Discovery BoxLeviticus 10:4
Context10:4 Moses then called to Mishael and Elzaphan, the sons of Uzziel, Aaron’s uncle, and said to them, “Come near, carry your brothers away from the front of the sanctuary to a place outside the camp.”
Leviticus 16:2
Context16:2 and the Lord said to Moses: “Tell Aaron your brother that he must not enter at any time into the holy place inside the veil-canopy 1 in front of the atonement plate 2 that is on the ark so that he may not die, for I will appear in the cloud over the atonement plate.
Leviticus 17:5
Context17:5 This is so that 3 the Israelites will bring their sacrifices that they are sacrificing in the open field 4 to the Lord at the entrance of the Meeting Tent to the priest and sacrifice them there as peace offering sacrifices to the Lord.
Leviticus 17:10
Context17:10 “‘Any man 5 from the house of Israel or from the foreigners who reside 6 in their 7 midst who eats any blood, I will set my face against that person who eats the blood, and I will cut him off from the midst of his people, 8
Leviticus 20:3
Context20:3 I myself will set my face 9 against that man and cut him off from the midst of his people, 10 because he has given some of his children to Molech and thereby defiled my sanctuary and profaned my holy name. 11
[16:2] 1 tn Heb “into the holy place from house to the veil-canopy.” In this instance, the Hebrew term “the holy place” refers to “the most holy place” (lit. “holy of holies”), since it is the area “inside the veil-canopy” (cf. Exod 26:33-34). The Hebrew term פָּרֹכֶת (parokhet) is usually translated “veil” or “curtain,” 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, and thus formed more of a canopy than simply a curtain (see R. E. Averbeck, NIDOTTE 3:687-89).
[16:2] 2 tn Heb “to the faces of the atonement plate.” The exact meaning of the Hebrew term כַּפֹּרֶת (kapporet) here rendered “atonement plate” is much debated. The traditional “mercy seat” (KJV, ASV, NASB, NRSV) does not suit the cognate relationship between this term and the Piel verb כִּפֶּר (kipper, “to make atonement, to make expiation”). The translation of the word should also reflect the fact that the most important atonement procedures on the Day of Atonement were performed in relation to it. Since the
[17:5] 1 tn Heb “So that which.”
[17:5] 2 tn Heb “on the faces of the field.”
[17:10] 1 tn Heb “And man, man.” The repetition of the word “man” is distributive, meaning “any (or every) man” (GKC 395-96 §123.c; cf. Lev 15:2).
[17:10] 2 tn Heb “from the sojourner who sojourns.”
[17:10] 3 tc The LXX, Syriac, and Vulgate have “your” (plural) rather than “their.”
[17:10] 4 tn Heb “I will give my faces against [literally “in”] the soul/person/life [נֶפֶשׁ, nefesh, feminine] who eats the blood and I will cut it [i.e., that נֶפֶשׁ, nefesh] off from the midst of its people.” The uses of נֶפֶשׁ in this and the following verse are most significant for the use of animal blood in Israel’s sacrificial system. Unfortunately, it is a most difficult word to translate accurately and consistently, and this presents a major problem for the rendering of these verses (see, e.g., G. J. Wenham, Leviticus [NICOT], 244-45). No matter which translation of נֶפֶשׁ one uses here, it is important to see that both man and animal have נֶפֶשׁ and that this נֶפֶשׁ is identified with the blood. See the further remarks on v. 11 below. On the “cutting off” penalty see the note on v. 4 above. In this instance, God takes it on himself to “cut off” the person (i.e., extirpation).
[20:3] 1 tn Heb “And I, I shall give my faces.”
[20:3] 2 sn On the “cut off” penalty see the notes on Lev 7:20 and 17:4.
[20:3] 3 tn Heb “for the sake of defiling my sanctuary and to profane my holy name.”
