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1The Lord spoke to Moses:
2“Command the Israelites to bring to you pure oil of beaten olives for the light, to make a lamp burn continually.[#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…”).; #tn Heb “to cause to ascend a lamp continually.”]
3Outside the veil-canopy of the congregation in the Meeting Tent Aaron must arrange it from evening until morning before the Lord continually. This is a perpetual statute throughout your generations.[#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).; #tc Several medieval Hebrew mss, Smr, and the LXX add “and his sons.”; #tn Heb “for your generations.”]
4On the ceremonially pure lampstand he must arrange the lamps before the Lord continually.[#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.]
5“You must take choice wheat flour and bake twelve loaves; there must be two tenths of an ephah of flour in each loaf,[#sn See the note on Lev 2:1.; #tn Heb “and bake it twelve loaves”; KJV, NAB, NASB “cakes.”; #tn The words “of flour” are supplied in the translation for clarity.sn See the note on Lev 5:11.]
6and you must set them in two rows, six in a row, on the ceremonially pure table before the Lord .[#tn Heb “six of the row.”]
7You must put pure frankincense on each row, and it will become a memorial portion for the bread, a gift to the Lord .[#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).; #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.; #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]).; #sn See the note on Lev 1:9 regarding the term “gift.”]
8Each Sabbath day Aaron must arrange it before the Lord continually; this portion is from the Israelites as a perpetual covenant.[#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.; #tn Heb “he”; the referent (Aaron) has been specified in the translation for clarity.; #tn The word “portion” is supplied in the translation here for clarity, to specify what “this” refers to.]
9It 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 from the gifts of the Lord .”[#tn Or “a perpetual regulation”; NRSV “a perpetual due.”]
10Now 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 had a fight in the camp.[#tn Heb “And.”; #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.]
11The Israelite woman’s son misused the Name and cursed, so they brought him to Moses. (Now his mother’s name was Shelomith daughter of Dibri, of the tribe of Dan.)[#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.]
12So they placed him in custody until they were able to make a clear legal decision for themselves based on words from the mouth of the Lord .[#tn The words “until they were able” are not in the Hebrew text, but are implied.; #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).]
13Then 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.]
15Moreover, you are to tell the Israelites, ‘If any man curses his God he will bear responsibility for his sin,[#tn Heb “And.”; #sn See the note on v. 11 above and esp. Exod 22:28 [27 HT].]
16and one who misuses 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.[#sn See the note on v. 11 above.]
17“‘If a man beats any person to death, he must be put 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.]
18One who beats an animal to death must make restitution for it, life for life.[#tn Heb “And one who strikes a soul of an animal.”; #tn Heb “soul under soul.” Cf. KJV “beast for beast”; NCV “must give…another animal to take its place.”]
19If a man inflicts an injury on his fellow citizen, just as he has done it must be done to him –[#tn Heb “gives a flaw in”; KJV, ASV “cause a blemish in.”; #tn Or “neighbor” (so NAB, NASB, NIV); TEV, NLT “another person.”]
20fracture for fracture, eye for eye, tooth for tooth – just as he inflicts an injury on another person that same injury must be inflicted on him.[#tn Heb “in the man [אָדָם, ’adam].”; #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.]
21One who beats an animal to death must make restitution for it, but one who beats a person to death must be put to death.[#sn See the note on v. 18 above.; #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.]
22There will be one regulation for you, whether a foreigner or a native citizen, for I am the Lord your God.’”[#tn Heb “a regulation of one”; KJV, ASV “one manner of law”; NASB “one standard.”]
23Then 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.