Holiness of the Priests
Leviticus 21:1-22:16
Lev.21.1 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- אל: NEG
- משה: NOUN,prop,m,sg,abs
- אמר: VERB,qal,perf,3,m,sg
- אל: NEG
- הכהנים: NOUN,m,pl,def
- בני: NOUN,m,pl,construct
- אהרן: NOUN,m,sg,abs
- ואמרת: CONJ+VERB,qal,impf,2,m,sg
- אלהם: PREP+PRON,3,m,pl
- לנפש: PREP+NOUN,f,sg,abs
- לא: PART_NEG
- יטמא: VERB,qal,impf,3,m,sg
- בעמיו: PREP+NOUN,m,sg,abs+3,m,sg
Parallels
- Numbers 19:11-12 (verbal): Explicit law that anyone who touches a dead body is ritually unclean and must purify himself — provides the basic purity principle underlying the priests' prohibition.
- Numbers 6:6-7 (thematic): The Nazirite vow forbids approach to the dead to avoid defilement, a similar concern for sacred persons to remain ritually uncontaminated.
- Leviticus 10:6 (structural): Moses' immediate instruction to Aaron and his sons after Nadab and Abihu's deaths about appropriate conduct toward death echoes the priestly restraint from defilement in 21:1.
- Ezekiel 44:25-27 (allusion): Ezekiel reiterates priestly purity rules — priests must not defile themselves for the dead except close kin — directly echoing and applying Levitical priestly regulations.
- Leviticus 21:10-12 (structural): Later verses in the same chapter expand the initial command, specifying exceptions (close relatives) and further details about priests not profaning themselves or the sanctuary.
Alternative generated candidates
- And the LORD said to Moses: Speak to the priests, the sons of Aaron, and you shall say to them: For a dead person no one shall make himself unclean among his people.
- And the LORD said to Moses: Speak to the priests, the sons of Aaron, and you shall say to them: For a dead person no one shall make himself unclean among his people.
Lev.21.2 - Details
Original Text
Morphology
- כי: CONJ
- אם: CONJ
- לשארו: PREP+NOUN,m,sg,abs+SUFF,3,m,sg
- הקרב: NOUN,m,sg,def
- אליו: PREP+PRON,3,m,sg
- לאמו: PREP+NOUN,f,sg,suff,3,m
- ולאביו: PREP,pr,3,m,sg
- ולבנו: CONJ+PREP+NOUN,m,sg,abs+SUFF,3,m,sg
- ולבתו: CONJ+PREP+NOUN,f,sg,abs+SUFF,3,m,sg
- ולאחיו: CONJ+PREP+NOUN,m,sg,abs+SUFF,3,m,sg
Parallels
- Leviticus 21:1-3 (structural): Immediate context: vv.1–3 introduce the prohibition and list the same close relatives for whom a priest may become unclean; vv.2–3 contain the full list and exception wording.
- Leviticus 22:4 (verbal): Repeats the same rule and near-kin list (mother, father, son, daughter, brother) about priests becoming unclean for the dead — a direct restatement of Lev 21:2 in a later priestly regulation.
- Numbers 19:11-13 (thematic): Provides the general law of ritual impurity from contact with a corpse; serves as a contrast to the special exemption in Lev 21:2 (priests ordinarily avoid corpse impurity).
- Ezekiel 44:25-27 (thematic): Ezekiel’s priestly legislation also restricts priests’ contact with the dead, permitting limited exceptions for close kin; reflects a later prophetic reiteration and reinterpretation of priestly purity rules.
Alternative generated candidates
- Except for his kin who is near to him—for his mother and for his father and for his son and for his daughter and for his brother—
- Only for his close flesh that is near to him—for his mother and for his father and for his son and for his daughter and for his brother—
Lev.21.3 - Details
Original Text
Morphology
- ולאחתו: CONJ+PREP+NOUN,f,sg,abs+PRON,3,m
- הבתולה: NOUN,f,sg,def
- הקרובה: ADJ,f,sg,def
- אליו: PREP+PRON,3,m,sg
- אשר: PRON,rel
- לא: PART_NEG
- היתה: VERB,qal,perf,3,f,sg
- לאיש: PREP+NOUN,m,sg,abs
- לה: PREP+PRON,3,f,sg
- יטמא: VERB,qal,impf,3,m,sg
Parallels
- Lev.21.2 (structural): Immediate context in the same pericope: establishes the general rule about priests and ceremonial uncleanness for relatives, of which 21:3 is a specific exception.
- Lev.21.13–15 (verbal): Later verses in the chapter regulate whom a priest may marry, explicitly distinguishing virgins from widows/divorced women—echoing the concern with a 'virgin' relative in 21:3.
- Num.19:11–12 (thematic): Laws about ritual impurity from contact with a corpse (seven‑day uncleanness) provide the broader cultic background for when priests may or may not defile themselves for the dead.
- Lev.18:9 (allusion): Prohibition against sexual relations with a sister; 21:3’s reference to a 'virgin sister who has not known a man' touches the same kinship/sexual-boundary vocabulary and concern for chastity.
- Ezek.44:22 (thematic): Later priestly regulations in Ezekiel likewise restrict priests’ marriages and emphasize marrying virgins and maintaining cultic purity, reflecting the ongoing priestly concern behind Lev.21:3.
Alternative generated candidates
- and for his sister, the virgin who is near to him, who has not been with a man—for her he may make himself unclean.
- and for his sister, the virgin who is near to him, who has not been with a man—for her he may make himself unclean.
Lev.21.4 - Details
Original Text
Morphology
- לא: PART_NEG
- יטמא: VERB,qal,impf,3,m,sg
- בעל: NOUN,m,sg,abs
- בעמיו: PREP+NOUN,m,sg,abs+PRON,3,m,sg
- להחלו: PREP+NOUN,m,sg,abs+PRON,3,m,sg
Parallels
- Leviticus 21:1-3 (structural): Immediate context: introduces the prohibition that priests must not make themselves unclean for the dead among their people (sets up the rule summarized in v.4).
- Leviticus 21:11-12 (verbal): Same chapter gives the detailed exception to v.4 — priests may become unclean for certain close relatives (mother, father, son, daughter, brother, unmarried sister).
- Numbers 19:11-13 (verbal): Laws of corpse impurity: touching a dead body or its burial makes a person ritually unclean and prescribes purification rites — the ritual background for the prohibition in Lev 21:4.
- Numbers 6:6 (thematic): Nazirite regulation that he shall separate himself from the dead — another priestly/ascetic prohibition against contact with the dead emphasizing ritual separation.
- Matthew 8:21-22 (thematic): Jesus' saying 'let the dead bury their own dead' resonates thematically with priorities that override customary mourning duties; contrasts ordinary mourning obligations with a vocational/dedicated call.
Alternative generated candidates
- He shall not make himself unclean as a husband among his people, to profane himself.
- He shall not make himself unclean for one related to him by marriage among his people, so as to profane himself.
Lev.21.5 - Details
Original Text
Morphology
- לא: PART_NEG
- יקרחו: VERB,qal,impf,3,m,pl
- קרחה: NOUN,f,sg,abs
- בראשם: PREP+NOUN,m,sg,abs,3,m,pl
- ופאת: CONJ+NOUN,f,sg,cons
- זקנם: NOUN,m,sg,abs,3,m,pl
- לא: PART_NEG
- יגלחו: VERB,qal,impf,3,m,pl
- ובבשרם: CONJ+PREP+NOUN,m,sg,abs,3,m,pl
- לא: PART_NEG
- ישרטו: VERB,qal,impf,3,m,pl
- שרטת: NOUN,f,sg,abs
Parallels
- Lev.19.27 (verbal): Commands not to round off the hair at the temples or mar the edges of the beard — a closely parallel prohibition about hair and beard-shaving applied to Israel generally.
- Deut.14.1 (verbal): Forbids cutting oneself or making baldness for the dead — similar language condemning hair-cutting and bodily marks associated with mourning.
- Num.6.5 (verbal): Nazirite vow: no razor shall come on the head for the duration of the vow — a related prohibition on shaving the head, though in a different (vow) context.
- Ezek.44.20 (thematic): Priestly regulation about not shaving the head or trimming the beard — a later priestly rule that echoes Leviticus’ restrictions on priests’ hair and beard practices.
Alternative generated candidates
- They shall not make baldness on their head, and the edges of their beard they shall not shave, and in their flesh they shall not make cuts.
- They shall not make a bald patch on their heads, and the edge of their beard they shall not shave, and in their flesh they shall not make cuts.
Lev.21.6 - Details
Original Text
Morphology
- קדשים: NOUN,m,pl,abs
- יהיו: VERB,qal,impf,3,m,pl
- לאלהיהם: PREP+NOUN,m,pl,abs+SUF,3,m,pl
- ולא: CONJ
- יחללו: VERB,qal,imperfect,3,m,pl
- שם: ADV
- אלהיהם: NOUN,m,pl,abs+SUF,3,m,pl
- כי: CONJ
- את: PRT,acc
- אשי: NOUN,f,sg,cstr
- יהוה: NOUN,prop,m,sg,abs
- לחם: NOUN,m,sg,abs
- אלהיהם: NOUN,m,pl,abs+SUF,3,m,pl
- הם: PRON,personal,3,m,pl
- מקריבם: VERB,qal,part,m,sg+OBJ,3,m,pl
- והיו: CONJ+VERB,qal,imperfect,3,m,pl
- קדש: NOUN,f,sg,abs
Parallels
- Leviticus 22:2–3 (verbal): Directly parallels the language and concern: priests must not profane God’s holy name and must be separated for holy service so that God may be sanctified among Israel.
- Leviticus 10:3 (quotation): After Nadab and Abihu’s death Moses cites God’s sanctification of those near him—an immediate precedent linking priestly conduct with God’s sanctification and honor.
- Ezekiel 44:23–24 (thematic): Prophetic instruction that priests must teach distinction between holy and common and uphold priestly holiness and judgment—echoes the priestly role of maintaining God’s holiness.
- Malachi 1:6–14 (thematic): Malachi rebukes priests for despising God’s name and offering polluted sacrifices—a later prophetic complaint against failures in priestly holiness and proper offering.
- Exodus 19:6 (thematic): Israel’s vocation as 'a kingdom of priests and a holy nation' frames the wider requirement that those who minister to God (priests) remain holy and set apart.
Alternative generated candidates
- They shall be holy to their God and shall not profane the name of their God, for the LORD’s fire-offerings, the bread of their God, they are offering; and they shall be holy.
- They shall be holy to their God, and they shall not profane the name of their God, for the LORD’s fire-offerings, the bread of their God, they are offering; therefore they shall be holy.
Lev.21.7 - Details
Original Text
Morphology
- אשה: NOUN,f,sg,abs
- זנה: NOUN,f,sg,abs
- וחללה: CONJ+NOUN,f,sg,abs
- לא: PART_NEG
- יקחו: VERB,qal,impf,3,pl
- ואשה: CONJ+NOUN,f,sg,abs
- גרושה: NOUN,f,sg,abs
- מאישה: PREP+NOUN,f,sg,abs
- לא: PART_NEG
- יקחו: VERB,qal,impf,3,pl
- כי: CONJ
- קדש: NOUN,f,sg,abs
- הוא: PRON,3,m,sg
- לאלהיו: PREP+NOUN,m,sg,abs+SUFF,3,m,sg
Parallels
- Lev.21.14 (verbal): Within the same chapter; repeats the priestly marriage restriction—‘a widow, or a divorced woman, or a profaned woman shall he not take’—reinforcing the holiness rationale behind Lev 21:7.
- Ezek.44.22 (verbal): Direct echo in Ezekiel’s priestly-restoration laws: priests must not marry a harlot or a divorced woman, with the same justification ‘for they are holy to their God.’
- Deut.23.17-18 (thematic): Prohibits cultic prostitution and forbids deriving income from prostitutes; thematically related to keeping sacred persons and worship free from sexual impurity and profane associations.
- Ezra 10:11 (thematic): Postexilic call to separate from foreign/wrong marriages to maintain covenantal purity; parallels the concern for preserving priestly/communal holiness through restrictions on whom one may marry.
Alternative generated candidates
- They shall not take a woman who is a prostitute or profaned, and a woman divorced from her husband they shall not take, for he is holy to his God.
- They shall not take a woman who is a prostitute or profaned, and a woman divorced from her husband they shall not take, for he is holy to his God.
Lev.21.8 - Details
Original Text
Morphology
- וקדשתו: VERB,qal,imprf,2,m,pl,obj:3,ms
- כי: CONJ
- את: PRT,acc
- לחם: NOUN,m,sg,abs
- אלהיך: NOUN,m,sg,prsuf-2ms
- הוא: PRON,3,m,sg
- מקריב: VERB,qal,part,3,m,sg
- קדש: NOUN,f,sg,abs
- יהיה: VERB,qal,impf,3,m,sg
- לך: PRON,2,m,sg
- כי: CONJ
- קדוש: ADJ,m,sg,abs
- אני: PRON,1,sg
- יהוה: NOUN,prop,m,sg,abs
- מקדשכם: VERB,qal,ptc,3,m,sg
Parallels
- Leviticus 11:44-45 (verbal): Uses the same holiness formula—'consecrate yourselves... be holy, for I am holy'—linking God's own holiness to Israel's sanctification.
- Leviticus 19:2 (verbal): Direct repetition of the core injunction 'Be holy, for I the LORD your God am holy,' the central ethical-theological maxim echoed in Lev 21:8.
- Leviticus 20:7-8 (verbal): Commands consecration and obedience with the explicit rationale 'I am the LORD who sanctifies you,' closely paralleling the priestly sanctification language of 21:8.
- Leviticus 10:3 (thematic): In the context of priestly death (Nadab and Abihu) God declares 'through those near me I will be sanctified,' connecting divine sanctification with the conduct and status of the priesthood.
- 1 Peter 1:15-16 (quotation): New Testament citation of the Levitical holiness formula ('Be holy, for I am holy') applied to Christians' moral conduct, echoing the theological ground of Lev 21:8.
Alternative generated candidates
- And you shall sanctify him, for the bread of your God he is offering; he shall be holy to you, for I, the LORD, am holy, who sanctifies you.
- And you shall sanctify him, for the bread of your God he is offering; he shall be holy to you, for holy am I, the LORD, who sanctifies you.
Lev.21.9 - Details
Original Text
Morphology
- ובת: NOUN,f,sg,abs
- איש: NOUN,m,sg,abs
- כהן: NOUN,m,sg,const
- כי: CONJ
- תחל: VERB,qal,impf,3,f,sg
- לזנות: PREP+VERB,qal,inf
- את: PRT,acc
- אביה: NOUN,m,sg,suff
- היא: PRON,dem,3,f,sg
- מחללת: VERB,piel,ptc,-,f,sg
- באש: PREP+NOUN,f,sg,abs
- תשרף: VERB,qal,impf,3,f,sg
Parallels
- Leviticus 21:7 (verbal): Immediate context in the same chapter: prohibits priests from taking a wife who is a harlot or profaned — both verses address priestly family members and the idea that sexual immorality profanes the priestly house.
- Leviticus 20:10 (thematic): Prescribes capital punishment for sexual transgression (adultery); parallels the use of death as the sanction for serious sexual offences and the concern to preserve communal holiness.
- Deuteronomy 23:17–18 (thematic): Prohibits cultic prostitution among Israel’s men and women and treats sexual impurity as incompatible with covenantal worship, echoing Leviticus’ linking of sexual misconduct to profanation of sacred status.
- Ezekiel 44:22 (allusion): In the priestly regulations of Ezekiel’s temple-restoration vision priests are barred from marrying prostitutes and are held to strict purity rules — an echo of Leviticus’ special demands for priestly conduct and the prohibition of priestly families’ sexual profanation.
Alternative generated candidates
- And the daughter of any priest, if she profanes herself by prostituting—she profanes her father; she shall be burned with fire.
- And the daughter of any man, a priest—if she prostitutes herself, it is her father she profanes; with fire she shall be burned.
Lev.21.10 - Details
Original Text
Morphology
- והכהן: CONJ+NOUN,m,sg,def
- הגדול: ADJ,m,sg,def
- מאחיו: PREP+NOUN,m,pl,abs,3ms
- א: REL
- שר: NOUN,m,sg,abs
- יוצק: VERB,qal,imprf,3,ms,sg
- על: PREP
- ראשו: NOUN,m,sg,abs+PRON,3,m,sg
- שמן: NOUN,m,sg,abs
- המשחה: NOUN,f,sg,def
- ומלא: VERB,qal,impf,3,m,sg
- את: PRT,acc
- ידו: NOUN,m,sg,abs+PRON,3,m,sg
- ללבש: INF,qal
- את: PRT,acc
- הבגדים: NOUN,m,pl,def
- את: PRT,acc
- ראשו: NOUN,m,sg,abs+PRON,3,m,sg
- לא: PART_NEG
- יפרע: VERB,qal,imprf,3,ms,sg
- ובגדיו: NOUN,m,pl,abs,3ms
- לא: PART_NEG
- יפרם: VERB,qal,imprf,3,ms,sg
Parallels
- Exod.29.7 (verbal): Prescribes pouring the anointing oil on the priest’s head ('pour oil on his head') as part of consecration—closely parallels the anointing language of Lev 21:10.
- Lev.8.12 (quotation): Describes Moses pouring oil on Aaron’s head to consecrate him and clothing him with priestly garments—direct narrative parallel to the anointing and vesting in Lev 21:10.
- Lev.10.6 (verbal): Moses charges Aaron and his sons not to let their hair be disheveled or tear their clothes after Nadab and Abihu’s death—the same prohibitions against dishevelment and tearing garments found in Lev 21:10.
- Ps.133.2 (thematic): Imagery of the 'anointing oil running down Aaron’s beard' evokes the anointing of the priest’s head; thematically reinforces the sacredness and significance of priestly anointing referred to in Lev 21:10.
Alternative generated candidates
- And the priest who is greatest among his brothers, upon whose head the anointing oil has been poured and who has been ordained to wear the garments—his head he shall not let go unkempt, and his garments he shall not tear.
- And the priest who is greater than his brothers, on whose head the anointing oil has been poured and who is ordained to wear the garments—he shall not let the hair of his head hang loose, and he shall not tear his garments.
Lev.21.11 - Details
Original Text
Morphology
- ועל: CONJ+PREP
- כל: DET
- נפשת: NOUN,f,sg,abs
- מת: ADJ,m,sg
- לא: PART_NEG
- יבא: VERB,qal,impf,3,m,sg
- לאביו: PREP+NOUN,m,sg,abs,3,m,sg
- ולאמו: CONJ+PREP+NOUN,f,sg,abs+PRON,3,m,sg
- לא: PART_NEG
- יטמא: VERB,qal,impf,3,m,sg
Parallels
- Leviticus 21:1-3 (structural): Immediate context: the same priestly regulation forbidding priests to become unclean for the dead, with the explicit exceptions for closest relatives (father, mother, son, daughter, brother).
- Numbers 6:6-7 (verbal): The Nazirite vow likewise forbids touching a corpse or becoming ritually unclean for the dead; similar language about refraining from defilement for the dead (parallel concern for purity).
- Numbers 19:11-13 (thematic): Law on ritual impurity from contact with a dead body and the required purification rites (water of cleansing), providing the broader legal framework for the prohibition in Leviticus 21:11.
- Ezekiel 44:25-27 (allusion): A later priestly prescription in Ezekiel reiterating that priests must not go near a dead body or defile themselves except for nearest kin, echoing the Levitical rule.
Alternative generated candidates
- And for any dead person he shall not come; for his father and for his mother he shall not make himself unclean.
- And to any dead person he shall not come; for his father and for his mother he shall not make himself unclean.
Lev.21.12 - Details
Original Text
Morphology
- ומן: CONJ+PREP
- המקדש: NOUN,m,sg,def
- לא: PART_NEG
- יצא: VERB,qal,perf,3,m,sg
- ולא: CONJ
- יחלל: VERB,qal,impf,3,m,sg
- את: PRT,acc
- מקדש: NOUN,m,sg,abs
- אלהיו: NOUN,m,sg,abs+PRON,3,m,sg
- כי: CONJ
- נזר: NOUN,m,sg,abs
- שמן: NOUN,m,sg,abs
- משחת: VERB,qal,perf,2,m,sg
- אלהיו: NOUN,m,sg,abs+PRON,3,m,sg
- עליו: PREP,3,m,sg
- אני: PRON,1,sg
- יהוה: NOUN,prop,m,sg,abs
Parallels
- Exodus 29:9 (verbal): Describes the anointing and consecration of Aaron and his sons for priestly service—parallels the idea that the anointed priest bears a sacred oil and is set apart for ministry.
- Exodus 30:30 (allusion): Speaks of the holy anointing oil and the command to anoint and sanctify Aaron and his sons; connects the sanctity of the anointed person with the special oil mentioned in Lev 21:12.
- Leviticus 8:12 (verbal): Narrates Moses pouring the anointing oil on Aaron’s head to consecrate him—directly parallels the motif of the anointed (crown of oil) who must not profane the sanctuary.
- Psalm 133:2 (thematic): Uses the image of precious oil poured on the head as a sign of blessing and consecration—echoes the 'crown' of anointing oil that marks sacred status in Lev 21:12.
- Ezekiel 44:15-16 (thematic): Describes priests (sons of Zadok) who are to minister continually in the sanctuary and not profane it—parallels the obligation of the anointed priest in Leviticus to remain holy in the sanctuary.
Alternative generated candidates
- And from the sanctuary he shall not go out, and he shall not profane the sanctuary of his God, for the crown of the anointing oil of his God is upon him; I am the LORD.
- And from the sanctuary he shall not go out, and he shall not profane the sanctuary of his God, for the crown of the anointing oil of his God is upon him; I am the LORD.
Lev.21.13 - Details
Original Text
Morphology
- והוא: CONJ+PRON,3,m,sg
- אשה: NOUN,f,sg,abs
- בבתוליה: PREP+NOUN,f,sg,abs+PRON,3,f,sg
- יקח: VERB,qal,imperfect,3,m,sg
Parallels
- Lev.21.14 (verbal): Immediate parallel in the same priestly regulation: expands the marriage restriction by specifying whom a priest shall not take (widow, divorced, profaned), directly connected to the requirement that he take a virgin.
- Deut.22.13-21 (thematic): Law dealing with a husband's charge that his bride was not a virgin and the evidentiary/penal consequences—reflects broader Israelite legal concern for virginity at marriage, the background for Lev.21.13.
- Exod.22.16-17 (thematic): Provision that a man who seduces a virgin must marry her (or pay a bride-price); another legal regulation linking sexual status and marriage obligations, paralleling the concern with virginal status in Leviticus 21:13.
- Deut.22.23-27 (thematic): Cases distinguishing a betrothed virgin (city vs. field) and the penalties for sexual violation—further legal material on the status and protection of virgins relevant to priestly marriage rules.
- Neh.13.25-27 (structural): Post‑exilic reform action condemning men (including priests) for marrying foreign women and forcing divorces—serves as later application/ enforcement of priestly purity and marriage qualifications implicit in Leviticus 21.
Alternative generated candidates
- And he shall take a woman in her virginity.
- And he shall take a wife in her virginity.
Lev.21.14 - Details
Original Text
Morphology
- אלמנה: NOUN,f,sg,abs
- וגרושה: CONJ+NOUN,f,sg,abs
- וחללה: CONJ+NOUN,f,sg,abs
- זנה: NOUN,f,sg,abs
- את: PRT,acc
- אלה: DEM,pl,abs
- לא: PART_NEG
- יקח: VERB,qal,imperfect,3,m,sg
- כי: CONJ
- אם: CONJ
- בתולה: NOUN,f,sg,abs
- מעמיו: PREP+NOUN,m,sg,abs+PRON,3,m,sg
- יקח: VERB,qal,imperfect,3,m,sg
- אשה: NOUN,f,sg,abs
Parallels
- Leviticus 21:7 (verbal): Near-identical priestly prohibition against taking a prostitute (or profaned woman) or a woman put away (divorced) as a wife; repeats the ban found in v.14.
- Leviticus 21:13 (verbal): Specifies that a priest must take a virgin of his own people as a wife, directly complementing v.14's restriction against widows, divorced or profaned women.
- Deuteronomy 22:13-21 (thematic): Laws governing proof of a bride's virginity and penalties for a non-virgin bride; provides cultural/legal background for the priestly concern with marrying virgins.
- Deuteronomy 24:1-4 (thematic): Regulates divorce and remarriage and forbids certain remarriages; thematically related to the prohibition on priests marrying divorced (put away) women.
- Ezekiel 44:22 (verbal): A later prophetic reiteration of priestly purity rules: priests must not marry divorced or profaned women and are to keep themselves holy—echoes Lev.21 language and intent.
Alternative generated candidates
- A widow, or a divorced woman, or a profaned woman, a prostitute—these he shall not take; only a virgin from his people he shall take as a wife.
- A widow, or a divorced woman, or one profaned, a prostitute—these he shall not take; but only a virgin from his people he shall take as a wife.
Lev.21.15 - Details
Original Text
Morphology
- ולא: CONJ
- יחלל: VERB,qal,imperfect,3,m,sg
- זרעו: NOUN,m,sg,abs+3ms
- בעמיו: PREP+NOUN,m,sg,abs+3,m
- כי: CONJ
- אני: PRON,1,sg
- יהוה: NOUN,prop,m,sg,abs
- מקדשו: VERB,hiphil,participle,3,m,sg+3,m
Parallels
- Leviticus 21:16-23 (structural): Immediate context in the same chapter elaborates priestly qualifications and prohibitions (physical blemishes, restrictions) — 21:15 is part of this block preserving priestly sanctity and lineage.
- Leviticus 19:2 (thematic): Both verses invoke divine sanctity language — “You shall be holy, for I the LORD am holy” parallels the motive clause “for I the LORD sanctify him,” linking human holiness to God’s own holiness.
- Leviticus 20:7-8 (thematic): Commands to sanctify oneself and keep God’s statutes echo the rationale in 21:15 (do not profane/defile among your people because ‘I the LORD’ sanctify), stressing communal and priestly consecration.
- Leviticus 22:2 (verbal): Directly related priestly prohibition about not profaning the holy things or God’s name; both verses use language of profanation/defilement and appeal to God’s role in sanctifying.
- Ezekiel 44:23-24 (thematic): Prophetic instruction that priests must teach the people holiness and not profane the holy things resonates with Lev 21:15’s concern that a priest not profane his offspring or the community because God sanctifies him.
Alternative generated candidates
- And he shall not profane his offspring among his people, for I am the LORD who sanctifies him.
- And he shall not profane his seed among his people, for I am the LORD who sanctifies him.
Lev.21.16 - Details
Original Text
Morphology
- וידבר: VERB,qal,impf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- אל: NEG
- משה: NOUN,prop,m,sg,abs
- לאמר: INF,qal,infc
Parallels
- Leviticus 21:1 (verbal): Identical introductory formula 'And the LORD spoke to Moses, saying' used earlier in the same chapter to introduce priestly regulations—direct verbal parallel.
- Leviticus 1:1 (structural): Same divine-speaking formula opens the sacrificial legislation; structural parallel showing the standard way laws and cultic instructions are introduced in Leviticus.
- Leviticus 10:8 (thematic): Another occurrence of God speaking to Moses to give instructions specifically about priestly conduct (in the aftermath of Nadab and Abihu); thematically linked to priestly holiness and regulation.
- Numbers 15:1 (verbal): Uses the same phrase 'And the LORD spoke to Moses, saying' to introduce laws concerning offerings for the community—verbal and functional parallel in Torah legislation.
- Exodus 20:1 (structural): The formula (rendered 'And God spoke all these words, saying') introduces the Decalogue; structurally parallel as divine speech to Moses conveying core commandments.
Alternative generated candidates
- And the LORD spoke to Moses, saying:
- And the LORD spoke to Moses, saying:
Lev.21.17 - Details
Original Text
Morphology
- דבר: NOUN,m,sg,abs
- אל: NEG
- אהרן: NOUN,m,sg,abs
- לאמר: INF,qal,infc
- איש: NOUN,m,sg,abs
- מזרעך: PREP+NOUN,m,sg,abs+PRON,2,m,sg
- לדרתם: PREP+NOUN,m,pl,abs+3mp
- אשר: PRON,rel
- יהיה: VERB,qal,impf,3,m,sg
- בו: PREP+PRON,3,m,sg
- מום: NOUN,m,sg,abs
- לא: PART_NEG
- יקרב: VERB,qal,impr,3,m,sg
- להקריב: VERB,hiph,inf
- לחם: NOUN,m,sg,abs
- אלהיו: NOUN,m,sg,abs+PRON,3,m,sg
Parallels
- Leviticus 22:2 (verbal): Repeats the prohibition that any descendant of Aaron with a defect may not approach to offer the food of his God—near‑identical wording applying the rule to priests generally.
- Leviticus 21:23 (structural): Continues the same priestly regulations, specifying that a priest with a defect must not come near the veil or approach the altar—clarifies spatial and ritual consequences of the defect.
- Leviticus 22:20–25 (thematic): Prohibits offering animals that are blind, maimed, or have defects; parallels the concern for ritual fitness and purity of what and who may minister before God.
- Deuteronomy 23:1 (thematic): Excludes those with certain bodily defects from entering the assembly of the LORD, reflecting a related legal concern with bodily wholeness and access to sacred space.
- Malachi 1:8 (thematic): Condemns offering blemished or sick animals to God and the priests' acceptance of them—echoes the ethical and cultic principle that offerings (and those who serve) must be acceptable.
Alternative generated candidates
- Speak to Aaron, saying: Any man from your seed throughout their generations in whom there is a blemish shall not approach to offer the bread of his God.
- Speak to Aaron, saying: Any man from your seed throughout their generations in whom there is a blemish shall not approach to offer the bread of his God.
Lev.21.18 - Details
Original Text
Morphology
- כי: CONJ
- כל: DET
- איש: NOUN,m,sg,abs
- אשר: PRON,rel
- בו: PREP+PRON,3,m,sg
- מום: NOUN,m,sg,abs
- לא: PART_NEG
- יקרב: VERB,qal,impr,3,m,sg
- איש: NOUN,m,sg,abs
- עור: NOUN,m,sg,abs
- או: CONJ
- פסח: ADJ,m,sg,abs
- או: CONJ
- חרם: ADJ,m,sg,abs
- או: CONJ
- שרוע: ADJ,m,sg,abs
Parallels
- Leviticus 21:17-23 (verbal): Immediate context: the same chapter enumerates the specific bodily defects that disqualify a priest from approaching the holy things; direct, verbal continuation of the law in v.18.
- Leviticus 22:20-25 (thematic): Parallel cultic principle: blemished animals are unacceptable for sacrifice (may not be offered to the LORD), reflecting the broader rule that blemished persons or things are excluded from sacred service.
- Deuteronomy 23:1 (thematic): A related exclusionary rule: one who has been emasculated (physically mutilated) may not enter the assembly of the LORD — another law barring certain physical conditions from full cultic participation.
- 2 Chronicles 26:16-21 (structural): Narrative illustration of exclusion from the sanctuary: King Uzziah is struck with leprosy for unlawfully entering the temple and thereafter is barred from the house of the LORD, showing application of holiness exclusions in practice.
Alternative generated candidates
- For any man in whom there is a blemish shall not approach: a blind man, or lame, or disfigured, or with a limb too long,
- For any man in whom there is a blemish shall not approach: a blind man or a lame man, or one disfigured, or with a limb too long,
Lev.21.19 - Details
Original Text
Morphology
- או: CONJ
- איש: NOUN,m,sg,abs
- אשר: PRON,rel
- יהיה: VERB,qal,impf,3,m,sg
- בו: PREP+PRON,3,m,sg
- שבר: NOUN,m,sg,abs
- רגל: NOUN,f,sg,abs
- או: CONJ
- שבר: NOUN,m,sg,abs
- יד: NOUN,m,sg,abs
Parallels
- Lev.21:18-23 (structural): Immediate context: the surrounding verses list the physical defects (blindness, lameness, broken limb, etc.) that disqualify a priest from ministering; v.19 is one item in this legal catalogue.
- Lev.22:20-25 (verbal): Parallel legal principle applied to sacrifices: offerings must be without blemish; the concern for physical wholeness for what approaches the sanctuary mirrors the priestly qualifications in 21:19.
- Lev.1:3 (verbal): Requirement that animals for burnt offerings be 'without blemish' reflects the same ideal of bodily integrity required for priests and sacrifices.
- Deut.23:1 (thematic): A related legal restriction excluding those with certain bodily mutilations from assembly—shows a broader Torah pattern of restricting cultic or communal status on the basis of physical defects.
Alternative generated candidates
- or a man who has a broken foot or a broken hand,
- or a man who has a broken foot or a broken hand,
Lev.21.20 - Details
Original Text
Morphology
- או: CONJ
- גבן: NOUN,m,sg,abs
- או: CONJ
- דק: ADJ,m,sg
- או: CONJ
- תבלל: NOUN,m,sg,abs
- בעינו: PREP+NOUN,m,sg,abs+PRON,3,m,sg
- או: CONJ
- גרב: NOUN,m,sg,abs
- או: CONJ
- ילפת: NOUN,m,sg,abs
- או: CONJ
- מרוח: NOUN,m,sg,abs
- אשך: NOUN,m,sg,abs
Parallels
- Leviticus 21:16-23 (structural): Immediate context: the surrounding verses enumerate physical defects that disqualify a priest from performing sacrificial duties; v.20 is one item in this list.
- Leviticus 22:20-25 (thematic): Extends the purity/fitness principle to sacrificial animals: blemished animals are unacceptable for offerings, paralleling the requirement that priests be without disqualifying defects.
- Deuteronomy 23:1 (verbal): Explicitly bars those whose testicles are crushed or whose penis is cut off from entering the assembly of the LORD; directly parallels the prohibition in Lev 21:20 concerning certain genital or bodily defects.
- Isaiah 56:3-5 (thematic): Offers a contrasting theological development: despite Mosaic exclusions of eunuchs/maimed persons from some cultic roles, Isaiah promises inclusion and a lasting place for eunuchs who keep God's covenant.
Alternative generated candidates
- or hunchbacked, or a dwarf, or with a cloud in his eye, or scab or rash, or with crushed testicles.
- or hunchbacked or a dwarf, or with a blemish in his eye, or scab or ringworm, or a crushed testicle.
Lev.21.21 - Details
Original Text
Morphology
- כל: DET
- איש: NOUN,m,sg,abs
- אשר: PRON,rel
- בו: PREP+PRON,3,m,sg
- מום: NOUN,m,sg,abs
- מזרע: PREP+NOUN,m,sg,abs
- אהרן: NOUN,m,sg,abs
- הכהן: NOUN,m,sg,def
- לא: PART_NEG
- יגש: VERB,qal,impf,3,m,sg
- להקריב: VERB,hiph,inf
- את: PRT,acc
- אשי: NOUN,f,sg,cstr
- יהוה: NOUN,prop,m,sg,abs
- מום: NOUN,m,sg,abs
- בו: PREP+PRON,3,m,sg
- את: PRT,acc
- לחם: NOUN,m,sg,abs
- אלהיו: NOUN,m,sg,abs+PRON,3,m,sg
- לא: PART_NEG
- יגש: VERB,qal,impf,3,m,sg
- להקריב: VERB,hiph,inf
Parallels
- Leviticus 21:17-23 (verbal): Immediate context: a series of laws detailing which physical blemishes disqualify a son of Aaron from approaching to offer the Lord's offerings; 21:21 is part of this contiguous legal cluster.
- Leviticus 22:2-4 (thematic): Reiterates the rule that priests with blemishes or who are ceremonially defiled must not approach to burn offerings before the LORD, affirming the separation of cultic purity and fitness for service.
- Leviticus 22:20-25 (thematic): Applies the principle of blemish-free offerings to sacrificial animals — animals with defects may not be offered — paralleling the demand that those who serve at the altar be without defect.
- Deuteronomy 23:1 (thematic): States that the physically mutilated (e.g., emasculated) shall not enter the assembly of the LORD; thematically akin to Leviticus' exclusion of those with bodily defects from cultic participation.
- Isaiah 56:3-5 (allusion): Offers a prophetic development/contrast: eunuchs and foreigners who keep God's covenant are promised a place and a name before the LORD, implicitly addressing and revising earlier exclusions based on bodily status.
Alternative generated candidates
- Any man in whom there is a blemish, from the seed of Aaron the priest, shall not approach to offer the LORD’s fire-offerings; a blemish is in him; the bread of his God he shall not approach to offer.
- Any man in whom there is a blemish from the seed of Aaron the priest shall not draw near to offer the LORD’s fire-offerings; a blemish is in him; the bread of his God he shall not draw near to offer.
Lev.21.22 - Details
Original Text
Morphology
- לחם: NOUN,m,sg,abs
- אלהיו: NOUN,m,sg,abs+PRON,3,m,sg
- מקדשי: NOUN,m,pl,cons
- הקדשים: NOUN,m,pl,def
- ומן: CONJ+PREP
- הקדשים: NOUN,m,pl,def
- יאכל: VERB,qal,impf,3,m,sg
Parallels
- Leviticus 22:10–12 (verbal): Directly related legal material specifying who may eat the holy things (priests and authorized kin); echoes the restriction/entitlement expressed in Lev 21:22.
- Leviticus 24:5–9 (verbal): Description of the showbread (bread of the Presence) set before the LORD and designated for Aaron and his sons to eat — parallel language about priestly bread.
- Numbers 18:8–13 (thematic): Regulations granting priests the portions of offerings and holy food as their inheritance; develops the theme of priests' entitlement to sacred bread and portions.
- 1 Samuel 21:1–6 (allusion): Narrative where David is given and eats the consecrated (show) bread; illustrates application and exceptions to rules about who may eat holy bread.
Alternative generated candidates
- The bread of his God, from the most holy things and from the holy things, he may eat.
- The bread of his God, of the most holy things and of the holy things, he may eat.
Lev.21.23 - Details
Original Text
Morphology
- אך: PART
- אל: NEG
- הפרכת: NOUN,f,sg,def
- לא: PART_NEG
- יבא: VERB,qal,impf,3,m,sg
- ואל: CONJ+PREP
- המזבח: NOUN,m,sg,def
- לא: PART_NEG
- יגש: VERB,qal,impf,3,m,sg
- כי: CONJ
- מום: NOUN,m,sg,abs
- בו: PREP+PRON,3,m,sg
- ולא: CONJ
- יחלל: VERB,qal,impf,3,m,sg
- את: PRT,acc
- מקדשי: NOUN,m,pl,cons
- כי: CONJ
- אני: PRON,1,sg
- יהוה: NOUN,prop,m,sg,abs
- מקדשם: VERB,piel,part,3,m,sg
Parallels
- Leviticus 21:16-22 (structural): Immediate context: the larger section listing physical defects that disqualify a priest from service; v.23 is the concluding rule of this unit.
- Leviticus 22:2-3 (verbal): Repeats the prohibition against allowing those who are unclean or defective to profane the holy things — echoes the language of not defiling/ profaning God's sanctuaries and God’s claim 'I am the LORD who sanctifies them.'
- Numbers 18:7 (thematic): Requires Aaron’s descendants to keep charge of the sanctuary so as not to profane it; parallels the concern that priests must not profane holy things by improper approach or conduct.
- Ezekiel 44:25-27 (thematic): Postexilic regulation that persons with physical defects are not to come near to offer the sacrifices or minister at the sanctuary — closely parallels the disqualification in Lev 21:23.
- Malachi 1:6-8 (thematic): Prophetic rebuke of priests who disrespect God by offering defective or contemptible sacrifices; thematically linked in stressing the holiness of God and the duty of priests not to profane the sanctuary.
Alternative generated candidates
- Only to the veil he shall not come, and to the altar he shall not approach, because a blemish is in him; and he shall not profane my sanctuaries, for I am the LORD who sanctifies them.
- Only to the curtain he shall not come, and to the altar he shall not approach, for a blemish is in him; and he shall not profane my sanctuaries, for I am the LORD who sanctifies them.
Lev.21.24 - Details
Original Text
Morphology
- וידבר: VERB,qal,impf,3,m,sg
- משה: NOUN,prop,m,sg,abs
- אל: NEG
- אהרן: NOUN,m,sg,abs
- ואל: CONJ+PREP
- בניו: NOUN,m,pl,cs
- ואל: CONJ+PREP
- כל: DET
- בני: NOUN,m,pl,construct
- ישראל: NOUN,m,sg,abs
Parallels
- Lev.21.1 (structural): Divine commission — the LORD tells Moses to speak to the priests (sons of Aaron); v.24 records Moses actually speaking to Aaron, his sons, and Israel, completing that commission.
- Lev.22.2 (verbal): Uses the same direct address formula — “Speak unto Aaron and unto his sons” — continuing instructions given through Moses to the priestly family.
- Num.5.1 (structural): Another instance of the pattern “the LORD said unto Moses, Speak unto the children of Israel,” showing the common sequence of divine command to Moses followed by Moses’ address to Israel.
- Deut.5.1 (thematic): Moses summons all Israel to deliver statutes and judgments; thematically parallels Moses’ role here as mediator who speaks God’s laws and regulations to Aaron, his sons, and the congregation.
Alternative generated candidates
- And Moses spoke to Aaron and to his sons and to all the sons of Israel.
- And Moses spoke to Aaron and to his sons and to all the sons of Israel.
Lev.22.1 - Details
Original Text
Morphology
- וידבר: VERB,qal,impf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- אל: NEG
- משה: NOUN,prop,m,sg,abs
- לאמר: INF,qal,infc
Parallels
- Leviticus 1:1 (verbal): Nearly identical opening formula—YHWH addresses Moses to introduce priestly/ritual instructions, marking the same communicative pattern within Leviticus.
- Exodus 20:1 (thematic): Divine speech formula introducing law (the Ten Commandments); parallels Lev 22:1 in function—YHWH speaks to Moses to deliver legal/ethical instruction.
- Numbers 1:1 (structural): Same structural formula—'The LORD spoke unto Moses' at the outset of a block of covenantal/administrative legislation (the census and organization), paralleling Leviticus' law-introduction pattern.
- Exodus 6:2 (verbal): Direct divine address to Moses using the same wording; both verses present proclamational speech from YHWH to Moses, often introducing theological or legal revelations.
Alternative generated candidates
- And the LORD spoke to Moses, saying:
- And the LORD spoke to Moses, saying:
Lev.22.2 - Details
Original Text
Morphology
- דבר: NOUN,m,sg,abs
- אל: NEG
- אהרן: NOUN,m,sg,abs
- ואל: CONJ+PREP
- בניו: NOUN,m,pl,cs
- וינזרו: VERB,qal,impf,3,m,pl
- מקדשי: NOUN,m,pl,cons
- בני: NOUN,m,pl,construct
- ישראל: NOUN,m,sg,abs
- ולא: CONJ
- יחללו: VERB,qal,impf,3,m,pl
- את: PRT,acc
- שם: ADV
- קדשי: NOUN,m,sg,abs+1,m,sg
- אשר: PRON,rel
- הם: PRON,personal,3,m,pl
- מקדשים: VERB,qal,ptc,3,m,pl
- לי: PREP+PRON,1,sg
- אני: PRON,1,sg
- יהוה: NOUN,prop,m,sg,abs
Parallels
- Leviticus 10:3 (verbal): After Nadab and Abihu's transgression God says he will be sanctified by those near him—links the sanctification of the priests and the danger of profaning God's name.
- Leviticus 21:6 (thematic): Instruction that priests must not defile themselves (e.g., for the dead) underscores the broader requirement that priests remain separate and not profane holy things.
- Leviticus 22:32 (verbal): Close verbal and thematic parallel: 'I will be sanctified among the people; I am the LORD'—reiterates the command that God's name and things be kept holy.
- Malachi 2:7–9 (thematic): Accuses the priesthood of failing to guard knowledge and corrupting the covenant, thereby causing God's name to be despised—echoes the warning that priests must not profane God's holy name.
- 1 Samuel 2:12–17 (thematic): Description of Eli's sons profaning the offerings and treating sacred things as common; an illustrative narrative of priestly profanation and its seriousness.
Alternative generated candidates
- Speak to Aaron and to his sons, that they keep away from the holy things of the sons of Israel, and that they do not profane my holy name, which they are sanctifying to me; I am the LORD.
- Speak to Aaron and to his sons, that they keep themselves away from the holy things of the sons of Israel, and that they not profane my holy name, which they consecrate to me; I am the LORD.
Lev.22.3 - Details
Original Text
Morphology
- אמר: VERB,qal,perf,3,m,sg
- אלהם: PREP+PRON,3,m,pl
- לדרתיכם: PREP+NOUN,m,pl,abs+PRON,2,m,pl
- כל: DET
- איש: NOUN,m,sg,abs
- אשר: PRON,rel
- יקרב: VERB,qal,impr,3,m,sg
- מכל: PREP
- זרעכם: NOUN,m,sg,abs,2,mp
- אל: NEG
- הקדשים: NOUN,m,pl,def
- אשר: PRON,rel
- יקדישו: VERB,qal,impf,3,mp,pl
- בני: NOUN,m,pl,construct
- ישראל: NOUN,m,sg,abs
- ליהוה: PREP+NOUN,m,sg,def
- וטמאתו: NOUN,f,sg,abs+PRON,3,m,sg
- עליו: PREP,3,m,sg
- ונכרתה: CONJ+VERB,niphal,perf,3,f,sg
- הנפש: NOUN,f,sg,def
- ההוא: DEM,ms,sg
- מלפני: PREP
- אני: PRON,1,sg
- יהוה: NOUN,prop,m,sg,abs
Parallels
- Leviticus 7:20-21 (verbal): Forbids an unclean person from eating/partaking of holy sacrificial food; uses the same penalty language (the soul being cut off), closely matching Leviticus 22:3's sanction.
- Leviticus 21:1-3 (thematic): Priestly purity laws: priests must not make themselves unclean for the dead and must remain holy in service to the sanctuary; shares the concern for approaching holy things only in a state of purity and the rationale 'I am the LORD.'
- Leviticus 15:31 (verbal): Commands Israel to keep themselves separate from uncleanness so they do not die or defile the sanctuary; similar prohibition against approaching sacred things while impure and similar language about defiling the holy place.
- Ezekiel 44:25-27 (allusion): Prophetic reiteration of priestly purity rules: priests who are unclean are forbidden to enter the sanctuary or serve at offerings; echoes the ban on approaching holy things while defiled and the stress on holiness before the LORD.
Alternative generated candidates
- Say to them: Throughout your generations, any man from all your seed who approaches the holy things that the sons of Israel consecrate to the LORD while his uncleanness is upon him—that person shall be cut off from before me; I am the LORD.
- Say to them: Throughout your generations, any man from all your seed who approaches the holy things that the sons of Israel consecrate to the LORD while his uncleanness is upon him—that person shall be cut off from before me; I am the LORD.
Lev.22.4 - Details
Original Text
Morphology
- איש: NOUN,m,sg,abs
- איש: NOUN,m,sg,abs
- מזרע: PREP+NOUN,m,sg,abs
- אהרן: NOUN,m,sg,abs
- והוא: CONJ+PRON,3,m,sg
- צרוע: ADJ,m,sg
- או: CONJ
- זב: NOUN,m,sg,abs
- בקדשים: PREP+NOUN,m,pl,abs
- לא: PART_NEG
- יאכל: VERB,qal,impf,3,m,sg
- עד: PREP
- אשר: PRON,rel
- יטהר: VERB,qal,impf,3,m,sg
- והנגע: CONJ+NOUN,m,sg,def
- בכל: PREP+NOUN,m,sg,abs
- טמא: VERB,qal,perf,3,m,sg
- נפש: NOUN,f,sg,abs
- או: CONJ
- איש: NOUN,m,sg,abs
- אשר: PRON,rel
- תצא: VERB,qal,impf,3,f,sg
- ממנו: PREP+PRON,3,m,sg
- שכבת: NOUN,f,sg,cs
- זרע: NOUN,m,sg,abs
Parallels
- Leviticus 22:3 (verbal): Same chapter forbids anyone defiled (by touching unclean things or a dead body) from eating holy offerings or entering the sanctuary—closely parallel wording and legal prohibitions.
- Leviticus 21:1-4 (verbal): Priestly purity laws: priests must avoid contact with the dead and other forms of defilement; the passage frames the special purity expectations for Aaron's descendants reflected in 22:4.
- Leviticus 15:2-15 (verbal): Detailed laws about bodily discharges and the resulting uncleanness; 22:4's reference to a man with a flow of seed (שכבת זרע) directly echoes these impurity regulations.
- Ezekiel 44:25-27 (thematic): Prophetic restatement: priests who have a skin disease or become unclean by a corpse are prohibited from officiating or partaking in sacred things until cleansed—a later parallel to Levitical priestly exclusion.
- 2 Chronicles 26:16-18 (thematic): Historical episode where Uzziah (a king) is struck with leprosy and the priests refuse him access to the sanctuary duties—illustrates the social enforcement of priestly purity rules like those in Lev 22:4.
Alternative generated candidates
- Any man from the seed of Aaron who is leprous or has a discharge shall not eat of the holy things until he is clean; and whoever touches anything unclean from a dead person, or a man from whom an emission of semen goes out,
- Any man of the seed of Aaron who is leprous or has a discharge shall not eat of the holy things until he is clean; and whoever touches anything unclean by the dead, or a man from whom semen has gone out,
Lev.22.5 - Details
Original Text
Morphology
- או: CONJ
- איש: NOUN,m,sg,abs
- אשר: PRON,rel
- יגע: VERB,qal,impf,3,m,sg
- בכל: PREP+NOUN,m,sg,abs
- שרץ: NOUN,m,sg,abs
- אשר: PRON,rel
- יטמא: VERB,qal,impf,3,m,sg
- לו: PRON,3,m,sg
- או: CONJ
- באדם: PREP+NOUN,m,sg,abs
- אשר: PRON,rel
- יטמא: VERB,qal,impf,3,m,sg
- לו: PRON,3,m,sg
- לכל: PREP
- טמאתו: NOUN,f,sg,cons,3,m
Parallels
- Lev.22.4 (verbal): Immediate parallel in the same chapter—prohibits anyone who touches an unclean thing (human or animal) from eating holy things until he washes; near-verbatim rule and context.
- Lev.7.20-21 (verbal): Similar prescription: one made unclean by touching any such thing shall not eat of the holy offerings until he washes his flesh—same ritual exclusion and cleansing requirement.
- Lev.11.29-31 (thematic): Lists the 'creeping things' (שרצים) that render a person unclean when touched; connects to the specific category of impurity (שרץ) named in Lev 22:5.
- Lev.15.16-18 (thematic): Rules about impurity from bodily discharges requiring washing of the body and temporary exclusion from cultic life—parallels the requirement to wash before partaking of holy things.
- Num.19:11-22 (thematic): Regulates impurity from contact with the dead and prescribes purification (water of cleansing) before reentry into ritual life—related logic of exclusion from sacred things until ritual cleansing is effected.
Alternative generated candidates
- or a man who touches any swarming thing that makes him unclean, or a person by whom he is made unclean according to all his uncleanness,
- or a man who touches any creeping thing by which he may be made unclean, or a person by whom he may be made unclean—for any of his uncleannesses—
Lev.22.6 - Details
Original Text
Morphology
- נפש: NOUN,f,sg,abs
- אשר: PRON,rel
- תגע: VERB,qal,impf,3,f,sg
- בו: PREP+PRON,3,m,sg
- וטמאה: ADJ,f,sg,abs
- עד: PREP
- הערב: NOUN,m,sg,def
- ולא: CONJ
- יאכל: VERB,qal,impf,3,m,sg
- מן: PREP
- הקדשים: NOUN,m,pl,def
- כי: CONJ
- אם: CONJ
- רחץ: VERB,qal,perf,3,m,sg
- בשרו: NOUN,m,sg,abs+PRON,3,m,sg
- במים: PREP
Parallels
- Lev.22.4 (verbal): Same chapter and legal context; repeats the rule about a person who touches anything unclean through contact with a corpse being unclean until evening and therefore excluded from eating holy offerings.
- Lev.11.24-28 (verbal): Uses the same phraseology about becoming unclean by touching a carcass/unclean thing and remaining unclean until evening; establishes the general principle of corpse‑related impurity.
- Num.19.11-13 (thematic): Deals specifically with impurity from contact with a corpse and prescribes washing and other rites (including water of purification) as the remedy for corpse‑related defilement.
- Lev.17.15 (thematic): Addresses impurity resulting from eating what has died and prescribes washing and cleansing before one is ritually clean, paralleling the prohibition on eating sacred food while unclean.
- Num.31.19-24 (thematic): Regulates purification of persons and objects after contact with the dead (washing clothes, bathing) and outlines when items are clean for reuse, reflecting the same concern to prevent corpse‑defilement from contaminating cultic items and practices.
Alternative generated candidates
- a person who touches such shall be unclean until evening, and he shall not eat of the holy things unless he has bathed his flesh in water.
- the person who touches such shall be unclean until evening, and he shall not eat of the holy things unless he has washed his flesh in water.
Lev.22.7 - Details
Original Text
Morphology
- ובא: VERB,qal,imprf,3,m,sg
- השמש: NOUN,f,sg,def
- וטהר: CONJ+VERB,qal,impf,3,m,sg
- ואחר: CONJ
- יאכל: VERB,qal,impf,3,m,sg
- מן: PREP
- הקדשים: NOUN,m,pl,def
- כי: CONJ
- לחמו: PREP+NOUN,m,sg,abs,poss:3,m,sg
- הוא: PRON,3,m,sg
Parallels
- Lev.22.6 (verbal): Immediate context—continues the same rule about a person who was unclean becoming clean at sunset and then being permitted to eat of the holy things.
- Lev.22.4 (structural): Same chapter/legal unit: prescribes that touching a source of uncleanness renders one unclean 'until evening' and bars eating holy food until purified.
- Lev.15.16-18 (verbal): Uses the same technical phrase 'wash and be unclean until the evening' for bodily discharges — parallels the notion of impurity lasting until sunset before restoration.
- Lev.24.9 (verbal): On priests eating sacred bread in a holy place—explicitly treats certain sacred foods as the priests' provision, echoing 'for it is his food.'
- Num.9.6-11 (thematic): Illustrates the broader principle that ritual impurity (e.g., contact with the dead) excludes participation in sacred rites/foods until restored, comparable to the Levitical exclusion until cleansing.
Alternative generated candidates
- And when the sun goes down he shall be clean, and afterward he may eat of the holy things, for it is his bread.
- And when the sun sets, he shall be clean; and afterward he may eat of the holy things, for it is his bread.
Lev.22.8 - Details
Original Text
Morphology
- נבלה: NOUN,f,sg,abs
- וטרפה: CONJ+NOUN,f,sg,abs
- לא: PART_NEG
- יאכל: VERB,qal,impf,3,m,sg
- לטמאה: PREP+ADJ,f,sg,abs
- בה: PREP+PRON,3,f,sg
- אני: PRON,1,sg
- יהוה: NOUN,prop,m,sg,abs
Parallels
- Deuteronomy 14:21 (verbal): Directly forbids eating anything that dies of itself (nevelah); closely parallels the prohibition in wording and concern about consumption of carcasses.
- Leviticus 11:39-40 (verbal): States that if an animal that may be eaten dies, anyone who touches or eats it is unclean until evening—same prohibition and ritual-impurity consequence as Lev 22:8.
- Leviticus 17:15 (verbal): Declares that anyone who eats what dies of itself or is torn by beasts shall be unclean until evening; parallels both the prohibition and the impurity prescription.
- Numbers 19:11-13 (thematic): Treats contact with the dead as a source of ritual impurity requiring purification rites; thematically related to Lev 22:8's assertion that carcasses defile (I am the LORD).
Alternative generated candidates
- What dies of itself or is torn he shall not eat, to make himself unclean by it; I am the LORD.
- A carcass or that which is torn he shall not eat, to make himself unclean by it; I am the LORD.
Lev.22.9 - Details
Original Text
Morphology
- ושמרו: VERB,qal,impf,3,m,pl
- את: PRT,acc
- משמרתי: NOUN,m,sg,abs,1cs
- ולא: CONJ
- ישאו: VERB,qal,imperf,3,pl
- עליו: PREP,3,m,sg
- חטא: VERB,qal,perf,3,m,sg
- ומתו: CONJ+VERB,qal,imperf,3,_,pl
- בו: PREP+PRON,3,m,sg
- כי: CONJ
- יחללהו: VERB,hiphil,impf,3,m,sg+3m,sg_obj
- אני: PRON,1,sg
- יהוה: NOUN,prop,m,sg,abs
- מקדשם: VERB,hiphil,ptcp,3,m,sg+3m,pl_obj
Parallels
- Numbers 18:7 (verbal): Uses the same charge language for the priests—'you shall keep my charge'—linking priestly responsibilities to guarding the sanctuary and avoiding profanation.
- Leviticus 10:3 (thematic): After Nadab and Abihu's unlawful offering God declares his holiness and vindication—death for profaning the holy and the claim 'I will be sanctified' echo the sanction and sanctifying claim in 22:9.
- Leviticus 22:2–3 (structural): Immediate context: direct instructions to Aaron and his sons about who may approach the holy things and the death-penalty for profaning them, closely paralleling the warning and sanctifying formula of 22:9.
- Ezekiel 44:23–24 (thematic): Ezekiel assigns priests the duty to distinguish and teach 'holy' versus 'common' and to keep the charge of the sanctuary—echoing the priestly custody and holiness concerns of Leviticus 22:9.
Alternative generated candidates
- They shall keep my charge and not bear sin because of it and die by it, for they profane it; I am the LORD who sanctifies them.
- And they shall keep my charge, and they shall not bear sin because of it and die thereby, for they profane it; I am the LORD who sanctifies them.
Lev.22.10 - Details
Original Text
Morphology
- וכל: CONJ+PRON,indef
- זר: NOUN,m,sg,abs
- לא: PART_NEG
- יאכל: VERB,qal,impf,3,m,sg
- קדש: NOUN,f,sg,abs
- תושב: NOUN,m,sg,abs
- כהן: NOUN,m,sg,const
- ושכיר: CONJ+NOUN,m,sg,abs
- לא: PART_NEG
- יאכל: VERB,qal,impf,3,m,sg
- קדש: NOUN,f,sg,abs
Parallels
- Exodus 29:33 (verbal): Uses the same prohibition language about strangers not eating the consecrated/priestly portions (‘no stranger shall eat thereof’), paralleling the exclusion of non-priests from holy food.
- Leviticus 22:11 (verbal): Immediate chapter parallel that reiterates who among the priest’s household may eat holy things and explicitly denies the right to strangers and hired servants—same legal rule in a continued context.
- Numbers 18:8–13 (thematic): Sets out the Levites’ and priests’ exclusive rights to certain offerings and portions and emphasizes that these sacred shares are reserved for the priestly household, not for outsiders—same priestly-allotment principle.
- Ezekiel 44:29–31 (thematic): Prophetic restatement of priestly entitlement to holy offerings and restrictions on who may partake, reflecting the enduring rule that holy food is for the priests and not for strangers.
Alternative generated candidates
- And no layman shall eat any holy thing; a resident of a priest and a hired worker shall not eat any holy thing.
- And no outsider shall eat a holy thing; a resident with a priest and a hired worker shall not eat a holy thing.
Lev.22.11 - Details
Original Text
Morphology
- וכהן: CONJ+NOUN,m,sg,abs
- כי: CONJ
- יקנה: VERB,qal,impf,3,m,sg
- נפש: NOUN,f,sg,abs
- קנין: NOUN,m,sg,abs
- כספו: NOUN,m,sg,abs+3,m
- הוא: PRON,3,m,sg
- יאכל: VERB,qal,impf,3,m,sg
- בו: PREP+PRON,3,m,sg
- ויליד: CONJ+NOUN,m,sg,abs
- ביתו: NOUN,m,sg,abs
- הם: PRON,personal,3,m,pl
- יאכלו: VERB,qal,impf,3,m,pl
- בלחמו: PREP+NOUN,m,sg,abs+SUFF,3,m,sg
Parallels
- Leviticus 22:10-16 (structural): Immediate context — same pericope setting out who may and may not eat holy things; v.11 is part of this block of rules about priests and consumption of sacred food.
- Leviticus 7:28-34 (thematic): Rules about priests' entitlement to portions of peace offerings and how they are to eat them — parallels the rule that certain persons attached to a priest may eat sacred food.
- Numbers 18:8-13 (verbal): God's instructions about the Levitical/priestly portions (what belongs to Aaron and his sons); closely related legal material on who may eat consecrated offerings.
- Deuteronomy 18:1-4 (thematic): Provision of priestly support and their due portions from the people’s offerings — echoes the principle that priests (and their households) receive portions of sacred food.
- Leviticus 25:39-46 (thematic): Laws on purchasing persons and the status of bought servants — parallels the feature in Lev 22:11 about a priest who 'buys' a person with money and the attendant rights to eat of his food.
Alternative generated candidates
- But if a priest acquires a person as a purchase with his money, he may eat of it, and those born in his house—they may eat of his bread.
- But if a priest buys a person, the purchase of his money, he may eat of it; and those born in his house—they may eat of his bread.
Lev.22.12 - Details
Original Text
Morphology
- ובת: CONJ+NOUN,f,sg,suff
- כהן: NOUN,m,sg,const
- כי: CONJ
- תהיה: VERB,qal,imperfect,3,f,sg
- לאיש: PREP+NOUN,m,sg,abs
- זר: ADJ,m,sg,abs
- הוא: PRON,3,m,sg
- בתרומת: PREP+NOUN,f,sg,cons
- הקדשים: NOUN,m,pl,abs
- לא: PART_NEG
- תאכל: VERB,qal,impf,3,f,sg
Parallels
- Numbers 18:8-13 (verbal): Assigns 'holy things' to Aaron and his sons and specifies who may not eat them (strangers, hired men), using similar language and legal logic about priestly portions.
- Leviticus 22:13 (structural): Immediate neighboring provision that creates the complementary exception to v.12 (a priest's daughter who returns as a widow/divorcee may eat), directly linked within the same regulatory unit.
- Deuteronomy 18:1-8 (thematic): Articulates the Levites' and priests' entitlement to portions from sacred offerings, providing the broader legal and theological background for restrictions on who may eat holy food.
- 1 Samuel 21:4-6 (allusion): Narrative instance concerning 'holy' or consecrated bread reserved for priests (the priestly right to sacred food) — illustrates the practical application and occasional exceptions to the rule seen in Leviticus 22:12.
Alternative generated candidates
- And a priest’s daughter, if she becomes the wife of a layman, she shall not eat of the contribution of the holy things.
- And if a priest’s daughter becomes the wife of an outsider, she shall not eat of the contribution of the holy things.
Lev.22.13 - Details
Original Text
Morphology
- ובת: CONJ+NOUN,f,sg,cs
- כהן: NOUN,m,sg,const
- כי: CONJ
- תהיה: VERB,qal,imperfect,3,f,sg
- אלמנה: NOUN,f,sg,abs
- וגרושה: CONJ+NOUN,f,sg,abs
- וזרע: CONJ+NOUN,m,sg,abs
- אין: PART,neg
- לה: PREP+PRON,3,f,sg
- ושבה: CONJ+VERB,qal,imperfect,3,f,sg
- אל: NEG
- בית: NOUN,m,sg,abs
- אביה: NOUN,m,sg,suff
- כנעוריה: PREP+NOUN,m,pl,abs+PRON,3,f,sg
- מלחם: NOUN,m,sg,abs
- אביה: NOUN,m,sg,suff
- תאכל: VERB,qal,impf,3,f,sg
- וכל: CONJ+PRON,indef
- זר: NOUN,m,sg,abs
- לא: PART_NEG
- יאכל: VERB,qal,impf,3,m,sg
- בו: PREP+PRON,3,m,sg
Parallels
- Lev.22:11-12 (verbal): Immediate parallel in the same chapter repeating the rule about a priest’s daughter who is widowed or divorced returning to her father’s house and eating of her father’s bread; same language and legal provision.
- Lev.21:7,14 (thematic): Priestly family regulations governing marriage and purity (which women a priest may take), related to status of priestly daughters and concerns for sanctity of priestly household.
- Num.18:11-13 (thematic): Allocates the sacred portions and meals to the priests and Levites, establishing their entitlement to certain foods — background for rules about who may eat priestly provisions.
- Deut.18:1-5 (thematic): Describes the Levites’ (and priests’) share of offerings and their dependence on such provisions from the people — legal context for priestly household support and rights to food.
- Ezek.44:29-31 (thematic): Later priestly legislation about which offerings priests may eat and under what purity conditions — echoes concerns about who may partake of sacred food within the priestly family.
Alternative generated candidates
- But a priest’s daughter, if she becomes a widow or divorced, and she has no child, and returns to her father’s house as in her youth—she may eat of her father’s bread; but no layman shall eat of it.
- But if a priest’s daughter becomes a widow or divorced, and she has no seed, and she returns to her father’s house as in her youth, she may eat of her father’s bread; but no outsider shall eat of it.
Lev.22.14 - Details
Original Text
Morphology
- ואיש: NOUN,m,sg,abs
- כי: CONJ
- יאכל: VERB,qal,impf,3,m,sg
- קדש: NOUN,f,sg,abs
- בשגגה: PREP+NOUN,f,sg,abs
- ויסף: VERB,qal,impf,3,m,sg
- חמשיתו: NOUN,f,sg,abs+PRON,3,m
- עליו: PREP,3,m,sg
- ונתן: VERB,qal,impf,3,m,sg
- לכהן: PREP+NOUN,m,sg
- את: PRT,acc
- הקדש: NOUN,m,sg,def
Parallels
- Numbers 5:6-7 (verbal): Prescribes that one who wrongs another must confess, restore what was taken and add a fifth — the same formula of adding one-fifth as in Lev 22:14.
- Leviticus 5:15-16 (verbal): Within the same priestly law code; requires restoration of what was wrongfully taken and addition of a fifth before presenting a guilt offering — uses the same restitution + 1/5 prescription.
- Leviticus 6:2-5 (6:1-7 in some numberings) (structural): Part of the trespass/guilt-offering material that governs restitution procedures; mirrors the remedial structure (restore + add a fifth + bring offering) applied to violations of holiness.
- Exodus 22:1 (thematic): Gives an earlier law of compensation for theft (restoration with additional payment); thematically related as part of Israel’s broader restitution principle for wrongs against others or sacred property.
Alternative generated candidates
- And if a man eats a holy thing by mistake, then he shall add its fifth to it and give to the priest the holy thing.
- And if a man eats a holy thing unintentionally, then he shall add a fifth to it and give the holy thing to the priest.
Lev.22.15 - Details
Original Text
Morphology
- ולא: CONJ
- יחללו: VERB,qal,impf,3,m,pl
- את: PRT,acc
- קדשי: NOUN,m,sg,abs+1,m,sg
- בני: NOUN,m,pl,construct
- ישראל: NOUN,m,sg,abs
- את: PRT,acc
- אשר: PRON,rel
- ירימו: VERB,qal,impf,3,m,pl
- ליהוה: PREP+NOUN,m,sg,def
Parallels
- Lev.22.2 (verbal): Same chapter/setting: direct instruction to Aaron and his sons to separate and not profane the holy things of Israel offered to the LORD—closely parallel language and legal concern.
- Num.18:9–11 (thematic): Commands concerning the holiness of gifts/offerings to the LORD and the special treatment due them (the Levites/priests), reinforcing that offerings dedicated to God must not be profaned.
- 1 Sam.2:12–17 (thematic): Narrative example of priests (Eli’s sons) profaning the LORD’s offerings by abusing them—illustrates the real-world violation that Leviticus law seeks to prevent.
- Mal.1:6–8 (thematic): Prophetic denunciation of priests who show contempt for God by offering defective sacrifices—theologically parallels the charge against profaning what is holy to the LORD.
- Ezek.44:7–9 (allusion): Ezekiel condemns those who profaned the sanctuary and treats the purity of sacred things as central to covenant faithfulness, echoing Leviticus’ prohibition against profaning holy offerings.
Alternative generated candidates
- And they shall not profane the holy things of the sons of Israel, which they lift up to the LORD,
- And they shall not profane the holy things of the sons of Israel that they raise up to the LORD,
Lev.22.16 - Details
Original Text
Morphology
- והשיאו: VERB,hiph,perf,3,m,pl
- אותם: PRON,3,m,pl,obj
- עון: NOUN,m,sg,abs
- אשמה: NOUN,f,sg,abs
- באכלם: PREP+VERB,qal,inf,3,m,pl
- את: PRT,acc
- קדשיהם: NOUN,m,pl,abs+3,m,pl
- כי: CONJ
- אני: PRON,1,sg
- יהוה: NOUN,prop,m,sg,abs
- מקדשם: VERB,piel,ptc,3,m,sg+3,m,pl
Parallels
- Leviticus 22:15 (verbal): Immediate parallel within the same pericope: repeats the warning that a priest who approaches the sanctuary improperly or eats what is holy will be guilty — closely connected wording and legal concern.
- Leviticus 10:10–11 (thematic): Commands priests to distinguish between holy and common and to teach Israel the statutes of the sanctuary — same theme of preserving holiness and preventing profanation of sacred things.
- Exodus 29:33–34 (verbal): Regulates who may eat the consecrated portions of priestly offerings (priests but not strangers) — an earlier law governing consumption of holy food, comparable legal restriction.
- 1 Samuel 21:6 (allusion): Narrative example of a priest (Ahimelech) giving David consecrated/showbread to eat; raises questions about who may lawfully eat holy bread and illustrates exceptions/tensions in the laws about sacred food.
- Matthew 12:3–4 (quotation): Jesus cites the allowability of priests eating consecrated bread (and David’s act) to address legal and moral questions about law and necessity — explicitly invokes the same priestly privilege and the status of holy food.
Alternative generated candidates
- and so cause them to bear the guilt of trespass when they eat their holy things; for I am the LORD who sanctifies them.
- and so make them bear the iniquity of guilt by eating their holy things; for I am the LORD who sanctifies them.
And the LORD spoke to Moses, saying: Speak to the priests, the sons of Aaron, and say to them: For a dead person no one shall make himself unclean among his people,
except for his close relative who is near to him—his mother, and his father, and his son, and his daughter, and his brother—
and for his sister, the virgin, who is near to him, who has not been married to a man—for her he may make himself unclean.
He shall not make himself unclean as a husband among his people, to profane himself.
They shall not make a bald spot on their head, and the edge of their beard they shall not shave, and in their flesh they shall not make a cut.
They shall be holy to their God, and they shall not profane the name of their God; for the LORD’s offerings by fire, the bread of their God, they offer; therefore they shall be holy.
A woman who is a prostitute or profaned they shall not take, and a woman divorced from her husband they shall not take; for he is holy to his God. And you shall sanctify him, for he is offering the bread of your God; he shall be holy to you, for holy am I, the LORD, who sanctifies you. And the daughter of any priest, if she profanes herself by prostitution, she profanes her father; with fire she shall be burned. And the priest who is greater than his brothers, upon whose head the anointing oil has been poured and who has been ordained to wear the garments—he shall not let the hair of his head hang loose, and he shall not tear his garments. And he shall not go in to any dead person; for his father or for his mother he shall not make himself unclean. And he shall not go out from the sanctuary, and he shall not profane the sanctuary of his God; for the crown of the anointing oil of his God is upon him; I am the LORD. And he shall take a wife in her virginity.
A widow, or a divorced woman, or a profaned woman, a prostitute—these he shall not take; but only a virgin from his own people shall he take as a wife. And he shall not profane his offspring among his people; for I am the LORD who sanctifies him. And the LORD spoke to Moses, saying:
Speak to Aaron, saying: Any man of your offspring throughout their generations in whom there is a defect shall not draw near to present the bread of his God.
For any man who has a defect shall not draw near: a blind man or a lame man, or one with a deformed nose, or one with a limb too long,
or a man who has a broken foot or a broken hand,
or a hunchback or a dwarf, or one with a defect in his eye, or with a scab or ringworm, or with crushed testicles.
Any man who has a defect, of the offspring of Aaron the priest, shall not approach to present the LORD’s offerings by fire; a defect is in him; he shall not approach to present the bread of his God.
The bread of his God, from the most holy and from the holy, he may eat.
Only he shall not go in to the veil, and he shall not approach the altar, for a defect is in him; and he shall not profane my sanctuaries, for I am the LORD who sanctifies them. And Moses spoke to Aaron and to his sons and to all the sons of Israel. And the LORD spoke to Moses, saying:
Speak to Aaron and to his sons, that they keep away from the holy things of the sons of Israel, and not profane my holy name which they sanctify to me; I am the LORD.
Say to them: Throughout your generations, any man from all your offspring who approaches the holy things that the sons of Israel sanctify to the LORD, while his uncleanness is upon him—that person shall be cut off from before me; I am the LORD.
Any man of the offspring of Aaron who is leprous or has a discharge shall not eat of the holy things until he is clean; and anyone who touches anything made unclean by a dead person, or a man from whom an emission of semen goes out,
or a man who touches any swarming creature that makes him unclean, or a human being who makes him unclean—for any of his uncleannesses—
the person who touches any such shall be unclean until evening and shall not eat of the holy things unless he has washed his flesh in water. And when the sun sets, he shall be clean; and afterward he may eat of the holy things, for it is his bread.
He shall not eat a carcass or what is torn, to become unclean by it; I am the LORD. And they shall keep my charge, and not bear sin because of it and die thereby, for they profane it; I am the LORD who sanctifies them. And no outsider shall eat of the holy thing; a resident of a priest or a hired worker shall not eat of the holy thing. But if a priest acquires a person by purchase, the acquisition of his money, he may eat of it; and those born in his house—they may eat of his bread. And the daughter of a priest, if she is married to a layman, she shall not eat of the contribution of the holy things. But the daughter of a priest, if she becomes a widow or divorced and has no offspring, and she returns to her father’s house as in her youth, she may eat of her father’s bread; but no outsider shall eat of it. And if a man eats a holy thing unwittingly, then he shall add a fifth to it and give to the priest the holy thing. And they shall not profane the holy things of the sons of Israel, which they lift up to the LORD,
and so cause them to bear the guilt of trespass when they eat their holy things; for I am the LORD who sanctifies them.