Imamat 8:5

8:5 Then Moses said to the congregation: “This is what the Lord has commanded to be done.”

Imamat 13:1

Infections on the Skin

13:1 The Lord spoke to Moses and Aaron:

Imamat 16:9

16:9 Aaron must then present the goat which has been designated by lot for the Lord, ¹  and he is to make it a sin offering,

Imamat 18:6

Laws of Sexual Relations

18:6 “‘No man is to approach any close relative ²  to have sexual intercourse with her. ³  I am the Lord. ⁴ 

Imamat 19:3

19:3 Each of you must respect his mother and his father, ⁵  and you must keep my Sabbaths. I am the Lord your God.

Imamat 19:5

Eating the Peace Offering

19:5 “‘When you sacrifice a peace offering sacrifice to the Lord, you must sacrifice it so that it is accepted for you. ⁶ 

Imamat 19:24

19:24 In the fourth year all its fruit will be holy, praise offerings ⁷  to the Lord.

Imamat 19:30

Purity, Honor, Respect, and Honesty

19:30 “‘You must keep my Sabbaths and fear my sanctuary. I am the Lord.

Imamat 20:8

20:8 You must be sure to obey my statutes. ⁸  I am the Lord who sanctifies you.

Imamat 22:20

22:20 You must not present anything that has a flaw, ⁹  because it will not be acceptable for your benefit. ¹⁰ 

Imamat 22:26

22:26 The Lord spoke to Moses:

Imamat 23:25

23:25 You must not do any regular work, but ¹¹  you must present a gift to the Lord.’”

Imamat 23:44

23:44 So Moses spoke to the Israelites about the appointed times of the Lord. ¹² 

Imamat 24:12

24:12 So they placed him in custody until they were able ¹³  to make a clear legal decision for themselves based on words from the mouth of the Lord. ¹⁴ 

Imamat 27:22

27:22 “‘If he consecrates to the Lord a field he has purchased, ¹⁵  which is not part of his own landed property,

[16:9]  ¹ tn Heb “which the lot has gone up on it for the Lord.”

[18:6]  ² tn Heb “Man, man shall not draw near to any flesh (שְׁאֵר, shÿ’er) of his body/flesh (בָּשָׂר, basar).” The repetition of the word “man” is distributive, meaning “any (or “every”) man” (GKC 395-96 §123.c; cf. Lev 15:2). The two words for “flesh” are combined to refer to emphasize the physical familial relatedness (see J. E. Hartley, Leviticus [WBC], 282, and B. A. Levine, Leviticus [JPSTC], 119).

[18:6]  ³ tn Heb “to uncover [her] nakedness” (cf. KJV, ASV, NASB, NRSV), which is clearly euphemistic for sexual intercourse (see J. E. Hartley, Leviticus [WBC], 282, and B. A. Levine, Leviticus [JPSTC], 119). This expression occurs a number of times in the following context and is generally translated “have sexual intercourse with [someone],” although in the case of the father mentioned in the following verse the expression may be connected to the shame or disgrace that would belong to the father whose wife’s sexuality is violated by his son. See the note on the word “mother” in v. 7.

[18:6]  ⁴ sn The general statement prohibiting sexual intercourse between close relatives serves as an opening summary statement for the following section, which gives details concerning which degrees of relationship are specifically forbidden.

[19:3]  ⁵ tn Heb “A man his mother and his father you [plural] shall fear.” The LXX, Syriac, Vulgate, and certain Targum mss reverse the order, “his father and his mother.” The term “fear” is subject to misunderstanding by the modern reader, so “respect” has been used in the translation. Cf. NAB, NRSV “revere”; NASB “reverence.”

[19:5]  ⁶ tn Heb “for your acceptance”; cf. NIV, NLT “it will be accepted on your behalf.”

[19:24]  ⁷ tn See B. A. Levine, Leviticus (JPSTC), 132, where the translation reads “set aside for jubilation”; a special celebration before the Lord.

[20:8]  ⁸ tn Heb “And you shall keep my statutes 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.).

[22:20]  ⁹ tn Heb “all which in it [is] a flaw.” Note that the same term is used for physical flaws of people in Lev 21:17-24. Cf. KJV, ASV, NRSV “blemish”; NASB, NIV, TEV “defect”; NLT “with physical defects.”

[22:20]  ¹⁰ tn Heb “not for acceptance shall it be for you”; NIV “it will not be accepted on your behalf” (NRSV and NLT both similar).

[23:25]  ¹¹ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have adversative force here (cf. KJV, NASB, NIV).

[23:44]  ¹² sn E. S. Gerstenberger (Leviticus [OTL], 352) takes v. 44 to be an introduction to another set of festival regulations, perhaps something like those found in Exod 23:14-17. For others this verse reemphasizes the Mosaic authority of the preceding festival regulations (e.g., J. E. Hartley, Leviticus [WBC], 390).

[24:12]  ¹³ tn The words “until they were able” are not in the Hebrew text, but are implied.

[24:12]  ¹⁴ tn The Hebrew here is awkward. A literal reading would be something like the following: “And they placed him in custody to give a clear decision [HALOT 976 s.v. פרשׁ qal] for themselves on the mouth of the Lord.” In any case, they were apparently waiting for a direct word from the Lord regarding this matter (see vv. 13ff).

[27:22]  ¹⁵ tn Heb “his field of purchase,” which is to be distinguished from his own ancestral “landed property” (cf. v. 16 above).