Imamat 6:3

6:3 or has found something lost and denies it and swears falsely ¹  concerning any one of the things that someone might do to sin ²  –

Imamat 7:3

7:3 Then the one making the offering ³  must present all its fat: the fatty tail, the fat covering the entrails,

Imamat 7:24

7:24 Moreover, the fat of an animal that has died of natural causes ⁴  and the fat of an animal torn by beasts may be used for any other purpose, ⁵  but you must certainly never eat it.

Imamat 8:27

8:27 He then put all of them on the palms ⁶  of Aaron and his sons, who waved ⁷  them as a wave offering before the Lord. ⁸ 

Imamat 11:41

11:41 Every swarming thing that swarms on the land is detestable; it must not be eaten.

Imamat 13:19

13:19 and in the place of the boil there is a white swelling or a reddish white bright spot, he must show himself to the priest. ⁹ 

Imamat 13:24

A Burn on the Skin

13:24 “When a body has a burn on its skin ¹⁰  and the raw area of the burn becomes a reddish white or white bright spot,

Imamat 14:41

14:41 Then he is to have the house scraped ¹¹  all around on the inside, ¹²  and the plaster ¹³  which is scraped off ¹⁴  must be dumped outside the city ¹⁵  into an unclean place.

Imamat 14:49

14:49 Then he ¹⁶  is to take two birds, a piece of cedar wood, a scrap of crimson fabric, and some twigs of hyssop ¹⁷  to decontaminate ¹⁸  the house,

Imamat 14:53

14:53 and he is to send the live bird away outside the city ¹⁹  into the open countryside. So he is to make atonement for the house and it will be clean.

Imamat 15:3

15:3 Now this is his uncleanness in regard to his discharge ²⁰  – whether his body secretes his discharge or blocks his discharge, he is unclean. All the days that his body has a discharge or his body blocks his discharge, ²¹  this is his uncleanness. ²² 

Imamat 16:6

16:6 Then Aaron is to present the sin offering bull which is for himself and is to make atonement on behalf of himself and his household.

Imamat 16:8

16:8 and Aaron is to cast lots over the two goats, ²³  one lot for the Lord and one lot for Azazel. ²⁴ 

Imamat 18:21

18:21 You must not give any of your children as an offering to Molech, ²⁵  so that you do not profane ²⁶  the name of your God. I am the Lord!

Imamat 19:25

19:25 Then in the fifth year you may eat its fruit to add its produce to your harvest. ²⁷  I am the Lord your God.

Imamat 19:28

19:28 You must not slash your body for a dead person ²⁸  or incise a tattoo on yourself. ²⁹  I am the Lord.

Imamat 19:32

19:32 You must stand up in the presence of the aged, honor the presence of an elder, and fear your God. I am the Lord.

Imamat 22:5

22:5 or a man who touches a swarming thing by which he becomes unclean, ³⁰  or touches a person ³¹  by which he becomes unclean, whatever that person’s impurity ³²  –

Imamat 23:26-27

The Day of Atonement

23:26 The Lord spoke to Moses: 23:27 “The ³³  tenth day of this seventh month is the Day of Atonement. ³⁴  It is to be a holy assembly for you, and you must humble yourselves ³⁵  and present a gift to the Lord.

Imamat 23:29-30

23:29 Indeed, ³⁶  any person who does not behave with humility on this particular day will be cut off from his people. ³⁷  23:30 As for any person ³⁸  who does any work on this particular day, I will exterminate ³⁹  that person from the midst of his people! ⁴⁰ 

Imamat 24:6

24:6 and you must set them in two rows, six in a row, ⁴¹  on the ceremonially pure table before the Lord.

Imamat 25:8

Regulations for the Jubilee Year of Release

25:8 “‘You must count off ⁴²  seven weeks of years, seven times seven years, ⁴³  and the days of the seven weeks of years will amount to forty-nine years. ⁴⁴ 

Imamat 25:12

25:12 Because that year is a jubilee, it will be holy to you – you may eat its produce ⁴⁵  from the field.

Imamat 25:15

25:15 You may buy it from your fellow citizen according to the number of years since ⁴⁶  the last jubilee; he may sell it to you according to the years of produce that are left. ⁴⁷ 

Imamat 25:21

25:21 I will command my blessing for you in the sixth year so that it may yield ⁴⁸  the produce ⁴⁹  for three years,

Imamat 25:41

25:41 but then ⁵⁰  he may go free, ⁵¹  he and his children with him, and may return to his family and to the property of his ancestors. ⁵² 

Imamat 26:18

26:18 “‘If, in spite of all these things, ⁵³  you do not obey me, I will discipline you seven times more on account of your sins. ⁵⁴ 

Imamat 26:27

26:27 “‘If in spite of this ⁵⁵  you do not obey me but walk in hostility against me, ⁵⁶ 

Imamat 27:5

27:5 If the person is from five years old up to twenty years old, the conversion value of the male is twenty shekels, and for the female ten shekels.

Imamat 27:20

27:20 If he does not redeem the field, but sells ⁵⁷  the field to someone else, he may never redeem it.

Imamat 27:29

27:29 Any human being who is permanently dedicated ⁵⁸  must not be ransomed; such a person must be put to death.

[6:3]  ¹ tn Heb “and swears on falsehood”; cf. CEV “deny something while under oath.”

[6:3]  ² tn Heb “on one from all which the man shall do to sin in them.”

[7:3]  ³ tn Heb “then he.” This pronoun refers to the offerer, who was responsible for slaughtering the animal. Contrast v. 2 above and v. 5 below.

[7:24]  ⁴ tn Heb “carcass,” referring to the carcass of an animal that has died on its own, not the carcass of an animal slaughtered for sacrifice or killed by wild beasts. This has been clarified in the translation by supplying the phrase “of natural causes”; cf. NAB, TEV “that has died a natural death.”

[7:24]  ⁵ tn Heb “shall be used for any work”; cf. NIV, NLT “may be used for any other purpose.”

[8:27]  ⁶ sn The “palms” refer to the up-turned hands, positioned in such a way that the articles of the offering could be placed on them.

[8:27]  ⁷ tn Heb “and he waved.” The subject of the verb “he waved” is Aaron, but Aaron’s sons also performed the action (see “Aaron and his sons” just previously). See the similar shifts from Moses to Aaron as the subject of the action above (vv. 15, 16, 19, 20, 23), and esp. the note on Lev 8:15. In the present translation this is rendered as an adjectival clause (“who waved”) to indicate that the referent is not Moses but Aaron and his sons. Cf. CEV “who lifted it up”; NAB “whom he had wave” (with “he” referring to Moses here).

[8:27]  ⁸ sn See Lev 7:30-31, 34.

[13:19]  ⁹ tn Some English versions translate “it shall be shown to [or “be seen by”] the priest,” taking the infection to be the subject of the verb (e.g., KJV, NASB, RSV, NRSV). Based on the Hebrew grammar there is no way to be sure which is intended.

[13:24]  ¹⁰ tn Heb “Or a body, if there is in its skin a burn of fire.”

[14:41]  ¹¹ tn Or, according to the plurality of the verb in Smr, LXX, Syriac, and Targums, “Then the house shall be scraped” (cf. NAB, NLT, and the note on v. 40).

[14:41]  ¹² tn Heb “from house all around.”

[14:41]  ¹³ tn Heb “dust” (so KJV) or “rubble”; NIV “the material”; NLT “the scrapings.”

[14:41]  ¹⁴ tn Heb “which they have scraped off.” The MT term קִיר (qir, “wall” from קָצָה, qatsah, “to cut off”; BDB 892), the original Greek does not have this clause, Smr has הקיצו (with uncertain meaning), and the BHS editors and HALOT 1123-24 s.v. I קצע hif.a suggest emending the verb to הִקְצִעוּ (hiqtsi’u, see the same verb at the beginning of this verse; cf. some Greek mss, Syriac, and the Targums). The emendation seems reasonable and is accepted by many commentators, but the root קָצָה (qatsah, “to cut off”) does occur in the Bible (2 Kgs 10:32; Hab 2:10) and in postbiblical Hebrew (J. E. Hartley, Leviticus [WBC], 179, notes 41c and 43d; J. Milgrom, Leviticus [AB], 1:873; cf. also קָצַץ, qatsats, “to cut off”).

[14:41]  ¹⁵ tn Heb “into from outside to the city.”

[14:49]  ¹⁶ tn The pronoun “he” refers to the priest mentioned in the previous verse.

[14:49]  ¹⁷ tn Regarding these ritual materials, see the note on v. 4 above.

[14:49]  ¹⁸ tn Regarding the Piel of חָטָא (khata’, cf. v. 52) meaning to “decontaminate” or “perform a decontamination,” see the notes on Lev 8:15 and 9:15.

[14:49]  sn In Lev 8:15, for example, the “sin offering” is used to “decontaminate” the burnt offering altar. As argued above (see the note on v. 7 above), these ritual materials and the procedures performed with them do not constitute a “sin offering” (contrast vv. 19 and 31 above). In fact, no sin offering was required for the purification of a house.

[14:53]  ¹⁹ tn Heb “to from outside to the city.”

[15:3]  ²⁰ tn The LXX has “this the law of his uncleanness…” (cf. v. 32 and compare, e.g., 13:59; 14:2, 56).

[15:3]  ²¹ tc Smr, LXX, and the Paleo-Hebrew Leviticus Scroll from Qumran (11QpaleoLev; Fragment G contains Lev 14:52-15:5 and 16:2-4, and agrees with the LXX of Lev 15:3b) are in essential (although not complete) agreement against the MT in Lev 15:3b and are to be preferred in this case. The shorter MT text has probably arisen due to a lengthy haplography. See K. A. Mathews, “The Leviticus Scroll (11QpaleoLev) and the Text of the Hebrew Bible,” CBQ 48 (1986): 177-78, 198; D. N. Freedman, “Variant Readings in the Leviticus Scroll from Qumran Cave 11,” CBQ 36 (1974): 528-29; D. N. Freedman and K. A. Mathews, The Paleo-Hebrew Leviticus Scroll, 32. The MT of Lev 15:3 reads: “Now this is his uncleanness in [regard to] his discharge – whether his body secretes his discharge or blocks his discharge, this is his uncleanness.” Smr adds after MT’s “blocks his discharge” the following: “he is unclean; all the days that his body has a discharge or his body blocks his discharge, this is his uncleanness.” Thus, the MT appears to skip from Smr טמא הוא “he is unclean” in the middle of the verse to יא/טמאתו הו “this is his uncleanness” at the end of the verse, leaving out “he is unclean; all the days that his body has a discharge or his body blocks his discharge” (cf. the BHS footnote). 11Q1 (paleoLev^a frag. G) is indeed fragmentary, but it does have ימי ז בו כל “…in him, all the days of the fl[ow],” supporting Smr and LXX tradition. The LXX adds after MT “blocks his discharge” the following: “all the days of the flow of his body, by which his body is affected by the flow,” followed by “it is his uncleanness” (i.e., the last two words of the MT).

[15:3]  sn The contrast between the dripping or flowing from the male sexual member as opposed to there being a blockage is important. One might not understand that even though a blockage actually causes a lack of discharge, it is still unclean.

[15:3]  ²² tn Heb “it is his uncleanness,” but the last clause recapitulates the effect of the first clause in this verse, both of which introduce the regulations for such uncleanness in the following verses. In other words, whether his discharge flows from his penis or is blocked in it, he is still unclean and must proceed according to the following regulations (vv. 4ff).

[16:8]  ²³ tn Heb “and Aaron shall give lots on the two he-goats.” See the note on Lev 8:8 for the priestly casting of lots in Israel and the explanation in B. A. Levine, Leviticus (JPSTC), 102, on Lev 16:8-9. J. Milgrom, Leviticus (AB), 1:1019-20, suggests, however, that the expression here signifies that, the lots having been cast, the priest was to literally “place” (Heb “give”) the one marked “for the Lord” on the head of the goat to be sacrificed and the one marked “for Azazel” on the head of the one to be released in the wilderness in order to avoid confusing them later in the ritual sequence.

[16:8]  ²⁴ tn The meaning of the Hebrew term עֲזָאזֵל (’aza’zel, four times in the OT, all of them in this chapter; vv. 8, 10 [2 times], and 26) is much debated. There are three or perhaps four major views (see the summaries and literature cited in J. Milgrom, Leviticus [AB], 1:1020-21; B. A. Levine, Leviticus [JPSTC], 102; J. E. Hartley, Leviticus [WBC], 237-38; D. P. Wright, The Disposal of Impurity [SBLDS], 21-25; M. V. Van Pelt and W. C. Kaiser, NIDOTTE 3:362-63; and M. S. Moore, NIDOTTE 4:421-22). (1) Some derive the term from a combination of the Hebrew word עֵז (’ez, “goat”; i.e., the word for “goats” in v. 5) and אָזַל (’azal, “to go away”), meaning “the goat that departs” or “scapegoat” (cf., e.g., the LXX and KJV, NASB, NIV, NLT). This meaning suits the ritual practice of sending the so-called “scapegoat” away into the wilderness (vv. 10, 21-22, 26). Similarly, some derive the term from Arabic ’azala (“to banish, remove”), meaning “entire removal” as an abstract concept (see BDB 736 s.v. עֲזָאזֵל). (2) Some see the term as a description of the wilderness area to which the goat was dispatched, deriving it somehow from Arabic ’azazu (“rough ground”) or perhaps עָזָז, (’azaz, “to be strong, fierce”). (3) The most common view among scholars today is that it is the proper name of a particular demon (perhaps even the Devil himself) associated with the wilderness desert regions. Levine has proposed that it may perhaps derive from a reduplication of the ז (zayin) in עֵז combined with אֵל (’el, “mighty”), meaning “mighty goat.” The final consonantal form of עֲזָאזֵל would have resulted from the inversion of the א (aleph) with the second ז. He makes the point that the close association between עֵז and שְׂעִירִים (shÿ’irim), which seems to refer to “goat-demons” of the desert in Lev 17:7 (cf. Isa 13:21, etc.), should not be ignored in the derivation of Azazel, although the term ultimately became the name of “the demonic ruler of the wilderness.” The latter view is supported by the parallel between the one goat “for (לְ, lamed preposition) the Lord” and the one “for (לְ) Azazel” here in v. 8. The rendering as a proper name has been tentatively accepted here (cf. ASV, NAB, NRSV, TEV, CEV). Perhaps a play on words between the proper name and the term for “goat” has occurred so that the etymology has become obscure. Even if a demon or the demonic realm is the source for the name, however, there is no intention here of appeasing the demons. The goal is to remove the impurity and iniquity from the community in order to avoid offending the Lord and the repercussions of such (see esp. vv. 21-22 and cf. Lev 15:31).

[18:21]  ²⁵ tn Heb “And from your seed you shall not give to cause to pass over to Molech.” Smr (cf. also the LXX) has “to cause to serve” rather than “to cause to pass over.” For detailed remarks on Molech and Molech worship see N. H. Snaith, Leviticus and Numbers (NCBC), 87-88; P. J. Budd, Leviticus (NCBC), 259-60; and J. E. Hartley, Leviticus (WBC), 333-37, and the literature cited there. It could refer to either human sacrifice or a devotion of children to some sort of service of Molech, perhaps of a sexual sort (cf. Lev 20:2-5; 2 Kgs 23:10, etc.). The inclusion of this prohibition against Molech worship here may be due to some sexual connection of this kind, or perhaps simply to the lexical link between זֶרַע (zera’) meaning “seed, semen” in v. 20 but “offspring” in v. 21.

[18:21]  ²⁶ tn Heb “and you shall not profane.” Regarding “profane,” see the note on Lev 10:10 above.

[19:25]  ²⁷ tn Heb “to add to you its produce.” The rendering here assumes that the point of this clause is simply that finally being allowed to eat the fruit in the fifth year adds the fruit of the tree to their harvest. Some take the verb to be from אָסַף (’asaf, “to gather”) rather than יָסַף (yasaf, “to add; to increase”), rendering the verse, “to gather to you the produce” (E. S. Gerstenberger, Leviticus [OTL], 260, and see the versions referenced in J. E. Hartley, Leviticus [WBC], 306). Others take it to mean that by following the regulations given previously they will honor the Lord so that the Lord will cause the trees to increase the amount of fruit they would normally produce (Hartley, 303, 306; cf. NASB, NIV, NRSV, NLT).

[19:28]  ²⁸ tn Heb “And slash for the soul you shall not give.” The Hebrew term נֶפֶשׁ (nefesh, “soul, person, life”) can sometimes refer to a “dead person” (cf. Lev 21:1, 5; 22:5). See J. E. Hartley, Leviticus (WBC), 306, 320-21.

[19:28]  ²⁹ tn Heb “and a writing of incision you shall not give in you.”

[22:5]  ³⁰ tn Heb “which there shall be uncleanness to him.”

[22:5]  ³¹ tn The Hebrew term for “person” here is אָדָם (adam, “human being”), which could either a male or a female person.

[22:5]  ³² tn Heb “to all his impurity.” The phrase refers to the impurity of the person whom the man touches to become unclean (see the previous clause). To clarify this, the translation uses “that person’s” rather than “his.”

[23:27]  ³³ tn Heb “Surely the tenth day” or perhaps “Precisely the tenth day.” The Hebrew adverbial particle אַךְ (’akh) is left untranslated by most recent English versions; cf. however NASB “On exactly the tenth day.”

[23:27]  ³⁴ sn See the description of this day and its regulations in Lev 16 and the notes there.

[23:27]  ³⁵ tn Heb “you shall humble your souls.” See the note on Lev 16:29 above.

[23:29]  ³⁶ tn The particular כִּי (ki) is taken in an asseverative sense here (“Indeed,” see the NJPS translation).

[23:29]  ³⁷ tn Heb “it [i.e., that person; literally “soul,” feminine] shall be cut off from its peoples [plural]”; NLT “from the community.”

[23:30]  ³⁸ tn Heb “And any person.”

[23:30]  ³⁹ tn See HALOT 3 s.v. I אבד hif. Cf. KJV, NASB, NIV, NRSV, NLT “destroy”; CEV “wipe out.”

[23:30]  ⁴⁰ tn Heb “its people” (“its” is feminine to agree with “person,” literally “soul,” which is feminine in Hebrew; cf. v. 29).

[24:6]  ⁴¹ tn Heb “six of the row.”

[25:8]  ⁴² tn Heb “And you shall count off for yourself.”

[25:8]  ⁴³ tn Heb “seven years seven times.”

[25:8]  ⁴⁴ tn Heb “and they shall be for you, the days of the seven Sabbaths of years, forty-nine years.”

[25:12]  ⁴⁵ tn That is, the produce of the land (fem.; cf. v. 7 above).

[25:15]  ⁴⁶ tn Heb “in the number of years after.”

[25:15]  ⁴⁷ tn The words “that are left” are not in the Hebrew text, but are implied.

[25:15]  sn The purchaser is actually buying only the crops that the land will produce until the next jubilee, since the land will revert to the original owner at that time. The purchaser, therefore, is not actually buying the land itself.

[25:21]  ⁴⁸ tn Heb “and it [i.e., the land] shall make the produce.” The Hebrew term וְעָשָׂת (vÿ’asat, “and it shall make”) is probably an older third feminine singular form of the verb (GKC 210 §75.m). Smr has the normal form.

[25:21]  ⁴⁹ tn Smr and LXX have “its produce” (cf. 25:3, 7, etc.) rather than “the produce.”

[25:41]  ⁵⁰ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have adversative force here.

[25:41]  ⁵¹ tn Heb “may go out from you.”

[25:41]  ⁵² tn Heb “fathers.”

[26:18]  ⁵³ tn Heb “And if until these.”

[26:18]  ⁵⁴ tn Heb “I will add to discipline you seven [times] on your sins.”

[26:27]  ⁵⁵ tn Heb “And if in this.”

[26:27]  ⁵⁶ tn Heb “with me.”

[27:20]  ⁵⁷ tn Heb “and if he sells.”

[27:29]  ⁵⁸ tn Heb “permanently dedicated from among men.”