Imamat 1:12

1:12 Next, the one presenting the offering ¹  must cut it into parts, with its head and its suet, and the priest must arrange them on the wood which is in the fire, on the altar.

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 4:6

4:6 The priest must dip his finger in the blood and sprinkle ⁵  some of it ⁶  seven times before the Lord toward ⁷  the front of the veil-canopy ⁸  of the sanctuary.

Imamat 6:22

6:22 The high priest who succeeds him ⁹  from among his sons must do it. It is a perpetual statute; it must be offered up in smoke as a whole offering to the Lord.

Imamat 6:28

6:28 Any clay vessel it is boiled in must be broken, and if it was boiled in a bronze vessel, then that vessel ¹⁰  must be rubbed out and rinsed in water.

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. ¹¹ 

Imamat 7:14

7:14 He must present one of each kind of grain offering ¹²  as a contribution offering ¹³  to the Lord; it belongs to the priest who splashes the blood of the peace offering.

Imamat 8:7

8:7 Then he ¹⁴  put the tunic ¹⁵  on Aaron, ¹⁶  wrapped the sash around him, ¹⁷  and clothed him with the robe. ¹⁸  Next he put the ephod on him ¹⁹  and placed on him ²⁰  the decorated band of the ephod, and fastened the ephod closely to him with the band. ²¹ 

Imamat 8:28

8:28 Moses then took them from their palms and offered them up in smoke on the altar ²²  on top of the burnt offering – they were an ordination offering for a soothing aroma; it was a gift to the Lord.

Imamat 9:23

9:23 Moses and Aaron then entered into the Meeting Tent. When they came out, they blessed the people, and the glory of the Lord appeared to all the people.

Imamat 11:34

11:34 Any food that may be eaten which becomes soaked with water ²³  will become unclean. Anything drinkable ²⁴  in any such vessel will become unclean. ²⁵ 

Imamat 13:28

13:28 But if the bright spot stays in its place, has not spread on the skin, ²⁶  and it has faded, then it is the swelling of the burn, so the priest is to pronounce him clean, ²⁷  because it is the scar of the burn.

Imamat 13:49

13:49 if the infection ²⁸  in the garment or leather or warp or woof or any article of leather is yellowish green or reddish, it is a diseased infection and it must be shown to the priest.

Imamat 14:12

14:12 “The priest is to take one male lamb ²⁹  and present it for a guilt offering ³⁰  along with the log of olive oil and present them as a wave offering before the Lord. ³¹ 

Imamat 14:19

14:19 “The priest must then perform the sin offering ³²  and make atonement for the one being cleansed from his impurity. After that he ³³  is to slaughter the burnt offering,

Imamat 14:22

14:22 and two turtledoves or two young pigeons, ³⁴  which are within his means. ³⁵  One will be a sin offering and the other a burnt offering. ³⁶ 

Imamat 17:10

Prohibition against Eating Blood

17:10 “‘Any man ³⁷  from the house of Israel or from the foreigners who reside ³⁸  in their ³⁹  midst who eats any blood, I will set my face against that person who eats the blood, and I will cut him off from the midst of his people, ⁴⁰ 

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, ⁴¹  whether she is born in the same household or born outside it; ⁴²  you must not have sexual intercourse with either of them. ⁴³ 

Imamat 19:8

19:8 and the one who eats it will bear his punishment for iniquity ⁴⁴  because he has profaned ⁴⁵  what is holy to the Lord. ⁴⁶  That person will be cut off from his people. ⁴⁷ 

Imamat 20:11

20:11 If a man has sexual intercourse with his father’s wife, he has exposed his father’s nakedness. ⁴⁸  Both of them must be put to death; their blood guilt is on themselves. ⁴⁹ 

Imamat 20:27

Prohibition against Spiritists and Mediums

20:27 “‘A man or woman who ⁵⁰  has in them a spirit of the dead or a familiar spirit ⁵¹  must be put to death. They must pelt them with stones; ⁵²  their blood guilt is on themselves.’”

Imamat 22:16

22:16 and so cause them to incur a penalty for guilt ⁵³  when they eat their holy offerings, ⁵⁴  for I am the Lord who sanctifies them.’”

Imamat 22:27

22:27 “When an ox, lamb, or goat is born, it must be under the care of ⁵⁵  its mother seven days, but from the eighth day onward it will be acceptable as an offering gift ⁵⁶  to the Lord.

Imamat 24:10-11

A Case of Blaspheming the Name

24:10 Now ⁵⁷  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 ⁵⁸  had a fight in the camp. 24:11 The Israelite woman’s son misused the Name and cursed, ⁵⁹  so they brought him to Moses. (Now his mother’s name was Shelomith daughter of Dibri, of the tribe of Dan.)

Imamat 24:15

24:15 Moreover, ⁶⁰  you are to tell the Israelites, ‘If any man curses his God ⁶¹  he will bear responsibility for his sin,

Imamat 25:30

25:30 If it is not redeemed before the full calendar year is ended, ⁶²  the house in the walled city ⁶³  will belong without reclaim ⁶⁴  to the one who bought it throughout his generations; it will not revert in the jubilee.

Imamat 26:40

26:40 However, when ⁶⁵  they confess their iniquity and their ancestors’ iniquity which they committed by trespassing against me, ⁶⁶  by which they also walked ⁶⁷  in hostility against me ⁶⁸ 

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 ⁶⁹  to the Lord, anything which he gives to the Lord from this kind of animal ⁷⁰  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. ⁷¹ 

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. ⁷²  27:27 If, however, ⁷³  it is among the unclean animals, he may ransom it according to ⁷⁴  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.

Imamat 27:30

Redemption of the Tithe

27:30 “‘Any tithe ⁷⁵  of the land, from the grain of the land or from the fruit of the trees, belongs to the Lord; it is holy to the Lord.

[1:12]  ¹ tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity (so also in v. 13).

[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.”

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

[4:6]  ⁶ tn Heb “of the blood.” The relative pronoun (“it”) has been used in the translation here for stylistic reasons.

[4:6]  ⁷ tn The particle here translated “toward” usually serves as a direct object indicator or a preposition meaning “with.” With the verb of motion it probably means “toward,” “in the direction of” (J. Milgrom, Leviticus [AB], 1:234; J. E. Hartley, Leviticus [WBC], 60); cf. NAB, CEV.

[4:6]  ⁸ tn The Hebrew term פָּרֹכֶת (parokhet) is usually translated “veil” (e.g., ASV, NAB, NASB) or “curtain” (e.g., NIV, NRSV), but it seems to have stretched not only in front of but also over the top of the ark of the covenant which stood behind and under it inside the most holy place (see R. E. Averbeck, NIDOTTE 3:687-89).

[6:22]  ⁹ tn Heb “And the anointed priest under him.”

[6:28]  ¹⁰ tn Heb “it”; the words “that vessel” are supplied in the translation to clarify the referent.

[6:30]  ¹¹ tn Heb “burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”

[7:14]  ¹² tn Here the Hebrew text reads “offering” (קָרְבָּן, qorbban), not “grain offering” (מִנְחָה, minkhah), but in this context the term refers once again to the list in 7:12.

[7:14]  ¹³ tn The term rendered “contribution offering” is תְּרוּמָה (tÿrumah), which generally refers to that which is set aside from the offerings to the Lord as prebends for the officiating priests (cf. esp. Lev 7:28-34 and R. E. Averbeck, NIDOTTE 4:335-37). Cf. TEV “as a special contribution.”

[8:7]  ¹⁴ sn Here Moses actually clothes Aaron (cf. v. 13 below for Aaron’s sons). Regarding the various articles of clothing see J. E. Hartley, Leviticus (WBC), 111-12 and esp. J. Milgrom, Leviticus (AB), 1:501-13.

[8:7]  ¹⁵ sn The term “tunic” refers to a shirt-like garment worn next to the skin and, therefore, put on first (cf. Exod 28:4, 39-40; 29:5, 8; 39:27). Traditionally this has been translated “coat” (so KJV, ASV), but that English word designates an outer garment.

[8:7]  ¹⁶ tn Heb “on him”; the referent (Aaron) has been specified in the translation for clarity.

[8:7]  ¹⁷ tn Heb “girded him with the sash” (so NASB); NCV “tied the cloth belt around him.”

[8:7]  sn The sash fastened the tunic around the waist (Exod 28:4, 39; 29:9; 39:29).

[8:7]  ¹⁸ sn The robe was a long shirt-like over-garment that reached down below the knees. Its hem was embroidered with pomegranates and golden bells around the bottom (Exod 28:4, 31-35; 29:5; 39:22-26).

[8:7]  ¹⁹ sn The ephod was an apron like garment suspended from shoulder straps. It draped over the robe and extended from the chest down to the thighs (Exod 28:4, 6-14, 25-28; 29:5; 39:2-7).

[8:7]  ²⁰ tn Heb “girded him with.”

[8:7]  ²¹ sn The decorated band of the ephod served as a sort of belt around Aaron’s body that would hold the ephod closely to him rather than allowing it to hang loosely across his front (Exod 28:8, 27; 29:5; 39:5, 20).

[8:28]  ²² tn Heb “toward the altar” (see the note on Lev 1:9).

[11:34]  ²³ tn Heb “which water comes on it.”

[11:34]  ²⁴ tn Heb “any drink which may be drunk”; NASB “any liquid which may be drunk”; NLT “any beverage that is in such an unclean container.”

[11:34]  ²⁵ tn This half of the verse assumes that the unclean carcass has fallen into the food or drink (cf. v. 33 and also vv. 35-38).

[13:28]  ²⁶ tn Heb “and if under it the bright spot stands, it has not spread in the skin.”

[13:28]  ²⁷ tn This is the declarative Piel of the verb טָהֵר (taher; cf. the note on v. 6 above).

[13:49]  ²⁸ tn Heb “and the infection is.” This clause is conditional in force, and is translated as such by almost all English versions.

[14:12]  ²⁹ tn Heb “And the priest shall take the one lamb.”

[14:12]  ³⁰ tn See the note on Lev 5:15 above. The primary purpose of the “guilt offering” (אָשָׁם, ’asham) was to “atone” (כִּפֶּר, kipper, “to make atonement,” see v. 18 below and the note on Lev 1:4) for “trespassing” on the Lord’s “holy things,” whether sacred objects or sacred people. It is, therefore, closely associated with the reconsecration of the Lord’s holy people as, for example, here and in the case of the corpse contaminated Nazirite (Num 6:11b-12). Since the nation of Israel was “a kingdom of priests and a holy nation” to the Lord (Exod 19:6; cf. the blood splashed on all the people in Exod 24:8), the skin diseased person was essentially a member of the “holy nation” who had been expelled from the community. Therefore, he or she had been desecrated and the guilt offering was essential to restoring him or her to the community. In fact, the manipulation of blood and oil in the guilt offering ritual procedure for the healed person (see vv. 14-18 below) is reminiscent of that employed for the ordination offering in the consecration of the holy Aaronic priests of the nation (Exod 29:19-21; Lev 8:22-30).

[14:12]  ³¹ tn Heb “wave them [as] a wave offering before the Lord” (NAB similar). See the note on Lev 7:30 and the literature cited there. Other possible translations include “elevate them [as] an elevation offering before the Lord” (cf. NRSV) or “present them [as] a presentation offering before the Lord.” To be sure, the actual physical “waving” of a male lamb seems unlikely, but some waving gesture may have been performed in the presentation of the offering (cf. also the “waving” of the Levites as a “wave offering” in Num 8:11, etc.).

[14:19]  ³² tn Heb “do [or “make”] the sin offering.”

[14:19]  ³³ tn Heb “And after[ward] he [i.e., the offerer] shall slaughter.” The LXX adds “the priest” as the subject of the verb (as do several English versions, e.g., NAB, NIV, NCV, NLT), but the offerer is normally the one who does the actually slaughtering of the sacrificial animal (cf. the notes on Lev 1:5a, 6a, and 9a).

[14:22]  ³⁴ tn Heb “from the sons of the pigeon,” referring either to “young pigeons” or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168 with J. E. Hartley, Leviticus [WBC], 14; cf. Lev 1:14 and esp. 5:7-10).

[14:22]  ³⁵ tn Heb “which his hand reaches”; NRSV “such as (which NIV) he can afford.”

[14:22]  ³⁶ tn Heb “and one shall be a sin offering and the one a burnt offering.” The versions struggle with whether or not “one” should or should not have the definite article in its two occurrences in this verse (KJV, ASV, NAB, NASB all have the English definite article with both). The MT has the first without and the second with the article.

[17:10]  ³⁷ tn Heb “And man, man.” The repetition of the word “man” is distributive, meaning “any (or every) man” (GKC 395-96 §123.c; cf. Lev 15:2).

[17:10]  ³⁸ tn Heb “from the sojourner who sojourns.”

[17:10]  ³⁹ tc The LXX, Syriac, and Vulgate have “your” (plural) rather than “their.”

[17:10]  ⁴⁰ tn Heb “I will give my faces against [literally “in”] the soul/person/life [נֶפֶשׁ, nefesh, feminine] who eats the blood and I will cut it [i.e., that נֶפֶשׁ, nefesh] off from the midst of its people.” The uses of נֶפֶשׁ in this and the following verse are most significant for the use of animal blood in Israel’s sacrificial system. Unfortunately, it is a most difficult word to translate accurately and consistently, and this presents a major problem for the rendering of these verses (see, e.g., G. J. Wenham, Leviticus [NICOT], 244-45). No matter which translation of נֶפֶשׁ one uses here, it is important to see that both man and animal have נֶפֶשׁ and that this נֶפֶשׁ is identified with the blood. See the further remarks on v. 11 below. On the “cutting off” penalty see the note on v. 4 above. In this instance, God takes it on himself to “cut off” the person (i.e., extirpation).

[18:9]  ⁴¹ tn Heb “the daughter of your father or the daughter of your mother.”

[18:9]  ⁴² 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]  ⁴³ 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.

[19:8]  ⁴⁴ tn See the note on Lev 17:16 above.

[19:8]  ⁴⁵ sn Regarding “profaned,” see the note on Lev 10:10 above.

[19:8]  ⁴⁶ tn Heb “the holiness of the Lord.”

[19:8]  ⁴⁷ sn On the “cut off” penalty see the note on Lev 7:20.

[20:11]  ⁴⁸ sn See the note on Lev 18:7 above.

[20:11]  ⁴⁹ tn See the note on v. 9 above.

[20:27]  ⁵⁰ tc Smr, LXX, Syriac, and some Targum mss have the relative pronoun אֲשֶׁר (’asher, “who, which”), rather than the MT’s כִּי (ki, “for, because, that”).

[20:27]  ⁵¹ tn See the note on the phrase “familiar spirit” in Lev 19:31 above.

[20:27]  ⁵² tn This is not the most frequently-used Hebrew verb for stoning, but a word that refers to the action of throwing, slinging, or pelting someone with stones (see the note on v. 2 above). Smr and LXX have “you [plural] shall pelt them with stones.”

[20:27]  sn At first glance Lev 20:27 appears to be out of place but, on closer examination, one could argue that it constitutes the back side of an envelope around the case laws in 20:9-21, with Lev 20:6 forming the front of the envelope (note also that execution of mediums and spiritists by stoning in v. 27 is not explicitly stated in v. 6). This creates a chiastic structure: prohibition against mediums and spiritists (vv. 6 and 27), variations of the holiness formula (vv. 7 and 25-26), and exhortations to obey the Lord’s statutes (and judgments; vv. 8 and 22-24). Again, in the middle are the case laws (vv. 9-21).

[22:16]  ⁵³ tn Heb “iniquity of guilt”; NASB “cause them to bear punishment for guilt.” The Hebrew word עָוֹן (’avon, “iniquity”) can designate either acts of iniquity or the penalty (i.e., punishment) for such acts.

[22:16]  ⁵⁴ sn That is, when the lay people eat portions of offerings that should have been eaten only by priests and those who belonged to priestly households.

[22:27]  ⁵⁵ tn The words “the care of” are not in the Hebrew text, but are implied. Although many modern English versions render “with its mother” (e.g., NAB, NASB, NIV, NRSV, NLT), the literal phrase “under its mother” refers to the young animal nursing from its mother. Cf. KJV, ASV “it shall be seven days under the dam,” which would probably be misunderstood.

[22:27]  ⁵⁶ tn Heb “for an offering of a gift.”

[24:10]  ⁵⁷ tn Heb “And.”

[24:10]  ⁵⁸ 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.

[24:11]  ⁵⁹ tn The verb rendered “misused” means literally “to bore through, to pierce” (HALOT 719 s.v. נקב qal); it is from נָקַב (naqav), not קָבַב (qavav; see the participial form in v. 16a). Its exact meaning here is uncertain. The two verbs together may form a hendiadys, “he pronounced by cursing blasphemously” (B. A. Levine, Leviticus [JPSTC], 166), the idea being one of the following: (1) he pronounced the name “Yahweh” in a way or with words that amounted to “some sort of verbal aggression against Yahweh himself” (E. S. Gerstenberger, Leviticus [OTL], 362), (2) he pronounced a curse against the man using the name “Yahweh” (N. H. Snaith, Leviticus and Numbers [NCBC], 110; G. J. Wenham, Leviticus [NICOT], 311), or (3) he pronounced the name “Yahweh” and thereby blasphemed, since the “Name” was never to be pronounced (a standard Jewish explanation). In one way or another, the offense surely violated Exod 20:7, one of the ten commandments, and the same verb for cursing is used explicitly in Exod 22:28 (27 HT) prohibition against “cursing” God. For a full discussion of these and related options for interpreting this verse see P. J. Budd, Leviticus (NCBC), 335-36; J. E. Hartley, Leviticus (WBC), 408-9; and Levine, 166.

[24:15]  ⁶⁰ tn Heb “And.”

[24:15]  ⁶¹ sn See the note on v. 11 above and esp. Exod 22:28 [27 HT].

[25:30]  ⁶² tn Heb “until fulfilling to it a complete year.’

[25:30]  ⁶³ 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]  ⁶⁴ tn See the note on v. 23 above.

[26:40]  ⁶⁵ tn Heb “And.” Many English versions take this to be a conditional clause (“if…”) though there is no conditional particle (see, e.g., NASB, NIV, NRSV; but see the very different rendering in B. A. Levine, Leviticus [JPSTC], 190). The temporal translation offered here (“when”) takes into account the particle אָז (’az, “then”), which occurs twice in v. 41. The obvious contextual contrast between vv. 39 and 40 is expressed by “however” in the translation.

[26:40]  ⁶⁶ tn Heb “in their trespassing which they trespassed in me.” See the note on Lev 5:15, although the term is used in a more technical sense there in relation to the “guilt offering.”

[26:40]  ⁶⁷ tn Heb “and also which they walked.”

[26:40]  ⁶⁸ tn Heb “with me.”

[27:9]  ⁶⁹ 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]  ⁷⁰ 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]  ⁷¹ tn The expression “it shall stand” may be a technical term for “it shall be legally valid”; cf. NLT “assessment will be final.”

[27:26]  ⁷² tn Heb “to the Lord it is.”

[27:27]  ⁷³ tn Heb “And if.”

[27:27]  ⁷⁴ tn Heb “in” or “by.”

[27:30]  ⁷⁵ tn On the “tithe” system in Israel, see R. E. Averbeck, NIDOTTE 2:1035-55 and esp. pp. 1041-42 on Lev 27:30-33.