Leviticus 24
24
1And Jehovah spoke to Moses, saying, 2Command the children of Israel that they bring unto thee pure beaten olive oil for the light, to light the lamp continually. 3Outside the veil of the testimony, in the tent of meeting, shall Aaron dress it from evening to morning before Jehovah continually: it is an everlasting statute throughout your generations. 4Upon the pure candlestick shall he arrange the lamps before Jehovah continually. 5And thou shalt take fine wheaten flour, and bake twelve cakes thereof; each cake shall be of two tenths. 6And thou shalt set them in two rows, six in a row, upon the pure table before Jehovah. 7And thou shalt put pure frankincense upon each row; and it shall be a bread of remembrance, an offering by fire to Jehovah. 8Every sabbath day he shall arrange it before Jehovah continually, on the part of the children of Israel: it is an everlasting covenant. 9And it shall be Aaron's and his sons'; and they shall eat it in a holy place; for it is most holy unto him of Jehovah's offerings by fire: it is an everlasting statute.
10And the son of an Israelitish woman — but withal the son of an Egyptian, — went out among the children of Israel; and this son of the Israelitess and a man of Israel strove together in the camp; 11and the Israelitish woman's son blasphemed the Name, and cursed; and they brought him to Moses. And his mother's name was Shelomith, the daughter of Dibri, of the tribe of Dan. 12And they confined him, that they might decide at the mouth of Jehovah. 13And Jehovah spoke to Moses, saying, 14Lead the reviler outside the camp; and all that heard him shall lay their hands upon his head, and the whole assembly shall stone him. 15And thou shalt speak unto the children of Israel, saying, Every one when he revileth his God#GodHebrew: Elohim shall bear his sin. 16And he that blasphemeth the name of Jehovah shall certainly be put to death; all the assembly shall certainly stone him; as well the stranger as he that is home-born, when he blasphemeth the Name, shall be put to death. 17And if any one smiteth any man mortally, he shall certainly be put to death. 18And he that smiteth a beast mortally shall make it good, life for life. 19And if a man cause a blemish in his neighbour, as he hath done, so shall it be done to him; 20breach for breach, eye for eye, tooth for tooth: as he hath caused a blemish in a man, so shall it be done to him. 21He that smiteth a beast mortally shall make it good; and he that smiteth a man mortally shall be put to death. 22Ye shall have one law: as the stranger, so the home-born; for I am Jehovah your God#GodHebrew: Elohim 23And Moses spoke to the children of Israel; and they led the reviler outside the camp and stoned him with stones. And the children of Israel did as Jehovah had commanded Moses.
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Leviticus 24: DARBY
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First published in 1890. This edition is maintained by the British and Foreign Bible Society.
Leviticus 24
24
Regulations for the Lampstand and Table of Bread
1 The Lord spoke to Moses: 2 “Command the Israelites to bring#tn Heb “and let them take.” The simple vav (ו) on the imperfect/jussive form of the verb לָקַח (laqakh, “to take”) following the imperative (“Command”) indicates a purpose clause (“to bring…”). to you pure oil of beaten olives for the light, to make a lamp burn continually.#tn Heb “to cause to ascend a lamp continually.” 3 Outside the veil-canopy#tn The Hebrew term פָּרֹכֶת (parokhet) is usually translated “veil” or “curtain,” but it seems to have stretched not only in front of but also over the top of the ark of the covenant which stood behind and under it inside the most holy place (see R. E. Averbeck, NIDOTTE 3:687-89). of the congregation in the Meeting Tent Aaron#tc Several medieval Hebrew mss, Smr, and the LXX add “and his sons.” must arrange it from evening until morning before the Lord continually. This is a perpetual statute throughout your generations.#tn Heb “for your generations.” 4 On the ceremonially pure lampstand#tn Alternatively, “pure [gold] lampstand,” based on Exod 25:31, etc., where the term for “gold” actually appears (see NAB, NASB, NIV, NRSV, NLT, and the remarks in J. E. Hartley, Leviticus [WBC], 395, etc.). However, in Lev 24:4 the adjective “pure” is feminine, corresponding to “lampstand,” not an assumed noun “gold” (contrast Exod 25:31), and the “table” in v. 6 was overlaid with gold, but was not made of pure gold. Therefore, it is probably better to translate “[ceremonially] pure lampstand” (v. 4) and “[ceremonially] pure table” (v. 6); see NEB; cf. KJV, ASV; B. A. Levine, Leviticus [JPSTC], 164-65; and G. J. Wenham, Leviticus [NICOT], 307. he must arrange the lamps before the Lord continually.
5 “You must take choice wheat flour#sn See the note on Lev 2:1. and bake twelve loaves;#tn Heb “and bake it twelve loaves”; KJV, NAB, NASB “cakes.” there must be two tenths of an ephah of flour in#tn The words “of flour” are supplied in the translation for clarity.sn See the note on Lev 5:11. each loaf, 6 and you must set them in two rows, six in a row,#tn Heb “six of the row.” on the ceremonially pure table before the Lord. 7 You must put pure frankincense#tn This is not just any “incense” (קְטֹרֶת, qÿtoret; R. E. Averbeck, NIDOTTE 3:913-16), but specifically “frankincense” (לְבֹנָה, lÿvonah; R. E. Averbeck, NIDOTTE 2:756-57). on each row,#tn Heb “on [עַל, ’al] the row,” probably used distributively, “on each row” (J. E. Hartley, Leviticus [WBC], 395-96). Perhaps the frankincense was placed “with” or “along side of” each row, not actually on the bread itself, and was actually burned as incense to the Lord (cf. NIV “Along [Alongside CEV] each row”; NRSV “with each row”; NLT “near each row”; B. A. Levine, Leviticus [JPSTC], 165). This particular preposition can have such a meaning. and it will become a memorial portion#sn The “memorial portion” (אַזְכָרָה, ’azkharah) was normally the part of the grain offering that was burnt on the altar (see Lev 2:2 and the notes there), as opposed to the remainder, which was normally consumed by the priests (Lev 2:3; see the full regulations in Lev 6:14-23 [6:7-16 HT]). for the bread, a gift#sn See the note on Lev 1:9 regarding the term “gift.” to the Lord. 8 Each Sabbath day#tn Heb “In the day of the Sabbath, in the day of the Sabbath.” The repetition is distributive. A few medieval Hebrew mss, the LXX, and the Syriac delete the second occurrence of the expression. Aaron#tn Heb “he”; the referent (Aaron) has been specified in the translation for clarity. must arrange it before the Lord continually; this portion#tn The word “portion” is supplied in the translation here for clarity, to specify what “this” refers to. is from the Israelites as a perpetual covenant. 9 It will belong to Aaron and his sons, and they must eat it in a holy place because it is most holy to him, a perpetual allotted portion#tn Or “a perpetual regulation”; NRSV “a perpetual due.” from the gifts of the Lord.”
A Case of Blaspheming the Name
10 Now#tn Heb “And.” an Israelite woman’s son whose father was an Egyptian went out among the Israelites, and the Israelite woman’s son and an Israelite man#tn Heb “the Israelite man,” but Smr has no article, and the point is that there was a conflict between the man of mixed background and a man of full Israelite descent. had a fight in the camp. 11 The Israelite woman’s son misused the Name and cursed,#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. so they brought him to Moses. (Now his mother’s name was Shelomith daughter of Dibri, of the tribe of Dan.) 12 So they placed him in custody until they were able#tn The words “until they were able” are not in the Hebrew text, but are implied. to make a clear legal decision for themselves based on words from the mouth of the Lord.#tn The Hebrew here is awkward. A literal reading would be something like the following: “And they placed him in custody to give a clear decision [HALOT 976 s.v. פרשׁ qal] for themselves on the mouth of the Lord.” In any case, they were apparently waiting for a direct word from the Lord regarding this matter (see vv. 13ff).
13 Then the Lord spoke to Moses: 14 “Bring the one who cursed outside the camp, and all who heard him are to lay their hands on his head, and the whole congregation is to stone him to death.#tn The words “to death” are supplied in the translation as a clarification; they are clearly implied from v. 16. 15 Moreover,#tn Heb “And.” you are to tell the Israelites, ‘If any man curses his God#sn See the note on v. 11 above and esp. Exod 22:28 [27 HT]. he will bear responsibility for his sin, 16 and one who misuses#sn See the note on v. 11 above. the name of the Lord must surely be put to death. The whole congregation must surely stone him, whether he is a foreigner or a native citizen; when he misuses the Name he must be put to death.
17 “‘If a man beats any person to death,#tn Heb “And if a man strikes any soul [נֶפֶשׁ, nefesh] of mankind.” The idiom seems to derive from the idea of striking a fatal blow to the very “life” (literally, “soul”) of a human being, not just landing a blow on their body (HALOT 698 s.v. נכה hif.2). On the difficult of the meaning and significance of the term נֶפֶשׁ see the notes on Lev 17:10-11. he must be put to death. 18 One who beats an animal to death#tn Heb “And one who strikes a soul of an animal.” must make restitution for it, life for life.#tn Heb “soul under soul.” Cf. KJV “beast for beast”; NCV “must give…another animal to take its place.” 19 If a man inflicts an injury on#tn Heb “gives a flaw in”; KJV, ASV “cause a blemish in.” his fellow citizen,#tn Or “neighbor” (so NAB, NASB, NIV); TEV, NLT “another person.” just as he has done it must be done to him – 20 fracture for fracture, eye for eye, tooth for tooth – just as he inflicts an injury on another person#tn Heb “in the man [אָדָם, ’adam].” that same injury#tn Heb “just as he inflicts an injury…it must be inflicted on him.” The referent (“that same injury”) has been specified in the translation for clarity. must be inflicted on him. 21 One who beats an animal to death#sn See the note on v. 18 above. must make restitution for it, but#tn Heb “and,” but here the Hebrew conjunction ו (vav, “and”) is adversative, contrasting the consequences of beating an animal to death with those of beating a person to death. one who beats a person to death must be put to death. 22 There will be one regulation#tn Heb “a regulation of one”; KJV, ASV “one manner of law”; NASB “one standard.” for you, whether a foreigner or a native citizen, for I am the Lord your God.’”
23 Then Moses spoke to the Israelites and they brought the one who cursed outside the camp and stoned him with stones. So the Israelites did just as the Lord had commanded Moses.
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