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 8:34

8:34 What has been done ²  on this day the Lord has commanded to be done ³  to make atonement for you.

Leviticus 16:8

16:8 and Aaron is to cast lots over the two goats, ⁴  one lot for the Lord and one lot for Azazel. ⁵ 

Leviticus 22:29

22:29 When you sacrifice a thanksgiving offering to the Lord, you must sacrifice it so that it is acceptable for your benefit. ⁶ 

Leviticus 24:19

24:19 If a man inflicts an injury on ⁷  his fellow citizen, ⁸  just as he has done it must be done to him –

Leviticus 25:18-19

25:18 You must obey my statutes and my regulations; you must be sure to keep them ⁹  so that you may live securely in the land. ¹⁰ 

25:19 “‘The land will give its fruit and you may eat until you are satisfied, ¹¹  and you may live securely in the land.

Leviticus 26:9

26:9 I will turn to you, make you fruitful, multiply you, and maintain ¹²  my covenant with you.

Leviticus 27:12

27:12 and the priest will establish its conversion value, ¹³  whether good or bad. According to the assessed conversion value of the priest, thus it will be.

[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.

[8:34]  ² tn Heb “just as he has done” (cf. the note on v. 33).

[8:34]  ³ tn Heb “the Lord has commanded to do” (cf. the note on v. 33).

[16:8]  ³ tn Heb “and Aaron shall give lots on the two he-goats.” See the note on Lev 8:8 for the priestly casting of lots in Israel and the explanation in B. A. Levine, Leviticus (JPSTC), 102, on Lev 16:8-9. J. Milgrom, Leviticus (AB), 1:1019-20, suggests, however, that the expression here signifies that, the lots having been cast, the priest was to literally “place” (Heb “give”) the one marked “for the Lord” on the head of the goat to be sacrificed and the one marked “for Azazel” on the head of the one to be released in the wilderness in order to avoid confusing them later in the ritual sequence.

[16:8]  ⁴ tn The meaning of the Hebrew term עֲזָאזֵל (’aza’zel, four times in the OT, all of them in this chapter; vv. 8, 10 [2 times], and 26) is much debated. There are three or perhaps four major views (see the summaries and literature cited in J. Milgrom, Leviticus [AB], 1:1020-21; B. A. Levine, Leviticus [JPSTC], 102; J. E. Hartley, Leviticus [WBC], 237-38; D. P. Wright, The Disposal of Impurity [SBLDS], 21-25; M. V. Van Pelt and W. C. Kaiser, NIDOTTE 3:362-63; and M. S. Moore, NIDOTTE 4:421-22). (1) Some derive the term from a combination of the Hebrew word עֵז (’ez, “goat”; i.e., the word for “goats” in v. 5) and אָזַל (’azal, “to go away”), meaning “the goat that departs” or “scapegoat” (cf., e.g., the LXX and KJV, NASB, NIV, NLT). This meaning suits the ritual practice of sending the so-called “scapegoat” away into the wilderness (vv. 10, 21-22, 26). Similarly, some derive the term from Arabic ’azala (“to banish, remove”), meaning “entire removal” as an abstract concept (see BDB 736 s.v. עֲזָאזֵל). (2) Some see the term as a description of the wilderness area to which the goat was dispatched, deriving it somehow from Arabic ’azazu (“rough ground”) or perhaps עָזָז, (’azaz, “to be strong, fierce”). (3) The most common view among scholars today is that it is the proper name of a particular demon (perhaps even the Devil himself) associated with the wilderness desert regions. Levine has proposed that it may perhaps derive from a reduplication of the ז (zayin) in עֵז combined with אֵל (’el, “mighty”), meaning “mighty goat.” The final consonantal form of עֲזָאזֵל would have resulted from the inversion of the א (aleph) with the second ז. He makes the point that the close association between עֵז and שְׂעִירִים (shÿ’irim), which seems to refer to “goat-demons” of the desert in Lev 17:7 (cf. Isa 13:21, etc.), should not be ignored in the derivation of Azazel, although the term ultimately became the name of “the demonic ruler of the wilderness.” The latter view is supported by the parallel between the one goat “for (לְ, lamed preposition) the Lord” and the one “for (לְ) Azazel” here in v. 8. The rendering as a proper name has been tentatively accepted here (cf. ASV, NAB, NRSV, TEV, CEV). Perhaps a play on words between the proper name and the term for “goat” has occurred so that the etymology has become obscure. Even if a demon or the demonic realm is the source for the name, however, there is no intention here of appeasing the demons. The goal is to remove the impurity and iniquity from the community in order to avoid offending the Lord and the repercussions of such (see esp. vv. 21-22 and cf. Lev 15:31).

[22:29]  ⁴ tn Heb “for your acceptance” (see the notes on Lev 1:3-4 and 22:19 above).

[24:19]  ⁵ tn Heb “gives a flaw in”; KJV, ASV “cause a blemish in.”

[24:19]  ⁶ tn Or “neighbor” (so NAB, NASB, NIV); TEV, NLT “another person.”

[25:18]  ⁶ tn Heb “And you shall keep and do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 20:8, etc.).

[25:18]  ⁷ tn Heb “and you shall dwell on the land to security.”

[25:19]  ⁷ tn Heb “eat to satisfaction”; KJV, ASV “ye shall eat your fill.”

[26:9]  ⁸ tn Heb “cause to arise,” but probably used here for the Lord’s intention of confirming or maintaining the covenant commitment made at Sinai. Cf. KJV “establish”; NASB “will confirm”; NAB “carry out”; NIV “will keep.”

[27:12]  ⁹ tn Heb “and the priest shall cause it to be valued.” See the note on v. 8 above.