Imamat 2:3

2:3 The remainder of the grain offering belongs to Aaron and to his sons ¹  – it is ²  most holy ³  from the gifts of the Lord.

Imamat 5:1

Additional Sin Offering Regulations

5:1 “‘When a person sins ⁴  in that he hears a public curse against one who fails to testify ⁵  and he is a witness (he either saw or knew what had happened ⁶ ) and he does not make it known, ⁷  then he will bear his punishment for iniquity. ⁸ 

Imamat 5:3

5:3 or when he touches human uncleanness with regard to anything by which he can become unclean, ⁹  even if he did not realize it, but he himself has later come to know it and is guilty;

Imamat 6:27

6:27 Anyone who touches its meat must be holy, and whoever spatters some of its blood on a garment, ¹⁰  you must wash ¹¹  whatever he spatters it on in a holy place.

Imamat 8:29

8:29 Finally, Moses took the breast and waved it as a wave offering before the Lord from the ram of ordination. It was Moses’ share just as the Lord had commanded Moses.

Imamat 10:16

The Problem with the Inaugural Sin Offering

10:16 Later Moses sought diligently for the sin offering male goat, ¹²  but it had actually been burnt. ¹³  So he became angry at Eleazar and Ithamar, Aaron’s remaining sons, saying,

Imamat 11:21

11:21 However, this you may eat from all the winged swarming things that walk on all fours, which have jointed legs ¹⁴  to hop with on the land.

Imamat 13:5

13:5 The priest must then examine it on the seventh day, and if, ¹⁵  as far as he can see, the infection has stayed the same ¹⁶  and has not spread on the skin, ¹⁷  then the priest is to quarantine the person for another seven days. ¹⁸ 

Imamat 13:12

13:12 If, however, the disease breaks out ¹⁹  on the skin so that the disease covers all the skin of the person with the infection ²⁰  from his head to his feet, as far as the priest can see, ²¹ 

Imamat 13:37

13:37 If, as far as the priest can see, the scall has stayed the same ²²  and black hair has sprouted in it, the scall has been healed; the person is clean. So the priest is to pronounce him clean. ²³ 

Imamat 13:58

13:58 But the garment or the warp or the woof or any article of leather which you wash and infection disappears from it ²⁴  is to be washed a second time and it will be clean.”

Imamat 14:22

14:22 and two turtledoves or two young pigeons, ²⁵  which are within his means. ²⁶  One will be a sin offering and the other a burnt offering. ²⁷ 

Imamat 15:13

Purity Regulations for Male Bodily Discharges

15:13 “‘When the man with the discharge becomes clean from his discharge he is to count off for himself seven days for his purification, and he must wash his clothes, bathe in fresh water, ²⁸  and be clean.

Imamat 16:13

16:13 He must then put the incense on the fire before the Lord, and the cloud of incense will cover the atonement plate which is above the ark of the testimony, ²⁹  so that he will not die. ³⁰ 

Imamat 18:24-25

Warning against the Abominations of the Nations

18:24 “‘Do not defile yourselves with any of these things, for the nations which I am about to drive out before you ³¹  have been defiled with all these things. 18:25 Therefore ³²  the land has become unclean and I have brought the punishment for its iniquity upon it, ³³  so that the land has vomited out its inhabitants.

Imamat 20:20

20:20 If a man has sexual intercourse with his aunt, he has exposed his uncle’s nakedness; they must bear responsibility for their sin, they will die childless.

Imamat 20:23

20:23 You must not walk in the statutes of the nation ³⁴  which I am about to drive out before you, because they have done all these things and I am filled with disgust against them.

Imamat 22:25

22:25 Even from a foreigner ³⁵  you must not present the food of your God from such animals as these, for they are ruined and flawed; ³⁶  they will not be acceptable for your benefit.’”

Imamat 22:32

22:32 You must not profane my holy name, and I will be sanctified in the midst of the Israelites. I am the Lord who sanctifies you,

Imamat 25:2

25:2 “Speak to the Israelites and tell them, ‘When you enter the land that I am giving you, the land must observe a Sabbath ³⁷  to the Lord.

Imamat 25:14

25:14 If you make a sale ³⁸  to your fellow citizen ³⁹  or buy ⁴⁰  from your fellow citizen, no one is to wrong his brother. ⁴¹ 

Imamat 25:23

25:23 The land must not be sold without reclaim ⁴²  because the land belongs to me, for you are foreigners and residents with me. ⁴³ 

Imamat 25:31

25:31 The houses of villages, however, ⁴⁴  which have no wall surrounding them ⁴⁵  must be considered as the field ⁴⁶  of the land; they will have the right of redemption and must revert in the jubilee.

Imamat 25:46

25:46 You may give them as inheritance to your children after you to possess as property. You may enslave them perpetually. However, as for your brothers the Israelites, no man may rule over his brother harshly. ⁴⁷ 

Imamat 26:13

26:13 I am the Lord your God who brought you out from the land of Egypt, from being their slaves, ⁴⁸  and I broke the bars of your yoke and caused you to walk upright. ⁴⁹ 

Imamat 27:3

27:3 the conversion value of the male ⁵⁰  from twenty years old up to sixty years old ⁵¹  is fifty shekels by the standard of the sanctuary shekel. ⁵² 

Imamat 27:9-10

Redemption of Vowed Animals

27:9 “‘If what is vowed is a kind of animal from which an offering may be presented ⁵³  to the Lord, anything which he gives to the Lord from this kind of animal ⁵⁴  will be holy. 27:10 He must not replace or exchange it, good for bad or bad for good, and if he does indeed exchange one animal for another animal, then both the original animal ⁵⁵  and its substitute will be holy.

Imamat 27:18

27:18 but if ⁵⁶  he consecrates his field after the jubilee, the priest will calculate the price ⁵⁷  for him according to the years that are left until the next jubilee year, and it will be deducted from the conversion value.

[2:3]  ¹ tn Heb “…is to Aaron and to his sons.” The preposition “to” (לְ, lamed) indicates ownership. Cf. NAB, NASB, NIV and other English versions.

[2:3]  ² tn The words “it is” (הוּא, hu’) are not in the MT, but are supplied for the sake of translation into English. The Syriac also for translational reasons adds it between “most holy” and “from the gifts” (cf. 1:13, 17).

[2:3]  ³ tn Heb “holy of holies”; KJV, NASB “a thing most holy.”

[5:1]  ⁴ tn Heb “And a person when he sins.” Most English versions translate this as the protasis of a conditional clause: “if a person sins” (NASB, NIV).

[5:1]  sn The same expression occurs in Lev 4:2 where it introduces sins done “by straying unintentionally from any of the commandments of the Lord which must not be done” (see the notes there). Lev 5:1-13 is an additional section of sin offering regulations directed at violations other than those referred to by this expression in Lev 4:2 (see esp. 5:1-6), and expanding on the offering regulations for the common person in Lev 4:27-35 with concessions to the poor common person (5:7-13).

[5:1]  ⁵ tn The words “against one who fails to testify” are not in the Hebrew text, but have been supplied to make sense of the remark about the “curse” (“imprecation” or “oath”; cf. ASV “adjuration”; NIV “public charge”) for the modern reader. For the interpretation of this verse reflected in the present translation see J. Milgrom, Leviticus (AB), 1:292-97.

[5:1]  ⁶ tn The words “what had happened” are not in the Hebrew text, but are implied.

[5:1]  ⁷ tn Heb “and hears a voice of curse, and he is a witness or he saw or he knew, if he does not declare.”

[5:1]  ⁸ tn Heb “and he shall bear his iniquity.” The rendering “bear the punishment (for the iniquity)” reflects the use of the word “iniquity” to refer to the punishment for iniquity (cf. NRSV, NLT “subject to punishment”). It is sometimes referred to as the consequential use of the term (cf. Lev 5:17; 7:18; 10:17; etc.).

[5:3]  ⁹ tn Heb “or if he touches uncleanness of mankind to any of his uncleanness which he becomes unclean in it.”

[6:27]  ¹⁰ tn Heb “on the garment”; NCV “on any clothes”; CEV “on the clothes of the priest.”

[6:27]  ¹¹ tc The translation “you must wash” is based on the MT as it stands (cf. NASB, NIV). Smr, LXX, Syriac, Tg. Ps.-J., and the Vulgate have a third person masculine singular passive form (Pual), “[the garment] must be washed” (cf. NAB, NRSV, NLT). This could also be supported from the verbs in the following verse, and it requires only a repointing of the Hebrew text with no change in consonants. See the remarks in J. E. Hartley, Leviticus (WBC), 90 and J. Milgrom, Leviticus (AB), 1:404.

[10:16]  ¹² sn This is the very same male goat offered in Lev 9:15 (cf. the note on Lev 10:1 above).

[10:16]  ¹³ tn Heb “but behold, it had been burnt” (KJV and NASB both similar).

[11:21]  ¹⁴ tn Heb “which to it are lower legs from above to its feet” (reading the Qere “to it” rather than the Kethib “not”).

[13:5]  ¹⁵ tn Heb “and behold” (so KJV, ASV).

[13:5]  ¹⁶ tn Heb “the infection has stood in his eyes”; ASV “if in his eyes the plague be at a stay.”

[13:5]  ¹⁷ tn Although there is no expressed “and” at the beginning of this clause, there is in the corresponding clause of v. 6, so it should be assumed here as well.

[13:5]  ¹⁸ tn Heb “a second seven days.”

[13:12]  ¹⁹ tn Heb “And if spreading [infinitive absolute] it spreads out [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.

[13:12]  ²⁰ tn Heb “all the skin of the infection,” but see v. 4 above.

[13:12]  ²¹ tn Heb “to all the appearance of the eyes of the priest.”

[13:37]  ²² tn Heb “and if in his eyes the infection has stood.”

[13:37]  ²³ tn This is the declarative Piel of the verb טָהֵר (taher, cf. the note on v. 6 above).

[13:58]  ²⁴ tn Heb “and the infection turns aside from them.”

[14:22]  ²⁵ tn Heb “from the sons of the pigeon,” referring either to “young pigeons” or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168 with J. E. Hartley, Leviticus [WBC], 14; cf. Lev 1:14 and esp. 5:7-10).

[14:22]  ²⁶ tn Heb “which his hand reaches”; NRSV “such as (which NIV) he can afford.”

[14:22]  ²⁷ tn Heb “and one shall be a sin offering and the one a burnt offering.” The versions struggle with whether or not “one” should or should not have the definite article in its two occurrences in this verse (KJV, ASV, NAB, NASB all have the English definite article with both). The MT has the first without and the second with the article.

[15:13]  ²⁸ tn For the expression “fresh water” see the note on Lev 14:5 above.

[16:13]  ²⁹ tn The text here has only “above the testimony,” but this is surely a shortened form of “above the ark of the testimony” (see Exod 25:22 etc.; cf. Lev 16:2). The term “testimony” in this expression refers to the ark as the container of the two stone tablets with the Ten Commandments written on them (see Exod 25:16 with Deut 10:1, 5, etc.).

[16:13]  ³⁰ tn Heb “and he will not die,” but it is clear that the purpose for the incense cloud was to protect the priest from death in the presence of the Lord (cf. vv. 1-2 above).

[18:24]  ³¹ tn Heb “which I am sending away (Piel participle of שָׁלַח [shalakh, “to send”]) from your faces.” The rendering here takes the participle as anticipatory of the coming conquest events.

[18:25]  ³² tn Heb “And.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative or even inferential force here.

[18:25]  ³³ tn Heb “and I have visited its [punishment for] iniquity on it.” See the note on Lev 17:16 above.

[20:23]  ³⁴ tc One medieval Hebrew ms, Smr, and all the major ancient versions have the plural “nations.” Some English versions retain the singular (e.g., KJV, ASV, NASB, NRSV); others have the plural “nations” (e.g., NAB, NIV) and still others translate as “people” (e.g., TEV, NLT).

[22:25]  ³⁵ tn Heb “And from the hand of a son of a foreigner.”

[22:25]  ³⁶ tn Heb “for their being ruined [is] in them, flaw is in them”; NRSV “are mutilated, with a blemish in them”; NIV “are deformed and have defects.” The MT term מָשְׁחָתָם (moshkhatam, “their being ruined”) is a Muqtal form (= Hophal participle) from שָׁחַת (shakhat, “to ruin”). Smr has plural בהם משׁחתים (“deformities in them”; cf. the LXX translation). The Qumran Leviticus scroll (11QpaleoLev) has תימ הם[…], in which case the restored participle would appear to be the same as Smr, but there is no בְּ (bet) preposition before the pronoun, yielding “they are deformed” (see D. N. Freedman and K. A. Mathews, The Paleo-Hebrew Leviticus Scroll, 41 and the remarks in J. E. Hartley, Leviticus [WBC], 358).

[25:2]  ³⁷ tn Heb “the land shall rest a Sabbath.”

[25:14]  ³⁸ tn Heb “sell a sale.”

[25:14]  ³⁹ tn Or “to one of your countrymen” (NIV); NASB “to your friend.”

[25:14]  ⁴⁰ tn The Hebrew infinitive absolute קָנֹה (qanoh, “buying”) substitutes for the finite verb here in sequence with the previous finite verb “sell” at the beginning of the verse (see GKC 345 §113.z).

[25:14]  ⁴¹ tn Heb “do not oppress a man his brother.” Here “brother” does not refer only to a sibling, but to a fellow Israelite.

[25:23]  ⁴² tn The term rendered “without reclaim” means that the land has been bought for the full price and is, therefore, not subject to reclaim under any circumstances. This was not to be done with land in ancient Israel (contrast the final full sale of houses in v. 30; see the evidence cited in B. A. Levine, Leviticus [JPSTC], 174).

[25:23]  ⁴³ tn That is, the Israelites were strangers and residents who were attached to the Lord’s household. They did not own the land. Note the parallel to the “priest’s lodger” in Lev 22:10.

[25:31]  ⁴⁴ tn Heb “And the houses of the villages.”

[25:31]  ⁴⁵ tn Heb “which there is not to them a wall.”

[25:31]  ⁴⁶ tn Heb “on the field.”

[25:46]  ⁴⁷ tn Heb “and your brothers, the sons of Israel, a man in his brother you shall not rule in him in violence.”

[26:13]  ⁴⁸ tn Heb “from being to them slaves.”

[26:13]  ⁴⁹ tn In other words, to walk as free people and not as slaves. Cf. NIV “with (+ your CEV, NLT) heads held high”; NCV “proudly.”

[27:3]  ⁵⁰ tn Heb “your conversion value shall be [for] the male.”

[27:3]  ⁵¹ tn Heb “from a son of twenty years and until a son of sixty years.”

[27:3]  ⁵² tn See the note on Lev 5:15.

[27:9]  ⁵³ tn Heb “which they may present from it an offering.” The plural active verb is sometimes best rendered in the passive (GKC 460 §144.f, g). Some medieval Hebrew mss, Smr, a ms of the Targum, and the Vulgate all have the singular verb instead (cf. similarly v. 11).

[27:9]  ⁵⁴ tn Heb “from it.” The masculine suffix “it” here is used for the feminine in the MT, but one medieval Hebrew ms, some mss of Smr, the LXX, and the Syriac have the feminine. The referent (this kind of animal) has been specified in the translation for clarity.

[27:10]  ⁵⁵ tn Heb “it and its substitute.” The referent (the original animal offered) has been specified in the translation for clarity.

[27:18]  ⁵⁶ tn Heb “And if.” The Hebrew conjunction ו (vav, “and”) can be considered to have adversative force here.

[27:18]  ⁵⁷ tn Heb “the silver.”