Imamat 2:5

2:5 If your offering is a grain offering made on the griddle, it must be choice wheat flour mixed with olive oil, unleavened.

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. ¹ 

Imamat 6:22

6:22 The high priest who succeeds him ²  from among his sons must do it. It is a perpetual statute; it must be offered up in smoke as a whole offering to the Lord.

Imamat 10:9

10:9 “Do not drink wine or strong drink, you and your sons with you, when you enter into the Meeting Tent, so that you do not die, which is a perpetual statute throughout your generations, ³ 

Imamat 11:33

11:33 As for any clay vessel they fall into, ⁴  everything in it ⁵  will become unclean and you must break it.

Imamat 12:4

12:4 Then she will remain ⁶  thirty-three days in blood purity. ⁷  She must not touch anything holy and she must not enter the sanctuary until the days of her purification are fulfilled. ⁸ 

Imamat 14:40

14:40 then the priest is to command that the stones that had the infection in them be pulled and thrown ⁹  outside the city ¹⁰  into an unclean place.

Imamat 17:8

17:8 “You are to say to them: ‘Any man ¹¹  from the house of Israel or ¹²  from the foreigners who reside ¹³  in their ¹⁴  midst, who offers ¹⁵  a burnt offering or a sacrifice

Imamat 18:23

18:23 You must not have sexual intercourse ¹⁶  with any animal to become defiled with it, and a woman must not stand before an animal to have sexual intercourse with it; ¹⁷  it is a perversion. ¹⁸ 

Imamat 18:29-30

18:29 For if anyone does any of these abominations, the persons who do them will be cut off from the midst of their people. ¹⁹  18:30 You must obey my charge to not practice any of the abominable statutes ²⁰  that have been done before you, so that you do not ²¹  defile yourselves by them. I am the Lord your God.’”

Imamat 20:13

20:13 If a man has sexual intercourse with a male as one has sexual intercourse with a woman, ²²  the two of them have committed an abomination. They must be put to death; their blood guilt is on themselves.

Imamat 23:41

23:41 You must celebrate it as a pilgrim festival to the Lord for seven days in the year. This is a perpetual statute throughout your generations; ²³  you must celebrate it in the seventh month.

Imamat 24:10

A Case of Blaspheming the Name

24:10 Now ²⁴  an Israelite woman’s son whose father was an Egyptian went out among the Israelites, and the Israelite woman’s son and an Israelite man ²⁵  had a fight in the camp.

[3:5]  ¹ 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).

[6:22]  ² tn Heb “And the anointed priest under him.”

[10:9]  ³ tn Heb “a perpetual statute for your generations”; NAB “a perpetual ordinance”; NRSV “a statute forever”; NLT “a permanent law.” The Hebrew grammar here suggests that the last portion of v. 9 functions as both a conclusion to v. 9 and an introduction to vv. 10-11. It is a pivot clause, as it were. Thus, it was a “perpetual statute” to not drink alcoholic beverages when ministering in the tabernacle, but it was also a “perpetual statue” to distinguish between holy and profane and unclean and clean (v. 10) as well as to teach the children of Israel all such statutes (v. 11).

[11:33]  ⁴ tn Heb “And any earthenware vessel which shall fall from them into its midst.”

[11:33]  ⁵ tn Heb “all which is in its midst.”

[12:4]  ⁶ tn Heb “sit, dwell” (יָשָׁב, yashav) normally means “to sit, to dwell”), but here it means “to remain, to stay” in the same condition for a period of time (cf., e.g., Gen 24:55).

[12:4]  ⁷ tn Heb “in bloods of purification” or “purifying” or “purity”; NASB “in the blood of her purification”; NRSV “her time of blood purification.” See the following note.

[12:4]  ⁸ tn The initial seven days after the birth of a son were days of blood impurity for the woman as if she were having her menstrual period. Her impurity was contagious during this period, so no one should touch her or even furniture on which she has sat or reclined (Lev 15:19-23), lest they too become impure. Even her husband would become impure for seven days if he had sexual intercourse with her during this time (Lev 15:24; cf. 18:19). The next thirty-three days were either “days of purification, purifying” or “days of purity,” depending on how one understands the abstract noun טֹהֳרָה (toharah, “purification, purity”) in this context. During this time the woman could not touch anything holy or enter the sanctuary, but she was no longer contagious like she had been during the first seven days. She could engage in normal everyday life, including sexual intercourse, without fear of contaminating anyone else (B. A. Levine, Leviticus [JPSTC], 73-74; cf. J. Milgrom, Leviticus [AB], 1:749-50). Thus, in a sense, the thirty-three days were a time of blood “purity” (cf. the present translation) as compared to the previous seven days of blood “impurity,” but they were also a time of blood “purification” (or “purifying”) as compared to the time after the thirty-three days, when the blood atonement had been made and she was pronounced “clean” by the priest (see vv. 6-8 below). In other words, the thirty-three day period was a time of “blood” (flow), but this was “pure blood,” as opposed to the blood of the first seven days.

[14:40]  ⁹ tn Heb “and the priest shall command and they shall pull out the stones which in them is the infection, and they shall cast them.” The second and third verbs (“they shall pull out” and “they shall throw”) state the thrust of the priest’s command, which suggests the translation “that they pull out…and throw” (cf. also vv. 4a, 5a, and 36a above), and for the impersonal passive rendering of the active verb (“be pulled and thrown”) see the note on v. 4 above.

[14:40]  ¹⁰ tn Heb “into from outside to the city.”

[17:8]  ¹¹ tn Heb “Man, man.” The repetition of the word “man” is distributive, meaning “any [or “every”] man” (GKC 395-96 §123.c; cf. Lev 15:2).

[17:8]  ¹² tn Heb “and.” Here the Hebrew conjunction ו (vav, “and”) has an alternative sense (“or”).

[17:8]  ¹³ tn Heb “from the sojourner who sojourns.”

[17:8]  ¹⁴ tc The LXX, Syriac, and Vulgate have “your” (plural) rather than “their.”

[17:8]  ¹⁵ tn Heb “causes to go up.”

[18:23]  ¹⁶ tn See the note on v. 20 above.

[18:23]  ¹⁷ tn Heb “to copulate with it” (cf. Lev 20:16).

[18:23]  ¹⁸ tn The Hebrew term תֶּבֶל (tevel, “perversion”) derives from the verb “to mix; to confuse” and therefore refers to illegitimate mixtures of species or violation of the natural order of things.

[18:29]  ¹⁹ sn Regarding the “cut off” penalty see the note on Lev 7:20.

[18:30]  ²⁰ tn Heb “to not do from the statutes of the detestable acts.”

[18:30]  ²¹ tn Heb “and you will not.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[20:13]  ²² tn Heb “[as the] lyings of a woman.” The specific reference here is to homosexual intercourse between males.

[23:41]  ²³ tn Heb “for your generations.”

[24:10]  ²⁴ tn Heb “And.”

[24:10]  ²⁵ tn Heb “the Israelite man,” but Smr has no article, and the point is that there was a conflict between the man of mixed background and a man of full Israelite descent.