Imamat 14:50

14:50 and he is to slaughter one bird into a clay vessel over fresh water. ¹ 

Imamat 11:36

11:36 However, a spring or a cistern which collects water ²  will be clean, but one who touches their carcass will be unclean.

Imamat 8:6

Clothing Aaron

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

Imamat 11:12

11:12 Any creature in the water that does not have both fins and scales is detestable to you.

Imamat 14:5

14:5 The priest will then command that one bird be slaughtered ³  into a clay vessel over fresh water. ⁴ 

Imamat 15:11

15:11 Anyone whom the man with the discharge touches without having rinsed his hands in water ⁵  must wash his clothes, bathe in water, and be unclean until evening.

Imamat 15:21

15:21 Anyone who touches her bed must wash his clothes, bathe in water, and be unclean until evening.

Imamat 11:10

11:10 But any creatures that do not have both fins and scales, whether in the seas or in the streams, from all the swarming things of the water and from all the living creatures that are in the water, are detestable to you.

Imamat 15:5

15:5 Anyone who touches his bed ⁶  must wash his clothes, bathe in water, and be unclean until evening. ⁷ 

Imamat 11:9

Clean and Unclean Water Creatures

11:9 “‘These you can eat from all creatures that are in the water: Any creatures in the water that have both fins and scales, ⁸  whether in the seas or in the streams, ⁹  you may eat.

Imamat 11:38

11:38 but if water is put on the seed and such a carcass falls on it, it is unclean to you.

Imamat 15:7

15:7 The one who touches the body ¹⁰  of the man with a discharge must wash his clothes, bathe in water, and be unclean until evening.

Imamat 15:12

15:12 A clay vessel ¹¹  which the man with the discharge touches must be broken, and any wooden utensil must be rinsed in water.

Imamat 15:16-18

15:16 “‘When a man has a seminal emission, ¹²  he must bathe his whole body in water ¹³  and be unclean until evening, 15:17 and he must wash in water any clothing or leather that has semen on it, and it will be unclean until evening. 15:18 When a man has sexual intercourse with a woman and there is a seminal emission, ¹⁴  they must bathe in water and be unclean until evening.

Imamat 15:27

15:27 and anyone who touches them will be unclean, and he must wash his clothes, bathe in water, and be unclean until evening. ¹⁵ 

Imamat 15:8

15:8 If the man with a discharge spits on a person who is ceremonially clean, ¹⁶  that person must wash his clothes, bathe in water, and be unclean until evening.

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 ¹⁷  must be rubbed out and rinsed in water.

Imamat 11:34

11:34 Any food that may be eaten which becomes soaked with water ¹⁸  will become unclean. Anything drinkable ¹⁹  in any such vessel will become unclean. ²⁰ 

Imamat 11:46

11:46 This is the law ²¹  of the land animals, the birds, all the living creatures that move in the water, and all the creatures ²²  that swarm on the land,

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 15:22

15:22 Anyone who touches any furniture she sits on must wash his clothes, bathe in water, and be unclean until evening.

Imamat 1:9

1:9 Finally, the one presenting the offering ²³  must wash its entrails and its legs in water and the priest must offer all of it up in smoke on the altar ²⁴  – it is ²⁵  a burnt offering, a gift ²⁶  of a soothing aroma to the Lord.

Imamat 15:6

15:6 The one who sits on the furniture the man with a discharge sits on must wash his clothes, bathe in water, and be unclean until evening.

Imamat 22:6

22:6 the person who touches any of these ²⁷  will be unclean until evening and must not eat from the holy offerings unless he has bathed his body in water.

Imamat 10:9

10:9 “Do not drink wine or strong drink, you and your sons with you, when you enter into the Meeting Tent, so that you do not die, which is a perpetual statute throughout your generations, ²⁸ 

Imamat 15:13

Purity Regulations for Male Bodily Discharges

15:13 “‘When the man with the discharge becomes clean from his discharge he is to count off for himself seven days for his purification, and he must wash his clothes, bathe in fresh water, ²⁹  and be clean.

Imamat 1:13

1:13 Then the one presenting the offering must wash the entrails and the legs in water, and the priest must present all of it and offer it up in smoke on the altar – it is a burnt offering, a gift of a soothing aroma to the Lord.

Imamat 8:21

8:21 but the entrails and the legs he washed with water, ³⁰  and Moses offered the whole ram up in smoke on the altar – it was a burnt offering for a soothing aroma, a gift to the Lord, just as the Lord had commanded Moses. ³¹ 

Imamat 11:32

11:32 Also, anything they fall on ³²  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 ³³  and will be unclean until the evening. Then it will become clean.

Imamat 14:6

14:6 Then ³⁴  he is to take the live bird along with the piece of cedar wood, the scrap of crimson fabric, and the twigs of hyssop, and he is to dip them and the live bird in the blood of the bird slaughtered over the fresh water,

Imamat 14:8-9

The Seven Days of Purification

14:8 “The one being cleansed ³⁵  must then wash his clothes, shave off all his hair, and bathe in water, and so be clean. ³⁶  Then afterward he may enter the camp, but he must live outside his tent seven days. 14:9 When the seventh day comes ³⁷  he must shave all his hair – his head, his beard, his eyebrows, all his hair – and he must wash his clothes, bathe his body in water, and so be clean. ³⁸ 

Imamat 15:10

15:10 Anyone who touches anything that was under him ³⁹  will be unclean until evening, and the one who carries those items ⁴⁰  must wash his clothes, bathe in water, and be unclean until evening.

Imamat 16:4

16:4 He must put on a holy linen tunic, ⁴¹  linen leggings are to cover his body, ⁴²  and he is to wrap himself with a linen sash ⁴³  and wrap his head with a linen turban. ⁴⁴  They are holy garments, so he must bathe ⁴⁵  his body in water and put them on.

Imamat 16:24

16:24 Then he must bathe his body in water in a holy place, put on his clothes, and go out and make his burnt offering and the people’s burnt offering. So he is to make atonement ⁴⁶  on behalf of himself and the people. ⁴⁷ 

Imamat 17:15

Regulations for Eating Carcasses

17:15 “‘Any person ⁴⁸  who eats an animal that has died of natural causes ⁴⁹  or an animal torn by beasts, whether a native citizen or a foreigner, ⁵⁰  must wash his clothes, bathe in water, and be unclean until evening; then he becomes clean.

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 11:17

11:17 the little owl, the cormorant, the screech owl,

Imamat 16:28

16:28 and the one who burns them must wash his clothes and bathe his body in water, and afterward he may reenter the camp.

Imamat 16:26

16:26 and the one who sent the goat away to Azazel ⁵¹  must wash his clothes, bathe his body in water, and afterward he may reenter the camp.

Imamat 23:13

23:13 along with its grain offering, two tenths of an ephah of ⁵²  choice wheat flour ⁵³  mixed with olive oil, as a gift to the Lord, a soothing aroma, ⁵⁴  and its drink offering, one fourth of a hin of wine. ⁵⁵ 

Imamat 2:11

Additional Grain Offering Regulations

2:11 “‘No grain offering which you present to the Lord can be made with yeast, ⁵⁶  for you must not offer up in smoke any yeast or honey as a gift to the Lord. ⁵⁷ 

Imamat 17:16

17:16 But if he does not wash his clothes ⁵⁸  and does not bathe his body, he will bear his punishment for iniquity.’” ⁵⁹ 

Imamat 8:20

8:20 Then he ⁶⁰  cut the ram into parts, ⁶¹  and Moses offered the head, the parts, and the suet up in smoke,

Imamat 20:24

20:24 So I have said to you: You yourselves will possess their land and I myself will give it to you for a possession, a land flowing with milk and honey. I am the Lord your God who has set you apart from the other peoples. ⁶² 

Imamat 23:18

23:18 Along with the loaves of bread, ⁶³  you must also present seven flawless yearling lambs, ⁶⁴  one young bull, ⁶⁵  and two rams. ⁶⁶  They are to be a burnt offering to the Lord along with their grain offering ⁶⁷  and drink offerings, a gift of a soothing aroma to the Lord. ⁶⁸ 

Imamat 23:37

23:37 “‘These are the appointed times of the Lord that you must proclaim as holy assemblies to present a gift to the Lord – burnt offering, grain offering, sacrifice, and drink offerings, ⁶⁹  each day according to its regulation, ⁷⁰ 

[14:50]  ¹ tn See the note on v. 5 above.

[11:36]  ² tn Heb “a spring and a cistern collection of water”; NAB, NIV “for collecting water.”

[14:5]  ³ tn Heb “And the priest shall command and he shall slaughter.” See the note on “be taken up” (v. 4).

[14:5]  ⁴ tn Heb “into a vessel of clay over living water.” The expression “living [i.e., ‘fresh’] water” (cf. Lev 14:50; 15:13; Num 19:17) refers to water that flows. It includes such water sources as artesian wells (Gen 26:19; Song of Songs 4:15), springs (Jer 2:13, as opposed to cisterns; cf. 17:13), and flowing streams (Zech 14:8). In other words, this is water that has not stood stagnant as, for example, in a sealed-off cistern.

[14:5]  sn Although there are those who argue that the water and the blood rites are separate (e.g., E. S. Gerstenberger, Leviticus [OTL], 175-76), it is usually agreed that v. 5b refers to the slaughtering of the bird in such a way that its blood runs into the bowl, which contained fresh water (see, e.g., N. H. Snaith, Leviticus and Numbers [NCBC], 74; G. J. Wenham, Leviticus [NICOT], 208; J. Milgrom, Leviticus [AB], 1:836-38; cf. esp. Lev 14:51b, “and dip them in the blood of the slaughtered bird and in the fresh water”). This mixture of blood and water was then to be sprinkled on the person being cleansed from the disease.

[15:11]  ⁵ tn Heb “And all who the man with the discharge touches in him and his hands he has not rinsed in water.”

[15:5]  ⁶ tn Heb “And a man who touches in his bed”; NLT “touch the man’s bedding.”

[15:5]  ⁷ tn Heb “he shall wash his clothes and bathe in water and be unclean until the evening” (cf. also vv. 6-8, 10-11, etc.).

[11:9]  ⁸ tn Heb “all which have fin and scale” (see also vv. 10 and 12).

[11:9]  ⁹ tn Heb “in the water, in the seas and in the streams” (see also vv. 10 and 12).

[15:7]  ¹⁰ tn Heb “And the one who touches in the flesh.” In this instance, “flesh” (or “body”) probably refers literally to any part of the body, not the genitals specifically (see the discussion in J. Milgrom, Leviticus [AB], 1:914).

[15:12]  ¹¹ tn The Hebrew term כְּלִי (kÿli) can mean “vessel” (v. 12a) or “utensil, implement, article” (v. 12b). An article of clay would refer to a vessel or container of some sort, while one made of wood would refer to some kind of tool or instrument.

[15:16]  ¹² tn Heb “And a man when a lying of seed goes out from him”; KJV, ASV “any man’s seed of copulation”; NIV, NRSV, TEV, NLT “an emission of semen.”

[15:16]  ¹³ tn Heb “and he shall bathe all his flesh in water.”

[15:18]  ¹⁴ tn Heb “And a woman who a man lies with her a lying of seed.”

[15:27]  ¹⁵ tn See the note on v. 5 above.

[15:8]  ¹⁶ tn Heb “And if the man with a discharge spits in the clean one.”

[6:28]  ¹⁷ tn Heb “it”; the words “that vessel” are supplied in the translation to clarify the referent.

[11:34]  ¹⁸ tn Heb “which water comes on it.”

[11:34]  ¹⁹ 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]  ²⁰ 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).

[11:46]  ²¹ sn The Hebrew term translated “law” (תוֹרָה, torah) introduces here a summary or colophon for all of Lev 11. Similar summaries are found in Lev 7:37-38; 13:59; 14:54-57; and 15:32-33.

[11:46]  ²² tn Heb “for all the creatures.”

[1:9]  ²³ tn Heb “Finally, he”; the referent (the offerer) has been specified in the translation for clarity. Once again, the MT assigns the preparation of the offering (here the entrails and legs) to the offerer because it did not bring him into direct contact with the altar, but reserves the actual placing of the sacrifice on the altar for the officiating priest (cf. the notes on vv. 5a and 6a).

[1:9]  ²⁴ tn Heb “toward the altar,” but the so-called locative ה (hey) attached to the word for “altar” can indicate the place where something is or happens (GKC 250 §90.d and GKC 373-74 §118.g; cf. also J. Milgrom, Leviticus [AB], 1:161). This is a standard way of expressing “on/at the altar” with the verb “to offer up in smoke” (Hiphil of קָטַר [qatar]; cf. also Exod 29:13, 18, 25; Lev 1:9, 13, 15, 17; 2:2, etc.).

[1:9]  ²⁵ tc A few Hebrew mss and possibly the Leningrad B19a ms itself (the basis of the BHS Hebrew text of the MT), under an apparent erasure, plus Smr, LXX, Syriac, and Tg. Ps.-J. suggest that Hebrew הוּא (hu’, translated as “it is”) should be added here as in vv. 13 and 17. Whether or not the text should be changed, the meaning is the same as in vv. 13 and 17, so it has been included in the translation here.

[1:9]  ²⁶ sn The standard English translation of “gift” (אִשֶּׁה, ’isheh) is “an offering [made] by fire” (cf. KJV, ASV). It is based on a supposed etymological relationship to the Hebrew word for “fire” (אֵשׁ, ’esh) and is still maintained in many versions (e.g., NIV, RSV, NRSV, NLT; B. A. Levine, Leviticus [JPSTC], 7-8). For various reasons, including the fact that some offerings referred to by this term are not burned on the altar (see, e.g., Lev 24:9), it is probably better to understand the term to mean “gift” (J. E. Hartley, Leviticus [WBC], 22) or “food gift” (“food offering” in NEB and TEV; J. Milgrom, Leviticus [AB], 1:161-62). See R. E. Averbeck, NIDOTTE 1:540-49 for a complete discussion.

[22:6]  ²⁷ sn The phrase “any of these” refers back to the unclean things touched in vv. 4b-5.

[10:9]  ²⁸ tn Heb “a perpetual statute for your generations”; NAB “a perpetual ordinance”; NRSV “a statute forever”; NLT “a permanent law.” The Hebrew grammar here suggests that the last portion of v. 9 functions as both a conclusion to v. 9 and an introduction to vv. 10-11. It is a pivot clause, as it were. Thus, it was a “perpetual statute” to not drink alcoholic beverages when ministering in the tabernacle, but it was also a “perpetual statue” to distinguish between holy and profane and unclean and clean (v. 10) as well as to teach the children of Israel all such statutes (v. 11).

[15:13]  ²⁹ tn For the expression “fresh water” see the note on Lev 14:5 above.

[8:21]  ³⁰ tn Again, Aaron probably did the washing (v. 21a), but Moses presented the portions on the altar (v. 21b; cf. the note on v. 15 above).

[8:21]  ³¹ tn See Lev 1:9, 13.

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

[11:32]  ³³ tn Heb “in water it shall be brought.”

[14:6]  ³⁴ tc Heb “the live bird he [i.e., the priest] shall take it.” Although the MT has no ו (vav, “and”) at the beginning of this clause, a few medieval Hebrew mss and Smr have one and the LXX, Syriac, and Vulgate translate as if it is there. The “but” in the present translation reflects this text critical background, the object-first word order in the clause with the resumptive pronoun at the end, and the obvious contrast between the slaughtered bird in v. 5 and the live bird in v. 6.

[14:8]  ³⁵ tn Heb “the one cleansing himself” (i.e., Hitpael participle of טָהֵר [taher, “to be clean”]).

[14:8]  ³⁶ tn Heb “and he shall be clean” (so ASV). The end result of the ritual procedures in vv. 4-7 and the washing and shaving in v. 8a is that the formerly diseased person has now officially become clean in the sense that he can reenter the community (see v. 8b; contrast living outside the community as an unclean diseased person, Lev 13:46). There are, however, further cleansing rituals and pronouncements for him to undergo in the tabernacle as outlined in vv. 10-20 (see Qal “be[come] clean” in vv. 9 and 20, Piel “pronounce clean” in v. 11, and Hitpael “the one being cleansed” in vv. 11, 14, 17, 18, and 19). Obviously, in order to enter the tabernacle he must already “be clean” in the sense of having access to the community.

[14:9]  ³⁷ tn Heb “And it shall be on the seventh day.”

[14:9]  ³⁸ tn Heb “and he shall be clean” (see the note on v. 8).

[15:10]  ³⁹ tn Heb “which shall be under him.” The verb is perhaps a future perfect, “which shall have been.”

[15:10]  ⁴⁰ tn Heb “them”; the referent (the previously mentioned items which were under the unclean person) has been specified in the translation for clarity.

[16:4]  ⁴¹ 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]  ⁴² 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]  ⁴³ sn The sash fastened the tunic around the waist (Exod 28:4, 39; 29:9; 39:29).

[16:4]  ⁴⁴ 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]  ⁴⁵ tn Heb “and he shall bathe….”

[16:24]  ⁴⁶ tn Heb “And he shall make atonement.”

[16:24]  ⁴⁷ tn Heb “on behalf of himself and on behalf of the people.” After “on behalf of himself” the LXX adds the expected “and on behalf of his household” (cf. vv. 6, 11, and 17).

[17:15]  ⁴⁸ tn Heb “And any soul” (נֶפֶשׁ, nefesh).

[17:15]  ⁴⁹ tn Heb “carcass,” referring to the carcass of an animal that has died on its own, not the carcass of an animal slaughtered for sacrifice or killed by wild beasts. This has been clarified in the translation by supplying the phrase “of natural causes”; cf. NAB “that died of itself”; TEV “that has died a natural death.”

[17:15]  ⁵⁰ tn Heb “in the native or in the sojourner.”

[16:26]  ⁵¹ tn For “Azazel” see the note on v. 8 above.

[23:13]  ⁵² sn See the note on Lev 5:11.

[23:13]  ⁵³ sn See the note on Lev 2:1.

[23:13]  ⁵⁴ sn See the note on Lev 1:9.

[23:13]  ⁵⁵ 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.

[2:11]  ⁵⁶ tn Heb “Every grain offering which you offer to the Lord must not be made leavened.” The noun “leaven” is traditional in English versions (cf. KJV, ASV, NASB, NRSV), but “yeast” is more commonly used today.

[2:11]  ⁵⁷ tc A few Hebrew mss, Smr, LXX, and Tg. Ps.-J. have the verb “present” rather than “offer up in smoke,” but the MT is clearly correct. One could indeed present leavened and honey sweetened offerings as first fruit offerings, which were not burned on the altar (see v. 12 and the note there), but they could not be offered up in fire on the altar. Cf. the TEV’s ambiguous “you must never use yeast or honey in food offered to the Lord.”

[2:11]  tn Heb “for all leaven and all honey you must not offer up in smoke from it a gift to the Lord.”

[17:16]  ⁵⁸ tn The words “his clothes” are not in the Hebrew text, but are repeated in the translation for clarity.

[17:16]  ⁵⁹ tn Heb “and he shall bear his iniquity.” The rendering “bear the punishment for the iniquity” reflects the use of the word “iniquity” to refer to the punishment for iniquity. This is sometimes referred to as the consequential use of the term (cf. Lev 5:17; 7:18; 10:17; etc.).

[17:16]  sn For the interpretation of this verse reflected in the present translation, see the remarks on Lev 5:1 in J. Milgrom, Leviticus (AB), 1:292-97.

[8:20]  ⁶⁰ tn Again, Aaron probably cut the ram up into parts (v. 20a), but Moses presented them on the altar (v. 20b; cf. the note on v. 15 above).

[8:20]  ⁶¹ tn Heb “cut it into its parts.” One could translate here, “quartered it” (J. Milgrom, Leviticus [AB], 1:133; cf. Lev 1:6, 12 above).

[20:24]  ⁶² tc Here and with the same phrase in v. 26, the LXX adds “all,” resulting in the reading “all the peoples.”

[23:18]  ⁶³ tn Heb “And you shall present on the bread.”

[23:18]  ⁶⁴ tn Heb “seven flawless lambs, sons of a year.”

[23:18]  ⁶⁵ tn Heb “and one bull, a son of a herd.”

[23:18]  ⁶⁶ tc Smr and LXX add “flawless.”

[23:18]  ⁶⁷ tn Heb “and their grain offering.”

[23:18]  ⁶⁸ sn See the note on Lev 1:9.

[23:37]  ⁶⁹ tn The LXX has “[their] burnt offerings, and their sacrifices, and their drink offerings.”

[23:37]  ⁷⁰ tn Heb “a matter of a day in its day”; NAB “as prescribed for each day”; NRSV, NLT “each on its proper day.”