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 2:4

Processed Grain Offerings

2:4 “‘When you present an offering of grain baked in an oven, it must be made of ⁷  choice wheat flour baked into unleavened loaves ⁸  mixed with olive oil or ⁹  unleavened wafers smeared ¹⁰  with olive oil.

Imamat 5:12

5:12 He must bring it to the priest and the priest must scoop out from it a handful as its memorial portion ¹¹  and offer it up in smoke on the altar on top of the other gifts of the Lord – it is a sin offering.

Imamat 6:10

6:10 Then the priest must put on his linen robe and must put linen leggings ¹²  over his bare flesh, and he must take up the fatty ashes of the burnt offering that the fire consumed on the altar, ¹³  and he must place them ¹⁴  beside the altar.

Imamat 6:18

6:18 Every male among the sons of Aaron may eat it. It is a perpetual allotted portion ¹⁵  throughout your generations ¹⁶  from the gifts of the Lord. Anyone who touches these gifts ¹⁷  must be holy.’” ¹⁸ 

Imamat 7:21

7:21 When a person touches anything unclean (whether human uncleanness, or an unclean animal, or an unclean detestable creature) ¹⁹  and eats some of the meat of the peace offering sacrifice which belongs to the Lord, that person will be cut off from his people.’” ²⁰ 

Imamat 9:2

9:2 and said to Aaron, “Take for yourself a bull calf for a sin offering and a ram for a burnt offering, both flawless, and present them before the Lord.

Imamat 9:4

9:4 and an ox and a ram for peace offerings to sacrifice before the Lord, and a grain offering mixed with olive oil, for today the Lord is going to appear ²¹  to you.’”

Imamat 10:1

Nadab and Abihu

10:1 Then ²²  Aaron’s sons, Nadab and Abihu, each took his fire pan and put fire in it, set incense on it, and presented strange fire ²³  before the Lord, which he had not commanded them to do.

Imamat 10:17

10:17 “Why did you not eat the sin offering in the sanctuary? For it is most holy and he gave it to you to bear the iniquity of the congregation, ²⁴  to make atonement on their behalf before the Lord.

Imamat 11:32

11:32 Also, anything they fall on ²⁵  when they die will become unclean – any wood vessel or garment or article of leather or sackcloth. Any such vessel with which work is done must be immersed in water ²⁶  and will be unclean until the evening. Then it will become clean.

Imamat 13:3

13:3 The priest must then examine the infection ²⁷  on the skin of the body, and if the hair ²⁸  in the infection has turned white and the infection appears to be deeper than the skin of the body, ²⁹  then it is a diseased infection, ³⁰  so when the priest examines it ³¹  he must pronounce the person unclean. ³² 

Imamat 13:6

13:6 The priest must then examine it again on the seventh day, ³³  and if ³⁴  the infection has faded and has not spread on the skin, then the priest is to pronounce the person clean. ³⁵  It is a scab, ³⁶  so he must wash his clothes ³⁷  and be clean.

Imamat 13:20-21

13:20 The priest will then examine it, ³⁸  and if ³⁹  it appears to be deeper than the skin ⁴⁰  and its hair has turned white, then the priest is to pronounce the person unclean. ⁴¹  It is a diseased infection that has broken out in the boil. ⁴²  13:21 If, however, ⁴³  the priest examines it, and ⁴⁴  there is no white hair in it, it is not deeper than the skin, and it has faded, then the priest is to quarantine him for seven days. ⁴⁵ 

Imamat 13:26

13:26 If, however, ⁴⁶  the priest examines it and ⁴⁷  there is no white hair in the bright spot, it is not deeper than the skin, ⁴⁸  and it has faded, then the priest is to quarantine him for seven days. ⁴⁹ 

Imamat 13:55

13:55 The priest must then examine it after the infection has been washed out, and if ⁵⁰  the infection has not changed its appearance ⁵¹  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. ⁵² 

Imamat 14:10

The Eighth Day Atonement Rituals

14:10 “On the eighth day he ⁵³  must take two flawless male lambs, one flawless yearling female lamb, three-tenths of an ephah of choice wheat flour as a grain offering mixed with olive oil, ⁵⁴  and one log of olive oil, ⁵⁵ 

Imamat 14:28

14:28 Then the priest is to put some of the olive oil that is in his hand ⁵⁶  on the right earlobe of the one being cleansed, on the thumb of his right hand, and on the big toe of his right foot, on the place of the blood of the guilt offering,

Imamat 16:4

16:4 He must put on a holy linen tunic, ⁵⁷  linen leggings are to cover his body, ⁵⁸  and he is to wrap himself with a linen sash ⁵⁹  and wrap his head with a linen turban. ⁶⁰  They are holy garments, so he must bathe ⁶¹  his body in water and put them on.

Imamat 16:16

16:16 So ⁶²  he is to make atonement for the holy place from the impurities of the Israelites and from their transgressions with regard to all their sins, ⁶³  and thus he is to do for the Meeting Tent which resides with them in the midst of their impurities.

Imamat 16:21

16:21 Aaron is to lay his two hands on the head of the live goat and confess over it all the iniquities of the Israelites and all their transgressions in regard to all their sins, ⁶⁴  and thus he is to put them ⁶⁵  on the head of the goat and send it away into the wilderness by the hand of a man standing ready. ⁶⁶ 

Imamat 22:3

22:3 Say to them, ‘Throughout your generations, ⁶⁷  if any man from all your descendants approaches the holy offerings which the Israelites consecrate ⁶⁸  to the Lord while he is impure, ⁶⁹  that person must be cut off from before me. ⁷⁰  I am the Lord.

Imamat 22:18

22:18 “Speak to Aaron, his sons, and all the Israelites and tell them, ‘When any man ⁷¹  from the house of Israel or from the foreigners in Israel ⁷²  presents his offering for any of the votive or freewill offerings which they present to the Lord as a burnt offering,

Imamat 23:3

The Weekly Sabbath

23:3 “‘Six days work may be done, but on the seventh day there must be a Sabbath of complete rest, ⁷³  a holy assembly. You must not do any work; it is a Sabbath to the Lord in all the places where you live.

Imamat 23:13

23:13 along with its grain offering, two tenths of an ephah of ⁷⁴  choice wheat flour ⁷⁵  mixed with olive oil, as a gift to the Lord, a soothing aroma, ⁷⁶  and its drink offering, one fourth of a hin of wine. ⁷⁷ 

Imamat 23:17

23:17 From the places where you live you must bring two loaves of ⁷⁸  bread for a wave offering; they must be made from two tenths of an ephah of fine wheat flour, baked with yeast, ⁷⁹  as first fruits to the Lord.

Imamat 23:36

23:36 For seven days you must present a gift to the Lord. On the eighth day there is to be a holy assembly for you, and you must present a gift to the Lord. It is a solemn assembly day; ⁸⁰  you must not do any regular work.

Imamat 24:3

24:3 Outside the veil-canopy ⁸¹  of the congregation in the Meeting Tent Aaron ⁸²  must arrange it from evening until morning before the Lord continually. This is a perpetual statute throughout your generations. ⁸³ 

Imamat 25:10

25:10 So you must consecrate the fiftieth year, ⁸⁴  and you must proclaim a release ⁸⁵  in the land for all its inhabitants. That year will be your jubilee; ⁸⁶  each one of you must return ⁸⁷  to his property and each one of you must return to his clan.

Imamat 25:50

25:50 He must calculate with the one who bought him the number of years ⁸⁸  from the year he sold himself to him until the jubilee year, and the cost of his sale must correspond to the number of years, according to the rate of wages a hired worker would have earned while with him. ⁸⁹ 

Imamat 26:43

26:43 The land will be abandoned by them ⁹⁰  in order that it may make up for ⁹¹  its Sabbaths while it is made desolate ⁹²  without them, ⁹³  and they will make up for their iniquity because ⁹⁴  they have rejected my regulations and have abhorred ⁹⁵  my statutes.

[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.

[2:4]  ⁷ tn The insertion of the words “it must be made of” is justified by the context and the expressed words “it shall be made of” in vv. 7 and 8 below.

[2:4]  ⁸ sn These “loaves” were either “ring-shaped” (HALOT 317 s.v. חַלָּה) or “perforated” (BDB 319 s.v. חַלָּה; cf. J. Milgrom, Leviticus [AB], 1:184).

[2:4]  ⁹ tn Heb “and.” Here the conjunction vav (ו) has an alternative sense (“or”).

[2:4]  ¹⁰ tn The Hebrew word מְשֻׁחִים (mÿshukhim) translated here as “smeared” is often translated “anointed” in other contexts. Cf. TEV “brushed with olive oil” (CEV similar).

[5:12]  ¹¹ sn The “memorial portion” (אַזְכָּרָה, ’azkkarah) was the part of the grain offering that was burnt on the altar (Lev 2:2), as opposed to the remainder, which was normally consumed by the priests (Lev 2:3; see the full regulations in Lev 6:14-23 [6:7-16 HT]). It was probably intended to call to mind (i.e., memorialize) before the Lord the reason for the presentation of the particular offering (see the remarks in R. E. Averbeck, NIDOTTE 1:335-39).

[6:10]  ¹² tn The exact nature of this article of the priest’s clothing is difficult to determine. Cf. KJV, ASV “breeches”; NAB “drawers”; NASB, NIV, NRSV, NLT “undergarments”; NCV “underclothes”; CEV “underwear”; TEV “shorts.”

[6:10]  ¹³ tn Heb “he shall lift up the fatty ashes which the fire shall consume the burnt offering on the altar.”

[6:10]  ¹⁴ tn Heb “it,” referring the “fatty ashes” as a single unit.

[6:18]  ¹⁵ tn Or “a perpetual regulation”; cf. NASB “a permanent ordinance”; NRSV “as their perpetual due.”

[6:18]  ¹⁶ tn Heb “for your generations”; cf. NIV “for the generations to come.”

[6:18]  ¹⁷ tn Heb “touches them”; the referent has been specified in the translation for clarity. In this context “them” must refer to the “gifts” of the Lord.

[6:18]  ¹⁸ tn Or “anyone/anything that touches them shall become holy” (J. Milgrom, Leviticus [AB], 1:443-56). The question is whether this refers to the contagious nature of holy objects (cf. NAB, NASB, NIV, NRSV, NLT) or whether it simply sets forth a demand that anyone who touches the holy gifts of the Lord must be a holy person (cf. CEV). See R. E. Averbeck, NIDOTTE 2:900-902.

[7:21]  ¹⁹ sn For these categories of unclean animals see Lev 11.

[7:21]  ²⁰ sn For the interpretation of this last clause see the note on Lev 7:20.

[9:4]  ²¹ tn The verb is either a prophetic perfect (“will appear to you”) as in the MT (cf. IBHS §30.5.1.e; so many English versions), or a futurum instans participle (“is going to appear to you”) as in the LXX and several other versions (see the BHS footnote; cf. IBHS 627 §37.6f). In either case, the point is that Moses was anticipating that the Lord would indeed appear to them on this day (cf. vv. 6, 22-24).

[10:1]  ²² tn Although it has been used elsewhere in this translation as an English variation from the ubiquitous use of vav in Hebrew, in this instance “then” as a rendering for vav is intended to show that the Nadab and Abihu catastrophe took place on the inauguration day described in Lev 9. The tragic incident in Lev 10 happened in close temporal connection to the Lord’s fire that consumed the offerings at the end of Lev 9. Thus, for example, the “sin offering” male goat referred to in Lev 10:16-19 is the very one referred to in Lev 9:15.

[10:1]  ²³ tn The expression “strange fire” (אֵשׁ זָרָה, ’esh zarah) seems imprecise (cf. NAB “profane fire”; NIV “unauthorized fire”; NRSV “unholy fire”; NLT “a different kind of fire”) and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from someplace other than the burnt offering altar (i.e., “unauthorized coals” according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. “unauthorized person” אִישׁ זָר (’ish zar) in Num 16:40 [17:5 HT], NASB “layman”), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against “strange incense” קְטֹרֶת זָרָה (qÿtoreh zarah) on the incense altar and the possible connection to Exod 30:34-38), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1-2).

[10:17]  ²⁴ sn This translation is quite literal. On the surface it appears to mean that the priests would “bear the iniquity” of the congregation by the act of eating the sin offering (so J. Milgrom, Leviticus [AB], 1:622-25, 635-40). Such a notion is, however, found nowhere else in the Levitical regulations and seems unlikely (so J. E. Hartley, Leviticus [WBC], 136). A more likely interpretation is reflected in this interpretive rendering: “he gave it to you [as payment] for [your work of] bearing the iniquity of the congregation.” The previous section of the chapter deals with the prebends that the priests received for performing the ministry of the tabernacle (Lev 10:12-15). Lev 10:16-18, therefore, seems to continue the very same topic in the light of the most immediate situation (see R. E. Averbeck, NIDOTTE 2:702-4).

[11:32]  ²⁵ tn Heb “And all which it shall fall on it from them.”

[11:32]  ²⁶ tn Heb “in water it shall be brought.”

[13:3]  ²⁷ tn Heb “and the priest shall see the infection.”

[13:3]  ²⁸ tn There is no “if” expressed, but the contrast between the priestly finding in this verse and the next verse clearly implies it.

[13:3]  ²⁹ tn Heb “and the appearance of the infection is deep ‘from’ (comparative מִן, min, “deeper than”) the skin of the his flesh.” See the note on v. 20 below.

[13:3]  ³⁰ tn For the translation “diseased infection” see the note on v. 2 above. Cf. TEV “a dreaded skin disease”; NIV “an infectious skin disease”; NLT “a contagious skin disease.”

[13:3]  ³¹ tn The pronoun “it” here refers to the “infection,” not the person who has the infection (cf. the object of “examine” at the beginning of the verse).

[13:3]  ³² tn Heb “he shall make him unclean.” The verb is the Piel of טָמֵא (tame’) “to be unclean.” Here it is a so-called “declarative” Piel (i.e., “to declare unclean”), but it also implies that the person is put into the category of actually being “unclean” by the pronouncement itself (J. E. Hartley, Leviticus [WBC], 175; cf. the corresponding opposite in v. 6 below).

[13:6]  ³³ tn That is, at the end of the second set of seven days referred to at the end of v. 5, a total of fourteen days after the first appearance before the priest.

[13:6]  ³⁴ tn Heb “and behold.”

[13:6]  ³⁵ tn Heb “he shall make him clean.” The verb is the Piel of טָהֵר (taher, “to be clean”). Here it is a so-called “declarative” Piel (i.e., “to declare clean”), but it also implies that the person is put into the category of being “clean” by the pronouncement itself (J. E. Hartley, Leviticus [WBC], 176; cf. the corresponding opposite in v. 3 above).

[13:6]  ³⁶ tn On the term “scab” see the note on v. 2 above. Cf. NAB “it was merely eczema”; NRSV “only an eruption”; NLT “only a temporary rash.”

[13:6]  ³⁷ tn Heb “and he shall wash his clothes.”

[13:20]  ³⁸ tn Heb “and the priest shall see.” The pronoun “it” is unexpressed, but it should be assumed and it refers to the infection (cf. the note on v. 8 above).

[13:20]  ³⁹ tn Heb “and behold.”

[13:20]  ⁴⁰ tn Heb “and behold its appearance is low (שָׁפָל, shafal) ‘from’ (comparative מִן, min, “lower than”) the skin.” Compare “deeper” in v. 3 above where, however, a different word is used (עָמֹק, ’amoq), and see the note on “swelling” in v. 1 above (cf. J. E. Hartley, Leviticus [WBC], 192; note that, contrary to the MT, Tg. Onq. has עָמֹק in this verse as well as v. 4). The alternation of these two terms (i.e., “deeper” and “lower”) in vv. 25-26 below shows that they both refer to the same phenomenon. Some have argued that “this sore was lower than the surrounding skin” (J. Milgrom, Leviticus [AB], 1:773, 788), in which case “swelling” would be an inappropriate translation of שְׂאֵת (sÿ’et) in v. 19. It seems unlikely, however, that the surface of a “boil” would sink below the surface of the surrounding skin. The infectious pus etc. that makes up a boil normally causes swelling.

[13:20]  ⁴¹ tn The declarative Piel of the verb טָמֵא (tame’, cf. the note on v. 3 above).

[13:20]  ⁴² tn Heb “It is an infection of disease. In the boil it has broken out.” For the rendering “diseased infection” see the note on v. 2 above.

[13:21]  ⁴³ tn Heb “and if.”

[13:21]  ⁴⁴ tn Heb “and behold” (so KJV, ASV, NASB).

[13:21]  ⁴⁵ tn Heb “and the priest will shut him up seven days.”

[13:26]  ⁴⁶ tn Heb “and if.”

[13:26]  ⁴⁷ tn Heb “and behold” (so KJV, ASV); NASB “and indeed.”

[13:26]  ⁴⁸ tn Heb “and low it is not ‘from’ (comparative מִן, min, “lower than”) the skin.” See the note on v. 20 above. Cf. TEV “not deeper than the surrounding skin.”

[13:26]  ⁴⁹ tn Heb “and the priest will shut him up seven days.”

[13:55]  ⁵⁰ tn Heb “and behold” (so KJV, ASV).

[13:55]  ⁵¹ 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]  ⁵² 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.

[14:10]  ⁵³ tn The subject “he” probably refers to the formerly diseased person in this case (see the notes on Lev 1:5a, 6a, and 9a).

[14:10]  ⁵⁴ tn This term is often rendered “fine flour,” but it refers specifically to wheat as opposed to barley (B. A. Levine, Leviticus [JPSTC], 10) and, although the translation “flour” is used here, it may indicate “grits” rather than finely ground flour (J. Milgrom, Leviticus [AB], 1:179; see the note on Lev 2:1). The unit of measure is most certainly an “ephah” even though it is not stated explicitly (see, e.g., Num 28:5; cf. 15:4, 6, 8), and three-tenths of an ephah would amount to about a gallon, or perhaps one-third of a bushel (J. E. Hartley, Leviticus [WBC], 196; Milgrom, 845). Since the normal amount of flour for a lamb is one-tenth of an ephah (Num 28:4-5; cf. 15:4), three-tenths is about right for the three lambs offered in Lev 14:10-20.

[14:10]  ⁵⁵ tn A “log” (לֹג, log) of oil is about one-sixth of a liter, or one-third of a pint, or two-thirds of a cup.

[14:28]  ⁵⁶ tn Heb “on his hand.”

[16:4]  ⁵⁷ 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). It covered the upper body only. For detailed remarks on the terminology for the priestly clothing in this verse (except the “linen leggings”) see the notes on Lev 8:7-9 and the literature cited there.

[16:4]  ⁵⁸ tn Heb “shall be on his flesh.” As in many instances in Lev 15, the term “flesh” or “body” here is euphemistic for the male genitals (J. Milgrom, Leviticus [AB], 1:1017, and J. E. Hartley, Leviticus [WBC], 222; cf. the note on Lev 15:2), which the priest must be careful not to expose during such ritual procedures (see Exod 20:26 with 28:42-43).

[16:4]  ⁵⁹ sn The sash fastened the tunic around the waist (Exod 28:4, 39; 29:9; 39:29).

[16:4]  ⁶⁰ tn Heb “and in a turban of linen he shall wrap.”

[16:4]  sn The turban consisted of wound up linen (cf. Exod 28:4, 37, 39; 29:6; 39:31; Lev 16:4). It is usually thought to be a “turban,” but it might be only a “turban-like headband” wound around the forehead area (HALOT 624 s.v. מִצְנֶפֶת).

[16:4]  ⁶¹ tn Heb “and he shall bathe….”

[16:16]  ⁶² tn Heb “And.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative or even inferential force here.

[16:16]  ⁶³ tn Heb “to all their sins.”

[16:21]  ⁶⁴ tn Heb “transgressions to all their sins.”

[16:21]  ⁶⁵ tn Heb “and he shall give them.”

[16:21]  ⁶⁶ tn The meaning of the Hebrew term עִתִּי (’itti) is uncertain. It is apparently related to עֵת (’et, “time”), and could perhaps mean either that he has been properly “appointed” (i.e., designated) for the task (e.g., NIV and NRSV) or “ready” (e.g., NASB and NEB).

[22:3]  ⁶⁷ tn Heb “To your generations.”

[22:3]  ⁶⁸ tn The Piel (v. 2) and Hiphil (v. 3) forms of the verb קָדַשׁ (qadash) appear to be interchangeable in this context. Both mean “to consecrate” (Heb “make holy [or “sacred”]”).

[22:3]  ⁶⁹ tn Heb “and his impurity [is] on him”; NIV “is ceremonially unclean”; NAB, NRSV “while he is in a state of uncleanness.”

[22:3]  ⁷⁰ sn Regarding the “cut off” penalty, see the note on Lev 7:20. Cf. the interpretive translation of TEV “he can never again serve at the altar.”

[22:18]  ⁷¹ tn Heb “Man, man.” The reduplication is a way of saying “any man” (cf. Lev 15:2; 17:3, etc.; see the distributive repetition of the noun in GKC 395-96 §123.c).

[22:18]  ⁷² tn Heb “and from the foreigner [singular] in Israel.” Some medieval Hebrew mss, Smr, LXX, Syriac, and Vulgate add “who resides” after “foreigner”: “the foreigner who resides in Israel” (cf., e.g., Lev 20:2 above).

[23:3]  ⁷³ tn This is a superlative expression, emphasizing the full and all inclusive rest of the Sabbath and certain festival times throughout the chapter (see B. A. Levine, Leviticus [JPSTC], 155). Cf. ASV “a sabbath of solemn rest.”

[23:13]  ⁷⁴ sn See the note on Lev 5:11.

[23:13]  ⁷⁵ sn See the note on Lev 2:1.

[23:13]  ⁷⁶ sn See the note on Lev 1:9.

[23:13]  ⁷⁷ tn Heb “wine, one fourth of the hin.” A pre-exilic hin is about 3.6 liters (= ca. 1 quart), so one fourth of a hin would be about one cup.

[23:17]  ⁷⁸ tc Smr, LXX, Syriac, Tg. Onq., and Tg. Ps.-J. insert the word חַלּוֹת (khallot, “loaves”; cf. Lev 2:4 and the note there). Even though “loaves” is not explicit in the MT, the number “two” suggests that these are discrete units, not just a measure of flour, so “loaves” should be assumed even in the MT.

[23:17]  ⁷⁹ tn Heb “with leaven.” The noun “leaven” is traditional in English versions (cf. KJV, ASV, NASB, NRSV), but “yeast” is more commonly used today.

[23:36]  ⁸⁰ tn The Hebrew term עֲצֶרֶת (’atseret) “solemn assembly [day]” derives from a root associated with restraint or closure. It could refer either to the last day as “closing assembly” day of the festival (e.g., NIV) or a special day of restraint expressed in a “solemn assembly” (e.g., NRSV); cf. NLT “a solemn closing assembly.”

[24:3]  ⁸¹ tn The Hebrew term פָּרֹכֶת (parokhet) is usually translated “veil” or “curtain,” 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).

[24:3]  ⁸² tc Several medieval Hebrew mss, Smr, and the LXX add “and his sons.”

[24:3]  ⁸³ tn Heb “for your generations.”

[25:10]  ⁸⁴ tn Heb “the year of the fifty years,” or perhaps “the year, fifty years” (GKC 435 §134.o, note 2).

[25:10]  ⁸⁵ tn Cf. KJV, ASV, NAB, NIV, NRSV “liberty”; TEV, CEV “freedom.” The characteristics of this “release” are detailed in the following verses. For substantial summaries and bibliography on the biblical and ancient Near Eastern material regarding such a “release” see J. E. Hartley, Leviticus (WBC), 427-34, and B. A. Levine, Leviticus (JPSTC), 270-74.

[25:10]  ⁸⁶ tn Heb “A jubilee that shall be to you.” Although there has been some significant debate about the original meaning of the Hebrew word translated “jubilee” (יוֹבֵל, yovel; see the summary in J. E. Hartley, Leviticus [WBC], 434), the term most likely means “ram” and can refer also to a “ram’s horn.” The fiftieth year would, therefore, be called the “jubilee” because of the associated sounding of the “ram’s horn” (see B. A. Levine, Leviticus [JPSTC], 172, and the literature cited there).

[25:10]  ⁸⁷ tn Heb “you [plural] shall return, a man.”

[25:50]  ⁸⁸ tn Heb “the years.”

[25:50]  ⁸⁹ tn Heb “as days of a hired worker he shall be with him.” For this and the following verses see the explanation in P. J. Budd, Leviticus (NCBC), 358-59.

[26:43]  ⁹⁰ tn Heb “from them.” The preposition “from” refers here to the agent of the action (J. E. Hartley, Leviticus [WBC], 455).

[26:43]  ⁹¹ tn The jussive form of the verb with the simple vav (ו) here calls for a translation that expresses purpose.

[26:43]  ⁹² tn The verb is the Hophal infinitive construct with the third feminine singular suffix (GKC 182 §67.y; cf. v. 34).

[26:43]  ⁹³ tn Heb “from them.”

[26:43]  ⁹⁴ tn Heb “because and in because,” a double expression, which is used only here and in Ezek 13:10 (without the vav) for emphasis (GKC 492 §158.b).

[26:43]  ⁹⁵ tn Heb “and their soul has abhorred.”