Imamat 14:46

14:46 Anyone who enters ¹  the house all the days the priest ²  has quarantined it will be unclean until evening.

Imamat 14:48

14:48 “If, however, the priest enters ³  and examines it, and the ⁴  infection has not spread in the house after the house has been replastered, then the priest is to pronounce the house clean because the infection has been healed.

Imamat 14:44

14:44 the priest is to come and examine it, and if ⁵  the infection has spread in the house, it is a malignant disease in the house. It is unclean.

Imamat 14:34

14:34 “When you enter the land of Canaan which I am about to give ⁶  to you for a possession, and I put ⁷  a diseased infection in a house in the land you are to possess, ⁸ 

Imamat 14:55

14:55 for the diseased garment, ⁹  for the house, ¹⁰ 

Imamat 14:38

14:38 then the priest is to go out of the house to the doorway of the house and quarantine the house for seven days. ¹¹ 

Imamat 14:35

14:35 then whoever owns the house ¹²  must come and declare to the priest, ‘Something like an infection is visible to me in the house.’

Imamat 14:47

14:47 Anyone who lies down in the house must wash his clothes. Anyone who eats in the house must wash his clothes.

Imamat 14:43

14:43 “If the infection returns and breaks out in the house after he has pulled out the stones, scraped the house, and it is replastered, ¹³ 

Imamat 14:36

14:36 Then the priest will command that the house be cleared ¹⁴  before the priest enters to examine the infection ¹⁵  so that everything in the house ¹⁶  does not become unclean, ¹⁷  and afterward ¹⁸  the priest will enter to examine the house.

Imamat 25:31

25:31 The houses of villages, however, ¹⁹  which have no wall surrounding them ²⁰  must be considered as the field ²¹  of the land; they will have the right of redemption and must revert in the jubilee.

Imamat 25:30

25:30 If it is not redeemed before the full calendar year is ended, ²²  the house in the walled city ²³  will belong without reclaim ²⁴  to the one who bought it throughout his generations; it will not revert in the jubilee.

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, ²⁵  whether she is born in the same household or born outside it; ²⁶  you must not have sexual intercourse with either of them. ²⁷ 

Imamat 25:33

25:33 Whatever someone among the Levites might redeem – the sale of a house which is his property in a city – must revert in the jubilee, ²⁸  because the houses of the cities of the Levites are their property in the midst of the Israelites.

Imamat 14:49

14:49 Then he ²⁹  is to take two birds, a piece of cedar wood, a scrap of crimson fabric, and some twigs of hyssop ³⁰  to decontaminate ³¹  the house,

Imamat 14:53

14:53 and he is to send the live bird away outside the city ³²  into the open countryside. So he is to make atonement for the house and it will be clean.

Imamat 25:32

25:32 As for ³³  the cities of the Levites, the houses in the cities which they possess, ³⁴  the Levites must have a perpetual right of redemption.

Imamat 14:45

14:45 He must tear down the house, ³⁵  its stones, its wood, and all the plaster of the house, and bring all of it ³⁶  outside the city to an unclean place.

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. ³⁷ 

Imamat 14:41

14:41 Then he is to have the house scraped ³⁸  all around on the inside, ³⁹  and the plaster ⁴⁰  which is scraped off ⁴¹  must be dumped outside the city ⁴²  into an unclean place.

Imamat 14:52

14:52 So he is to decontaminate the house with the blood of the bird, the fresh water, the live bird, the piece of cedar wood, the twigs of hyssop, and the scrap of crimson fabric,

Imamat 14:39

14:39 The priest must return on the seventh day and examine it, and if ⁴³  the infection has spread in the walls of the house,

Imamat 25:29

Release of Houses

25:29 “‘If a man sells a residential house in a walled city, ⁴⁴  its right of redemption must extend ⁴⁵  until one full year from its sale; ⁴⁶  its right of redemption must extend to a full calendar year. ⁴⁷ 

Imamat 14:42

14:42 They are then to take other stones and replace those stones, ⁴⁸  and he is to take other plaster and replaster the house.

Imamat 22:11

22:11 but if a priest buys a person with his own money, ⁴⁹  that person ⁵⁰  may eat the holy offerings, ⁵¹  and those born in the priest’s ⁵²  own house may eat his food. ⁵³ 

Imamat 14:37

14:37 He is to examine the infection, and if ⁵⁴  the infection in the walls of the house consists of yellowish green or reddish eruptions, ⁵⁵  and it appears to be deeper than the surface of the wall, ⁵⁶ 

Imamat 14:51

14:51 He must then take the piece of cedar wood, the twigs of hyssop, the scrap of crimson fabric, and the live bird, and dip them in the blood of the slaughtered bird and in the fresh water, and sprinkle the house seven times.

Imamat 16:17

16:17 Nobody is to be in the Meeting Tent ⁵⁷  when he enters to make atonement in the holy place until he goes out, and he has made atonement on his behalf, on behalf of his household, and on behalf of the whole assembly of Israel.

Imamat 16:11

The Sin Offering Sacrificial Procedures

16:11 “Aaron is to present the sin offering bull which is for himself, and he is to make atonement on behalf of himself and his household. He is to slaughter the sin offering bull which is for himself,

Imamat 17:3

17:3 “Blood guilt ⁵⁸  will be accounted to any man ⁵⁹  from the house of Israel ⁶⁰  who slaughters an ox or a lamb or a goat inside the camp or outside the camp, ⁶¹ 

Imamat 17:8

17:8 “You are to say to them: ‘Any man ⁶²  from the house of Israel or ⁶³  from the foreigners who reside ⁶⁴  in their ⁶⁵  midst, who offers ⁶⁶  a burnt offering or a sacrifice

Imamat 17:10

Prohibition against Eating Blood

17:10 “‘Any man ⁶⁷  from the house of Israel or from the foreigners who reside ⁶⁸  in their ⁶⁹  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, ⁷⁰ 

Imamat 16:6

16:6 Then Aaron is to present the sin offering bull which is for himself and is to make atonement on behalf of himself and his household.

Imamat 25:10

25:10 So you must consecrate the fiftieth year, ⁷¹  and you must proclaim a release ⁷²  in the land for all its inhabitants. That year will be your jubilee; ⁷³  each one of you must return ⁷⁴  to his property and each one of you must return to his clan.

Imamat 21:4

21:4 He must not defile himself as a husband among his people so as to profane himself. ⁷⁵ 

Imamat 22:18

22:18 “Speak to Aaron, his sons, and all the Israelites and tell them, ‘When any man ⁷⁶  from the house of Israel or from the foreigners in Israel ⁷⁷  presents his offering for any of the votive or freewill offerings which they present to the Lord as a burnt offering,

Imamat 21:11

21:11 He must not go where there is any dead person; ⁷⁸  he must not defile himself even for his father and his mother.

Imamat 25:45

25:45 Also you may buy slaves ⁷⁹  from the children of the foreigners who reside with you, and from their families that are ⁸⁰  with you, whom they have fathered in your land, they may become your property.

Imamat 10:6

10:6 Then Moses said to Aaron and to Eleazar and Ithamar his other two sons, “Do not ⁸¹  dishevel the hair of your heads ⁸²  and do not tear your garments, so that you do not die and so that wrath does not come on the whole congregation. Your brothers, all the house of Israel, are to mourn the burning which the Lord has caused, ⁸³ 

Imamat 27:15

27:15 If the one who consecrates it redeems his house, he must add to it one fifth of its conversion value in silver, and it will belong to him. ⁸⁴ 

Imamat 22:13

22:13 but if a priest’s daughter is a widow or divorced, and she has no children so that she returns to live in ⁸⁵  her father’s house as in her youth, ⁸⁶  she may eat from her father’s food, but no lay person may eat it.

Imamat 14:33

Purification of Disease-Infected Houses

14:33 The Lord spoke to Moses and Aaron:

Imamat 22:10

22:10 “‘No lay person ⁸⁷  may eat anything holy. Neither a priest’s lodger ⁸⁸  nor a hired laborer may eat anything holy,

Imamat 25:6

25:6 You may have the Sabbath produce ⁸⁹  of the land to eat – you, your male servant, your female servant, your hired worker, the resident foreigner who stays with you, ⁹⁰ 

Imamat 21:3

21:3 and his virgin sister who is near to him, ⁹¹  who has no husband; he may defile himself for her.

Imamat 25:41

25:41 but then ⁹²  he may go free, ⁹³  he and his children with him, and may return to his family and to the property of his ancestors. ⁹⁴ 

Imamat 23:17

23:17 From the places where you live you must bring two loaves of ⁹⁵  bread for a wave offering; they must be made from two tenths of an ephah of fine wheat flour, baked with yeast, ⁹⁶  as first fruits to the Lord.

Imamat 21:12

21:12 He must not go out from the sanctuary and must not profane ⁹⁷  the sanctuary of his God, because the dedication of the anointing oil of his God is on him. I am the Lord.

Imamat 25:35

Debt and Slave Regulations

25:35 “‘If your brother ⁹⁸  becomes impoverished and is indebted to you, ⁹⁹  you must support ¹⁰⁰  him; he must live ¹⁰¹  with you like a foreign resident. ¹⁰² 

[14:46]  ¹ tn Heb “the one who comes into.”

[14:46]  ² tn Heb “he,” referring to the priest (see v. 38). The referent has been specified in the translation for clarity.

[14:48]  ³ tn Heb “And if the priest entering [infinitive absolute] enters [finite verb]” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.

[14:48]  ⁴ tn Heb “and behold” (so KJV, ASV); NASB “and the mark has not indeed spread.”

[14:44]  ⁵ tn Heb “and behold” (so KJV, ASV); NASB “If he sees that the mark has indeed spread.”

[14:34]  ⁶ tn Heb “which I am giving” (so NAB, NIV).

[14:34]  ⁷ tn Heb “give.”

[14:34]  ⁸ tn Heb “in the house of the land of your possession” (KJV and ASV both similar).

[14:55]  ⁹ sn Cf. Lev 13:47-59.

[14:55]  ¹⁰ sn Cf. Lev 14:33-53.

[14:38]  ¹¹ tn Heb “and he shall shut up the house seven days.”

[14:35]  ¹² tn Heb “who to him the house.”

[14:43]  ¹³ tn Heb “after he has pulled out the stones, and after scraping (variant form of the Hiphil infinitive construct, GKC 531) the house, and after being replastered (Niphal infinitive construct).”

[14:36]  ¹⁴ tn Heb “And the priest shall command and they shall clear the house.” The second verb (“and they shall clear”) states the thrust of the priest’s command, which suggests the translation “that they clear” (cf. also vv. 4a and 5a above), and for the impersonal passive rendering of the active verb (“that the house be cleared”) see the note on v. 4 above.

[14:36]  ¹⁵ tn Heb “to see the infection”; KJV “to see the plague”; NASB “to look at the mark (mildew NCV).”

[14:36]  ¹⁶ tn Heb “all which [is] in the house.”

[14:36]  ¹⁷ sn Once the priest pronounced the house “unclean” everything in it was also officially unclean. Therefore, if they emptied the house of its furniture, etc. before the official pronouncement by the priest those possessions would thereby remain officially “clean” and avoid destruction or purification procedures.

[14:36]  ¹⁸ tn Heb “and after thus.”

[25:31]  ¹⁹ tn Heb “And the houses of the villages.”

[25:31]  ²⁰ tn Heb “which there is not to them a wall.”

[25:31]  ²¹ tn Heb “on the field.”

[25:30]  ²² tn Heb “until fulfilling to it a complete year.’

[25:30]  ²³ 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]  ²⁴ tn See the note on v. 23 above.

[18:9]  ²⁵ tn Heb “the daughter of your father or the daughter of your mother.”

[18:9]  ²⁶ 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]  ²⁷ 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.

[25:33]  ²⁸ tn Heb “And which he shall redeem from the Levites shall go out, sale of house and city, his property in the jubilee.” Although the end of this verse is clear, the first part is notoriously difficult. There are five main views. (1) The first clause of the verse actually attaches to the previous verse, and refers to the fact that their houses retain a perpetual right of redemption (v. 32b), “which any of the Levites may exercise” (v. 33a; J. E. Hartley, Leviticus [WBC], 418, 421). (2) It refers to property that one Levite sells to another Levite, which is then redeemed by still another Levite (v. 33a). In such cases, the property reverts to the original Levite owner in the jubilee year (v. 33b; G. J. Wenham, Leviticus [NICOT], 321). (3) It refers to houses in a city that had come to be declared as a Levitical city but had original non-Levitical owners. Once the city was declared to belong to the Levites, however, an owner could only sell his house to a Levite, and he could only redeem it back from a Levite up until the time of the first jubilee after the city was declared to be a Levitical city. In this case the first part of the verse would be translated, “Such property as may be redeemed from the Levites” (NRSV, NJPS). At the first jubilee, however, all such houses became the property of the Levites (v. 33b; P. J. Budd, Leviticus [NCBC], 353). (4) It refers to property “which is appropriated from the Levites” (not “redeemed from the Levites,” v. 33a) by those who have bought it or taken it as security for debts owed to them by Levites who had fallen on bad times. Again, such property reverts back to the original Levite owners at the jubilee (B. A. Levine, Leviticus [JPSTC], 177). (5) It simply refers to the fact that a Levite has the option of redeeming his house (i.e., the prefix form of the verb is taken to be subjunctive, “may or might redeem”), which he had to sell because he had fallen into debt or perhaps even become destitute. Even if he never gained the resources to do so, however, it would still revert to him in the jubilee year. The present translation is intended to reflect this latter view.

[14:49]  ²⁹ tn The pronoun “he” refers to the priest mentioned in the previous verse.

[14:49]  ³⁰ tn Regarding these ritual materials, see the note on v. 4 above.

[14:49]  ³¹ tn Regarding the Piel of חָטָא (khata’, cf. v. 52) meaning to “decontaminate” or “perform a decontamination,” see the notes on Lev 8:15 and 9:15.

[14:49]  sn In Lev 8:15, for example, the “sin offering” is used to “decontaminate” the burnt offering altar. As argued above (see the note on v. 7 above), these ritual materials and the procedures performed with them do not constitute a “sin offering” (contrast vv. 19 and 31 above). In fact, no sin offering was required for the purification of a house.

[14:53]  ³² tn Heb “to from outside to the city.”

[25:32]  ³³ tn Heb “And.”

[25:32]  ³⁴ tn Heb “the houses of the cities of their property.”

[14:45]  ³⁵ tn Smr, LXX, Syriac, and Tg. Ps.-J. have the plural verb, perhaps suggesting a passive translation, “The house…shall be torn down” (cf. NAB, NIV, TEV, NLT, and see the note on v. 4b above).

[14:45]  ³⁶ tn Once again, Smr, LXX, and Syriac have the plural verb, perhaps to be rendered passive, “shall be brought.”

[27:14]  ³⁷ tn The expression “it shall stand” may be a technical term for “it shall be legally valid”; cf. NLT “assessment will be final.”

[14:41]  ³⁸ tn Or, according to the plurality of the verb in Smr, LXX, Syriac, and Targums, “Then the house shall be scraped” (cf. NAB, NLT, and the note on v. 40).

[14:41]  ³⁹ tn Heb “from house all around.”

[14:41]  ⁴⁰ tn Heb “dust” (so KJV) or “rubble”; NIV “the material”; NLT “the scrapings.”

[14:41]  ⁴¹ tn Heb “which they have scraped off.” The MT term קִיר (qir, “wall” from קָצָה, qatsah, “to cut off”; BDB 892), the original Greek does not have this clause, Smr has הקיצו (with uncertain meaning), and the BHS editors and HALOT 1123-24 s.v. I קצע hif.a suggest emending the verb to הִקְצִעוּ (hiqtsi’u, see the same verb at the beginning of this verse; cf. some Greek mss, Syriac, and the Targums). The emendation seems reasonable and is accepted by many commentators, but the root קָצָה (qatsah, “to cut off”) does occur in the Bible (2 Kgs 10:32; Hab 2:10) and in postbiblical Hebrew (J. E. Hartley, Leviticus [WBC], 179, notes 41c and 43d; J. Milgrom, Leviticus [AB], 1:873; cf. also קָצַץ, qatsats, “to cut off”).

[14:41]  ⁴² tn Heb “into from outside to the city.”

[14:39]  ⁴³ tn Heb “and behold” (so KJV, ASV); NASB “If the mark has indeed spread.”

[25:29]  ⁴⁴ tn Heb “a house of a residence of a walled city.”

[25:29]  ⁴⁵ tn Heb “shall be.”

[25:29]  ⁴⁶ tn Heb “of its sale.”

[25:29]  ⁴⁷ tn Heb “days its right of redemption shall be” (see B. A. Levine, Leviticus [JPSTC], 176).

[14:42]  ⁴⁸ tn Heb “and bring into under the stones.”

[22:11]  ⁴⁹ tn Heb “and a priest, if he buys a person, the property of his silver.”

[22:11]  ⁵⁰ tn Heb “he”; the referent (the person whom the priest has purchased) has been specified in the translation for clarity.

[22:11]  ⁵¹ tn Heb “eat it”; the referent (the holy offerings) has been specified in the translation for clarity.

[22:11]  ⁵² tn Heb “his”; the referent (the priest) has been specified in the translation for clarity.

[22:11]  ⁵³ tn Heb “and the [slave] born of his house, they shall eat in his food.” The LXX, Syriac, Tg. Onq., Tg. Ps.-J., and some mss of Smr have plural “ones born,” which matches the following plural “they” pronoun and the plural form of the verb.

[14:37]  ⁵⁴ tn Heb “and behold” (so KJV, ASV).

[14:37]  ⁵⁵ tn For “yellowish green and reddish” see Lev 13:49. The Hebrew term translated “eruptions” occurs only here and its meaning is uncertain. For a detailed summary of the issues and views see J. Milgrom, Leviticus (AB), 1:870. The suggestions include, among others: (1) “depressions” from Hebrew שׁקע (“sink”) or קער as the root of the Hebrew term for “bowl” (LXX, Targums, NAB, NASB, NIV; see also B. A. Levine, Leviticus [JPSTC], 90), (2) “streaks” (ASV, NJPS), (3) and “eruptions” as a loan-word from Egyptian sqr r rwtj (“eruption; rash”); cf. Milgrom, 870; J. E. Hartley, Leviticus (WBC), 198-99. The latter view is taken here.

[14:37]  ⁵⁶ tn The Hebrew term קִיר (qir,“wall”) refers to the surface of the wall in this case, which normally consisted of a coating of plaster made of limestone and sand (see HALOT 1099 s.v. קִיר 1.a; J. Milgrom, Leviticus [AB], 1:871; J. E. Hartley, Leviticus [WBC], 199).

[16:17]  ⁵⁷ tn Heb “And all man shall not be in the tent of meeting.” The term for “a man, human being” (אָדָם, ’adam; see the note on Lev 1:2) refers to any person among “mankind,” male or female.

[17:3]  ⁵⁸ tn The complex wording of vv. 3-4 requires stating “blood guilt” at the beginning of v. 3 even though it is not mentioned until the middle of v. 4. The Hebrew text has simply “blood,” but in this case it refers to the illegitimate shedding of animal blood, similar to the shedding of the blood of an innocent human being (Deut 19:10, etc.). In order for it to be legitimate the animal must be slaughtered at the tabernacle and its blood handled by the priests in the prescribed way (see, e.g., Lev 1:5; 3:2, 17; 4:5-7; 7:26-27, etc.; cf. vv. 10-16 below for more details).

[17:3]  ⁵⁹ tn Heb “Man man.” The reduplication is way of saying “any man” (cf. Lev 15:2; 22:18, etc.). See the note on Lev 15:2.

[17:3]  ⁶⁰ tn The original LXX adds “or the sojourners who sojourn in your midst” (cf. Lev 16:29, etc., and note esp. 17:8, 10, and 13 below).

[17:3]  ⁶¹ tn Heb “or who slaughters from outside to the camp.”

[17:8]  ⁶² tn Heb “Man, man.” The repetition of the word “man” is distributive, meaning “any [or “every”] man” (GKC 395-96 §123.c; cf. Lev 15:2).

[17:8]  ⁶³ tn Heb “and.” Here the Hebrew conjunction ו (vav, “and”) has an alternative sense (“or”).

[17:8]  ⁶⁴ tn Heb “from the sojourner who sojourns.”

[17:8]  ⁶⁵ tc The LXX, Syriac, and Vulgate have “your” (plural) rather than “their.”

[17:8]  ⁶⁶ tn Heb “causes to go up.”

[17:10]  ⁶⁷ 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]  ⁶⁸ tn Heb “from the sojourner who sojourns.”

[17:10]  ⁶⁹ tc The LXX, Syriac, and Vulgate have “your” (plural) rather than “their.”

[17:10]  ⁷⁰ 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).

[25:10]  ⁷¹ tn Heb “the year of the fifty years,” or perhaps “the year, fifty years” (GKC 435 §134.o, note 2).

[25:10]  ⁷² 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]  ⁷³ 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]  ⁷⁴ tn Heb “you [plural] shall return, a man.”

[21:4]  ⁷⁵ tn Heb “He shall not defile himself a husband in his peoples, to profane himself.” The meaning of the line is disputed, but it appears to prohibit a priest from burying any relative by marriage (as opposed to the blood relatives of vv. 2-3), including his wife (compare B. A. Levine, Leviticus [JPSTC], 142-43 with J. E. Hartley, Leviticus [WBC], 343, 348).

[22:18]  ⁷⁶ 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]  ⁷⁷ 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).

[21:11]  ⁷⁸ tc Although the MT has “persons” (plural), the LXX and Syriac have the singular “person” corresponding to the singular adjectival participle “dead” (cf. also Num 6:6).

[25:45]  ⁷⁹ tn The word “slaves” is not in the Hebrew text, but is implied here.

[25:45]  ⁸⁰ tn Heb “family which is” (i.e., singular rather than plural).

[10:6]  ⁸¹ tc Smr has “you must not” (לֹא, lo’) rather than the MT’s “do not” (אַל, ’al; cf. the following negative לֹא, lo’, in the MT).

[10:6]  ⁸² tn Heb “do not let free your heads.” Some have taken this to mean, “do not take off your headgear” (cf. NAB, NASB), but it probably also involves leaving one’s hair unkempt as a sign of mourning (see J. Milgrom, Leviticus [AB], 1:608-9; cf. NCV, TEV, CEV, NLT).

[10:6]  ⁸³ tn Heb “shall weep [for] the burning which the Lord has burned”; NIV “may mourn for those the Lord has destroyed by fire.”

[27:15]  ⁸⁴ tn Heb “and it shall be to him.”

[22:13]  ⁸⁵ tn Heb “to”; the words “live in” have been supplied in the translation for clarity.

[22:13]  ⁸⁶ tn Heb “and seed there is not to her and she returns to the house of her father as her youth.” The mention of having “no children” appears to imply that her children, if she had any, should support her; this is made explicit by NLT’s “and has no children to support her.”

[22:10]  ⁸⁷ tn Heb “No stranger” (so KJV, ASV), which refers here to anyone other than the Aaronic priests. Some English versions reverse the negation and state positively: NIV “No one outside a priest’s family”; NRSV “Only a member of a priestly family”; CEV “Only you priests and your families.”

[22:10]  ⁸⁸ tn Heb “A resident [תּוֹשָׁב (toshav) from יָשַׁב (yashav, “to dwell, to reside”)] of a priest.” The meaning of the term is uncertain. It could refer to a “guest” (NIV) or perhaps “bound servant” (NRSV; see B. A. Levine, Leviticus [JPSTC], 149). In the translation “lodger” was used instead of “boarder” precisely because a boarder would be provided meals with his lodging, the very issue at stake here.

[25:6]  ⁸⁹ tn The word “produce” is not in the Hebrew text but is implied; cf. NASB “the sabbath products.”

[25:6]  ⁹⁰ tn A “resident who stays” would be a foreign person who was probably residing as another kind of laborer in the household of a landowner (B. A. Levine, Leviticus [JPSTC], 170-71). See v. 35 below.

[21:3]  ⁹¹ tn Cf. v. 2a.

[25:41]  ⁹² tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have adversative force here.

[25:41]  ⁹³ tn Heb “may go out from you.”

[25:41]  ⁹⁴ tn Heb “fathers.”

[23:17]  ⁹⁵ 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]  ⁹⁶ tn Heb “with leaven.” The noun “leaven” is traditional in English versions (cf. KJV, ASV, NASB, NRSV), but “yeast” is more commonly used today.

[21:12]  ⁹⁷ sn Regarding “profane,” see the note on Lev 10:10 above.

[25:35]  ⁹⁸ tn It is not clear to whom this refers. It is probably broader than “sibling” (cf. NRSV “any of your kin”; NLT “any of your Israelite relatives”) but some English versions take it to mean “fellow Israelite” (so TEV; cf. NAB, NIV “countrymen”) and others are ambiguous (cf. CEV “any of your people”).

[25:35]  ⁹⁹ tn Heb “and his hand slips with you.”

[25:35]  ¹⁰⁰ tn Heb “strengthen”; NASB “sustain.”

[25:35]  ¹⁰¹ tn The form וָחַי (vakhay, “and shall live”) looks like the adjective “living,” 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 18:5).

[25:35]  ¹⁰² tn Heb “a foreigner and resident,” which is probably to be combined (see B. A. Levine, Leviticus [JPSTC], 170-71).