Leviticus 7:38

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.

Leviticus 8:10

Anointing the Tabernacle and Aaron, and Clothing Aaron’s Sons

8:10 Then Moses took the anointing oil and anointed the tabernacle and everything in it, and so consecrated them. ¹ 

Leviticus 8:16-17

8:16 Then he ²  took all the fat on the entrails, the protruding lobe of the liver, and the two kidneys and their fat, ³  and Moses offered it all up in smoke on the altar, ⁴  8:17 but the rest of the bull – its hide, its flesh, and its dung – he completely burned up ⁵  outside the camp just as the Lord had commanded Moses. ⁶ 

Leviticus 8:23

8:23 and he slaughtered it. ⁷  Moses then took some of its blood and put it on Aaron’s right earlobe, ⁸  on the thumb of his right hand, and on the big toe ⁹  of his right foot.

Leviticus 8:28

8:28 Moses then took them from their palms and offered them up in smoke on the altar ¹⁰  on top of the burnt offering – they were an ordination offering for a soothing aroma; it was a gift to the Lord.

Leviticus 9:5

9:5 So they took what Moses had commanded to the front of ¹¹  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 ¹²  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 9:23

9:23 Moses and Aaron then entered into the Meeting Tent. When they came out, they blessed the people, and the glory of the Lord appeared to all the people.

Leviticus 10:3

10:3 Moses then said to Aaron, “This is what the Lord spoke: ‘Among the ones close to me I will show myself holy, ¹³  and in the presence of all the people I will be honored.’” ¹⁴  So Aaron kept silent.

Leviticus 10:7

10:7 but you must not go out from the entrance of the Meeting Tent lest you die, for the Lord’s anointing oil is on you.” So they acted according to the word of Moses.

Leviticus 10:11

10:11 and to teach the Israelites all the statutes that the Lord has spoken to them through ¹⁵  Moses.”

Leviticus 10:16

The Problem with the Inaugural Sin Offering

10:16 Later Moses sought diligently for the sin offering male goat, ¹⁶  but it had actually been burnt. ¹⁷  So he became angry at Eleazar and Ithamar, Aaron’s remaining sons, saying,

Leviticus 16:1

The Day of Atonement

16:1 The Lord spoke to Moses after the death of Aaron’s two sons when they approached the presence of the Lord ¹⁸  and died,

Leviticus 21:1

Rules for the Priests

21:1 The Lord said to Moses: “Say to the priests, the sons of Aaron – say to them, ‘For a dead person ¹⁹  no priest ²⁰  is to defile himself among his people, ²¹ 

Leviticus 24:11

24:11 The Israelite woman’s son misused the Name and cursed, ²²  so they brought him to Moses. (Now his mother’s name was Shelomith daughter of Dibri, of the tribe of Dan.)

Leviticus 26:46

Summary Colophon

26:46 These are the statutes, regulations, and instructions which the Lord established ²³  between himself and the Israelites at Mount Sinai through ²⁴  Moses.

[8:10]  ¹ sn The expression “and consecrated it” refers to the effect of the anointing earlier in the verse (cf. “to consecrate them/him” in vv. 11 and 12). “To consecrate” means “to make holy” or “make sacred”; i.e., put something into the category of holy/sacred as opposed to common/profane (see Lev 10:10 below). Thus, the person or thing consecrated is put into the realm of God’s holy things.

[8:16]  ¹ tn Again, Aaron probably performed the slaughter and collected the fat parts (v. 16a), but Moses presented it all on the altar (v. 16b; cf. the note on v. 15 above).

[8:16]  ² sn See Lev 3:3-4 for the terminology of fat and kidneys here.

[8:16]  ³ tn Heb “toward the altar” (see the note on Lev 1:9).

[8:17]  ¹ tn Heb “he burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”

[8:17]  ² sn See Lev 4:11-12, 21; 6:30 [23 HT].

[8:23]  ¹ tn Again, Aaron probably did the slaughtering (cf. the notes on Lev 8:15-16 above).

[8:23]  ² tn Heb “on the lobe of the ear of Aaron, the right one.”

[8:23]  ³ tn The term for “big toe” (בֹּהֶן, bohen) is the same as that for “thumb.” It refers to the larger appendage on either the hand or the foot.

[8:28]  ¹ tn Heb “toward the altar” (see the note on Lev 1:9).

[9:5]  ¹ tn Heb “to the faces of.”

[9:10]  ¹ tn Heb “from.”

[10:3]  ¹ tn The Niphal verb of the Hebrew root קָדַשׁ (qadash) can mean either “to be treated as holy” (so here, e.g., BDB 873 s.v. קָּדַשׁ, LXX, NASB, and NEB) or “to show oneself holy” (so here, e.g., HALOT 1073 s.v. קדשׁnif.1, NIV, NRSV, NLT; J. Milgrom, Leviticus [AB], 1:595, 601-3; and J. E. Hartley, Leviticus [WBC], 133-34). The latter rendering seems more likely here since, in the immediate context, the Lord himself had indeed shown himself to be holy by the way he responded to the illegitimate incense offering of Nadab and Abihu. They had not treated the Lord as holy, so the Lord acted on his own behalf to show that he was indeed holy.

[10:3]  ² tn In this context the Niphal of the Hebrew root כָּבֵד (kaved) can mean “to be honored” (e.g., NASB and NIV here), “be glorified” (ASV, NRSV and NLT here), or “glorify oneself, show one’s glory” (cf. NAB; e.g., specifically in this verse HALOT 455 s.v. כבדnif.3; J. Milgrom, Leviticus [AB], 1:595, 603-4; and J. E. Hartley, Leviticus [WBC], 126, 134). Comparing this clause with the previous one (see the note above), the point may be that when the Lord shows himself to be holy as he has done in 10:1-2, this results in him being honored (i.e., reverenced, feared, treated with respect) among the people. This suggests the passive rendering. It is possible, however, that one should use the reflexive rendering here as in the previous clause. If so, the passage means that the Lord showed both his holiness and his glory in one outbreak against Nadab and Abihu.

[10:11]  ¹ tn Heb “by the hand of” (so KJV).

[10:16]  ¹ sn This is the very same male goat offered in Lev 9:15 (cf. the note on Lev 10:1 above).

[10:16]  ² tn Heb “but behold, it had been burnt” (KJV and NASB both similar).

[16:1]  ¹ tn Heb “in their drawing near to the faces of the Lord.” The rendering here relies on the use of this expression for the very “presence” of God in Exod 33:14-15 and in the Lev 9:24-10:2 passage, where the Nadab and Abihu catastrophe referred to here is narrated.

[21:1]  ¹ tn The Hebrew term נֶפֶשׁ (nefesh, “soul, person, life”) can sometimes refer to a “dead person” (cf. Lev 19:28 above and the literature cited there).

[21:1]  ² tn Heb “no one,” but “priest” has been used in the translation to clarify that these restrictions are limited to the priests, not to the Israelites in general (note the introductory formula, “say to the priests, the sons of Aaron”).

[21:1]  ³ tc The MT has “in his peoples,” but Smr, LXX, Syriac, Targum, and Tg. Ps.-J. have “in his people,” referring to the Israelites as a whole.

[24:11]  ¹ tn The verb rendered “misused” means literally “to bore through, to pierce” (HALOT 719 s.v. נקב qal); it is from נָקַב (naqav), not קָבַב (qavav; see the participial form in v. 16a). Its exact meaning here is uncertain. The two verbs together may form a hendiadys, “he pronounced by cursing blasphemously” (B. A. Levine, Leviticus [JPSTC], 166), the idea being one of the following: (1) he pronounced the name “Yahweh” in a way or with words that amounted to “some sort of verbal aggression against Yahweh himself” (E. S. Gerstenberger, Leviticus [OTL], 362), (2) he pronounced a curse against the man using the name “Yahweh” (N. H. Snaith, Leviticus and Numbers [NCBC], 110; G. J. Wenham, Leviticus [NICOT], 311), or (3) he pronounced the name “Yahweh” and thereby blasphemed, since the “Name” was never to be pronounced (a standard Jewish explanation). In one way or another, the offense surely violated Exod 20:7, one of the ten commandments, and the same verb for cursing is used explicitly in Exod 22:28 (27 HT) prohibition against “cursing” God. For a full discussion of these and related options for interpreting this verse see P. J. Budd, Leviticus (NCBC), 335-36; J. E. Hartley, Leviticus (WBC), 408-9; and Levine, 166.

[26:46]  ¹ tn Heb “gave” (so NLT); KJV, ASV, NCV “made.”

[26:46]  ² tn Heb “by the hand of” (so KJV).