Leviticus 7:9

7:9 Every grain offering which is baked in the oven or ¹  made in the pan ²  or on the griddle belongs to the priest who presented it.

Leviticus 8:27

8:27 He then put all of them on the palms ³  of Aaron and his sons, who waved ⁴  them as a wave offering before the Lord. ⁵ 

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, ⁶  and in the presence of all the people I will be honored.’” ⁷  So Aaron kept silent.

Leviticus 10:16

The Problem with the Inaugural Sin Offering

10:16 Later Moses sought diligently for the sin offering male goat, ⁸  but it had actually been burnt. ⁹  So he became angry at Eleazar and Ithamar, Aaron’s remaining sons, saying,

Leviticus 13:45

The Life of the Person with Skin Disease

13:45 “As for the diseased person who has the infection, ¹⁰  his clothes must be torn, the hair of his head must be unbound, he must cover his mustache, ¹¹  and he must call out ‘Unclean! Unclean!’

[7:9]  ¹ tn Heb “and” rather than “or” (cf. also the next “or”).

[7:9]  ² tn Heb “and all made in the pan”; cf. KJV “fryingpan”; NAB “deep-fried in a pot.”

[8:27]  ³ sn The “palms” refer to the up-turned hands, positioned in such a way that the articles of the offering could be placed on them.

[8:27]  ⁴ tn Heb “and he waved.” The subject of the verb “he waved” is Aaron, but Aaron’s sons also performed the action (see “Aaron and his sons” just previously). See the similar shifts from Moses to Aaron as the subject of the action above (vv. 15, 16, 19, 20, 23), and esp. the note on Lev 8:15. In the present translation this is rendered as an adjectival clause (“who waved”) to indicate that the referent is not Moses but Aaron and his sons. Cf. CEV “who lifted it up”; NAB “whom he had wave” (with “he” referring to Moses here).

[8:27]  ⁵ sn See Lev 7:30-31, 34.

[10:3]  ⁵ 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]  ⁶ 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.

[10:16]  ⁷ sn This is the very same male goat offered in Lev 9:15 (cf. the note on Lev 10:1 above).

[10:16]  ⁸ tn Heb “but behold, it had been burnt” (KJV and NASB both similar).

[13:45]  ⁹ tn Heb “And the diseased one who in him is the infection.”

[13:45]  ¹⁰ tn Heb “and his head shall be unbound, and he shall cover on [his] mustache.” Tearing one’s clothing, allowing the hair to hang loose rather than bound up in a turban, and covering the mustache on the upper lip are all ways of expressing shame, grief, or distress (cf., e.g., Lev 10:6 and Micah 3:7).