Imamat 4:10

4:10 – just as it is taken from the ox of the peace offering sacrifice ¹  – and the priest must offer them up in smoke on the altar of burnt offering.

Imamat 5:5

5:5 when an individual becomes guilty with regard to one of these things ²  he must confess how he has sinned, ³ 

Imamat 7:7-8

7:7 The law is the same for the sin offering and the guilt offering; ⁴  it belongs to the priest who makes atonement with it.

Priestly Portions of Burnt and Grain Offerings

7:8 “‘As for the priest who presents someone’s burnt offering, the hide of that burnt offering which he presented belongs to him.

Imamat 7:27

7:27 Any person who eats any blood – that person will be cut off from his people.’” ⁵ 

Imamat 8:4-5

8:4 So Moses did just as the Lord commanded him, and the congregation assembled at the entrance of the Meeting Tent. 8:5 Then Moses said to the congregation: “This is what the Lord has commanded to be done.”

Imamat 8:34

8:34 What has been done ⁶  on this day the Lord has commanded to be done ⁷  to make atonement for you.

Imamat 8:36

8:36 So Aaron and his sons did all the things the Lord had commanded through ⁸  Moses.

Imamat 9:6

9:6 Then Moses said, “This is what the Lord has commanded you to do ⁹  so that the glory of the Lord may appear ¹⁰  to you.”

Imamat 9:8

The Sin Offering for the Priests

9:8 So Aaron approached the altar and slaughtered the sin offering calf which was for himself.

Imamat 10:5

10:5 So they came near and carried them away in their tunics to a place outside the camp just as Moses had spoken.

Imamat 11:12

11:12 Any creature in the water that does not have both fins and scales is detestable to you.

Imamat 11:23

11:23 But any other winged swarming thing that has four legs is detestable to you.

Imamat 11:37

11:37 Now, if such a carcass falls on any sowing seed which is to be sown, ¹¹  it is clean,

Imamat 13:54

13:54 the priest is to command that they wash whatever has the infection and quarantine it for another seven days. ¹² 

Imamat 14:30

14:30 “He will then make one of the turtledoves ¹³  or young pigeons, which are within his means, ¹⁴ 

Imamat 14:35

14:35 then whoever owns the house ¹⁵  must come and declare to the priest, ‘Something like an infection is visible to me in the house.’

Imamat 15:5

15:5 Anyone who touches his bed ¹⁶  must wash his clothes, bathe in water, and be unclean until evening. ¹⁷ 

Imamat 15:12

15:12 A clay vessel ¹⁸  which the man with the discharge touches must be broken, and any wooden utensil must be rinsed in water.

Imamat 15:18

15:18 When a man has sexual intercourse with a woman and there is a seminal emission, ¹⁹  they must bathe in water and be unclean until evening.

Imamat 15:32-33

15:32 This is the law of the one with a discharge: the one who has a seminal emission ²⁰  and becomes unclean by it, ²¹  15:33 the one who is sick in her menstruation, the one with a discharge, whether male or female, ²²  and a man ²³  who has sexual intercourse with an unclean woman.’”

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 16:9

16:9 Aaron must then present the goat which has been designated by lot for the Lord, ²⁴  and he is to make it a sin offering,

Imamat 18:27

18:27 for the people who were in the land before you have done all these abominations, ²⁵  and the land has become unclean.

Imamat 18:29

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. ²⁶ 

Imamat 20:12

20:12 If a man has sexual intercourse with his daughter-in-law, both of them must be put to death. They have committed perversion; ²⁷  their blood guilt is on themselves.

Imamat 20:15

20:15 If a man has sexual intercourse ²⁸  with any animal, he must be put to death, and you must kill the animal.

Imamat 20:20

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 21:3

21:3 and his virgin sister who is near to him, ²⁹  who has no husband; he may defile himself for her.

Imamat 21:19

21:19 or a man who has had a broken leg or arm, ³⁰ 

Imamat 22:15

22:15 They ³¹  must not profane the holy offerings which the Israelites contribute ³²  to the Lord, ³³ 

Imamat 22:20

22:20 You must not present anything that has a flaw, ³⁴  because it will not be acceptable for your benefit. ³⁵ 

Imamat 23:4

The Festival of Passover and Unleavened Bread

23:4 “‘These are the Lord’s appointed times, holy assemblies, which you must proclaim at their appointed time.

Imamat 23:29

23:29 Indeed, ³⁶  any person who does not behave with humility on this particular day will be cut off from his people. ³⁷ 

Imamat 24:19

24:19 If a man inflicts an injury on ³⁸  his fellow citizen, ³⁹  just as he has done it must be done to him –

Imamat 25:42

25:42 Since they are my servants whom I brought out from the land of Egypt, they must not be sold in a slave sale. ⁴⁰ 

Imamat 26:35

26:35 All the days of the desolation it will have the rest it did not have ⁴¹  on your Sabbaths when you lived on it.

Imamat 27:22

27:22 “‘If he consecrates to the Lord a field he has purchased, ⁴²  which is not part of his own landed property,

Imamat 27:29

27:29 Any human being who is permanently dedicated ⁴³  must not be ransomed; such a person must be put to death.

Imamat 27:34

Final Colophon

27:34 These are the commandments which the Lord commanded Moses to tell the Israelites ⁴⁴  at Mount Sinai.

[4:10]  ¹ tn Heb “taken up from”; KJV, ASV “taken off from”; NAB, NASB, NIV, NRSV “removed.” See the notes on Lev 3:3-4 above (cf. also 3:9-10, 14-15).

[5:5]  ² tn Heb “and it shall happen when he becomes guilty to one from these,” referring to any of “these” possible transgressions in Lev 5:1-4. Tg. Onq., the original Greek translation, and the Latin Vulgate omit this clause, possibly due to homoioteleuton because of the repetition of “to one from these” from the end of v. 4 in v. 5a (cf. the note on v. 4b).

[5:5]  sn What all the transgressions in Lev 5:1-4 have in common is that the time is past for handling the original situation properly (i.e., testifying in court, following purity regulations, or fulfilling an oath), so now the person has become guilty and needs to follow corrective sacrificial procedures.

[5:5]  ³ tn Heb “which he sinned on it”; cf. ASV “confess that wherein he hath sinned”; NCV “must tell how he sinned.”

[7:7]  ⁴ tn Heb “like the sin offering like the guilt offering, one law to them.”

[7:27]  ⁵ sn See the note on Lev 7:20.

[8:34]  ⁶ tn Heb “just as he has done” (cf. the note on v. 33).

[8:34]  ⁷ tn Heb “the Lord has commanded to do” (cf. the note on v. 33).

[8:36]  ⁸ tn Heb “by the hand of” (so KJV).

[9:6]  ⁹ tn Heb “which the Lord commanded you shall/should do.”

[9:6]  ¹⁰ tn Heb “and the glory of the Lord will appear,” but the construction with the simple vav (ו) plus the imperfect/jussive (וְיֵרָא, vÿyera’; literally, “and he will appear”) suggests purpose in this context, not just succession of events (i.e., “so that he might appear”).

[11:37]  ¹¹ tn Heb “And if there falls from their carcass on any seed of sowing which shall be sown.”

[13:54]  ¹² tn Heb “a second seven days.”

[14:30]  ¹³ tn Heb “the one from the turtledoves.”

[14:30]  ¹⁴ tc Heb “from which his hand reaches.” The repetition of virtually the same expression at the beginning of v. 31 in the MT is probably due to dittography (cf. the LXX and Syriac). However, the MT may be retained if it is understood as “one of the turtledoves or young pigeons that are within his means – whichever he can afford” (see J. Milgrom’s translation in Leviticus [AB], 1:828, contra his commentary, 862; cf. REB).

[14:35]  ¹⁵ tn Heb “who to him the house.”

[15:5]  ¹⁶ tn Heb “And a man who touches in his bed”; NLT “touch the man’s bedding.”

[15:5]  ¹⁷ tn Heb “he shall wash his clothes and bathe in water and be unclean until the evening” (cf. also vv. 6-8, 10-11, etc.).

[15:12]  ¹⁸ tn The Hebrew term כְּלִי (kÿli) can mean “vessel” (v. 12a) or “utensil, implement, article” (v. 12b). An article of clay would refer to a vessel or container of some sort, while one made of wood would refer to some kind of tool or instrument.

[15:18]  ¹⁹ tn Heb “And a woman who a man lies with her a lying of seed.”

[15:32]  ²⁰ tn Heb “and who a lying of seed goes out from him.”

[15:32]  ²¹ tn Heb “to become unclean in it.”

[15:33]  ²² tn Heb “and the one with a discharge, his discharge to the male and the female.”

[15:33]  ²³ tn Heb “and for a man.”

[16:9]  ²⁴ tn Heb “which the lot has gone up on it for the Lord.”

[18:27]  ²⁵ tn Heb “for all these abominations the men of the land who were before you have done.”

[18:29]  ²⁶ sn Regarding the “cut off” penalty see the note on Lev 7:20.

[20:12]  ²⁷ tn The Hebrew term תֶּבֶל (tevel, “perversion”) derives from the verb “to mix; to confuse” (cf. KJV, ASV “they have wrought confusion”).

[20:15]  ²⁸ tn See the note on Lev 18:20 above.

[21:3]  ²⁹ tn Cf. v. 2a.

[21:19]  ³⁰ tn Heb “who there is in him a broken leg or a broken arm,” or perhaps “broken foot or broken hand.” The Hebrew term רֶגֶל (regel) is commonly rendered “foot,” but it can also refer to the “leg,” and the Hebrew יָד (yad) is most often translated “hand,” but can also refer to the “[fore]arm” (as opposed to כַּף, kaf, “palm of the hand” or “hand”). See HALOT 386 s.v. יָד and 1184 s.v. רֶגֶל respectively (cf. the NJPS translation). In this context, these terms probably apply to any part of the limb that was broken, including hand and the foot. B. A. Levine (Leviticus [JPSTC], 146) points out that such injuries often did not heal properly in antiquity because they were not properly set and, therefore, remained a “physical flaw” permanently.

[22:15]  ³¹ tn Contextually, “They” could refer either to the people (v. 14a; cf. NRSV “No one”) or the priests (v. 14b; cf. NIV “The priests”), but the latter seems more likely (see J. E. Hartley, Leviticus [WBC], 356, and B. A. Levine, Leviticus [JPSTC], 150). The priests were responsible to see that the portions of the offerings that were to be consumed by the priests as prebends did not become accessible to the people. Mistakes in this matter (cf. v. 14) would bring “guilt” on the people, requiring punishment (v. 16).

[22:15]  ³² tn The Hebrew verb הֵרִים (herim, rendered “contribute” here) 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).

[22:15]  ³³ tn Heb “the holy offerings of the sons of Israel which they contribute to the Lord.” The subject “they” here refers to the Israelites (“the sons of Israel”) which is the most immediate antecedent. To make this clear, the present translation has “the holy offerings which the Israelites contribute to the Lord.”

[22:20]  ³⁴ 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]  ³⁵ tn Heb “not for acceptance shall it be for you”; NIV “it will not be accepted on your behalf” (NRSV and NLT both similar).

[23:29]  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.”

[24:19]  ³⁸ tn Heb “gives a flaw in”; KJV, ASV “cause a blemish in.”

[24:19]  ³⁹ tn Or “neighbor” (so NAB, NASB, NIV); TEV, NLT “another person.”

[25:42]  ⁴⁰ tn Or perhaps reflexive Niphal rather than passive, “they shall not sell themselves [as in] a slave sale.”

[26:35]  ⁴¹ tn Heb “it shall rest which it did not rest.”

[27:22]  ⁴² tn Heb “his field of purchase,” which is to be distinguished from his own ancestral “landed property” (cf. v. 16 above).

[27:29]  ⁴³ tn Heb “permanently dedicated from among men.”

[27:34]  ⁴⁴ tn Most of the commentaries and English versions translate, “which the Lord commanded Moses for the children of Israel.” The preposition אֶל (’el), however, does not usually mean “for.” In this book it is commonly used when the Lord commands Moses “to speak [un]to” a person or group of persons (see, e.g., Lev 1:2; 4:2, etc.). The translation “to tell” here reflects this pattern in the book of Leviticus.