Leviticus 9:7 originally reads “for the people,” not “for your household.” The Septuagint reflects a secondary harmonization to Leviticus 16.
Why Does Leviticus 9:7 Say “for the People” Instead of “for Your Household”?
Leviticus 8:31 and the Active Reading “Just as I Have Commanded”
Leviticus 8:31 preserves the active reading “just as I have commanded,” marking Moses as Jehovah’s appointed mediator in the ordination rite.
Leviticus 7:21 and the Masoretic Reading of Unclean Detestable Thing
Leviticus 7:21 preserves the Masoretic reading “unclean detestable thing,” a broader and stronger expression than the secondary variant “swarming thing.”
Leviticus 2:11 and the Masoretic Reading “You Shall Burn”: The Altar Ban on Leaven and Honey
Leviticus 2:11 retains the Masoretic reading “you shall burn,” preserving the altar ban on leaven and honey in Jehovah’s worship.
Leviticus 2:8: Why “And You Shall Bring” Is the Original Reading
Leviticus 2:8 preserves “and you shall bring” as the original reading, while “and he shall bring” is a later harmonizing variant.
Leviticus 1:7 and the Singular “Priest”
Leviticus 1:7 should retain the singular “priest.” The plural “priests” is a later harmonization to the nearby wording of verses 5 and 8.
Exodus 39:24—Why the Masoretic Text Does Not Need the Addition “Linen”
Exodus 39:24 preserves the shorter Hebrew reading; “linen” in the ancient versions is a clarifying expansion, not the original text.
Exodus 32:29—“Fill Your Hand” as Consecration Through Covenant Loyalty
Exodus 32:29 uses consecration language, not a passive ordination formula, and the Masoretic Text preserves the sense with full clarity.
Exodus 29:9—Old Testament Text and Translation Commentary
Exodus 29:9 upholds “Aaron and his sons,” addresses the Septuagint omission, and interprets “perpetual statute” and “fill the hand.”
Exodus 23:25—Old Testament Text and Translation Commentary
Exodus 23:25 promises covenant blessing—provision and removal of sickness—conditioned on faithful service to Jehovah.
