⁰  16:9 Aaron must then present the goat which has been designated by lot for the Lord, ¹¹  and he is to make it a sin offering,

Leviticus 21:24

21:24 So ¹²  Moses spoke these things ¹³  to Aaron, his sons, and all the Israelites.

[1:7]  ¹ tc A few medieval Hebrew mss, Smr, LXX, Syriac, and Tg. Onq. have plural “priests” here (cf. 1:5, 8) rather than the MT singular “priest” (cf. NAB). The singular “priest” would mean (1) Aaron, the (high) priest, or (2) the officiating priest, as in Lev 1:9 (cf. 6:10 [3 HT], etc.). “The sons of Aaron” is probably a textual corruption caused by conflation with Lev 1:5, 8 (cf. the remarks in J. E. Hartley, Leviticus [WBC], 13).

[7:10]  ² tn Heb “a man like his brother.”

[7:35]  ³ tn Heb “the day he”; the referent (Moses) has been specified in the translation for clarity.

[7:35]  ⁴ tn Heb “in the day of he presented them to serve as priests to the Lord.” The grammar here is relatively unusual. First, the verb “presented” appears to be in the perfect rather than the infinitive (but see GKC 531), the latter being normal in such temporal expressions. Second, the active verb form appears to be used as a passive plural (“they were presented”). However, if it is translated active and singular then Moses would be the subject: “on the day he [Moses] offered them [Aaron and his sons].”

[8:36]  ⁴ tn Heb “by the hand of” (so KJV).

[16:3]  ⁵ tn Heb “with a bull, a son of the herd.”

[16:3]  ⁶ sn See the note on Lev 4:3 regarding the term “sin offering.”

[16:3]  ⁷ sn For the “burnt offering” see the note on Lev 1:3.

[16:8]  ⁶ tn Heb “and Aaron shall give lots on the two he-goats.” See the note on Lev 8:8 for the priestly casting of lots in Israel and the explanation in B. A. Levine, Leviticus (JPSTC), 102, on Lev 16:8-9. J. Milgrom, Leviticus (AB), 1:1019-20, suggests, however, that the expression here signifies that, the lots having been cast, the priest was to literally “place” (Heb “give”) the one marked “for the Lord” on the head of the goat to be sacrificed and the one marked “for Azazel” on the head of the one to be released in the wilderness in order to avoid confusing them later in the ritual sequence.

[16:8]  ⁷ tn The meaning of the Hebrew term עֲזָאזֵל (’aza’zel, four times in the OT, all of them in this chapter; vv. 8, 10 [2 times], and 26) is much debated. There are three or perhaps four major views (see the summaries and literature cited in J. Milgrom, Leviticus [AB], 1:1020-21; B. A. Levine, Leviticus [JPSTC], 102; J. E. Hartley, Leviticus [WBC], 237-38; D. P. Wright, The Disposal of Impurity [SBLDS], 21-25; M. V. Van Pelt and W. C. Kaiser, NIDOTTE 3:362-63; and M. S. Moore, NIDOTTE 4:421-22). (1) Some derive the term from a combination of the Hebrew word עֵז (’ez, “goat”; i.e., the word for “goats” in v. 5) and אָזַל (’azal, “to go away”), meaning “the goat that departs” or “scapegoat” (cf., e.g., the LXX and KJV, NASB, NIV, NLT). This meaning suits the ritual practice of sending the so-called “scapegoat” away into the wilderness (vv. 10, 21-22, 26). Similarly, some derive the term from Arabic ’azala (“to banish, remove”), meaning “entire removal” as an abstract concept (see BDB 736 s.v. עֲזָאזֵל). (2) Some see the term as a description of the wilderness area to which the goat was dispatched, deriving it somehow from Arabic ’azazu (“rough ground”) or perhaps עָזָז, (’azaz, “to be strong, fierce”). (3) The most common view among scholars today is that it is the proper name of a particular demon (perhaps even the Devil himself) associated with the wilderness desert regions. Levine has proposed that it may perhaps derive from a reduplication of the ז (zayin) in עֵז combined with אֵל (’el, “mighty”), meaning “mighty goat.” The final consonantal form of עֲזָאזֵל would have resulted from the inversion of the א (aleph) with the second ז. He makes the point that the close association between עֵז and שְׂעִירִים (shÿ’irim), which seems to refer to “goat-demons” of the desert in Lev 17:7 (cf. Isa 13:21, etc.), should not be ignored in the derivation of Azazel, although the term ultimately became the name of “the demonic ruler of the wilderness.” The latter view is supported by the parallel between the one goat “for (לְ, lamed preposition) the Lord” and the one “for (לְ) Azazel” here in v. 8. The rendering as a proper name has been tentatively accepted here (cf. ASV, NAB, NRSV, TEV, CEV). Perhaps a play on words between the proper name and the term for “goat” has occurred so that the etymology has become obscure. Even if a demon or the demonic realm is the source for the name, however, there is no intention here of appeasing the demons. The goal is to remove the impurity and iniquity from the community in order to avoid offending the Lord and the repercussions of such (see esp. vv. 21-22 and cf. Lev 15:31).

[16:9]  ⁷ tn Heb “which the lot has gone up on it for the Lord.”

[21:24]  ⁸ tn Heb “And.” The Hebrew conjunction ו (vav, “and”) introduces a concluding statement for all the preceding material.

[21:24]  ⁹ tn The words “these things” are not in the Hebrew text, but have been supplied in the translation for clarity.