Imamat 1:16

1:16 Then the priest ¹  must remove its entrails by cutting off its tail feathers, ²  and throw them ³  to the east side of the altar into the place of fatty ashes,

Imamat 3:11

3:11 Then the priest must offer it up in smoke on the altar as a food gift to the Lord. ⁴ 

Imamat 7:33

7:33 The one from Aaron’s sons who presents the blood of the peace offering and fat will have the right thigh as his share,

Imamat 11:7

11:7 The pig is unclean to you because its hoof is divided (the hoof is completely split in two ⁵ ), even though it does not chew the cud. ⁶ 

Imamat 11:22

11:22 These you may eat from them: ⁷  the locust of any kind, the bald locust of any kind, the cricket of any kind, the grasshopper of any kind.

Imamat 11:25

11:25 and anyone who carries their carcass must wash his clothes and will be unclean until the evening.

Imamat 13:17

13:17 The priest will then examine it, ⁸  and if ⁹  the infection has turned white, the priest is to pronounce the person with the infection clean ¹⁰  – he is clean.

Imamat 13:48

13:48 or in the warp or woof ¹¹  of the linen or the wool, or in leather or anything made of leather, ¹² 

Imamat 14:2

14:2 “This is the law of the diseased person on the day of his purification, when ¹³  he is brought to the priest. ¹⁴ 

Imamat 15:2

15:2 “Speak to the Israelites and tell them, ‘When any man ¹⁵  has a discharge ¹⁶  from his body, ¹⁷  his discharge is unclean.

Imamat 17:2

17:2 “Speak to Aaron, his sons, and all the Israelites, and tell them: ‘This is the word that the Lord has commanded:

Imamat 19:2

19:2 “Speak to the whole congregation of the Israelites and tell them, ‘You must be holy because I, the Lord your God, am holy.

Imamat 19:4

19:4 Do not turn to idols, ¹⁸  and you must not make for yourselves gods of cast metal. I am the Lord your God.

Imamat 21:3

21:3 and his virgin sister who is near to him, ¹⁹  who has no husband; he may defile himself for her.

Imamat 21:15

21:15 He must not profane his children among his people, ²⁰  for I am the Lord who sanctifies him.’”

Imamat 22:30

22:30 On that very day ²¹  it must be eaten; you must not leave any part of it ²²  over until morning. I am the Lord.

Imamat 23:31

23:31 You must not do any work. This is a perpetual statute throughout your generations ²³  in all the places where you live.

Imamat 24:4

24:4 On the ceremonially pure lampstand ²⁴  he must arrange the lamps before the Lord continually.

Imamat 25:7

25:7 your cattle, and the wild animals that are in your land – all its produce will be for you ²⁵  to eat.

Imamat 25:37

25:37 You must not lend him your money at interest and you must not sell him food for profit. ²⁶ 

Imamat 27:12

27:12 and the priest will establish its conversion value, ²⁷  whether good or bad. According to the assessed conversion value of the priest, thus it will be.

[1:16]  ¹ tn Heb “Then he”; the referent (apparently still the priest) has been specified in the translation for clarity.

[1:16]  ² tn This translation (“remove its entrails by [cutting off] its tail feathers”) is based on the discussion in J. Milgrom, Leviticus (AB), 1:169-71, although he translates, “remove its crissum by its feathers.” Others possibilities include “its crop with its contents” (Tg. Onq., cf. NIV, NRSV; J. E. Hartley, Leviticus [WBC], 23) or “its crop with its feathers” (LXX, NASB, RSV; “crop” refers to the enlarged part of a bird’s gullet that serves a pouch for the preliminary maceration of food).

[1:16]  ³ tn The pronoun “them” here is feminine singular in Hebrew and refers collectively to the entrails and tail wing which have been removed.

[3:11]  ⁴ tn Heb “food, a gift to the Lord.”

[11:7]  ⁵ tn See the note on Lev 11:3.

[11:7]  ⁶ tn The meaning and basic rendering of this clause is quite certain, but the verb for “chewing” the cud here is not the same as the preceding verses, where the expression is “to bring up the cud” (see the note on v. 3 above). It appears to be a cognate verb for the noun “cud” (גֵּרָה, gerah) and could mean either “to drag up” (i.e., from the Hebrew Qal of גָרָר [garar] meaning “to drag,” referring to the dragging the cud up and down between the stomach and mouth of the ruminant animal; so J. Milgrom, Leviticus [AB], 1:647, 653) or “to chew” (i.e., from the Hebrew Niphal [or Qal B] of גָרָר used in a reciprocal sense; so J. E. Hartley, Leviticus [WBC], 149, and compare BDB 176 s.v. גָרַר, “to chew,” with HALOT 204 s.v. גרר qal.B, “to ruminate”).

[11:22]  ⁷ tn For entomological remarks on the following list of insects see J. Milgrom, Leviticus (AB), 1:665-66; and J. E. Hartley, Leviticus (WBC), 160-61.

[13:17]  ⁸ tn Heb “and the priest shall see it.”

[13:17]  ⁹ tn Heb “and behold” (so KJV, ASV, NASB).

[13:17]  ¹⁰ tn Heb “the priest shall pronounce the infection clean,” but see v. 4 above. Also, this is another use of the declarative Piel of the verb טָהֵר (taher, cf. the note on v. 6 above).

[13:48]  ¹¹ sn The warp (vertical) and woof (horizontal) thread may be two different sets of thread not yet woven together, or they may refer to two different kinds of thread already woven, in which case one might have the disease in it while the other does not. See the explanation in J. Milgrom, Leviticus (AB), 1:809-10.

[13:48]  ¹² tn Heb “in any handiwork of skin” (cf. KJV, ASV, NRSV); most other modern English versions have “leather.”

[14:2]  ¹³ tn Heb “and.” Here KJV, ASV use a semicolon; NASB begins a new sentence with “Now.”

[14:2]  ¹⁴ tn The alternative rendering, “when it is reported to the priest” may be better in light of the fact that the priest had to go outside the camp. Since he or she had been declared “unclean” by a priest (Lev 13:3) and was, therefore, required to remain outside the camp (13:46), the formerly diseased person could not reenter the camp until he or she had been declared “clean” by a priest (cf. Lev 13:6 for “declaring clean.”). See especially J. Milgrom, Leviticus (AB), 1:831, who supports this rendering both here and in Lev 13:2 and 9. B. A. Levine, however, prefers the rendering in the text (Leviticus [JPSTC], 76 and 85). It is the most natural meaning of the verb (i.e., “to be brought” from בּוֹא [bo’, “to come”] in the Hophal stem, which means “to be brought” in all other occurrences in Leviticus other than 13:2, 9, and 14:2; see only 6:30; 10:18; 11:32; and 16:27), it suits the context well in 13:2, and the rendering “to be brought” is supported by 13:7b, “he shall show himself to the priest a second time.” Although it is true that the priest needed to go outside the camp to examine such a person, the person still needed to “be brought” to the priest there. The translation of vv. 2-3 employed here suggests that v. 2 introduces the proceeding and then v. 3 goes on to describe the specific details of the examination and purification.

[15:2]  ¹⁵ tn Heb “Man man.” The reduplication is a way of saying “any man” (cf. Lev 17:3; 22:18, etc.; see the distributive repetition of the noun in GKC 395-96 §123.c).

[15:2]  ¹⁶ tn The term “discharge” actually means “to flow,” whether referring to a full flow as at a spring of water (Ps 78:20 and parallels) or in reference to the promised land as “a land flowing with milk and honey” (Exod 3:8 and parallels).

[15:2]  ¹⁷ tn Heb “man, man when there is a discharge from his flesh.” The repetition of the word “man” is distributive, meaning “any [or “every”] man” (GKC 395-96 §123.c). It is well-recognized that the term “flesh” (i.e., “body”) in this chapter refers regularly and euphemistically to the male and female genital members or areas of the body (HALOT 164 s.v. בָּשָׂר 5.b; see also, e.g., B. A. Levine, Leviticus [JPSTC], 93). The euphemism has been retained in this translation since it is, in fact, intended in the Hebrew text. Some English versions partially remove the euphemism (e.g., NAB “from his private parts”; NRSV “from his member”) while some remove it completely (e.g., NLT “a genital discharge”; TEV “from his penis”; CEV “with an infected penis”).

[19:4]  ¹⁸ sn Regarding the difficult etymology and meaning of the term for “idols” (אֱלִילִים, ’elilim), see B. A. Levine, Leviticus (JPSTC), 126; J. E. Hartley, Leviticus (WBC), 304; N. H. Snaith, Leviticus and Numbers (NBC), 89; and Judith M. Hadley, NIDOTTE 1:411. It appears to be a diminutive play on words with אֵל (’el, “god; God”) and, perhaps at the same time, recalls a common Semitic word for “worthless; weak; powerless; nothingness.” Snaith suggests a rendering of “worthless godlings.”

[21:3]  ¹⁹ tn Cf. v. 2a.

[21:15]  ²⁰ tc The MT has literally, “in his peoples,” but Smr, LXX, Syriac, Targum, and Tg. Ps.-J. have “in his people,” referring to the Israelites as a whole.

[22:30]  ²¹ tn Heb “On that day”; NIV, NCV “that same day.”

[22:30]  ²² tn Heb “from it.”

[23:31]  ²³ tn Heb “for your generations.”

[24:4]  ²⁴ 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.

[25:7]  ²⁵ tn The words “for you” are implied.

[25:37]  ²⁶ tn Heb “your money” and “your food.” With regard to “interest” and “profit” see the note on v. 36 above.

[27:12]  ²⁷ tn Heb “and the priest shall cause it to be valued.” See the note on v. 8 above.