Leviticus 7:36

7:36 This is what the Lord commanded to give to them from the Israelites on the day Moses ¹  anointed them ²  – a perpetual allotted portion throughout their generations. ³ 

Leviticus 8:13

8:13 Moses also brought forward Aaron’s sons, clothed them with tunics, wrapped sashes around them, ⁴  and wrapped headbands on them ⁵  just as the Lord had commanded Moses.

Leviticus 8:17

8:17 but the rest of the bull – its hide, its flesh, and its dung – he completely burned up ⁶  outside the camp just as the Lord had commanded Moses. ⁷ 

Leviticus 8:29

8:29 Finally, Moses took the breast and waved it as a wave offering before the Lord from the ram of ordination. It was Moses’ share just as the Lord had commanded Moses.

Leviticus 8:35

8:35 You must reside at the entrance of the Meeting Tent day and night for seven days and keep the charge of the Lord so that you will not die, for this is what I have been commanded.”

Leviticus 9:5

9:5 So they took what Moses had commanded to the front of ⁸  the Meeting Tent and the whole congregation presented them and stood before the Lord.

Leviticus 9:10

9:10 The fat and the kidneys and the protruding lobe of ⁹  the liver from the sin offering he offered up in smoke on the altar just as the Lord had commanded Moses,

Leviticus 9:21

9:21 Finally Aaron waved the breasts and the right thigh as a wave offering before the Lord just as Moses had commanded.

Leviticus 10:13

10:13 You must eat it in a holy place because it is your allotted portion ¹⁰  and the allotted portion of your sons from the gifts ¹¹  of the Lord, for this is what I have been commanded. ¹² 

Leviticus 10:18

10:18 See here! ¹³  Its blood was not brought into the holy place within! ¹⁴  You should certainly have eaten it in the sanctuary just as I commanded!”

Leviticus 14:4

14:4 then the priest will command that two live clean birds, a piece of cedar wood, a scrap of crimson fabric, ¹⁵  and some twigs of hyssop ¹⁶  be taken up ¹⁷  for the one being cleansed. ¹⁸ 

Leviticus 14:40

14:40 then the priest is to command that the stones that had the infection in them be pulled and thrown ¹⁹  outside the city ²⁰  into an unclean place.

Leviticus 17:2

17:2 “Speak to Aaron, his sons, and all the Israelites, and tell them: ‘This is the word that the Lord has commanded:

Leviticus 24:2

24:2 “Command the Israelites to bring ²¹  to you pure oil of beaten olives for the light, to make a lamp burn continually. ²² 

[7:36]  ¹ tn Heb “the day he”; the referent (Moses) has been specified in the translation for clarity.

[7:36]  ² tn Heb “which the Lord commanded to give to them in the day he anointed them from the children of Israel.” Thus v. 36 is tied syntactically to v. 35 (see the note there).

[7:36]  ³ tn Heb “for your generations”; cf. NIV “for the generations to come”; TEV “for all time to come.”

[8:13]  ⁴ tc The MT has here “sash” (singular), but the context is clearly plural and Smr has it in the plural.

[8:13]  ⁵ tn Heb “wrapped headdresses to them”; cf. KJV “bonnets”; NASB, TEV “caps”; NIV, NCV “headbands”; NAB, NLT “turbans.”

[8:17]  ⁷ tn Heb “he burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”

[8:17]  ⁸ sn See Lev 4:11-12, 21; 6:30 [23 HT].

[9:5]  ¹⁰ tn Heb “to the faces of.”

[9:10]  ¹³ tn Heb “from.”

[10:13]  ¹⁶ tn Heb “statute” (cf. 10:9, 11); cf. KJV, NAB, NASB, NRSV “due”; NIV “share”; NLT “regular share.”

[10:13]  ¹⁷ tn For the rendering of the Hebrew אִשֶׁה (’isheh) as “gift” rather than “offering [made] by fire,” see the note on Lev 1:9.

[10:13]  ¹⁸ sn Cf. Lev 2:3 and 6:14-18 [6:7-11 HT] for these regulations.

[10:18]  ¹⁹ tn Or “Behold!” (so KJV, ASV, NASB).

[10:18]  ²⁰ sn The term here rendered “within” refers to the bringing of the blood inside the holy place for application to the altar of incense rather than to the altar of burnt offering in the courtyard of the tabernacle (cf. Lev 4:7, 16-18; 6:30 [23 HT]).

[14:4]  ²² tn The term rendered here “crimson fabric” consists of two Hebrew words and means literally, “crimson of worm” (in this order only in Lev 14:4, 6, 49, 51, 52 and Num 19:6; for the more common reverse order, “worm of crimson,” see, e.g., the colored fabrics used in making the tabernacle, Exod 25:4, etc.). This particular “worm” is an insect that lives on the leaves of palm trees, the eggs of which are the source for a “crimson” dye used to color various kinds of cloth (B. A. Levine, Leviticus [JPSTC], 86). That a kind of dyed “fabric” is intended, not just the dye substance itself, is made certain by the dipping of it along with the other ritual materials listed here into the blood and water mixture for sprinkling on the person being cleansed (Lev 14:6; cf. also the burning of it in the fire of the red heifer in Num 19:6). Both the reddish color of cedar wood and the crimson colored fabric seem to correspond to the color of blood and may, therefore, symbolize either “life,” which is in the blood, or the use of blood to “make atonement” (see, e.g., Gen 9:4 and Lev 17:11). See further the note on v. 7 below.

[14:4]  ²³ sn Twigs of hyssop (probably one or several species of marjoram thymus), a spice and herb plant that grows out of walls in Palestine (see 1 Kgs 4:33 [5:13 HT], HALOT 27 s.v. אֵזוֹב, and J. E. Hartley, Leviticus [WBC], 195), were particularly leafy and therefore especially useful for sprinkling the purifying liquid (cf. vv. 5-7). Many of the details of the ritual procedure are obscure. It has been proposed, for example, that the “cedar wood” was a stick to which the hyssop was bound with the crimson material to make a sort of sprinkling instrument (Hartley, 195). In light of the burning of these three materials as part of the preparation of the ashes of the red heifer in Num 19:5-6, however, this seems unlikely.

[14:4]  ²⁴ tn The MT reads literally, “And the priest shall command and he shall take.” Clearly, the second verb (“and he shall take”) contains the thrust of the priest’s command, which suggests the translation “that he take” (cf. also v. 5a). Since the priest issues the command here, he cannot be the subject of the second verb because he cannot be commanding himself to “take” up these ritual materials. Moreover, since the ritual is being performed “for the one being cleansed,” the antecedent of the pronoun “he” cannot refer to him. The LXX, Smr, and Syriac versions have the third person plural here and in v. 5a, which corresponds to other combinations with the verb וְצִוָּה (vÿtsivvah) “and he (the priest) shall command” in this context (see Lev 13:54; 14:36, 40). This suggests an impersonal (i.e., “someone shall take” and “someone shall slaughter,” respectively) or perhaps even passive rendering of the verbs in 14:4, 5 (i.e., “there shall be taken” and “there shall be slaughtered,” respectively). The latter option has been chosen here.

[14:4]  ²⁵ tn Heb “the one cleansing himself” (i.e., Hitpael participle of טָהֵר, taher, “to be clean”).

[14:40]  ²⁵ tn Heb “and the priest shall command and they shall pull out the stones which in them is the infection, and they shall cast them.” The second and third verbs (“they shall pull out” and “they shall throw”) state the thrust of the priest’s command, which suggests the translation “that they pull out…and throw” (cf. also vv. 4a, 5a, and 36a above), and for the impersonal passive rendering of the active verb (“be pulled and thrown”) see the note on v. 4 above.

[14:40]  ²⁶ tn Heb “into from outside to the city.”

[24:2]  ²⁸ tn Heb “and let them take.” The simple vav (ו) on the imperfect/jussive form of the verb לָקַח (laqakh, “to take”) following the imperative (“Command”) indicates a purpose clause (“to bring…”).

[24:2]  ²⁹ tn Heb “to cause to ascend a lamp continually.”