Imamat 1:14

From the Birds

1:14 “‘If his offering to the Lord is a burnt offering from the birds, ¹  he must present his offering from the turtledoves or from the young pigeons. ² 

Imamat 4:10

4:10 – just as it is taken from the ox of the peace offering sacrifice ³  – and the priest must offer them up in smoke on the altar of burnt offering.

Imamat 11:26

Inedible Land Quadrupeds

11:26 “‘All ⁴  animals that divide the hoof but it is not completely split in two ⁵  and do not chew the cud ⁶  are unclean to you; anyone who touches them becomes unclean. ⁷ 

Imamat 13:42

13:42 But if there is a reddish white infection in the back or front bald area, it is a disease breaking out in his back or front bald area.

Imamat 13:54

13:54 the priest is to command that they wash whatever has the infection and quarantine it for another seven days. ⁸ 

Imamat 14:23

14:23 “On the eighth day he must bring them for his purification to the priest at the entrance ⁹  of the Meeting Tent before the Lord,

Imamat 16:8

16:8 and Aaron is to cast lots over the two goats, ¹⁰  one lot for the Lord and one lot for Azazel. ¹¹ 

Imamat 18:5

18:5 So you must keep ¹²  my statutes and my regulations; anyone who does so will live by keeping them. ¹³  I am the Lord.

Imamat 21:17

21:17 “Tell Aaron, ‘No man from your descendants throughout their generations ¹⁴  who has a physical flaw ¹⁵  is to approach to present the food of his God.

Imamat 22:19

22:19 if it is to be acceptable for your benefit ¹⁶  it must be a flawless male from the cattle, sheep, or goats.

Imamat 25:12

25:12 Because that year is a jubilee, it will be holy to you – you may eat its produce ¹⁷  from the field.

Imamat 25:39

25:39 “‘If your brother becomes impoverished with regard to you so that he sells himself to you, you must not subject him to slave service. ¹⁸ 

Imamat 27:21

27:21 When it reverts ¹⁹  in the jubilee, the field will be holy to the Lord like a permanently dedicated field; ²⁰  it will become the priest’s property. ²¹ 

[1:14]  ¹ tn Heb “from the [category] ‘bird.’”

[1:14]  ² tn Heb “from the sons of the pigeon,” referring either to “young pigeons” (cf. KJV, NASB, NIV, NLT) or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168, with J. E. Hartley, Leviticus [WBC], 14).

[4:10]  ³ 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).

[11:26]  ⁴ tn Heb “to all” (cf. the note on v. 24). This and the following verses develop more fully the categories of uncleanness set forth in principle in vv. 24-25.

[11:26]  ⁵ tn Heb “divides hoof and cleft it does not cleave”; KJV “divideth the hoof, and is not clovenfooted”; NLT “divided but unsplit hooves.”

[11:26]  ⁶ tn See the note on Lev 11:3.

[11:26]  ⁷ sn Compare the regulations in Lev 11:2-8.

[13:54]  ⁸ tn Heb “a second seven days.”

[14:23]  ⁹ tn Heb “to the doorway of”; KJV, ASV “unto the door of.”

[16:8]  ¹⁰ tn Heb “and Aaron shall give lots on the two he-goats.” See the note on Lev 8:8 for the priestly casting of lots in Israel and the explanation in B. A. Levine, Leviticus (JPSTC), 102, on Lev 16:8-9. J. Milgrom, Leviticus (AB), 1:1019-20, suggests, however, that the expression here signifies that, the lots having been cast, the priest was to literally “place” (Heb “give”) the one marked “for the Lord” on the head of the goat to be sacrificed and the one marked “for Azazel” on the head of the one to be released in the wilderness in order to avoid confusing them later in the ritual sequence.

[16:8]  ¹¹ tn The meaning of the Hebrew term עֲזָאזֵל (’aza’zel, four times in the OT, all of them in this chapter; vv. 8, 10 [2 times], and 26) is much debated. There are three or perhaps four major views (see the summaries and literature cited in J. Milgrom, Leviticus [AB], 1:1020-21; B. A. Levine, Leviticus [JPSTC], 102; J. E. Hartley, Leviticus [WBC], 237-38; D. P. Wright, The Disposal of Impurity [SBLDS], 21-25; M. V. Van Pelt and W. C. Kaiser, NIDOTTE 3:362-63; and M. S. Moore, NIDOTTE 4:421-22). (1) Some derive the term from a combination of the Hebrew word עֵז (’ez, “goat”; i.e., the word for “goats” in v. 5) and אָזַל (’azal, “to go away”), meaning “the goat that departs” or “scapegoat” (cf., e.g., the LXX and KJV, NASB, NIV, NLT). This meaning suits the ritual practice of sending the so-called “scapegoat” away into the wilderness (vv. 10, 21-22, 26). Similarly, some derive the term from Arabic ’azala (“to banish, remove”), meaning “entire removal” as an abstract concept (see BDB 736 s.v. עֲזָאזֵל). (2) Some see the term as a description of the wilderness area to which the goat was dispatched, deriving it somehow from Arabic ’azazu (“rough ground”) or perhaps עָזָז, (’azaz, “to be strong, fierce”). (3) The most common view among scholars today is that it is the proper name of a particular demon (perhaps even the Devil himself) associated with the wilderness desert regions. Levine has proposed that it may perhaps derive from a reduplication of the ז (zayin) in עֵז combined with אֵל (’el, “mighty”), meaning “mighty goat.” The final consonantal form of עֲזָאזֵל would have resulted from the inversion of the א (aleph) with the second ז. He makes the point that the close association between עֵז and שְׂעִירִים (shÿ’irim), which seems to refer to “goat-demons” of the desert in Lev 17:7 (cf. Isa 13:21, etc.), should not be ignored in the derivation of Azazel, although the term ultimately became the name of “the demonic ruler of the wilderness.” The latter view is supported by the parallel between the one goat “for (לְ, lamed preposition) the Lord” and the one “for (לְ) Azazel” here in v. 8. The rendering as a proper name has been tentatively accepted here (cf. ASV, NAB, NRSV, TEV, CEV). Perhaps a play on words between the proper name and the term for “goat” has occurred so that the etymology has become obscure. Even if a demon or the demonic realm is the source for the name, however, there is no intention here of appeasing the demons. The goal is to remove the impurity and iniquity from the community in order to avoid offending the Lord and the repercussions of such (see esp. vv. 21-22 and cf. Lev 15:31).

[18:5]  ¹² tn Heb “And you shall keep.”

[18:5]  ¹³ tn Heb “which the man shall do them and shall live in them.” The term for “a man, human being; mankind” (אָדָם, ’adam; see the note on Lev 1:2) in this case refers to any person among “mankind,” male or female. The expression וָחַי (vakhay, “and shall live”) looks like the adjective “living” so it is written וְחָיָה (vÿkhayah) in Smr, but the MT form is simply the same verb written as a double ayin verb (see HALOT 309 s.v. חיה qal and GKC 218 §76.i; cf. Lev 25:35).

[21:17]  ¹⁴ tn Heb “to their generations.”

[21:17]  ¹⁵ 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.

[22:19]  ¹⁶ tn Heb “for your acceptance.” See Lev 1:3-4 above and the notes there.

[25:12]  ¹⁷ tn That is, the produce of the land (fem.; cf. v. 7 above).

[25:39]  ¹⁸ tn Heb “you shall not serve against him service of a slave.” A distinction is being made here between the status of slave and indentured servant.

[27:21]  ¹⁹ tn Heb “When it goes out” (cf. Lev 25:25-34).

[27:21]  ²⁰ tn Heb “like the field of the permanent dedication.” The Hebrew word חֵרֶם (kherem) is a much discussed term. In this and the following verses it refers in a general way to the fact that something is permanently devoted to the Lord and therefore cannot be redeemed (cf. v. 20b). See J. A. Naudé, NIDOTTE 2:276-77; N. Lohfink, TDOT 5:180-99, esp. pp. 184, 188, and 198-99; and the numerous explanations in J. E. Hartley, Leviticus (WBC), 483-85.

[27:21]  ²¹ tn Heb “to the priest it shall be his property.”