* [1:2] Any one of you: women as well as men bring sacrifices (see 12:6–8; 15:28–30) and are explicitly obligated in other ritual matters (e.g., 13:29, 38; Nm 5:6; 6:2; Lk 2:24). Thus, though the Hebrew formulates sacrificial and other law with male reference, the translation reflects the inclusion of women in ritual requirements. From the herd or from the flock: the only animals which could be used as sacrificial victims were domestic animals either of the bovine class (bulls, cows and calves) or the ovine class (sheep and lambs, goats and kids). Excluded, therefore, were not only all wild animals, but also such “unclean” domestic animals as the camel and the donkey (cf. 11:1–47; 27:26–27).

* [1:3–5] Entrance of the tent of meeting…before the Lord: probably the forecourt from the entrance of the court to the entrance of the tent (cf. Ex 27). Thus the altar in front of the tent was entirely accessible to the laity.

* [1:3] The burnt offering is used for regular daily (6:1–6) offerings, public festivals (Nm 28–29), purification rituals (Lv 12:6–8; 14:19–20; 15:15, 30), and individuals’ vows and voluntary offerings (22:18–20).

* [1:4] Lay a hand: the imposition of a single hand for the sacrifices in chaps. 1–5 may be a means of designating the animal as belonging to the offerer. See note on 16:21. Atonement: see note on 16:6.

* [1:5] Shall then be slaughtered: lit., “he shall slaughter the bull.” Slaughtering is not something the offerer must do (as opposed to, for example, hand placement [v. 4] or the presentation of sacrificial portions as an elevated offering [7:29–34]). Thus the verb is construed impersonally here.

* [1:16] Crissum: the area around the anus of the bird, lying beneath the bird’s tail.

* [2:1] Grain offerings are used as independent offerings (those in this chapter and cf. 6:12–16; 8:26–27; 23:10–11), as substitutes for other offerings in a case of poverty (5:11–13), and as accompaniments to animal offerings (cf. Nm 15:1–12; 28:1–29:39; Lv 14:20; 23:12, 18, 37). Chapter 2 describes two basic types of grain offering: uncooked (vv. 1–3) and cooked (vv. 4–10). The flour (sōlet) used was made of wheat (Ex 29:2) and Jewish tradition and Semitic cognates indicate that it is a coarse rather than a fine flour.

* [2:2] Token of the offering: lit., “reminder.” Instead of burning the whole grain offering, only this part is burned on the altar.

* [2:11–12] No grain offering that is leavened can be offered on the altar. Those in 7:13 and 23:17 are leavened but not offered on the altar. The Hebrew word for “honey” may refer to fruit syrup as well as to bee honey.

* [2:13] The salt of the covenant with your God: partaking of salt in common was an ancient symbol of friendship and alliance. Cf. Mark 9:49–50 and Col 4:6.

* [3:1] The exact meaning of Hebrew shelamim, “communion sacrifice,” is not clear. It has also been rendered “gift,” “(re)payment,” “peace,” “well-being,” or “covenant” offering. This offering may be brought for a vow or voluntary offering (cf. 22:21). A distinct version of the communion sacrifice is the thanksgiving offering (7:11–15 vis-à-vis vv. 16–18).

* [3:3–5] Fat: only part of the offering is devoted to God, as opposed to the burnt offering (chap. 1), which is wholly burnt (except for the skin). The meat is distributed among the offerer (and the offerer’s party) and the priests (cf. 7:11–36).

* [3:17] Any fat or any blood: this prohibition is mentioned here because portions of this offering could be eaten by lay Israelites, who may not be entirely familiar with the prohibition (cf. 7:22–27; 19:26). The fat prohibited is only the visceral fat mentioned in 3:9–10, 14–15, not muscular fat.

* [4:2] Inadvertently: the concern in this chapter, and much of chap. 5, is wrongs done unintentionally. Intentional (“high-handed”) sins are punished with being “cut off” from the people (Nm 15:30–31). See note on Lv 7:20. Lord’s prohibitions: not included in the faults figured here is failure to perform positive commandments. Failing to perform positive commands, however, still renders the individual liable to other punishment (e.g., failing to observe the Passover, Nm 9:13). Cf. Nm 15:22–31.

* [4:3] The anointed priest: the chapter presents four cases of inadvertent wrong, arranged in descending order according to the status of the wrongdoer: high priest (vv. 3–12), entire community (vv. 13–21), tribal leader (vv. 22–26), and general populace (vv. 27–35). The higher one’s position, the more deeply the sin affects the sanctuary (vv. 5–7, 17–18 versus vv. 25, 29, 34). See note on 16:6. Purification offering: the Hebrew verb ḥiṭṭē’ means “remove sin, purify” (Lv 8:15; Ez 43:20–23; 45:18–19; cf. Ex 29:36). The offering cleansed the various places to which the blood was applied or the rooms in which it was sprinkled.

* [4:5–7] On the structure of the sanctuary, see Ex 26–27.

* [4:11–12] See note on 6:17–23.

* [4:12] Clean place: i.e., ritually “clean” or pure. It has nothing to do with the presence of dirt or waste. See 6:4.

* [4:13] Whole community…errs: this case probably complements that of vv. 3–12. There the high priest sins so that the people become guilty. Those verses deal with his requirements for atonement; vv. 13–21 deal with the people’s requirements.

* [5:1–13] This differs from the prescriptions for purification offerings in chap. 4 by listing four specific wrongs for which a purification offering is brought and allowing the substitution of birds and grain offerings in the case of poverty.

* [5:2] Swarming creature: a rather imprecise categorization that includes various small creatures in the seas, such as fish that go about in large groups or swarms (Gn 1:20; Lv 11:10); or, similarly, various winged insects that mass in the skies (Lv 11:20; Dt 14:19); and, finally, various small creatures that move in swarms on land, whether crawlers, quadrupeds, or of the multilegged variety (Lv 11:41–42). According to 11:29–30, even various rodents and lizards can be included in this category.

* [5:11] Ephah: see note on Is 5:10.

* [5:14–26] This last half of the chapter deals with a distinct sacrifice, the reparation offering (Heb. ’asham). The Hebrew root for this term has a basic meaning of “be guilty.” The noun can have a consequential sense of “that which is due from guilt,” i.e., “compensation, indemnification, reparation”; hence the translation “reparation offering,” rather than the alternatives “guilt offering” or “trespass offering.” This offering is brought most often in cases of sacrilege.

* [5:15] At the established value: the Hebrew term ‘erkĕkā, which in context means “(established) value,” may indicate that a person could bring the monetary equivalent of a ram instead of an actual animal. See vv. 18, 25.

* [6:2–6] This passage may have reference to the burnt offering that is offered in the morning and late afternoon each day (cf. Ex 29:38–42; Nm 28:3–8).

* [6:2] Ritual: Hebrew torah, which also has the broader meaning of “instruction.” The treatment of sacrifices in chaps. 6–7 recapitulates the offerings treated in 1–5 but now with more emphasis on priestly duties and prerogatives.

* [6:7–11] The passage is apparently concerned with the raw grain offering of 2:1–3.

* [6:12–16] This seems to refer to a grain offering offered twice daily by the high priest, perhaps identical to the regular grain offering in Nm 4:16 (cf. Neh 10:34). This offering is distinct from the grain offering that accompanies the daily burnt offering.

* [6:17–23] There are two types of purification offering: one whose blood is used inside the tent sanctuary (4:1–12, 13–21) and another whose blood was only used at the outer sacrificial altar (4:22–26, 27–31, 32–35). The carcasses of the former, as well as of purification offerings brought by the priests themselves (cf. 8:14–17; 9:8–11), are not eaten by priests but disposed of at the ash heap outside the camp, which itself is set up around the sanctuary (Ex 29:14; Lv 4:11–12, 21; 6:23; 8:17; 9:11; 16:27). The Letter to the Hebrews compares Jesus’ suffering “outside the gate” to the disposal of purification offering carcasses outside the camp (Heb 13:11–13).

* [7:1–6] These prescriptions may appear here rather than in 5:14–26 where this offering is first treated because the monetary equivalent of the offering might have been brought instead of an actual animal. See note on 5:15.

* [7:9–10] For the distinction between uncooked and cooked grain offerings, see 2:1–10 and note on 2:1. The contradiction between v. 9 and 2:10 may reflect a development in custom, with the distribution in v. 9 coming from earlier times, when sanctuary personnel was more limited.

* [7:11–36] This section discusses three types of communion sacrifice: the thanksgiving offering (vv. 12–15), a votive offering, and a voluntary offering (vv. 16–18). The latter two are similar and are thus mentioned together. Verses 19–36 apply to all types of communion sacrifice.

* [7:12–13] Four types of breads accompany the thanksgiving offering. Three types are cooked grain offerings comparable to those in 2:4–10. Also required are loaves of leavened bread (see 2:11).

* [7:14] Contribution: Hebrew terumah. This does not indicate a particular ritual action. The word simply means “gift, something set apart.”

* [7:15–18] Sacrifices must be properly consumed for them to be effective (cf. also 19:5–8; 22:30). Similar rules obtain for the Passover offering (Ex 12:10; Nm 9:12; cf. Ex 23:18; 34:25; Dt 16:4) and the ordination offering (Ex 29:34; Lv 8:32).

* [7:16] Votive or a voluntary offering: these are not specific types of offerings but rather motivations for bringing the communion sacrifice (cf. 22:18). A votive offering is brought as the consequence of a promise (vow) made to God. A voluntary offering is a spontaneous gift to God independent of a prior promise. See note on 27:2–13.

* [7:18] Bear the penalty: this refers in many cases to punishment by God (cf. 17:16; 19:8; 20:17, 19; Nm 18:1, 23; 30:16).

* [7:19–21] For ritual impurity, see note on 11:1–15:33.

* [7:20] Cut off: a common term in the Priestly source that cannot always be reduced to a simple English equivalent, since its usage appears to involve a number of associated punishments, some or all of which may come into play in any one instance (see Ex 12:15 and note). All the same, as a punishment from God, to be “cut off” (from one’s people) frequently appears to refer to termination of the offender’s family line (and perhaps in some cases an early death); see Lv 20:2–3, 20–21; Ru 4:10; Ps 109:13; Mal 2:12.

* [7:30] Raised as an elevated offering: these portions of the sacrifices were specially dedicated by lifting them in presentation before God’s abode. The sanctifying effect of this action is clearly seen in 23:17–20; Nm 6:19–20.

* [8:1–2] This chapter presents the fulfillment of the commands in Ex 28–29; 30:26–30; and 40:9–15.

* [8:3–4] Community: this word (Heb. ‘edah) may refer to tribal leaders, all adult males, or the entire nation. The last is probably intended here.

* [8:7–9, 13] On the priestly clothing, see Ex 28–29. Ephod: according to Ex 28:6–14, the term for one of Aaron’s special vestments made of gold thread, with multicolored woolen thread woven into it as well as fine linen. In appearance it resembled a kind of apron, hung on the priest by shoulder straps and secured by an embroidered belt. A somewhat simpler “apron” was presumably worn by other priests (1 Sm 22:18).

* [8:8] The Urim and Thummim: see Ex 28:30 and note there. Although these terms and the object(s) they refer to are still unexplained, they appear to be small objects that functioned like dice or lots to render a decision for those making an inquiry of God, perhaps originally in legal cases where the guilt of the accused could not otherwise be determined (cf. Ex 28:30; Nm 27:21; Dt 33:8; 1 Sm 28:6; Ezr 2:63; Neh 7:65).

* [8:9] Headband: see Ex 39:30–31. The gold medallion, together with its cords, comprises the sacred headband.

* [8:10–12] Anointing with the specially prepared oil (cf. Ex 30:22–33) is one of the means of making objects and persons holy by setting them apart for a special function or purpose.

* [8:15] Moses took the blood: Moses is acting as a priest in this chapter.

* [8:22–32] The priestly ordination offering is a unique type of sacrifice but similar in many respects to the communion sacrifice (chap. 3; 7:11–34).

* [8:23–24] Lobe…thumb…toe: these parts of the body are meant to represent the body as a whole. The application of the blood symbolizes the priests’ passing from a profane to a holy state. Cf. 14:14–17.

* [8:33–35] You are not to depart: the tenor and context of this requirement in vv. 33 and 35 seem to indicate that the priests are not to leave the sanctuary precincts for any reason. Your ordination is to last for seven days…what has been done today…be done: the consecration rites in Exodus are to be performed every day for seven days (cf. Ex 29:30, 35–37).

* [9:1] Eighth day: this is the conclusion of the priestly initiation ceremony.

* [9:3–4] The seven-day consecration of the priests in chap. 8 did not require sacrifices from the community. Now communal sacrifices as well as priestly sacrifices are required.

* [9:6–21] Aaron and his sons now perform the offerings, instead of Moses (see note on 8:15).

* [9:7] For your household: unlike the Septuagint, the Hebrew reads be‘ad ha‘am, “for the people.”

* [9:22–23] The people are blessed twice. For the possible content of the blessing, compare the priestly blessing in Nm 6:22–27. Solomon offers a double blessing at the dedication of the Temple (1 Kgs 8:14–21, 55–61).

* [9:24] The theophany consists of a fire that apparently comes from the tent of meeting. God’s fiery glory is also manifested in the pillar of cloud and fire that led the Israelites and rested over the tent of meeting (Ex 13:21; 40:38; Nm 9:15–23; 10:11). On God’s fiery glory, see also Ex 24:17; Ez 1:27–28.

* [10:1–2] Nadab and Abihu are the older sons of Aaron (Ex 6:23–24). Their sin apparently involves using embers from an unapproved source instead of the altar (cf. 16:12). The fire that destroys them is the same type found in 9:24.

* [10:3] The explanation for the divine reaction indicates that improper cultic actions desecrate God and compromise God’s glory. Desecration evokes divine punishment (cf. Ex 28:43; Nm 4:15, 19–20). Those near to me: i.e., cultic officials.

* [10:4–5] Moses has lay people remove the bodies so that the priests can continue their cultic activities free of contamination by a corpse (cf. Nm 19).

* [10:10] Sacred and…profane…clean and…unclean: something or someone may be either sacred or profane (i.e., ordinary, not set apart), and at the same time clean or unclean. Priests would be particularly concerned about keeping what is unclean away from the sacred.

* [10:12–13] Grain offering: this is the grain offering of the people of 9:4, 17. Only the token offering had been offered; the rest was for the priests’ consumption.

* [10:14] Brisket…leg: these are from the Israelites’ communion sacrifices in 9:4, 18–21.

* [10:16–20] Goat of the purification offering: this is the people’s purification offering of 9:3, 15. Since its blood is not brought into the sanctuary, then, according to 6:17–23, this is the type of purification offering which is to be eaten by the priests in a holy place. Eleazar and Ithamar: they burned the entire goat of the people’s purification offering (9:15) instead of eating it in a sacred place (6:19) to remove ritually the sin of the community by the ingestion of the meat of the offering. Aaron’s defense of this action of his sons is somewhat vague: he merely alludes to the loss suffered in the death of Nadab and Abihu, without giving an explicit reason for Eleazar and Ithamar’s not eating the people’s purification offering, as required.

* [11:1–15:33] Priestly legislation manifests two types of impurity or uncleanness: tolerated and prohibited. Prohibited impurity arises from various sins (e.g., 4:1–5; 5:2–3; 18:6–23; 20:2–5; Nm 5:13–14; 6:6–7). Tolerated impurity has three main sources: certain dead bodies (animal and human; cf. Lv 11 and Nm 19), various regular and abnormal genital discharges (Lv 12; 15), and diseases (specifically “scaly infection,” chaps. 13–14). An additional tolerated impurity is that generated by the cult in order to rectify the effect of these impurities or sins (cf. chap. 4; 16:26, 28).

* [11:1–47] Apart from the introduction and conclusion (vv. 1–2a, 46–47), this chapter has three sections: (1) prohibitions against eating certain land, water, and air animals (vv. 2b–23); (2) consequences of contact with various animals (vv. 24–41); (3) a prohibition against eating small land animals, which is motivated by the requirement that Israel be holy as God is holy (vv. 41–45). These animals are impure only when dead. Cf. Dt 14:3–21.

* [11:5–6] According to modern zoology, the rock hyrax (Hyrax syriacus) is classified as an ungulate, and the hare as a rodent; neither is a ruminant. They appear to chew their food as the true ruminants do, and it is upon this appearance that the classification in the text is based.

* [11:13–23, 30] Birds: the term is broader, including all animals that fly (including bats, v. 19, and flying insects, vv. 20–23). The identification of the various Hebrew names for these birds and reptiles is in many cases uncertain.

* [11:39–40] These animals create uncleanness, but are not prohibited as food (cf. 17:15–16). Priests who have a higher degree of holiness than other Israelites may not eat these animals (22:8; cf. Ez 44:31). Cf. Ex 22:30; Dt 14:21.

* [11:44–45] Keep yourselves holy…you shall be holy: a similar idea is expressed in 20:25–26. There, distinguishing between the animals is compared to God’s distinguishing between the peoples and choosing Israel.

* [12:2–5] The mother has two stages of uncleanness or impurity: the first where her uncleanness is as severe as during her menstrual period and is contagious to profane persons and objects (cf. 15:19–24), and the second where she does not contaminate persons and objects but is still impure to what is holy, such as the sanctuary (12:4) or sacrifices. The implication is that in the second stage she may resume sexual relations with her husband (which would be prohibited in the first stage according to 18:19).

* [12:3] Circumcision is the sign of the covenant between God and Israel (Gn 17:1–27) and allows full participation in the religious community (Ex 12:43–49; Jos 5:2–10). This command was fulfilled after Jesus’ birth (Lk 2:21).

* [12:5] If she gives birth to a girl…sixty-six days: while the longer period of uncleanness following the birth of a girl, compared to that following the birth of a boy, might reflect the relative disparity in social status between men and women in ancient Israel (and attested in other cultures), this is by no means certain. There is no simple correlation in the Bible between the worth of something and the degree of impurity it can occasion.

* [12:6–8] Certain tolerated impurities (see note on 11:1–15:33) are strong enough to pollute the sanctuary and require purification offerings, including the parturient (see also 14:10–32; 15:13–15, 28–30). Cf. note on 4:3. Mary fulfilled the command of bringing sacrifices after the birth of Jesus (Lk 2:22–24).

* [13:1–14:57] These chapters deal with scaly or fungal infections (Hebrew ṣāra‘at). The older translation “leprosy” is misleading because ṣāra‘at refers to not just one but several chronic and enduring skin diseases in human beings. The disease known as “leprosy” (Hansen’s disease) is probably not included among the conditions described in the chapter. Also the term ṣāra‘at refers to fungal growths in fabrics and on the walls of houses. The reason why these conditions, and not other diseases, were considered unclean may be that they were quite visible, associated with death (cf. Nm 12:9–12), and traditionally connected with punishment by the deity (Lv 14:34; Dt 28:27, 35; 2 Sm 3:29; 2 Kgs 5:26–27; 2 Chr 26:16–21).

* [13:3] The symptoms of white hair and depth (perhaps a subcutaneous lesion) do not clearly correlate with known skin diseases or lesions. It may be that the symptoms are a hybrid ideal that do not reflect reality and are the result of priestly systematization. The same judgment applies to the conditions in vv. 10–11, 20, 25; cf. note on vv. 12–17.

* [13:4–8] The symptoms here involve a flaky patch of skin that spreads after one week or stays the same after two. This correlates with many skin diseases, such as psoriasis, seborrhoeic dermatitis, certain mycotic infections, patchy eczema, and pityriasis rosea.

* [13:4] Quarantine…seven days: unless lesions have unmistakable symptoms of scaly infection, time is needed to distinguish disease from a condition which is following the natural course of healing and remission. Cf. vv. 5, 21, 26, 27, 31, 33, 50, 54; 14:38.

* [13:6] Wash his garments: even suspected scaly infections create some impurity, not just diagnosed infections (vv. 45–46).

* [13:12–17] This is not a paradox, namely where a limited lesion is impure but one that covers the whole body is pure. Rather, a white lesion that lacks ulcerated skin (“raw flesh”) is pure, even if it covers the whole body. This formulation reflects priestly interest in systematization.

* [13:29–37] The symptoms in this unit may include either favus (a mycotic infection) or a protein deficiency syndrome (Kwashiorkor) where the hair may be fine and copper-red to yellow.

* [13:38–39] This may refer to vitiligo, where patches of the skin and hair lose pigmentation.

* [13:45–46] The symbolic association with death is found in the mourning activities in which those diagnosed with these afflictions engage: rending clothes, disheveling the hair, and covering the mouth. They are also excluded from the camp. Cf. examples of exclusion in Nm 5:1–4; 12:14–15; 2 Kgs 7:3–10; 15:5; 2 Chr 26:21. Persons with scaly infections must have been able to pollute others in the priestly system, though this is not stated. Hence, they must cry out “Unclean, unclean!” to warn others of their presence.

* [13:48] Warp and woof: it is possible that the nature of the weave allowed fungus to grow separately along warp or woof. Otherwise, this may refer to the yarns before they are woven together.

* [14:1–32] The rites here are for purification from human scaly infections after recovery, not for healing (but cf. 2 Kgs 5:10–14).

* [14:4–7] The bird rite is also found for purifying a house from a fungus (vv. 49–53). The rite apparently removes impurity from the individual and, by means of the live bird, sends it away to unpopulated areas (v. 7). This is similar to the dispatch of a goat laden with sins on the Day of Atonement (16:21–22).

* [14:5–7] The blood from the bird serves as a ritual detergent, much like the blood from the purification offering (see notes on 4:3). It is not a sacrifice, however, since it is not performed at the sanctuary. Fresh water: lit., “living water,” taken from some source of running water, not from a cistern.

* [14:8] Bathe in water: This phrase occurs frequently in Lv 14–16 and is imprecise. It can refer to both ordinary and cultic washing. The context will determine the meaning. At this early period in Israel’s history it is probably not a reference to cultic immersion in a Mikveh—a Second Temple period ritual.

* [14:10] Log: a liquid measure of capacity attested in the Bible only here. It is apparently equal in capacity to one-half liter.

* [14:14–17] The application of blood and oil here facilitates the movement of the person from the severely impure to the pure profane sphere; it reintegrates him or her into the community. Cf. 8:23–24.

* [14:33–53] Discussion of fungi in houses is probably delayed until here because it deals with a case pertaining to living in the land (v. 34) as opposed to the foregoing cases which apply even in the wilderness. The rules on fabrics (13:47–58) apply to the tent dwellings in the wilderness.

* [15:1–33] Sexual discharges may be unclean partly because they involve the loss of life fluids or are otherwise involved with phenomena at the margins of life and death.

* [15:2–3] The uncleanness here is perhaps a discharge of pus because of urethritis (often but not solely associated with gonorrhea).

* [15:3] Body: here a euphemism in the Hebrew for “penis.”

* [15:13] Becomes clean: i.e., when his discharge ceases. The rite that follows is for purification, not a cure; see note on 14:1–32.

* [15:16–18] Menstrual blood, semen, and other impurities in Lv 11–15 are considered “impure” either because they are force of life whose “loss” represents death or because, as uniquely human conditions, they are symbolically incompatible with the deity and the divine abode, the sanctuary. Lv 15:16 refers to a spontaneous nocturnal emission, and either because this marks life and death boundaries or because of its uniquely human (versus divine) character, any contact with it renders the object or person ritually unclean. Thus, in 15:18 it is not the marital act itself that is polluting, but only semen.

* [15:19–24] This is normal menstruation.

* [15:23] An object: the Hebrew is unclear. This translation means that even an object on the woman’s unclean bed or chair can mediate uncleanness to another, but only if all the object touched is still on the bed or article sat upon, thus forming a chain of simultaneous contact.

* [15:25–30] This is menstruation outside the normal cycle or for periods longer than normal. A woman with a chronic blood flow was healed by touching the tassel of Jesus’ cloak (Mt 9:20–22; Mk 5:25–34; Lk 8:43–48).

* [16:1–34] This is the narrative sequel of the story in chap. 10. The ritual in chapter 16 originally may have been an emergency rite in response to unexpected pollution of the sanctuary.

* [16:2] Not to come whenever he pleases: access to the various parts of the sanctuary is strictly controlled. Only the high priest can enter the most holy place, and only once a year. The veil: the Letter to the Hebrews makes use of the imagery of the Day of Atonement (in Hebrew Yom Kippur) to explain Jesus’ sacrifice (Heb 9:1–14, 23–28). Ark’s cover: the meaning of kappōret is not certain. It may be connected with the verb kipper “to atone, purge” (see note on v. 6) and thus refer to this part of the ark as a focus of atonement or purification.

* [16:6] Make atonement: the Hebrew verb kipper refers specifically to the removal of sin and impurity (cf. Ex 30:10; Lv 6:23; 8:15; 16:16, 18, 20, 27, 33; Ez 43:20, 26; 45:20), thus “to purge” in vv. 16, 18, 20, and 33, and more generally to the consequence of the sacrificial procedure, which is atonement (cf. Lv 17:11). “Atonement” is preeminently a function of the purification sacrifice, but other sacrifices, except apparently for the communion sacrifice, achieve this as well.

* [16:8] Azazel: a name for a demon (meaning something like “angry/fierce god”). See note on 17:7.

* [16:16] Inner sanctuary: this refers to the most holy room (vv. 2, 11–15). Trespasses, including all their sins: the term for “trespasses” (Heb. pesha‘im), which has overtones of rebellion, and the phrase “all their sins” indicate that even sins committed intentionally are included (such as when the sinner “acts defiantly,” as in Nm 15:30–31). This complements the scheme found in Lv 4 (see note on 4:3): intentional sins pollute the sanctuary more and penetrate even further than inadvertent sins, namely to the most holy place. The same for the tent of meeting: this rite may be that found in 4:5–7, 16–18 where blood is sprinkled in the anterior room and blood is placed on the horns of the incense altar there. Cf. Ex 30:10.

* [16:18–19] Thus a third locale in the sanctuary complex, the open-air altar, is purified. See the summaries in 16:20, 33.

* [16:21] Both hands: this gesture is for transferring sins to the head of the goat and is apparently different in meaning from the one-handed gesture that precedes the slaughtering of sacrificial animals (1:4; 3:2; 4:4; see note on 1:4).

* [16:29] Humble yourselves: also v. 31. The idiom used here (Heb. ’innâ nephesh) involves mainly fasting (Ps 35:13), but probably prohibits other activities such as anointing (Dn 10:3) and sexual intercourse (2 Sm 12:15–24). Such acts of self-denial display the need for divine favor. Fasting is often undertaken in times of emergency and mourning (cf. 1 Sm 14:24; 2 Sm 1:12; 3:35; cf. Mk 2:18–22).

* [17:3–4] Any animal slaughtered must be brought to the tent of meeting as an offering. This differs from Dt 12:15–28, which allows those living too far from the temple to slaughter an animal for food at home without offering it as a sacrifice.

* [17:4] Guilty of bloodshed: human beings and animals can incur blood guilt for killing human beings (cf. Gn 9:5–6); human beings can incur blood guilt for killing animals (see note on Lv 24:17–22).

* [17:7] Demons: for Hebrew śe‘îrîm, lit., “goats.” Like the demon Azazel (cf. 16:8, 10, 21–22), they dwell in the open country (17:5). Cf. Is 13:21; 34:14.

* [17:11] To make atonement: this is probably to be understood in the context of liability for shedding animal blood (cf. v. 4). Placing the blood on the altar exonerates the slaughterer from guilt for the killing. See note on 16:6.

* [17:13] Hunting: game animals are not permitted as offerings. One nonetheless has to treat the blood of these animals carefully by covering it with earth. Cf. Dt 12:16, 24.

* [18:2] I, the Lord, am your God: this declaration appears frequently elsewhere throughout chaps. 17–26, sometimes with a statement of God’s holiness or his sanctifying activity. It emphasizes the importance of the laws and the relationship of the divine lawgiver to the people.

* [18:5] Find life: in Dt 30:15–20 Moses sets before the people life and death. The alternatives are set out in detail in Lv 26 and Dt 28. Cf. Ez 20:11, 13, 21.

* [18:6–23] These laws deal with illicit sexual behavior. Lv 20:10–21 reiterates most of these cases, with penalties. Cf. also Dt 27:15–26; Ez 22:7–12. The ordering of the cases in Lv 18 seems to be: blood relatives (vv. 6–13), those related by marriage (vv. 14–18), then other cases (vv. 19–23).

* [18:6] Close relative: this refers to a blood relative and includes those not specifically mentioned in the list, such as one’s own daughter and a full sister. Have sexual intercourse: lit., “to uncover nakedness.”

* [18:7–8] Cf. the story of Reuben lying with Bilhah, his father’s concubine and Rachel’s maid (Gn 35:22; 49:4).

* [18:9, 11] Cf. actual or possible marriage to a half sister in Gn 20:12 and 2 Sm 13:13.

* [18:10] Daughter incest is found in the story of Lot (Gn 19:30–38).

* [18:15] Judah had intercourse with his daughter-in-law Tamar (Gn 38), but did not know her true identity until her pregnancy was discovered.

* [18:16] This refers to cohabiting with one’s sister-in-law not only while the brother is alive, but also after he is dead. Dt 25:5–10 allows for the marriage to the wife of a brother when that brother died without a male heir. Cf. Gn 38:6–14. It was the violation of this law of Leviticus which aroused the wrath of John the Baptist against Herod Antipas (Mt 14:4; Mk 6:18).

* [18:20] Adultery in the Hebrew Bible and the ancient Near East is intercourse between a married or betrothed woman and any male. In the Bible it is generally punishable by the death of both individuals (20:10; cf. Dt 22:22–27). Intercourse with an unmarried or unbetrothed woman is not prohibited but carries responsibilities and fines (cf. Ex 22:15–16; Dt 22:28–29). Cf. Lv 19:20–22.

* [18:21] Immolation to Molech: the reference is to the custom of sacrificing children to the god Molech. Cf. Ez 16:20–21; 20:26, 31; 23:37. See note on Lv 20:1–5.

* [19:2] Be holy, for I…am holy: in the writings commonly attributed to the Priestly collection, Israel is called to be holy through obeying God’s precepts (11:44–45; 20:7–8, 24–26; Nm 15:40–41). Cf. Dt 14:2, 21; 26:19; and Ex 19:6.

* [19:3–4] Cf. the Decalogue laws on revering parents (Ex 20:12; Dt 5:16), keeping sabbaths (Ex 20:8–11; Dt 5:12–15), and not making or worshiping idols (Ex 20:2–6; Dt 5:7–10).

* [19:9–10] The Israelites maintain the poor in part by letting them gather unharvested portions of fields and vineyards. Cf. 23:22; Ru 2:1–10.

* [19:11–13] Cf. the Decalogue commandments against stealing (Ex 20:15; Dt 5:19), wrongly using God’s name (Ex 20:7; Dt 5:11), and swearing falsely against another (Ex 20:16; Dt 5:20).

* [19:14] In Dt 27:18 a curse falls on the head of the one who misleads the blind.

* [19:17–18] These verses form a unit and describe different attitudes and actions towards one’s fellow Israelites. A separate passage is necessary to advise a similar attitude toward aliens (vv. 33–34). Cf. 25:39–46. The admonition at the end of v. 18 came to be viewed in Judaism and Christianity as one of the central commandments. (See Mt 22:34–40; Mk 12:28–34; Lk 10:25–28; cf. Mt 19:19; Rom 13:8–10; Gal 5:14). The New Testament urges love for enemies as well as neighbors (Mt 5:43–48; Lk 6:27–36; cf. Prv 25:21–22).

* [19:19] One reason why mixtures are prohibited seems to be that they are holy (see Dt 22:9, 10–11). Israelites are allowed mixtures in the wearing of fringes on the edges or corners of their clothing (Nm 15:37–41; Dt 22:12). Some mixtures are considered abominations (cf. Lv 18:23; Dt 22:5).

* [19:20–22] On adultery, see note on 18:20. Here it is not adultery in the technical sense since the woman is not free. A reparation offering is required as a penalty (see 5:14–26).

* [19:26] Recite charms…soothsaying: methods of divination (cf. Gn 44:5, 15; Is 2:6; Ez 21:26–28). Legitimate means of learning the future or God’s will were through the Urim and Thummim stones (see Lv 8:8), lots (see Lv 16:8) and prophets (cf. Dt 18:9–22; 1 Sm 28:6–7).

* [19:28] Do not tattoo yourselves: see note on Gn 4:15. This prohibition probably refers only to the common ancient Near Eastern practice of branding a slave with its owner’s name as well as branding the devotees of a god with its name.

* [19:36] Ephah: see note on Is 5:10; hin: see note on Ez 45:24.

* [20:1–5] The term Molech may refer to a deity, perhaps with an underworld association, and the activity forbidden here may be connected with divination. Cf. Dt 18:10; 2 Kgs 17:17; 21:6. In the kingdom of Judah the cult appears to have been practiced in the Valley of Hinnom, just outside Jerusalem on the west and south (2 Kgs 23:10; Jer 32:35).

* [20:9] Curses father or mother…put to death: this is more than a simple expletive uttered in anger against one’s parents. See note on Ex 21:17.

* [20:9–21] Bloodguilt: these penalties, beginning with cursing one’s parents, reflect the concerns of a patriarchal society that the breakdown of one’s relations with one’s parents can lead to the breakdown of all other familial relationships, resulting in the breakdown of society.

* [20:10–21] See 18:6–23 and notes there. It appears that the inclusion of various penalties in 20:10–21 accounts for the different order of the cases here compared to the order found in 18:6–23. The reason why the offenses in 20:10–21 carry different penalties, however, is not clear. Perhaps the cases in vv. 17–21 were considered slightly less serious, being condemned but not criminally prosecuted.

* [20:17] Cut off: see note on 7:20.

* [21:1–12] While off duty the regular priests are not to become corpse-contaminated except for the close relatives listed in vv. 2–3. While on duty they presumably could not become impure at all. The high priest is restricted from all corpse contamination, on or off duty (vv. 11–12). Lay Israelites are not restricted from corpse contamination, except when in contact with what is holy (cf. Dt 26:14). See note on Lv 11:39–40. Israelites who undertake a nazirite vow enter into a sanctified state and cannot contact corpses (Nm 6:6–12). Cf. Ez 44:25–27.

* [21:4] Husband among his kindred: this probably refers to relatives by marriage and may even include his wife.

* [21:7] The ideal seems to be that a priest marry a virgin. This is explicitly stated for the high priest (cf. vv. 13–14; so also Ez 44:22, except there priests may marry widows of priests). The high priest has the added limitation that his wife must come from his kindred, i.e., the priestly family (cf. Ez 44:22).

* [21:16–23] Though priests with certain bodily imperfections cannot serve at the altar (vv. 18–20), they are not impure, since they may still eat of the offerings, which are holy, and do so within the sanctuary precincts since it is there the most holy offerings are to be eaten (v. 22).

* [22:1–16] While priests with bodily imperfections may eat the holy sacrifices (21:16–23), those impure and those not of the priestly household may not.

* [22:3–8] On uncleanness, see chaps. 11–15 and notes there.

* [22:8] See note on 11:39–40.

* [22:11] Slave: in contrast to the tenant or hired worker of v. 10, the slave, who is by definition a foreigner, is part of the priest’s household and therefore may eat of sacrifices.

* [22:12–13] A priest’s daughter, when a dependent of her father, may eat of the lesser holy offerings.

* [22:17–25] This passage complements the section on the bodily imperfections of priests in 21:16–23. The laws taken together indicate that whoever and whatever approaches and contacts the altar needs to be physically unimpaired.

* [22:23] Burnt offerings and communion sacrifices brought as voluntary offerings may have slight defects, probably because they are freely given and do not depend upon a prior promise as do votive offerings.

* [22:26–30] Other activities and procedures that would impair sacrifice are appended here. The rules in vv. 27–28 are reminiscent of the rule not to boil a young goat in its mother’s milk (Ex 23:19; 34:26; Dt 14:21) and not to take a bird and its eggs (Dt 22:6–7), all of which have a humanitarian tenor.

* [23:1–44] This is paralleled by another calendar from the Priestly tradition, in Nm 28–29. Non-Priestly resumes of festal and holy observances are found in Ex 23:10–17; 34:18–24 and Dt 16:1–17.

* [23:3] Sabbath of complete rest: the sabbath and the Day of Atonement are called “sabbaths of complete rest” (Ex 16:23; 31:15; 35:2; Lv 16:31; 23:32). Work of any sort is prohibited on these days (Lv 23:3, 28; Nm 29:7) as opposed to other holy days where only laborious work is prohibited but light work, such as preparing food, is allowed (Ex 12:16; cf. Lv 23:7, 8, 21, 25, 35, 36; Nm 28:18, 25, 26; 29:1, 12, 35).

* [23:5–6] The Passover of the Lord…feast of Unleavened Bread: the two occasions were probably separate originally. Combined they celebrate the exodus from Egypt. Cf. Ex 12:1–20, 43–49; Nm 28:16–25.

* [23:9–14] Around Passover a first fruits offering is to be brought (see 2:14), consisting of a sheaf of barley, the crop that matures at this time of year.

* [23:11] Day after the sabbath: the singular term shabbat “sabbath” may mean “week” here and refer to the seven-day period of the feast of Unleavened Bread. According to this interpretation, the barley sheaf is offered the day after the week of Unleavened Bread. Others understand it as referring to the first or last day of Unleavened Bread.

* [23:16–21] Fifty days: Pentecost. This festival occurs on a single day, fifty days after the feast of Unleavened Bread, elsewhere called the “feast of the Harvest” (Ex 23:16), “Day of First Fruits” (Nm 28:26), and “feast of Weeks” (Ex 34:22; Dt 16:10, 16). The name Pentecost comes from the later Greek term for the holy day (cf. Acts 2:1; 20:16; 1 Cor 16:8), referring to the fiftieth day. This is the occasion for bringing the first fruits of the wheat harvest.

* [23:24] First day of the seventh month: the seventh new moon is counted from a new year beginning in the spring (cf. v. 5). Like the seventh day in the week, it is preeminent among the new moon days (cf. Nm 28:11–15; 29:1–6).

* [23:27] Day of Atonement: see chap. 16 and notes there.

* [23:34] Feast of Booths: this is the final harvest festival of the year celebrating the remaining harvest. It is called the “feast of Ingathering” (Ex 23:16; 34:22), the “feast of Booths” (Lv 23:34; Dt 16:13), or simply the “feast” (1 Kgs 8:65). It is a seven-day festival with an eighth closing day. The first and eighth days are rest days (see note on v. 3).

* [23:37–38] This appears to be the original conclusion of the chapter.

* [23:39–43] The feast of the Lord: the feast of Booths, the preeminent festival. This section supplements vv. 33–36 by prescribing the popular activities for the festival.

* [23:40–43] Fruit…branches…boughs: the fruit and/or foliage from these trees is to be gathered, but it is not said how they are used. The command to make merry suggests they may have been used in a procession or even circumambulation of the altar (cf. Ps 26:6). Later tradition understood these prescriptions as referring to making the booths out of the foliage (Neh 8:15).

* [24:1–4] On the lamp, see Ex 25:31–40; 26:35; 27:20–21; 37:17–24; 40:24–25; Nm 8:1–4. It occupies the south side of the anterior room of the sanctuary tent and provides light for that room.

* [24:5–9] On the bread table, see Ex 25:23–29; 26:35; 37:10–16; 40:22–23. It occupies the north side of the anterior room of the sanctuary tent. The bread is a type of grain offering (see note on 2:1).

* [24:10–22] This is a narrative where an offense leads to clarifying revelation similar to the cases in Lv 10:1–7 and 16:1–34; Nm 9:6–14 and 15:32–36.

* [24:14] Laid their hands: see notes on 1:4 and 16:21. It may be that blasphemy generated a type of pollution which the hearers return to the culprit by this gesture.

* [24:17–22] A digression dealing with bodily injury follows the blasphemy rules. It may have been appended since the first case is another example of the death penalty. But the section develops according to its own logic. All legal traditions require death for homicide: Gn 9:5–6; Ex 21:12–14; Nm 35:9–34; Dt 19:1–13; cf. Ex 20:13 and Dt 5:17.

* [24:19–20] The phrase “life for a life” in v. 18 leads to introducing the law of talion in vv. 19–20. Some have interpreted the law here and the similar expressions in Ex 21:23–25 and Dt 19:21 to mean that monetary compensation equal to the injury is to be paid, though the wording of the law here and the context of Dt 19:21 indicate an injury is to be inflicted upon the injurer.

* [25:2–7] As every seventh day is to be a day of rest (cf. 23:3), so every seventh year is a year of rest (cf. 26:34–35, 43). The rest consists in not doing agricultural work. The people are to live off what grows naturally in the fields (vv. 6–7). Verses 19–22 add insurance by saying that God will make the sixth-year crop abundant such that its excess will stretch over the seventh sabbatical year as well as the eighth year when new crops are not yet harvested (cf. 26:10). Cf. Ex 23:10–11.

* [25:8–17] The fiftieth year is the jubilee, determined by counting off “seven weeks of years.” It is sacred, like the sabbath day. Specifically, in it indentured Israelites return to their own households and land that has been sold returns to its original owner. Different laws are found in Ex 21:1–6; Dt 15:1–3, 12–18 (cf. Jer 34:8–22).

* [25:9] Seventh month: the priestly laws reflect the use of two calendars, one starting in the spring (cf. chap. 23) and one in the fall. The jubilee is calculated on the basis of the latter. Ram’s horn: Hebrew shophar. The name for the year, jubilee (Heb. yobel), also means “ram’s horn” and comes from the horn blown to announce the occasion.

* [25:23–55] This is a series of laws dealing mainly with situations of poverty in which one has to sell land, obtain a loan, or become indentured. Many of the laws are connected with the release of debts in the jubilee year.

* [25:25] A close family member is responsible for redemption. Some of these are specified in v. 49.

* [25:29–31] Not being able to redeem a house in a walled city after one year is probably due to the demographic and economic situation of large towns as opposed to small villages and open agricultural areas. The agricultural lands associated with the latter were the foundation for the economic viability of the Israelite family, and as such, God—who is the ultimate owner of the land (25:23)—has assigned them to the Israelites as permanent holdings.

* [25:32–34] An exception to the rule in vv. 29–31 is made for levitical cities (Nm 35:1–8), since the Levites have no broad land holdings. Their houses can be redeemed and are to be released in the jubilee year.

* [25:36] Interest in advance or accrued interest: two types of interest are mentioned here. The former may refer to interest subtracted from the loaned amount in advance, and the latter, to interest or a payment in addition to the loaned amount.

* [25:39–43] Here the individual Israelite has no assets and must become indentured to another Israelite for economic survival. No provision is given for redemption before the jubilee year, though such is probably allowed.

* [25:44–46] While Israelites may not be held as permanent slaves (vv. 39–43, 47–55), foreigners may be. They are not released in the jubilee, but may be bequeathed to one’s children. They may be treated as “slaves,” i.e., harshly (cf. Ex 21:20–21).

* [26:1–46] This chapter concludes the revelation of laws at Mount Sinai (cf. v. 46). Blessings and curses are also found at the end of Deuteronomy’s law collection (Dt 28). Similar lists of blessings and curses appear in the conclusions of ancient Near Eastern treaties.

* [26:3–13] The blessings are concerned with the well-being of the nation and its land and involve agricultural bounty, national security, military success and population growth.

* [26:14–46] To encourage obedience, the list of punishments is longer than the blessings (cf. a similar proportion in Dt 28). The punishments are presented in waves (vv. 14–17, 18–20, 21–22, 23–26, 27–39), one group following another if the people do not return to obedience. Punishments involve sickness, pestilence, agricultural failure and famine, attack of wild animals, death of the people’s children, destruction of illicit and even licit cults, military defeat, panic, and exile.

* [26:40–45] Even though the people may be severely punished, God will remember the covenant when the people repent.

* [27:2–13] Vows are conditional promissory oaths. One covenants to do something for the benefit of God, usually to make a dedication, if God fulfills the individual’s accompanying request (cf. Gn 28:20–21; Jgs 11:30–31; 1 Sm 1:11; 2 Sm 15:7–8; Ps 56:13–14). Vows must be fulfilled (Nm 30:3; Dt 23:22; cf. Ps 66:13–15). Verses 2–8 deal with votive offerings involving human beings. Actual dedication of human beings (cf. Jgs 11:30–31, 34–40; 1 Sm 1:11, 24–28) is obviated by payment of the person’s value (mentioned in the temple income in 2 Kgs 12:5). The values reflect the different economic and administrative roles of people in different age and gender groups within ancient Israelite society. Verses 9–13 concern the bringing of animals for a vow.

* [27:12] Determine its value: in contrast to human beings (vv. 3–7) there are no set values for unclean animals, and the condition of the animal is taken into consideration (cf. vv. 14, 27).

* [27:14–24] These verses deal with dedications. They take effect when uttered and, unlike vows, they are not conditional. They are related to the jubilee year laws in 25:23–31.

* [27:14] House as sacred to the Lord: the house becomes sanctuary property and presumably may be sold to another if the owner does not redeem it (cf. notes on vv. 20 and 21). While 25:31 requires that unredeemed houses in unwalled towns be returned to the original owners at the jubilee, in the laws here such houses apparently become the property of the sanctuary (cf. v. 21). It is likely that dedicated houses in a walled city needed to be redeemed within one year, following 25:29–30.

* [27:16] Homer: see note on Is 5:10.

* [27:19] Redeem: the person apparently can redeem the land up to the jubilee year, following 25:23–28. See note on v. 21.

* [27:20] If…one sells it: the verse is difficult since the person should not be able to sell the land after it is dedicated. The verb “sells” may be construed impersonally here: “If…it is sold,” i.e., by the sanctuary.

* [27:21] Released as sacred: the dedication changes the ownership of the land. It now belongs to the sanctuary. It returns to the sanctuary’s possession after leasing it out (v. 20). Presumably if the land remained in the sanctuary’s possession until the jubilee, and it was not redeemed, the land would belong permanently to the sanctuary and priests.

* [27:24] In contrast to the cases in vv. 14–15 and 16–21, this land returns to the original owner since that individual did not personally make the dedication. The principle is that one cannot permanently dedicate what one does not own. Cf. 2 Sm 24:22–25.

* [27:26] Firstborn animals and human beings already belong to God (cf. Ex 13:1–2, 12; 34:19); they cannot be vowed or dedicated. Cf. Nm 18:15–18; Dt 15:19–23.

* [27:27] An unclean animal: such as the firstborn of a donkey, which was unfit for sacrifice. According to Ex 13:13; 34:20, a firstborn donkey was to be redeemed by offering a sheep in its stead, or was to have its neck broken.

* [27:28] Puts under the ban: this is a higher form of dedication to God than that found in vv. 14–24. Anything so dedicated is beyond redemption and cannot be sold by the sanctuary and priests (contrast vv. 15, 19, 20). This type of dedication is found mostly in contexts of war (e.g., Jos 6:17–21; 8:26; 10:1, 28). Lv 27:28 shows that the ban can apply to one’s own property.

* [27:30–33] On the regulation concerning the tithes see Dt 14:22–29.