Imamat 1:5

1:5 Then the one presenting the offering ¹  must slaughter the bull ²  before the Lord, and the sons of Aaron, the priests, must present the blood and splash ³  the blood against the sides of the altar which is at the entrance of the Meeting Tent.

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 2:8-9

2:8 “‘You must bring the grain offering that must be made from these to the Lord. Present it to the priest, ⁴  and he will bring it to the altar. 2:9 Then the priest must take up ⁵  from the grain offering its memorial portion and offer it up in smoke on the altar – it is ⁶  a gift of a soothing aroma to the Lord.

Imamat 2:14

2:14 “‘If you present a grain offering of first ripe grain to the Lord, you must present your grain offering of first ripe grain as soft kernels roasted in fire – crushed bits of fresh grain. ⁷ 

Imamat 3:3

3:3 Then the one presenting the offering ⁸  must present a gift to the Lord from the peace offering sacrifice: He must remove the fat that covers the entrails and all the fat that surrounds the entrails, ⁹ 

Imamat 4:14

4:14 the assembly must present a young bull for a sin offering when the sin they have committed ¹⁰  becomes known. They must bring it before the Meeting Tent,

Imamat 4:24

4:24 He must lay his hand on the head of the male goat and slaughter ¹¹  it in the place where the burnt offering is slaughtered before the Lord – it is a sin offering.

Imamat 4:28

4:28 or his sin that he committed ¹²  is made known to him, ¹³  he must bring a flawless female goat ¹⁴  as his offering for the sin ¹⁵  that he committed.

Imamat 5:9

5:9 Then he must sprinkle ¹⁶  some of the blood of the sin offering on the wall of the altar, and the remainder of the blood ¹⁷  must be squeezed out at the base of the altar – it is a sin offering.

Imamat 6:6

6:6 Then he must bring his guilt offering to the Lord, a flawless ram from the flock, convertible into silver shekels, ¹⁸  for a guilt offering to the priest.

Imamat 7:15

7:15 The meat of his ¹⁹  thanksgiving peace offering must be eaten on the day of his offering; he must not set any of it aside until morning.

Imamat 7:17

7:17 but the leftovers from the meat of the sacrifice must be burned up in the fire ²⁰  on the third day.

Imamat 7:19

7:19 The meat which touches anything ceremonially ²¹  unclean must not be eaten; it must be burned up in the fire. As for ceremonially clean meat, ²²  everyone who is ceremonially clean may eat the meat.

Imamat 7:36

7:36 This is what the Lord commanded to give to them from the Israelites on the day Moses ²³  anointed them ²⁴  – a perpetual allotted portion throughout their generations. ²⁵ 

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 10:13

10:13 You must eat it in a holy place because it is your allotted portion ²⁶  and the allotted portion of your sons from the gifts ²⁷  of the Lord, for this is what I have been commanded. ²⁸ 

Imamat 11:4

11:4 However, you must not eat these ²⁹  from among those that chew the cud and have divided hooves: The camel is unclean to you ³⁰  because it chews the cud ³¹  even though its hoof is not divided. ³² 

Imamat 13:5

13:5 The priest must then examine it on the seventh day, and if, ³³  as far as he can see, the infection has stayed the same ³⁴  and has not spread on the skin, ³⁵  then the priest is to quarantine the person for another seven days. ³⁶ 

Imamat 13:11

13:11 it is a chronic ³⁷  disease on the skin of his body, ³⁸  so the priest is to pronounce him unclean. ³⁹  The priest ⁴⁰  must not merely quarantine him, for he is unclean. ⁴¹ 

Imamat 13:39

13:39 the priest is to examine them, ⁴²  and if ⁴³  the bright spots on the skin of their body are faded white, it is a harmless rash that has broken out on the skin. The person is clean. ⁴⁴ 

Imamat 13:57

13:57 Then if ⁴⁵  it still appears again in the garment or the warp or the woof, or in any article of leather, it is an outbreak. Whatever has the infection in it you must burn up in the fire.

Imamat 13:59

Summary of Infection Regulations

13:59 This is the law ⁴⁶  of the diseased infection in the garment of wool or linen, or the warp or woof, or any article of leather, for pronouncing it clean or unclean. ⁴⁷ 

Imamat 14:4

14:4 then the priest will command that two live clean birds, a piece of cedar wood, a scrap of crimson fabric, ⁴⁸  and some twigs of hyssop ⁴⁹  be taken up ⁵⁰  for the one being cleansed. ⁵¹ 

Imamat 16:3

Day of Atonement Offerings

16:3 “In this way Aaron is to enter into the sanctuary – with a young bull ⁵²  for a sin offering ⁵³  and a ram for a burnt offering. ⁵⁴ 

Imamat 17:11

17:11 for the life of every living thing ⁵⁵  is in the blood. ⁵⁶  So I myself have assigned it to you ⁵⁷  on the altar to make atonement for your lives, for the blood makes atonement by means of the life. ⁵⁸ 

Imamat 18:23

18:23 You must not have sexual intercourse ⁵⁹  with any animal to become defiled with it, and a woman must not stand before an animal to have sexual intercourse with it; ⁶⁰  it is a perversion. ⁶¹ 

Imamat 18:30

18:30 You must obey my charge to not practice any of the abominable statutes ⁶²  that have been done before you, so that you do not ⁶³  defile yourselves by them. I am the Lord your God.’”

Imamat 19:6

19:6 It must be eaten on the day of your sacrifice and on the following day, ⁶⁴  but what is left over until the third day must be burned up. ⁶⁵ 

Imamat 19:8

19:8 and the one who eats it will bear his punishment for iniquity ⁶⁶  because he has profaned ⁶⁷  what is holy to the Lord. ⁶⁸  That person will be cut off from his people. ⁶⁹ 

Imamat 20:13

20:13 If a man has sexual intercourse with a male as one has sexual intercourse with a woman, ⁷⁰  the two of them have committed an abomination. They must be put to death; their blood guilt is on themselves.

Imamat 20:19-20

20:19 You must not expose the nakedness of your mother’s sister and your father’s sister, for such a person has laid bare his own close relative. ⁷¹  They must bear their punishment for iniquity. ⁷²  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 21:21

21:21 No man from the descendants of Aaron the priest who has a physical flaw may step forward ⁷³  to present the Lord’s gifts; he has a physical flaw, so he must not step forward to present the food of his God.

Imamat 22:23

22:23 As for an ox ⁷⁴  or a sheep with a limb too long or stunted, ⁷⁵  you may present it as a freewill offering, but it will not be acceptable for a votive offering. ⁷⁶ 

Imamat 23:6

23:6 Then on the fifteenth day of the same month ⁷⁷  will be the festival of unleavened bread to the Lord; seven days you must eat unleavened bread.

Imamat 23:20

23:20 and the priest is to wave them – the two lambs ⁷⁸  – along with the bread of the first fruits, as a wave offering before the Lord; they will be holy to the Lord for the priest.

Imamat 23:38

23:38 besides ⁷⁹  the Sabbaths of the Lord and all your gifts, votive offerings, and freewill offerings which you must give to the Lord.

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; ⁸⁰  you must celebrate it in the seventh month.

Imamat 24:10

A Case of Blaspheming the Name

24:10 Now ⁸¹  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 ⁸²  had a fight in the camp.

Imamat 25:5-6

25:5 You must not gather in the aftergrowth of your harvest and you must not pick the grapes of your unpruned ⁸³  vines; the land must have a year of complete rest. 25:6 You may have the Sabbath produce ⁸⁴  of the land to eat – you, your male servant, your female servant, your hired worker, the resident foreigner who stays with you, ⁸⁵ 

Imamat 25:30-31

25:30 If it is not redeemed before the full calendar year is ended, ⁸⁶  the house in the walled city ⁸⁷  will belong without reclaim ⁸⁸  to the one who bought it throughout his generations; it will not revert in the jubilee. 25:31 The houses of villages, however, ⁸⁹  which have no wall surrounding them ⁹⁰  must be considered as the field ⁹¹  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. ⁹² 

Imamat 25:49

25:49 or his uncle or his cousin ⁹³  may redeem him, or anyone of the rest of his blood relatives – his family ⁹⁴  – may redeem him, or if ⁹⁵  he prospers he may redeem himself.

Imamat 27:9

Redemption of Vowed Animals

27:9 “‘If what is vowed is a kind of animal from which an offering may be presented ⁹⁶  to the Lord, anything which he gives to the Lord from this kind of animal ⁹⁷  will be holy.

Imamat 27:14

Redemption of Vowed Houses

27:14 “‘If a man consecrates his house as holy to the Lord, the priest will establish its conversion value, whether good or bad. Just as the priest establishes its conversion value, thus it will stand. ⁹⁸ 

Imamat 27:19

27:19 If, however, the one who consecrated the field redeems it, ⁹⁹  he must add to it one fifth of the conversion price ¹⁰⁰  and it will belong to him. ¹⁰¹ 

Imamat 27:23

27:23 the priest will calculate for him the amount of its conversion value until the jubilee year, and he must pay ¹⁰²  the conversion value on that jubilee day as something that is holy to the Lord.

[1:5]  ¹ tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity. The LXX has “they” rather than “he,” suggesting that the priests, not the offerer, were to slaughter the bull (cf. the notes on vv. 6a and 9a).

[1:5]  ² tn Heb “the son of the herd”; cf. KJV “bullock”; NASB, NIV “young bull.”

[1:5]  ³ tn “Splash” (cf. NAB) or “dash” (cf. NRSV) is better than “sprinkle,” which is the common English translation of this verb (זָרַק, zaraq; see, e.g., KJV, NASB, NIV, NLT). “Sprinkle” is not strong enough (contrast נָזָה [nazah], which does indeed mean “to sprinkle” or “to splatter”; cf. Lev 4:6).

[2:8]  ⁴ tc There are several person, gender, and voice verb problems in this verse. First, the MT has “And you shall bring the grain offering,” but the LXX and Qumran have “he” rather than “you” (J. Milgrom, Leviticus [AB], 1:185). Second, the MT has “which shall be made” (i.e., the 3rd person masculine Niphal passive verb which, in fact, does not agree with its feminine subject, מִנְחָה, minkhah, “grain offering”), while the LXX has “which he shall make” (3rd person Qal), thus agreeing with the LXX 3rd person verb at the beginning of the verse (see above). Third, the MT has a 3rd person vav consecutive verb “and he shall present it to the priest,” which agrees with the LXX but is not internally consistent with the 2nd person verb at the beginning of the verse in the MT. The BHS editors conjecture that the latter might be repointed to an imperative verb yielding “present it to the priest.” This would require no change of consonants and corresponds to the person of the first verb in the MT. This solution has been tentatively accepted here (cf. also J. E. Hartley, Leviticus [WBC], 26-27), even though it neither resolves the gender problem of the second verb nor fits the general grammatical pattern of the chapter in the MT.

[2:9]  ⁵ tn The Hebrew verb הֵרִים (herim, “to take up”; cf. NAB “lift”) is commonly used for setting aside portions of an offering (see, e.g., Lev 4:8-10 and R. E. Averbeck, NIDOTTE 4:335-36). A number of English versions employ the more normal English idiom “take out” here (e.g., NIV, NCV); cf. NRSV “remove.”

[2:9]  ⁶ tn The words “it is” (הוּא, hu’) both here and in vv. 10 and 16 are not in the MT, but are assumed. (cf. vv. 2b and 3b and the notes there).

[2:14]  ⁷ tn The translation of this whole section of the clause is difficult. Theoretically, it could describe one, two, or three different ways of preparing first ripe grain offerings (J. E. Hartley, Leviticus [WBC], 27). The translation here takes it as a description of only one kind of prepared grain. This is suggested by the fact that v. 16 uses only one term “crushed bits” (גֶּרֶשׂ, geres) to refer back to the grain as it is prepared in v. 14 (a more technical translation is “groats”; see J. Milgrom, Leviticus [AB], 1:178, 194). Cf. NAB “fresh grits of new ears of grain”; NRSV “coarse new grain from fresh ears.”

[3:3]  ⁸ tn Heb “Then he”; the referent (the person presenting the offering) has been specified in the translation for clarity (cf. the note on Lev 1:5).

[3:3]  ⁹ tn Heb “and all the fat on the entrails.” The fat layer that covers the entrails as a whole (i.e., “that covers the entrails”) is different from the fat that surrounds and adheres to the various organs (“on the entrails,” i.e., surrounding them; J. Milgrom, Leviticus [AB], 1:205-7).

[4:14]  ¹⁰ tn Heb “and the sin which they committed on it becomes known”; KJV “which they have sinned against it.” The Hebrew עָלֶיהָ (’aleha, “on it”) probably refers back to “one of the commandments” in v. 13 (J. Milgrom, Leviticus [AB], 1:243).

[4:24]  ¹¹ tn The LXX has a plural form here and also for the same verb later in the verse. See the note on Lev 1:5a.

[4:28]  ¹² tn Heb “or his sin which he sinned is made known to him”; cf. NCV “when that person learns about his sin.”

[4:28]  ¹³ tn Lev 4:27b-28a is essentially the same as 4:22b-23a (see the notes there).

[4:28]  ¹⁴ tn Heb “a she-goat of goats, a female without defect”; NAB “an unblemished she-goat.”

[4:28]  ¹⁵ tn Heb “on his sin.”

[5:9]  ¹⁶ tn The Hebrew verb וְהִזָּה (vÿhizzah, Hiphil of נָזָה, nazah) does indeed mean “sprinkle” or “splatter” (cf. Lev 4:6, 17). Contrast “splash” in Lev 1:5, etc. (זָרָק, zaraq).

[5:9]  ¹⁷ tn Heb “the remainder in the blood.” The Heb. preposition “in” (בְּ, bÿ) is used here to mean “some among” a whole collection of something.

[6:6]  ¹⁸ tn The words “into silver shekels” are supplied here. See the full expression in Lev 5:15, and compare 5:18. Cf. NRSV “or its equivalent”; NLT “or the animal’s equivalent value in silver.”

[7:15]  ¹⁹ tn In the verse “his” refers to the offerer.

[7:17]  ²⁰ tn Heb “burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely” (likewise in v. 19).

[7:19]  ²¹ tn The word “ceremonially” has been supplied in the translation both here and in the following sentence to clarify that the uncleanness involved is ritual or ceremonial in nature.

[7:19]  ²² tn The Hebrew has simply “the flesh,” but this certainly refers to “clean” flesh in contrast to the unclean flesh in the first half of the verse.

[7:36]  ²³ tn Heb “the day he”; the referent (Moses) has been specified in the translation for clarity.

[7:36]  ²⁴ tn Heb “which the Lord commanded to give to them in the day he anointed them from the children of Israel.” Thus v. 36 is tied syntactically to v. 35 (see the note there).

[7:36]  ²⁵ tn Heb “for your generations”; cf. NIV “for the generations to come”; TEV “for all time to come.”

[10:13]  ²⁶ tn Heb “statute” (cf. 10:9, 11); cf. KJV, NAB, NASB, NRSV “due”; NIV “share”; NLT “regular share.”

[10:13]  ²⁷ tn For the rendering of the Hebrew אִשֶׁה (’isheh) as “gift” rather than “offering [made] by fire,” see the note on Lev 1:9.

[10:13]  ²⁸ sn Cf. Lev 2:3 and 6:14-18 [6:7-11 HT] for these regulations.

[11:4]  ²⁹ tn Heb “this,” but as a collective plural (see the following context).

[11:4]  ³⁰ sn Regarding “clean” versus “unclean,” see the note on Lev 10:10.

[11:4]  ³¹ tn Heb “because a chewer of the cud it is” (see also vv. 5 and 6).

[11:4]  ³² tn Heb “and hoof there is not dividing” (see also vv. 5 and 6).

[13:5]  ³³ tn Heb “and behold” (so KJV, ASV).

[13:5]  ³⁴ tn Heb “the infection has stood in his eyes”; ASV “if in his eyes the plague be at a stay.”

[13:5]  ³⁵ 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]  ³⁶ tn Heb “a second seven days.”

[13:11]  ³⁷ tn The term rendered here “chronic” is a Niphal participle meaning “grown old” (HALOT 448 s.v. II ישׁן nif.2). The idea is that this is an old enduring skin disease that keeps on developing or recurring.

[13:11]  ³⁸ tn Heb “in the skin of his flesh” as opposed to the head or the beard (v. 29; cf. v. 2 above).

[13:11]  ³⁹ tn This is the declarative Piel of the verb טָמֵא (tame’, cf. the note on v. 3 above).

[13:11]  ⁴⁰ tn Heb “he”; the referent (the priest) has been specified in the translation for clarity.

[13:11]  ⁴¹ sn Instead of just the normal quarantine isolation, this condition calls for the more drastic and enduring response stated in Lev 13:45-46. Raw flesh, of course, sometimes oozes blood to one degree or another, and blood flows are by nature impure (see, e.g., Lev 12 and 15; cf. J. E. Hartley, Leviticus [WBC], 191).

[13:39]  ⁴² tn Heb “and the priest shall see.”

[13:39]  ⁴³ tn Heb “and behold” (so KJV, ASV).

[13:39]  ⁴⁴ tn Heb “he,” but the regulation applies to a man or a woman (v. 38a). In the translation “the person” is used to specify the referent more clearly.

[13:57]  ⁴⁵ tn Heb “And if”; NIV, NCV “But if”; NAB “If, however.”

[13:59]  ⁴⁶ sn The Hebrew term translated “law” (תוֹרָה, torah) introduces here a summary or colophon for all of Lev 13. Similar summaries are found in Lev 7:37-38; 11:46-47; 14:54-57; and 15:32-33.

[13:59]  ⁴⁷ tn These are declarative Piel forms of the verbs טָהֵר (taher) and טָמֵא (tame’) respectively (cf. the notes on vv. 3 and 6 above).

[14:4]  ⁴⁸ tn The term rendered here “crimson fabric” consists of two Hebrew words and means literally, “crimson of worm” (in this order only in Lev 14:4, 6, 49, 51, 52 and Num 19:6; for the more common reverse order, “worm of crimson,” see, e.g., the colored fabrics used in making the tabernacle, Exod 25:4, etc.). This particular “worm” is an insect that lives on the leaves of palm trees, the eggs of which are the source for a “crimson” dye used to color various kinds of cloth (B. A. Levine, Leviticus [JPSTC], 86). That a kind of dyed “fabric” is intended, not just the dye substance itself, is made certain by the dipping of it along with the other ritual materials listed here into the blood and water mixture for sprinkling on the person being cleansed (Lev 14:6; cf. also the burning of it in the fire of the red heifer in Num 19:6). Both the reddish color of cedar wood and the crimson colored fabric seem to correspond to the color of blood and may, therefore, symbolize either “life,” which is in the blood, or the use of blood to “make atonement” (see, e.g., Gen 9:4 and Lev 17:11). See further the note on v. 7 below.

[14:4]  ⁴⁹ sn Twigs of hyssop (probably one or several species of marjoram thymus), a spice and herb plant that grows out of walls in Palestine (see 1 Kgs 4:33 [5:13 HT], HALOT 27 s.v. אֵזוֹב, and J. E. Hartley, Leviticus [WBC], 195), were particularly leafy and therefore especially useful for sprinkling the purifying liquid (cf. vv. 5-7). Many of the details of the ritual procedure are obscure. It has been proposed, for example, that the “cedar wood” was a stick to which the hyssop was bound with the crimson material to make a sort of sprinkling instrument (Hartley, 195). In light of the burning of these three materials as part of the preparation of the ashes of the red heifer in Num 19:5-6, however, this seems unlikely.

[14:4]  ⁵⁰ tn The MT reads literally, “And the priest shall command and he shall take.” Clearly, the second verb (“and he shall take”) contains the thrust of the priest’s command, which suggests the translation “that he take” (cf. also v. 5a). Since the priest issues the command here, he cannot be the subject of the second verb because he cannot be commanding himself to “take” up these ritual materials. Moreover, since the ritual is being performed “for the one being cleansed,” the antecedent of the pronoun “he” cannot refer to him. The LXX, Smr, and Syriac versions have the third person plural here and in v. 5a, which corresponds to other combinations with the verb וְצִוָּה (vÿtsivvah) “and he (the priest) shall command” in this context (see Lev 13:54; 14:36, 40). This suggests an impersonal (i.e., “someone shall take” and “someone shall slaughter,” respectively) or perhaps even passive rendering of the verbs in 14:4, 5 (i.e., “there shall be taken” and “there shall be slaughtered,” respectively). The latter option has been chosen here.

[14:4]  ⁵¹ tn Heb “the one cleansing himself” (i.e., Hitpael participle of טָהֵר, taher, “to be clean”).

[16:3]  ⁵² tn Heb “with a bull, a son of the herd.”

[16:3]  ⁵³ sn See the note on Lev 4:3 regarding the term “sin offering.”

[16:3]  ⁵⁴ sn For the “burnt offering” see the note on Lev 1:3.

[17:11]  ⁵⁵ tn Heb “the life of the flesh.” Here “flesh” stands for “every living thing,” that is, all creatures (cf. NIV, NRSV, NLT “every creature”; CEV “every living creature.”

[17:11]  ⁵⁶ tn Heb “for the soul/life (נֶפֶשׁ, nefesh) of the flesh, it is in the blood” (cf. the note of v. 10 above and v. 14 below). Although most modern English versions begin a new sentence in v. 11, “For the life of the flesh is in the blood” (see, e.g., NJPS, NASB, NIV, NRSV), the כִּי (ki, “for, because”) at the beginning of the verse suggests continuation from v. 10, as the rendering here indicates (see, e.g., NEB, NLT; J. E. Hartley, Leviticus [WBC], 261; and G. J. Wenham, Leviticus [NICOT], 239).

[17:11]  sn This verse is a well-known crux interpretum for blood atonement in the Bible. The close association between the blood and “the soul/life [נֶפֶשׁ] of the flesh [בָּשָׂר, basar]” (v. 11a) begins in Gen 9:2-5 (if not Gen 4:10-11), where the Lord grants man the eating of meat (i.e., the “flesh” of animals) but also issues a warning: “But flesh [בָּשָׂר] with its soul/life [נֶפֶשׁ], [which is] its blood, you shall not eat” (cf. G. J. Wenham, Genesis [WBC], 1:151 and 193). Unfortunately, the difficulty in translating נֶפֶשׁ consistently (see the note on v. 10 above) obscures the close connection between the (human) “person” in v. 10 and “the life” (of animals, 2 times) and “your (human) lives” in v. 11, all of which are renderings of נֶפֶשׁ. The basic logic of the passage is that (a) no נֶפֶשׁ should eat the blood when he eats the בָּשָׂר of an animal (v. 10) because (b) the נֶפֶשׁ of בָּשָׂר is identified with the blood that flows through and permeates it (v. 11a), and (c) the Lord himself has assigned (i.e., limited the use of) animal blood, that is, animal נֶפֶשׁ, to be the instrument or price of making atonement for the נֶפֶשׁ of people (v. 11b). See the detailed remarks and literature cited in R. E. Averbeck, NIDOTTE 2:693-95, 697-98.

[17:11]  ⁵⁷ tn Heb “And I myself have given it to you.”

[17:11]  ⁵⁸ tn Heb “for the blood, it by (בְּ, bet preposition, “in”] the life makes atonement.” The interpretation of the preposition is pivotal here. Some scholars have argued that it is a bet of exchange; that is, “the blood makes atonement in exchange for the life [of the slaughtered animal]” (see R. E. Averbeck, NIDOTTE 2:694-95, 697 for analysis and criticism of this view). It is more likely that, as in the previous clause (“your lives”), “life/soul” (נֶפֶשׁ, nefesh) here refers to the person who makes the offering, not the animal offered. The blood of the animal makes atonement for the person who offers it either “by means of” (instrumental bet) the “life/soul” of the animal, which it symbolizes or embodies (the meaning of the translation given here); or perhaps the blood of the animal functions as “the price” (bet of price) for ransoming the “life/soul” of the person.

[18:23]  ⁵⁹ tn See the note on v. 20 above.

[18:23]  ⁶⁰ tn Heb “to copulate with it” (cf. Lev 20:16).

[18:23]  ⁶¹ 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.

[18:30]  ⁶² tn Heb “to not do from the statutes of the detestable acts.”

[18:30]  ⁶³ tn Heb “and you will not.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[19:6]  ⁶⁴ tn Heb “from the following day” (HALOT 572 s.v. מָחֳרָת 2.b).

[19:6]  ⁶⁵ tn Heb “shall be burned with fire”; KJV “shall be burnt in the fire.” Because “to burn with fire” is redundant in contemporary English the present translation simply has “must be burned up.”

[19:8]  ⁶⁶ tn See the note on Lev 17:16 above.

[19:8]  ⁶⁷ sn Regarding “profaned,” see the note on Lev 10:10 above.

[19:8]  ⁶⁸ tn Heb “the holiness of the Lord.”

[19:8]  ⁶⁹ sn On the “cut off” penalty see the note on Lev 7:20.

[20:13]  ⁷⁰ tn Heb “[as the] lyings of a woman.” The specific reference here is to homosexual intercourse between males.

[20:19]  ⁷¹ tn Heb “his flesh.”

[20:19]  ⁷² tn See the note on Lev 17:16 above.

[21:21]  ⁷³ tn Or “shall approach” (see HALOT 670 s.v. נגשׁ).

[22:23]  ⁷⁴ tn Heb “And an ox.”

[22:23]  ⁷⁵ tn Heb “and stunted” (see HALOT 1102 s.v. I קלט).

[22:23]  ⁷⁶ sn The freewill offering was voluntary, so the regulations regarding it were more relaxed. Once a vow was made, the paying of it was not voluntary (see B. A. Levine, Leviticus [JPSTC], 151-52, for very helpful remarks on this verse).

[23:6]  ⁷⁷ tn Heb “to this month.”

[23:20]  ⁷⁸ tn Smr and LXX have the Hebrew article on “lambs.” The syntax of this verse is difficult. The object of the verb (two lambs) is far removed from the verb itself (shall wave) in the MT, and the preposition עַל (’al, “upon”), rendered “along with” in this verse, is also added to the far removed subject (literally, “upon [the] two lambs”; see B. A. Levine, Leviticus [JPSTC], 159). It is clear, however, that the two lambs and the loaves (along with their associated grain and drink offerings) constituted the “wave offering,” which served as the prebend “for the priest.” Burnt and sin offerings (vv. 18-19a) were not included in this (see Lev 7:11-14, 28-36).

[23:38]  ⁷⁹ tn Heb “from to separation.” See BDB 94 s.v. בַּד 1.e for an explanation of this phrase. This phrase is repeated in front of each of the four items in this verse in the Hebrew text, but these have not been translated into English for stylistic reasons. Cf. KJV, NASB “besides”; NRSV “apart from.”

[23:41]  ⁸⁰ tn Heb “for your generations.”

[24:10]  ⁸¹ tn Heb “And.”

[24:10]  ⁸² 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.

[25:5]  ⁸³ tn Heb “consecrated, devoted, forbidden” (נָזִיר, nazir). The same term is used for the “consecration” of the “Nazirite” (and his hair, Num 6:2, 18, etc.), a designation which, in turn, derives from the very same root.

[25:6]  ⁸⁴ tn The word “produce” is not in the Hebrew text but is implied; cf. NASB “the sabbath products.”

[25:6]  ⁸⁵ 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.

[25:30]  ⁸⁶ tn Heb “until fulfilling to it a complete year.’

[25:30]  ⁸⁷ tn Heb “the house which [is] in the city which to it [is] a wall.” The Kethib has לֹא (lo’, “no, not”) rather than לוֹ (lo, “to it”) which is the Qere.

[25:30]  ⁸⁸ tn See the note on v. 23 above.

[25:31]  ⁸⁹ tn Heb “And the houses of the villages.”

[25:31]  ⁹⁰ tn Heb “which there is not to them a wall.”

[25:31]  ⁹¹ tn Heb “on the field.”

[25:46]  ⁹² tn Heb “and your brothers, the sons of Israel, a man in his brother you shall not rule in him in violence.”

[25:49]  ⁹³ tn Heb “the son of his uncle.”

[25:49]  ⁹⁴ tn Heb “or from the remainder of his flesh from his family.”

[25:49]  ⁹⁵ tc The LXX, followed by the Syriac, actually has “if,” which is not in the MT.

[27:9]  ⁹⁶ 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]  ⁹⁷ 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.

[27:14]  ⁹⁸ tn The expression “it shall stand” may be a technical term for “it shall be legally valid”; cf. NLT “assessment will be final.”

[27:19]  ⁹⁹ tn Heb “And if redeeming [infinitive absolute] he redeems [finite verb] the field, the one who consecrated it.” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.

[27:19]  ¹⁰⁰ tn Heb “the silver of the conversion value.”

[27:19]  ¹⁰¹ tn Heb “and it shall rise to him.” See HALOT 1087 s.v. קום 7 for the rendering offered here, but see also the note on the end of v. 14 above (cf. J. E. Hartley, Leviticus [WBC], 476, 478).

[27:23]  ¹⁰² tn Heb “give” (so KJV, ASV, NASB, NLT).