Imamat 1:2

1:2 “Speak to the Israelites and tell them, ‘When ¹  someone ²  among you presents an offering ³  to the Lord, ⁴  you ⁵  must present your offering from the domesticated animals, either from the herd or from the flock. ⁶ 

Imamat 1:6

1:6 Next, the one presenting the offering ⁷  must skin the burnt offering and cut it into parts,

Imamat 2:6

2:6 Crumble it in pieces ⁸  and pour olive oil on it – it is a grain offering.

Imamat 3:12

3:12 “‘If his offering is a goat he must present it before the Lord,

Imamat 5:6

5:6 and he must bring his penalty for guilt ⁹  to the Lord for his sin that he has committed, a female from the flock, whether a female sheep or a female goat, for a sin offering. So the priest will make atonement ¹⁰  on his behalf for ¹¹  his sin.

Imamat 6:13

6:13 A continual fire must be kept burning on the altar. It must not be extinguished.

Imamat 6:23

6:23 Every grain offering of a priest must be a whole offering; it must not be eaten.”

Imamat 7:1

The Guilt Offering

7:1 “‘This is the law of the guilt offering. It is most holy.

Imamat 7:27

7:27 Any person who eats any blood – that person will be cut off from his people.’” ¹² 

Imamat 8:6

Clothing Aaron

8:6 So Moses brought Aaron and his sons forward and washed them with water.

Imamat 9:16

9:16 He then presented the burnt offering, and did it according to the standard regulation. ¹³ 

Imamat 11:11

11:11 Since they are detestable to you, you must not eat their meat and their carcass you must detest.

Imamat 13:38

Bright White Spots on the Skin

13:38 “When a man or a woman has bright spots – white bright spots – on the skin of their body,

Imamat 13:55

13:55 The priest must then examine it after the infection has been washed out, and if ¹⁴  the infection has not changed its appearance ¹⁵  even though the infection has not spread, it is unclean. You must burn it up in the fire. It is a fungus, whether on the back side or front side of the article. ¹⁶ 

Imamat 15:1

Male Bodily Discharges

15:1 The Lord spoke to Moses and Aaron:

Imamat 15:9

15:9 Any means of riding ¹⁷  the man with a discharge rides on will be unclean.

Imamat 18:8

18:8 You must not have sexual intercourse with your father’s wife; she is your father’s nakedness. ¹⁸ 

Imamat 18:15

18:15 You must not have sexual intercourse with your daughter-in-law; she is your son’s wife. You must not have intercourse with her.

Imamat 21:10

Rules for the High Priest

21:10 “‘The high ¹⁹  priest – who is greater than his brothers, on whose head the anointing oil is poured, who has been ordained ²⁰  to wear the priestly garments – must neither dishevel the hair of his head nor tear his garments. ²¹ 

[1:2]  ¹ tn “When” here translates the MT’s כִּי (ki, “if, when”), which regularly introduces main clauses in legislative contexts (see, e.g., Lev 2:1, 4; 4:2, etc.) in contrast to אִם (’im, “if”), which usually introduces subordinate sections (see, e.g., Lev 1:3, 10, 14; 2:5, 7, 14; 4:3, 13, etc.; cf. כִּי in Exod 21:2 and 7 as opposed to אִם in vv. 3, 4, 5, 8, 9, 10, and 11).

[1:2]  sn Lev 1:1-2 serves as a heading for Lev 1-3 (i.e., the basic regulations regarding the presentation of the burnt, grain, and peace offerings) and, at the same time, leads directly into the section on “burnt offerings” in Lev 1:3. In turn, Lev 1:3-17 divides into three subsections, all introduced by אִם “if” (Lev 1:3-9, 10-13, and 14-17, respectively). Similar patterns are discernible throughout Lev 1:2-6:7 [5:26 HT].

[1:2]  ² tn Heb “a man, human being” (אָדָם, ’adam), which in this case refers to any person among “mankind,” male or female, since women could also bring such offerings (see, e.g., Lev 12:6-8; 15:29-30; cf. HALOT 14 s.v. I אָדָם); cf. NIV “any of you.”

[1:2]  ³ tn The verb “presents” is cognate to the noun “offering” in v. 2 and throughout the book of Leviticus (both from the root קרב [qrb]). One could translate the verb “offers,” but this becomes awkward and, in fact, inaccurate in some passages. For example, in Lev 9:9 this verb is used for the presenting or giving of the blood to Aaron so that he could offer it to the Lord. The blood is certainly not being “offered” as an offering to Aaron there.

[1:2]  ⁴ tn The whole clause reads more literally, “A human being (אָדָם, ’adam), if he brings from among you an offering to the Lord.”

[1:2]  ⁵ tn The shift to the second person plural verb here corresponds to the previous second person plural pronoun “among you.” It is distinct from the regular pattern of third person singular verbs throughout the rest of Lev 1-3. This too labels Lev 1:1-2 as an introduction to all of Lev 1-3, not just the burnt offering regulations in Lev 1 (J. Milgrom, Leviticus [AB], 1:146; cf. note 3 above).

[1:2]  ⁶ tn Heb “from the domesticated animal, from the herd, and from the flock.” It is clear from the subsequent division between animals from the “herd” (בָּקָר, baqar, in Lev 1:3-9) and the “flock” (צֹאן, tso’n; see Lev 1:10-13) that the term for “domesticated animal” (בְּהֵמָה, bÿhemah) is a general term meant to introduce the category of pastoral quadrupeds. The stronger disjunctive accent over בְּהֵמָה in the MT as well as the lack of a vav (ו) between it and בָּקָר also suggest בְּהֵמָה is an overall category that includes both “herd” and “flock” quadrupeds.

[1:2]  sn The bird category (Lev 1:14-17) is not included in this introduction because bird offerings were, by and large, concessions to the poor (cf., e.g., Lev 5:7-10; 12:8; 14:21-32) and, therefore, not considered to be one of the primary categories of animal offerings.

[1:6]  ⁷ tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity. The LXX and Smr have “they” rather than “he” in both halves of this verse, suggesting that the priests, not the offerer, were to skin and cut the carcass of the bull into pieces (cf. the notes on vv. 5a and 9a).

[2:6]  ⁸ tn There is no vav (ו, “and”) in the MT at the beginning of v. 6 and the verb is pointed as an infinite absolute. The present translation has rendered it as an imperative (see GKC 346 §113.bb) and, therefore, the same for the following vav consecutive perfect verb (cf. NIV “Crumble it and pour oil on it”; cf. also NRSV, NEB, NLT, and J. Milgrom, Leviticus [AB], 1:185, but note the objections to this rendering in J. E. Hartley, Leviticus [WBC], 26). The LXX seems to suggest adding a vav (“and”) and pointing the verb as a consecutive perfect, which yields “and you shall break it in pieces” (cf. the BHS textual note; Hartley, 26, prefers the LXX rendering).

[5:6]  ⁹ tn In this context the word for “guilt” (אָשָׁם, ’asham) refers to the “penalty” for incurring guilt, the so-called consequential אָשָׁם (J. Milgrom, Leviticus [AB], 1:303; cf. the note on Lev 5:1).

[5:6]  ¹⁰ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[5:6]  ¹¹ tn See the note on 4:26 regarding the use of מִן (min).

[7:27]  ¹² sn See the note on Lev 7:20.

[9:16]  ¹³ tn The term “standard regulation” (מִשְׁפָּט, mishpat) here refers to the set of regulations for burnt offering goats in Lev 1:10-13. Cf. KJV “according to the manner”; ASV, NASB “according to the ordinance”; NIV, NLT “in the prescribed way”; CEV “in the proper way.”

[13:55]  ¹⁴ tn Heb “and behold” (so KJV, ASV).

[13:55]  ¹⁵ tn Heb “the infection has not changed its eye.” Smr has “its/his eyes,” as in vv. 5 and 37, but here it refers to the appearance of the article of cloth or leather, unlike vv. 5 and 37 where there is a preposition attached and it refers to the eyes of the priest.

[13:55]  ¹⁶ tn The terms “back side” and “front side” are the same as those used in v. 42 for the “back or front bald area” of a man’s head. The exact meaning of these terms when applied to articles of cloth or leather is uncertain. It could refer, for example, to the inside versus the outside of a garment, or the back versus the front side of an article of cloth or leather. See J. Milgrom, Leviticus (AB), 1:814, for various possibilities.

[15:9]  ¹⁷ tn The Hebrew term for “means of riding” is a cognate noun from the verb “ride” later in this verse. It refers to anything on which one may ride without the feet touching the ground including, for example, a saddle, a (saddle) blanket, or a seat on a chariot (see, e.g., J. Milgrom, Leviticus [AB], 1:916).

[18:8]  ¹⁸ tn Heb “the nakedness of your father she is.” See the note on v. 7 above. This law refers to another wife of the man’s father, who is not that man’s mother. The laws in the Pentateuch sometimes assume the possibility that a man may have more than one wife (cf., e.g., Deut 21:15-17).

[21:10]  ¹⁹ tn The adjective “high” has been supplied in the translation for clarity, as in many English versions.

[21:10]  ²⁰ tn Heb “and he has filled his hand.” For this expression see the note on Lev 8:33.

[21:10]  ²¹ tn Regarding these signs of mourning see the note on Lev 10:6. His head had been anointed (v. 10a) so it must not be unkempt (v. 10b), and his garments were special priestly garments (v. 10a) so he must not tear them (v. 10b). In the translation “garments” has been employed rather than “clothes” to suggest that the special priestly garments are referred to here; cf. NRSV “nor tear his vestments.”