Leviticus 8:23

8:23 and he slaughtered it. ¹  Moses then took some of its blood and put it on Aaron’s right earlobe, ²  on the thumb of his right hand, and on the big toe ³  of his right foot.

Leviticus 16:33

16:33 and he is to purify ⁴  the Most Holy Place, ⁵  he is to purify the Meeting Tent and the altar, ⁶  and he is to make atonement for ⁷  the priests and for all the people of the assembly.

Leviticus 4:11

4:11 But the hide of the bull, all its flesh along with its head and its legs, its entrails, and its dung –

Leviticus 21:11

21:11 He must not go where there is any dead person; ⁸  he must not defile himself even for his father and his mother.

Leviticus 8:24

8:24 Next he brought Aaron’s sons forward, and Moses put some of the blood on their right earlobes, on their right thumbs, and on the big toes of their right feet, and Moses splashed the rest of the blood against the altar’s sides.

Leviticus 14:14

14:14 Then the priest is to take some of the blood of the guilt offering and put it on the right earlobe of the one being cleansed, ⁹  on the thumb of his right hand, and on the big toe ¹⁰  of his right foot.

Leviticus 14:17

14:17 The priest will then put some of the rest of the olive oil that is in his hand ¹¹  on the right earlobe of the one being cleansed, on the thumb of his right hand, and on the big toe of his right foot, on the blood of the guilt offering,

Leviticus 14:25

14:25 Then he is to slaughter the male lamb of the guilt offering, and the priest is to take some of the blood of the guilt offering and put it on the right earlobe of the one being cleansed, ¹²  on the thumb of his right hand, and on the big toe ¹³  of his right foot.

Leviticus 14:28

14:28 Then the priest is to put some of the olive oil that is in his hand ¹⁴  on the right earlobe of the one being cleansed, on the thumb of his right hand, and on the big toe of his right foot, on the place of the blood of the guilt offering,

Leviticus 7:9

7:9 Every grain offering which is baked in the oven or ¹⁵  made in the pan ¹⁶  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 ¹⁷  of Aaron and his sons, who waved ¹⁸  them as a wave offering before the Lord. ¹⁹ 

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, ²⁰  and in the presence of all the people I will be honored.’” ²¹  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, ²²  but it had actually been burnt. ²³  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, ²⁴  his clothes must be torn, the hair of his head must be unbound, he must cover his mustache, ²⁵  and he must call out ‘Unclean! Unclean!’

Leviticus 8:30

Anointing Aaron, his Sons, and their Garments

8:30 Then Moses took some of the anointing oil and some of the blood which was on the altar and sprinkled it on Aaron and his garments, and on his sons and his sons’ garments with him. So he consecrated Aaron, his garments, and his sons and his sons’ garments with him.

Leviticus 8:26

8:26 and from the basket of unleavened bread that was before the Lord he took one unleavened loaf, one loaf of bread mixed with olive oil, and one wafer, ²⁶  and placed them on the fat parts and on the right thigh.

Leviticus 10:6

10:6 Then Moses said to Aaron and to Eleazar and Ithamar his other two sons, “Do not ²⁷  dishevel the hair of your heads ²⁸  and do not tear your garments, so that you do not die and so that wrath does not come on the whole congregation. Your brothers, all the house of Israel, are to mourn the burning which the Lord has caused, ²⁹ 

[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.

[16:33]  ⁴ tn Heb “to atone” (also later in this verse); see the note on “purifying the holy place” in 16:20.

[16:33]  ⁵ tn Heb “the sanctuary of the holy place.” Although this is the only place this expression occurs in the OT, it clearly refers to the innermost shrine behind the veil-canopy, where the ark of the covenant was located.

[16:33]  ⁶ tn Heb “and the tent of meeting and the alter he shall atone.” The repetition of the verb כִּפֶּר (kipper, “to atone”) at the beginning and end of the sequence appears to be strange, but the MT accents suggest that only “the Most Holy Place” goes with the verb at the beginning of the verse. Of course, the purging of “the Most Holy Place” has been the main emphasis of this chapter from the start (see vv. 2-3 and 11-17).

[16:33]  ⁷ tn At this point in the verse the verb כִּפֶּר (kipper, “to make atonement”) takes its object with the preposition עַל (’al, “for”; literally, “upon”; contrast the first part of the verse and cf. the notes on Lev 1:4 and 16:20 above).

[21:11]  ⁷ tc Although the MT has “persons” (plural), the LXX and Syriac have the singular “person” corresponding to the singular adjectival participle “dead” (cf. also Num 6:6).

[14:14]  ¹⁰ tn Heb “and the priest shall put [literally ‘give’] on the lobe of the ear of the one being cleansed, the right one.”

[14:14]  ¹¹ 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.

[14:17]  ¹³ tn Heb “on his hand.”

[14:25]  ¹⁶ tn Heb “and the priest shall put [literally ‘give’] on the lobe of the ear of the one being cleansed, the right one.”

[14:25]  ¹⁷ 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.

[14:28]  ¹⁹ tn Heb “on his hand.”

[7:9]  ²² tn Heb “and” rather than “or” (cf. also the next “or”).

[7:9]  ²³ tn Heb “and all made in the pan”; cf. KJV “fryingpan”; NAB “deep-fried in a pot.”

[8:27]  ²⁵ 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]  ²⁶ 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]  ²⁷ sn See Lev 7:30-31, 34.

[10:3]  ²⁸ 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]  ²⁹ 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]  ³¹ sn This is the very same male goat offered in Lev 9:15 (cf. the note on Lev 10:1 above).

[10:16]  ³² tn Heb “but behold, it had been burnt” (KJV and NASB both similar).

[13:45]  ³⁴ tn Heb “And the diseased one who in him is the infection.”

[13:45]  ³⁵ 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).

[8:26]  ³⁷ tn See Lev 2:4.

[10:6]  ⁴⁰ tc Smr has “you must not” (לֹא, lo’) rather than the MT’s “do not” (אַל, ’al; cf. the following negative לֹא, lo’, in the MT).

[10:6]  ⁴¹ tn Heb “do not let free your heads.” Some have taken this to mean, “do not take off your headgear” (cf. NAB, NASB), but it probably also involves leaving one’s hair unkempt as a sign of mourning (see J. Milgrom, Leviticus [AB], 1:608-9; cf. NCV, TEV, CEV, NLT).

[10:6]  ⁴² tn Heb “shall weep [for] the burning which the Lord has burned”; NIV “may mourn for those the Lord has destroyed by fire.”