Discovery BoxLeviticus 2:4
Context2:4 “‘When you present an offering of grain baked in an oven, it must be made of 1 choice wheat flour baked into unleavened loaves 2 mixed with olive oil or 3 unleavened wafers smeared 4 with olive oil.
Leviticus 5:3
Context5:3 or when he touches human uncleanness with regard to anything by which he can become unclean, 5 even if he did not realize it, but he himself has later come to know it and is guilty;
Leviticus 10:1
Context10:1 Then 6 Aaron’s sons, Nadab and Abihu, each took his fire pan and put fire in it, set incense on it, and presented strange fire 7 before the Lord, which he had not commanded them to do.
Leviticus 13:31
Context13:31 But if the priest examines the scall infection and it does not appear to be deeper than the skin, 8 and there is no black hair in it, then the priest is to quarantine the person with the scall infection for seven days. 9
Leviticus 15:33
Context15:33 the one who is sick in her menstruation, the one with a discharge, whether male or female, 10 and a man 11 who has sexual intercourse with an unclean woman.’”
Leviticus 17:10
Context17:10 “‘Any man 12 from the house of Israel or from the foreigners who reside 13 in their 14 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, 15
Leviticus 22:21
Context22:21 If a man presents a peace offering sacrifice to the Lord for a special votive offering 16 or for a freewill offering from the herd or the flock, it must be flawless to be acceptable; 17 it must have no flaw. 18
[2:4] 1 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] 2 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] 3 tn Heb “and.” Here the conjunction vav (ו) has an alternative sense (“or”).
[2:4] 4 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).
[5:3] 5 tn Heb “or if he touches uncleanness of mankind to any of his uncleanness which he becomes unclean in it.”
[10:1] 9 tn Although it has been used elsewhere in this translation as an English variation from the ubiquitous use of vav in Hebrew, in this instance “then” as a rendering for vav is intended to show that the Nadab and Abihu catastrophe took place on the inauguration day described in Lev 9. The tragic incident in Lev 10 happened in close temporal connection to the
[10:1] 10 tn The expression “strange fire” (אֵשׁ זָרָה, ’esh zarah) seems imprecise (cf. NAB “profane fire”; NIV “unauthorized fire”; NRSV “unholy fire”; NLT “a different kind of fire”) and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from someplace other than the burnt offering altar (i.e., “unauthorized coals” according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. “unauthorized person” אִישׁ זָר (’ish zar) in Num 16:40 [17:5 HT], NASB “layman”), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against “strange incense” קְטֹרֶת זָרָה (qÿtoreh zarah) on the incense altar and the possible connection to Exod 30:34-38), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1-2).
[13:31] 13 tn Heb “and behold there is not its appearance deep ‘from’ (comparative מִן, min, meaning “deeper than”) the skin.”
[13:31] 14 tn Heb “and the priest will shut up the infection of the scall seven days.”
[15:33] 17 tn Heb “and the one with a discharge, his discharge to the male and the female.”
[15:33] 18 tn Heb “and for a man.”
[17:10] 21 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] 22 tn Heb “from the sojourner who sojourns.”
[17:10] 23 tc The LXX, Syriac, and Vulgate have “your” (plural) rather than “their.”
[17:10] 24 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).
[22:21] 25 tn The meaning of the expression לְפַלֵּא־נֶדֶר (lÿfalle’-neder) rendered here “for a special votive offering” is much debated. Some take it as an expression for fulfilling a vow, “to fulfill a vow” (e.g., HALOT 927-28 s.v. פלא piel and NASB; cf. NAB, NRSV “in fulfillment of a vow”) or, alternatively, “to make a vow” or “for making a vow” (HALOT 928 s.v. פלא piel [II פלא]). Perhaps it refers to the making a special vow, from the verb פָלַא (pala’, “to be wonderful, to be remarkable”); cf. J. Milgrom, Numbers (JPSTC), 44. B. A. Levine, Leviticus (JPSTC), 151 and 193, suggests that this is a special term for “setting aside a votive offering” (related to פָלָה [palah, “to set aside”]). In general, the point of the expression seems to be that this sacrifice arises as a special gift to God out of special circumstances in the life of the worshiper.
[22:21] 26 tn Heb “for acceptance”; NAB “if it is to find acceptance.”
