Imamat 8:22

8:22 Then he presented the second ram, the ram of ordination, ¹  and Aaron and his sons laid their hands on the head of the ram

Imamat 9:18

9:18 Then he slaughtered the ox and the ram – the peace offering sacrifices which were for the people – and Aaron’s sons handed ²  the blood to him and he splashed it against the altar’s sides.

Imamat 12:4

12:4 Then she will remain ³  thirty-three days in blood purity. ⁴  She must not touch anything holy and she must not enter the sanctuary until the days of her purification are fulfilled. ⁵ 

Imamat 13:7

13:7 If, however, the scab is spreading further ⁶  on the skin after he has shown himself to the priest for his purification, then he must show himself to the priest a second time.

Imamat 16:20

The Live Goat Ritual Procedures

16:20 “When he has finished purifying the holy place, ⁷  the Meeting Tent, and the altar, he is to present the live goat.

Imamat 16:26

16:26 and the one who sent the goat away to Azazel ⁸  must wash his clothes, bathe his body in water, and afterward he may reenter the camp.

Imamat 18:23

18:23 You must not have sexual intercourse ⁹  with any animal to become defiled with it, and a woman must not stand before an animal to have sexual intercourse with it; ¹⁰  it is a perversion. ¹¹ 

Imamat 19:9

Leaving the Gleanings

19:9 “‘When you gather in the harvest ¹²  of your land, you must not completely harvest the corner of your field, ¹³  and you must not gather up the gleanings of your harvest.

Imamat 21:7

21:7 They must not take a wife defiled by prostitution, ¹⁴  nor are they to take a wife divorced from her husband, ¹⁵  for the priest ¹⁶  is holy to his God. ¹⁷ 

Imamat 23:12

23:12 On the day you wave the sheaf you must also offer ¹⁸  a flawless yearling lamb ¹⁹  for a burnt offering to the Lord,

Imamat 25:20

25:20 If you say, ‘What will we eat in the seventh year if we do not sow and gather our produce?’

Imamat 25:31

25:31 The houses of villages, however, ²⁰  which have no wall surrounding them ²¹  must be considered as the field ²²  of the land; they will have the right of redemption and must revert in the jubilee.

Imamat 27:27

27:27 If, however, ²³  it is among the unclean animals, he may ransom it according to ²⁴  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.

[8:22]  ¹ tn For “ordination offering” see Lev 7:37

[9:18]  ² tn See the note on Lev 9:12.

[12:4]  ³ tn Heb “sit, dwell” (יָשָׁב, yashav) normally means “to sit, to dwell”), but here it means “to remain, to stay” in the same condition for a period of time (cf., e.g., Gen 24:55).

[12:4]  ⁴ tn Heb “in bloods of purification” or “purifying” or “purity”; NASB “in the blood of her purification”; NRSV “her time of blood purification.” See the following note.

[12:4]  ⁵ tn The initial seven days after the birth of a son were days of blood impurity for the woman as if she were having her menstrual period. Her impurity was contagious during this period, so no one should touch her or even furniture on which she has sat or reclined (Lev 15:19-23), lest they too become impure. Even her husband would become impure for seven days if he had sexual intercourse with her during this time (Lev 15:24; cf. 18:19). The next thirty-three days were either “days of purification, purifying” or “days of purity,” depending on how one understands the abstract noun טֹהֳרָה (toharah, “purification, purity”) in this context. During this time the woman could not touch anything holy or enter the sanctuary, but she was no longer contagious like she had been during the first seven days. She could engage in normal everyday life, including sexual intercourse, without fear of contaminating anyone else (B. A. Levine, Leviticus [JPSTC], 73-74; cf. J. Milgrom, Leviticus [AB], 1:749-50). Thus, in a sense, the thirty-three days were a time of blood “purity” (cf. the present translation) as compared to the previous seven days of blood “impurity,” but they were also a time of blood “purification” (or “purifying”) as compared to the time after the thirty-three days, when the blood atonement had been made and she was pronounced “clean” by the priest (see vv. 6-8 below). In other words, the thirty-three day period was a time of “blood” (flow), but this was “pure blood,” as opposed to the blood of the first seven days.

[13:7]  ⁶ tn Heb “And if spreading [infinitive absolute] it spreads [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.

[16:20]  ⁷ tn Heb “And he shall finish from atoning the holy place.” In this case, the “holy place” etc. are direct objects of the verb “to atone” (cf. v. 33a below). In this case, therefore, the basic meaning of the verb (i.e., “to purge” or “wipe clean”) comes to the forefront. When the prepositions עַל (’al) or בֲּעַד (ba’ad) occur with the verb כִּפֶּר (kipper) the purging is almost always being done “for” or “on behalf of” priests or people (see the note on Lev 1:4 as well as R. E. Averbeck, NIDOTTE 2:698, the literature cited there, and B. A. Levine, Leviticus [JPSTC], 110, for more details).

[16:26]  ⁸ tn For “Azazel” see the note on v. 8 above.

[18:23]  ⁹ tn See the note on v. 20 above.

[18:23]  ¹⁰ tn Heb “to copulate with it” (cf. Lev 20:16).

[18:23]  ¹¹ 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.

[19:9]  ¹² tn Heb “And in your harvesting the harvest.”

[19:9]  ¹³ tn Heb “you shall not complete the corner of your field to harvest.”

[21:7]  ¹⁴ tn Heb “A wife harlot and profaned they shall not take.” The structure of the verse (e.g., “wife” at the beginning of the two main clauses) suggests that “harlot and profaned” constitutes a hendiadys, meaning “a wife defiled by harlotry” (see the explanation in B. A. Levine, Leviticus [JPSTC], 143, as opposed to that in J. E. Hartley, Leviticus [WBC], 343, 348; cf. v. 14 below). Cf. NASB “a woman who is profaned by harlotry.”

[21:7]  ¹⁵ sn For a helpful discussion of divorce in general and as it relates to this passage see B. A. Levine, Leviticus (JPSTC), 143-44.

[21:7]  ¹⁶ tn Heb “he”; the referent (the priest) has been specified in the translation for clarity.

[21:7]  ¹⁷ tn The pronoun “he” in this clause refers to the priest, not the former husband of the divorced woman.

[23:12]  ¹⁸ tn Heb “And you shall make in the day of your waving the sheaf.”

[23:12]  ¹⁹ tn Heb “a flawless lamb, a son of its year”; KJV “of the first year”; NLT “a year-old male lamb.”

[25:31]  ²⁰ tn Heb “And the houses of the villages.”

[25:31]  ²¹ tn Heb “which there is not to them a wall.”

[25:31]  ²² tn Heb “on the field.”

[27:27]  ²³ tn Heb “And if.”

[27:27]  ²⁴ tn Heb “in” or “by.”