Imamat 2:13

2:13 Moreover, you must season every one of your grain offerings with salt; you must not allow the salt of the covenant of your God to be missing from your grain offering ¹  – on every one of your grain offerings you must present salt.

Imamat 4:2

4:2 “Tell the Israelites, ‘When a person sins by straying unintentionally ²  from any of the Lord’s commandments which must not be violated, and violates any ³  one of them ⁴  –

Imamat 4:13

For the Whole Congregation

4:13 “‘If the whole congregation of Israel strays unintentionally ⁵  and the matter is not noticed by ⁶  the assembly, and they violate one of the Lord’s commandments, which must not be violated, ⁷  so they become guilty,

Imamat 4:22

For the Leader

4:22 “‘Whenever ⁸  a leader, by straying unintentionally, ⁹  sins and violates one of the commandments of the Lord his God which must not be violated, ¹⁰  and he pleads guilty,

Imamat 4:27

For the Common Person

4:27 “‘If an ordinary individual ¹¹  sins by straying unintentionally ¹²  when he violates one of the Lord’s commandments which must not be violated, ¹³  and he pleads guilty

Imamat 5:1

Additional Sin Offering Regulations

5:1 “‘When a person sins ¹⁴  in that he hears a public curse against one who fails to testify ¹⁵  and he is a witness (he either saw or knew what had happened ¹⁶ ) and he does not make it known, ¹⁷  then he will bear his punishment for iniquity. ¹⁸ 

Imamat 5:8

5:8 He must bring them to the priest and present first the one that is for a sin offering. The priest ¹⁹  must pinch ²⁰  its head at the nape of its neck, but must not sever the head from the body. ²¹ 

Imamat 6:17

6:17 It must not be baked with yeast. ²²  I have given it as their portion from my gifts. It is most holy, ²³  like the sin offering and the guilt offering.

Imamat 6:30

6:30 But any sin offering from which some of its blood is brought into the Meeting Tent to make atonement in the sanctuary must not be eaten. It must be burned up in the fire. ²⁴ 

Imamat 7:19

7:19 The meat which touches anything ceremonially ²⁵  unclean must not be eaten; it must be burned up in the fire. As for ceremonially clean meat, ²⁶  everyone who is ceremonially clean may eat the meat.

Imamat 8:33

8:33 And you must not go out from the entrance of the Meeting Tent for seven days, until the day when your days of ordination are completed, because you must be ordained over a seven-day period. ²⁷ 

Imamat 8:35

8:35 You must reside at the entrance of the Meeting Tent day and night for seven days and keep the charge of the Lord so that you will not die, for this is what I have been commanded.”

Imamat 10:7

10:7 but you must not go out from the entrance of the Meeting Tent lest you die, for the Lord’s anointing oil is on you.” So they acted according to the word of Moses.

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, ²⁸ 

Imamat 10:18

10:18 See here! ²⁹  Its blood was not brought into the holy place within! ³⁰  You should certainly have eaten it in the sanctuary just as I commanded!”

Imamat 11:7

11:7 The pig is unclean to you because its hoof is divided (the hoof is completely split in two ³¹ ), even though it does not chew the cud. ³² 

Imamat 11:13

Clean and Unclean Birds

11:13 “‘These you are to detest from among the birds – they must not be eaten, because they are detestable: ³³  the griffon vulture, the bearded vulture, the black vulture,

Imamat 11:47

11:47 to distinguish between the unclean and the clean, between the living creatures that may be eaten and the living creatures that must not be eaten.’”

Imamat 13:5

13:5 The priest must then examine it on the seventh day, and if, ³⁴  as far as he can see, the infection has stayed the same ³⁵  and has not spread on the skin, ³⁶  then the priest is to quarantine the person for another seven days. ³⁷ 

Imamat 13:28

13:28 But if the bright spot stays in its place, has not spread on the skin, ³⁸  and it has faded, then it is the swelling of the burn, so the priest is to pronounce him clean, ³⁹  because it is the scar of the burn.

Imamat 13:36

13:36 then the priest is to examine it, and if ⁴⁰  the scall has spread on the skin the priest is not to search further for reddish yellow hair. ⁴¹  The person ⁴²  is unclean.

Imamat 13:53

13:53 But if the priest examines it and ⁴³  the infection has not spread in the garment or in the warp or in the woof or in any article of leather,

Imamat 15:11

15:11 Anyone whom the man with the discharge touches without having rinsed his hands in water ⁴⁴  must wash his clothes, bathe in water, and be unclean until evening.

Imamat 15:31

Summary of Purification Regulations for Bodily Discharges

15:31 “‘Thus you ⁴⁵  are to set the Israelites apart from their impurity so that they ⁴⁶  do not die in their impurity by defiling my tabernacle which is in their midst.

Imamat 16:13

16:13 He must then put the incense on the fire before the Lord, and the cloud of incense will cover the atonement plate which is above the ark of the testimony, ⁴⁷  so that he will not die. ⁴⁸ 

Imamat 17:7

17:7 So they must no longer offer ⁴⁹  their sacrifices to the goat demons, ⁵⁰  acting like prostitutes by going after them. ⁵¹  This is to be a perpetual statute for them throughout their generations. ⁵² 

Imamat 17:9

17:9 but does not bring it to the entrance of the Meeting Tent to offer it ⁵³  to the Lord – that person will be cut off from his people. ⁵⁴ 

Imamat 18:9

18:9 You must not have sexual intercourse with your sister, whether she is your father’s daughter or your mother’s daughter, ⁵⁵  whether she is born in the same household or born outside it; ⁵⁶  you must not have sexual intercourse with either of them. ⁵⁷ 

Imamat 18:26

18:26 You yourselves must obey ⁵⁸  my statutes and my regulations and must not do any of these abominations, both the native citizen and the resident foreigner in your midst, ⁵⁹ 

Imamat 18:30

18:30 You must obey my charge to not practice any of the abominable statutes ⁶⁰  that have been done before you, so that you do not ⁶¹  defile yourselves by them. I am the Lord your God.’”

Imamat 20:14

20:14 If a man has sexual intercourse with both a woman and her mother, ⁶²  it is lewdness. ⁶³  Both he and they must be burned to death, ⁶⁴  so there is no lewdness in your midst.

Imamat 20:19

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. ⁶⁵  They must bear their punishment for iniquity. ⁶⁶ 

Imamat 20:23

20:23 You must not walk in the statutes of the nation ⁶⁷  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 21:1

Rules for the Priests

21:1 The Lord said to Moses: “Say to the priests, the sons of Aaron – say to them, ‘For a dead person ⁶⁸  no priest ⁶⁹  is to defile himself among his people, ⁷⁰ 

Imamat 21:6

21:6 “‘They must be holy to their God, and they must not profane ⁷¹  the name of their God, because they are the ones who present the Lord’s gifts, ⁷²  the food of their God. Therefore they must be holy. ⁷³ 

Imamat 21:14

21:14 He must not marry ⁷⁴  a widow, a divorced woman, or one profaned by prostitution; he may only take a virgin from his people ⁷⁵  as a wife.

Imamat 21:17-18

21:17 “Tell Aaron, ‘No man from your descendants throughout their generations ⁷⁶  who has a physical flaw ⁷⁷  is to approach to present the food of his God. 21:18 Certainly ⁷⁸  no man who has a physical flaw is to approach: a blind man, or one who is lame, or one with a slit nose, ⁷⁹  or a limb too long,

Imamat 22:6

22:6 the person who touches any of these ⁸⁰  will be unclean until evening and must not eat from the holy offerings unless he has bathed his body in water.

Imamat 22:9

22:9 They must keep my charge so that they do not incur sin on account of it ⁸¹  and therefore die ⁸²  because they profane it. I am the Lord who sanctifies them.

Imamat 23:8

23:8 You must present a gift to the Lord for seven days, and the seventh day is a holy assembly; you must not do any regular work.’”

Imamat 23:21

23:21 “‘On this very day you must proclaim an assembly; it is to be a holy assembly for you. ⁸³  You must not do any regular work. This is a perpetual statute in all the places where you live throughout your generations. ⁸⁴ 

Imamat 23:28

23:28 You must not do any work on this particular day, ⁸⁵  because it is a day of atonement to make atonement for yourselves ⁸⁶  before the Lord your God.

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. ⁸⁷ 

Imamat 26:6

26:6 I will grant peace in the land so that ⁸⁸  you will lie down to sleep without anyone terrifying you. ⁸⁹  I will remove harmful animals ⁹⁰  from the land, and no sword of war ⁹¹  will pass through your land.

Imamat 26:21

26:21 “‘If you walk in hostility against me ⁹²  and are not willing to obey me, I will increase your affliction ⁹³  seven times according to your sins.

Imamat 26:26

26:26 When I break off your supply of bread, ⁹⁴  ten women will bake your bread in one oven; they will ration your bread by weight, ⁹⁵  and you will eat and not be satisfied.

Imamat 26:37

26:37 They will stumble over each other as those who flee before a sword, though ⁹⁶  there is no pursuer, and there will be no one to take a stand ⁹⁷  for you before your enemies.

Imamat 27:11

27:11 If what is vowed is an unclean animal from which an offering must not be presented to the Lord, then he must stand the animal before the priest,

Imamat 27:26-27

Redemption of the Firstborn

27:26 “‘Surely no man may consecrate a firstborn that already belongs to the Lord as a firstborn among the animals; whether it is an ox or a sheep, it belongs to the Lord. ⁹⁸  27:27 If, however, ⁹⁹  it is among the unclean animals, he may ransom it according to ¹⁰⁰  its conversion value and must add one fifth to it, but if it is not redeemed it must be sold according to its conversion value.

[2:13]  ¹ tn Heb “from upon your grain offering.”

[4:2]  ² tn Heb “And a person, when he sins in straying.” The English translation of “by straying” (בִּשְׁגָגָה [bishgagah] literally, “in going astray; in making an error”) varies greatly, but almost all suggest that this term refers to sins that were committed by mistake or done not knowing that the particular act was sinful (J. Milgrom, Leviticus [AB], 1:228-29). See, e.g., LXX “involuntarily”; Tg. Onq. “by neglect”; KJV “through ignorance”; ASV, RSV, NJPS “unwittingly”; NASB, NIV, NRSV, NLT “unintentionally”; NAB, NEB “inadvertently”; NCV “by accident.” However, we know from Num 15:27-31 that committing a sin “by straying” is the opposite of committing a sin “defiantly” (i.e., בְּיַד רָמָה [bÿyad ramah] “with a raised hand,” v. 30). In the latter case the person, as it were, raises his fist in presumptuous defiance against the Lord. Thus, he “blasphemes” the Lord and has “despised” his word, for which he should be “cut off from among his people” (Num 15:30-31). One could not bring an offering for such a sin. The expression here in Lev 4:2 combines “by straying” with the preposition “from” which fits naturally with “straying” (i.e., “straying from” the Lord’s commandments). For sins committed “by straying” from the commandments (Lev 4 throughout) or other types of transgressions (Lev 5:1-6) there was indeed forgiveness available through the sin offering. See R. E. Averbeck, NIDOTTE 2:94-95.

[4:2]  ³ tn This is an emphatic use of the preposition מִן (min; see R. J. Williams, Hebrew Syntax, 56-57, §325).

[4:2]  ⁴ tn The “when” clause (כִּי, ki) breaks off here before its resolution, thus creating an open-ended introduction to the following subsections, which are introduced by “if” (אִם [’im] vv. 3, 13, 27, 32). Also, the last part of the verse reads literally, “which must not be done and does from one from them.”

[4:13]  ⁵ tn Heb “strays”; KJV “sin through ignorance.” The verb “strays” here is the verbal form of the noun in the expression “by straying” (see the note on Lev 4:2 above).

[4:13]  ⁶ tn Heb “is concealed from the eyes of”; NASB, NRSV, NLT “escapes the notice of.”

[4:13]  ⁷ tn Heb “and they do one from all the commandments of the Lord which must not be done” (cf. v. 2).

[4:22]  ⁸ tn This section begins with the relative pronoun אֲשֶׁר (’asher) which usually means “who” or “which,” but here means “whenever.”

[4:22]  ⁹ tn See the Lev 4:2 note on “straying.”

[4:22]  ¹⁰ tn Heb “and does one from all the commandments of the Lord his God which must not be done”; cf. NRSV “ought not to be done”; NIV “does what is forbidden in any of the commands.”

[4:27]  ¹¹ tn Heb “an individual from the people of the land”; cf. NASB “anyone of the common people” (KJV, ASV both similar); NAB “a private person.”

[4:27]  ¹² tn Heb “If one person sins by straying, from the people of the land.” See Lev 4:2 for a note on “straying.”

[4:27]  ¹³ tn Heb “by doing it, one from the commandments of the Lord which must not be done.”

[5:1]  ¹⁴ tn Heb “And a person when he sins.” Most English versions translate this as the protasis of a conditional clause: “if a person sins” (NASB, NIV).

[5:1]  sn The same expression occurs in Lev 4:2 where it introduces sins done “by straying unintentionally from any of the commandments of the Lord which must not be done” (see the notes there). Lev 5:1-13 is an additional section of sin offering regulations directed at violations other than those referred to by this expression in Lev 4:2 (see esp. 5:1-6), and expanding on the offering regulations for the common person in Lev 4:27-35 with concessions to the poor common person (5:7-13).

[5:1]  ¹⁵ tn The words “against one who fails to testify” are not in the Hebrew text, but have been supplied to make sense of the remark about the “curse” (“imprecation” or “oath”; cf. ASV “adjuration”; NIV “public charge”) for the modern reader. For the interpretation of this verse reflected in the present translation see J. Milgrom, Leviticus (AB), 1:292-97.

[5:1]  ¹⁶ tn The words “what had happened” are not in the Hebrew text, but are implied.

[5:1]  ¹⁷ tn Heb “and hears a voice of curse, and he is a witness or he saw or he knew, if he does not declare.”

[5:1]  ¹⁸ tn Heb “and he shall bear his iniquity.” The rendering “bear the punishment (for the iniquity)” reflects the use of the word “iniquity” to refer to the punishment for iniquity (cf. NRSV, NLT “subject to punishment”). It is sometimes referred to as the consequential use of the term (cf. Lev 5:17; 7:18; 10:17; etc.).

[5:8]  ¹⁹ tn Heb “he.” The subject (“he”) refers to the priest here, not the offerer who presented the birds to the priest (cf. v. 8a).

[5:8]  ²⁰ sn The action seems to involve both a twisting action, breaking the neck of the bird and severing its vertebrae, as well as pinching or nipping the skin, but in this case not severing the head from the main body (note the rest of this verse).

[5:8]  ²¹ tn Heb “he shall not divide [it]” (see J. Milgrom, Leviticus [AB], 1:305).

[6:17]  ²² tn Heb “It must not be baked leavened” (cf. Lev 2:11). The noun “leaven” is traditional in English versions (cf. KJV, ASV, NASB, NRSV), but “yeast” is more commonly used today.

[6:17]  ²³ tn Heb “holiness of holinesses [or holy of holies] it is”; cf. NAB “most sacred.”

[6:30]  ²⁴ tn Heb “burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”

[7:19]  ²⁵ 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]  ²⁶ 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.

[8:33]  ²⁷ tn Heb “because seven days he shall fill your hands”; KJV “for seven days shall he consecrate you”; CEV “ends seven days from now.”

[8:33]  sn It is apparent that the term for “ordination offering” (מִלֻּאִים, millu’im; cf. Lev 7:37 and the note there) is closely related to the expression “he shall fill (Piel מִלֵּא, mille’) your hands” in this verse. Some derive the terminology from the procedure in Lev 8:27-28, but the term for “hands” there is actually “palms.” It seems more likely that it derives from the notion of putting the priestly responsibilities (or possibly its associated prebends) under their control (i.e., “filling their hands” with authority; see J. Milgrom, Leviticus [AB], 1:538-39). The command “to keep the charge of the Lord” in v. 35 and the expression “by the hand of Moses” (i.e., under the authoritative hand of Moses, v. 36) may also support this interpretation.

[10:9]  ²⁸ 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).

[10:18]  ²⁹ tn Or “Behold!” (so KJV, ASV, NASB).

[10:18]  ³⁰ sn The term here rendered “within” refers to the bringing of the blood inside the holy place for application to the altar of incense rather than to the altar of burnt offering in the courtyard of the tabernacle (cf. Lev 4:7, 16-18; 6:30 [23 HT]).

[11:7]  ³¹ tn See the note on Lev 11:3.

[11:7]  ³² tn The meaning and basic rendering of this clause is quite certain, but the verb for “chewing” the cud here is not the same as the preceding verses, where the expression is “to bring up the cud” (see the note on v. 3 above). It appears to be a cognate verb for the noun “cud” (גֵּרָה, gerah) and could mean either “to drag up” (i.e., from the Hebrew Qal of גָרָר [garar] meaning “to drag,” referring to the dragging the cud up and down between the stomach and mouth of the ruminant animal; so J. Milgrom, Leviticus [AB], 1:647, 653) or “to chew” (i.e., from the Hebrew Niphal [or Qal B] of גָרָר used in a reciprocal sense; so J. E. Hartley, Leviticus [WBC], 149, and compare BDB 176 s.v. גָרַר, “to chew,” with HALOT 204 s.v. גרר qal.B, “to ruminate”).

[11:13]  ³³ tn For zoological remarks on the following list of birds see J. Milgrom, Leviticus (AB), 1:662-64; and J. E. Hartley, Leviticus (WBC), 159-60.

[13:5]  ³⁴ tn Heb “and behold” (so KJV, ASV).

[13:5]  ³⁵ tn Heb “the infection has stood in his eyes”; ASV “if in his eyes the plague be at a stay.”

[13:5]  ³⁶ 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]  ³⁷ tn Heb “a second seven days.”

[13:28]  ³⁸ tn Heb “and if under it the bright spot stands, it has not spread in the skin.”

[13:28]  ³⁹ tn This is the declarative Piel of the verb טָהֵר (taher; cf. the note on v. 6 above).

[13:36]  ⁴⁰ tn Heb “and behold.”

[13:36]  ⁴¹ tn Heb “the priest shall not search to the reddish yellow hair.”

[13:36]  ⁴² tn Heb “he”; the referent (the affected person) is specified in the translation for clarity (likewise in the following verse).

[13:53]  ⁴³ tn Heb “And if the priest sees and behold”; NASB “and indeed.”

[15:11]  ⁴⁴ tn Heb “And all who the man with the discharge touches in him and his hands he has not rinsed in water.”

[15:31]  ⁴⁵ tn Heb “And you shall.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here (cf. KJV, ASV, NASB, NCV, NRSV).

[15:31]  ⁴⁶ tn Heb “and they.” Here the Hebrew conjunction ו (vav, “and”) indicates a negative purpose (“lest,” so NAB, NASB).

[16:13]  ⁴⁷ tn The text here has only “above the testimony,” but this is surely a shortened form of “above the ark of the testimony” (see Exod 25:22 etc.; cf. Lev 16:2). The term “testimony” in this expression refers to the ark as the container of the two stone tablets with the Ten Commandments written on them (see Exod 25:16 with Deut 10:1, 5, etc.).

[16:13]  ⁴⁸ tn Heb “and he will not die,” but it is clear that the purpose for the incense cloud was to protect the priest from death in the presence of the Lord (cf. vv. 1-2 above).

[17:7]  ⁴⁹ tn Heb “sacrifice.” This has been translated as “offer” for stylistic reasons to avoid the redundancy of “sacrifice their sacrifices.”

[17:7]  ⁵⁰ tn On “goat demons” of the desert regions see the note on Lev 16:8.

[17:7]  ⁵¹ tn Heb “which they are committing harlotry after them.”

[17:7]  ⁵² tn Heb “for your generations.”

[17:9]  ⁵³ tn Heb “to make it,” meaning “to make the sacrifice.”

[17:9]  ⁵⁴ tn For remarks on the “cut off” penalty see the note on v. 4 above.

[18:9]  ⁵⁵ tn Heb “the daughter of your father or the daughter of your mother.”

[18:9]  ⁵⁶ tn Heb “born of house or born of outside.” CEV interprets as “whether you grew up together or not” (cf. also TEV, NLT).

[18:9]  ⁵⁷ tc Several medieval Hebrew mss, Smr, LXX, and Syriac have “her nakedness” rather than “their nakedness,” thus agreeing with singular “sister” at the beginning of the verse.

[18:9]  tn For a smooth English translation “either of” was added.

[18:26]  ⁵⁸ tn Heb “And you shall keep, you.” The latter emphatic personal pronoun “you” is left out of a few medieval Hebrew mss, Smr, the LXX, Syriac, and Vulgate.

[18:26]  ⁵⁹ tn Heb “the native and the sojourner”; NIV “The native-born and the aliens”; NAB “whether natives or resident aliens.”

[18:30]  ⁶⁰ tn Heb “to not do from the statutes of the detestable acts.”

[18:30]  ⁶¹ tn Heb “and you will not.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[20:14]  ⁶² tn Heb “And a man who takes a woman and her mother.” The Hebrew verb “to take” in this context means “to engage in sexual intercourse.”

[20:14]  ⁶³ tn Regarding “lewdness,” see the note on Lev 18:17 above.

[20:14]  ⁶⁴ tn Heb “in fire they shall burn him and them.” The active plural verb sometimes requires a passive translation (GKC 460 §144.f, g), esp. when no active plural subject has been expressed in the context. The present translation specifies “burned to death” because the traditional rendering “burnt with fire” (KJV, ASV; NASB “burned with fire”) could be understood to mean “branded” or otherwise burned, but not fatally.

[20:19]  ⁶⁵ tn Heb “his flesh.”

[20:19]  ⁶⁶ tn See the note on Lev 17:16 above.

[20:23]  ⁶⁷ 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).

[21:1]  ⁶⁸ tn The Hebrew term נֶפֶשׁ (nefesh, “soul, person, life”) can sometimes refer to a “dead person” (cf. Lev 19:28 above and the literature cited there).

[21:1]  ⁶⁹ tn Heb “no one,” but “priest” has been used in the translation to clarify that these restrictions are limited to the priests, not to the Israelites in general (note the introductory formula, “say to the priests, the sons of Aaron”).

[21:1]  ⁷⁰ tc The MT has “in his peoples,” but Smr, LXX, Syriac, Targum, and Tg. Ps.-J. have “in his people,” referring to the Israelites as a whole.

[21:6]  ⁷¹ sn Regarding “profane,” see the note on Lev 10:10 above.

[21:6]  ⁷² sn Regarding the Hebrew term for “gifts,” see the note on Lev 1:9 above (cf. also 3:11 and 16 in combination with the word for “food” that follows in the next phrase here).

[21:6]  ⁷³ tc Smr and all early versions have the plural adjective “holy” rather than the MT singular noun “holiness.”

[21:14]  ⁷⁴ tn Heb “take.” In context this means “take as wife,” i.e., “marry.”

[21:14]  ⁷⁵ tc The MT has literally, “from his peoples,” but Smr, LXX, Syriac, Targum, and Tg. Ps.-J. have “from his people,” referring to the Israelites as a whole.

[21:17]  ⁷⁶ tn Heb “to their generations.”

[21:17]  ⁷⁷ tn Heb “who in him is a flaw”; cf. KJV, ASV “any blemish”; NASB, NIV “a defect.” The rendering “physical flaw” is used to refer to any birth defect or physical injury of the kind described in the following verses (cf. the same Hebrew word also in Lev 24:19-20). The same term is used for “flawed” animals, which must not be offered to the Lord in Lev 22:20-25.

[21:18]  ⁷⁸ tn The particle כִּי (ki) in this context is asseverative, indicating absolutely certainty (GKC 498 §159.ee).

[21:18]  ⁷⁹ tn Lexically, the Hebrew term חָרֻם (kharum) seems to refer to a split nose or perhaps any number of other facial defects (HALOT 354 s.v. II חרם qal; cf. G. J. Wenham, Leviticus [NICOT], 292, n. 7); cf. KJV, ASV “a flat nose”; NASB “a disfigured face.” The NJPS translation is “a limb too short” as a balance to the following term which means “extended, raised,” and apparently refers to “a limb too long” (see the explanation in B. A. Levine, Leviticus [JPSTC], 146).

[22:6]  ⁸⁰ sn The phrase “any of these” refers back to the unclean things touched in vv. 4b-5.

[22:9]  ⁸¹ tn Heb “and they will not lift up on it sin.” The pronoun “it” (masculine) apparently refers to any item of food that belongs to the category of “holy offerings” (see above).

[22:9]  ⁸² tn Heb “and die in it.”

[23:21]  ⁸³ tn Heb “And you shall proclaim [an assembly] in the bone of this day; a holy assembly it shall be to you” (see the remarks in B. A. Levine, Leviticus [JPSTC], 160, and the remarks on the LXX rendering in J. E. Hartley, Leviticus [WBC], 367).

[23:21]  ⁸⁴ tn Heb “for your generations.”

[23:28]  ⁸⁵ tn Heb “in the bone of this day.”

[23:28]  ⁸⁶ tn Heb “on you [plural]”; cf. NASB, NRSV “on your behalf.”

[25:46]  ⁸⁷ tn Heb “and your brothers, the sons of Israel, a man in his brother you shall not rule in him in violence.”

[26:6]  ⁸⁸ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[26:6]  ⁸⁹ tn Heb “and there will be no one who terrifies.” The words “to sleep” have been supplied in the translation for clarity.

[26:6]  ⁹⁰ tn Heb “harmful animal,” singular, but taken here as a collective plural (so almost all English versions).

[26:6]  ⁹¹ tn Heb “no sword”; the words “of war” are supplied in the translation to indicate what the metaphor of the sword represents.

[26:21]  ⁹² tn Heb “hostile with me,” but see the added preposition בְּ (bet) on the phrase “in hostility” in v. 24 and 27.

[26:21]  ⁹³ tn Heb “your blow, stroke”; cf. TEV “punishment”; NLT “I will inflict you with seven more disasters.”

[26:26]  ⁹⁴ tn Heb “When I break to you staff of bread” (KJV, ASV, and NASB all similar).

[26:26]  ⁹⁵ tn Heb “they will return your bread in weight.”

[26:37]  ⁹⁶ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) is used in a concessive sense here.

[26:37]  ⁹⁷ tn The term rendered “to stand up” is a noun, not an infinitive. It occurs only here and appears to designate someone who would take a powerful stand for them against their enemies.

[27:26]  ⁹⁸ tn Heb “to the Lord it is.”

[27:27]  ⁹⁹ tn Heb “And if.”

[27:27]  ¹⁰⁰ tn Heb “in” or “by.”