Imamat 1:12

1:12 Next, the one presenting the offering ¹  must cut it into parts, with its head and its suet, and the priest must arrange them on the wood which is in the fire, on the altar.

Imamat 3:5

3:5 Then the sons of Aaron must offer it up in smoke on the altar atop the burnt offering that is on the wood in the fire as a gift of a soothing aroma to the Lord. ² 

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 11:9-10

Clean and Unclean Water Creatures

11:9 “‘These you can eat from all creatures that are in the water: Any creatures in the water that have both fins and scales, ³  whether in the seas or in the streams, ⁴  you may eat. 11:10 But any creatures that do not have both fins and scales, whether in the seas or in the streams, from all the swarming things of the water and from all the living creatures that are in the water, are detestable to you.

Imamat 11:27

11:27 All that walk on their paws among all the creatures that walk on all fours ⁵  are unclean to you. Anyone who touches their carcass will be unclean until the evening,

Imamat 11:35

11:35 Anything their carcass may fall on will become unclean. An oven or small stove must be smashed to pieces; they are unclean, and they will stay unclean ⁶  to you.

Imamat 14:6

14:6 Then ⁷  he is to take the live bird along with the piece of cedar wood, the scrap of crimson fabric, and the twigs of hyssop, and he is to dip them and the live bird in the blood of the bird slaughtered over the fresh water,

Imamat 14:24

14:24 and the priest is to take the male lamb of the guilt offering and the log of olive oil and wave them ⁸  as a wave offering before the Lord.

Imamat 14:45

14:45 He must tear down the house, ⁹  its stones, its wood, and all the plaster of the house, and bring all of it ¹⁰  outside the city to an unclean place.

Imamat 18:30

18:30 You must obey my charge to not practice any of the abominable statutes ¹¹  that have been done before you, so that you do not ¹²  defile yourselves by them. I am the Lord your God.’”

Imamat 20:22-23

Exhortation to Holiness and Obedience

20:22 “‘You must be sure to obey all my statutes and regulations, ¹³  so that ¹⁴  the land to which I am about to bring you to take up residence there does not vomit you out. 20:23 You must not walk in the statutes of the nation ¹⁵  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 25:6

25:6 You may have the Sabbath produce ¹⁶  of the land to eat – you, your male servant, your female servant, your hired worker, the resident foreigner who stays with you, ¹⁷ 

[1:12]  ¹ tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity (so also in v. 13).

[3:5]  ² tn Or “on the fire – [it is] a gift of a soothing aroma to the Lord” (see Lev 1:13b, 17b, and the note on 1:9b).

[11:9]  ³ tn Heb “all which have fin and scale” (see also vv. 10 and 12).

[11:9]  ⁴ tn Heb “in the water, in the seas and in the streams” (see also vv. 10 and 12).

[11:27]  ⁵ tn Heb “the one walking on four.” Compare Lev 11:20-23.

[11:35]  ⁶ tn Heb “be unclean.”

[14:6]  ⁷ tc Heb “the live bird he [i.e., the priest] shall take it.” Although the MT has no ו (vav, “and”) at the beginning of this clause, a few medieval Hebrew mss and Smr have one and the LXX, Syriac, and Vulgate translate as if it is there. The “but” in the present translation reflects this text critical background, the object-first word order in the clause with the resumptive pronoun at the end, and the obvious contrast between the slaughtered bird in v. 5 and the live bird in v. 6.

[14:24]  ⁸ tn Heb “and the priest shall wave them.” In the present translation “priest” is not repeated a second time in the verse for stylistic reasons. With regard to the “waving” of the “wave offering,” see the note on v. 12 above.

[14:45]  ⁹ tn Smr, LXX, Syriac, and Tg. Ps.-J. have the plural verb, perhaps suggesting a passive translation, “The house…shall be torn down” (cf. NAB, NIV, TEV, NLT, and see the note on v. 4b above).

[14:45]  ¹⁰ tn Once again, Smr, LXX, and Syriac have the plural verb, perhaps to be rendered passive, “shall be brought.”

[18:30]  ¹¹ tn Heb “to not do from the statutes of the detestable acts.”

[18:30]  ¹² tn Heb “and you will not.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[20:22]  ¹³ tn Heb “And you shall keep all my statutes and all my regulations and you shall do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 22:31, etc.).

[20:22]  ¹⁴ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[20:23]  ¹⁵ 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).

[25:6]  ¹⁶ tn The word “produce” is not in the Hebrew text but is implied; cf. NASB “the sabbath products.”

[25:6]  ¹⁷ tn A “resident who stays” would be a foreign person who was probably residing as another kind of laborer in the household of a landowner (B. A. Levine, Leviticus [JPSTC], 170-71). See v. 35 below.