Imamat 19:30

Purity, Honor, Respect, and Honesty

19:30 “‘You must keep my Sabbaths and fear my sanctuary. I am the Lord.

Imamat 26:11

26:11 “‘I will put my tabernacle ¹  in your midst and I will not abhor you. ² 

Imamat 26:27

26:27 “‘If in spite of this ³  you do not obey me but walk in hostility against me, ⁴ 

Imamat 26:3

The Benefits of Obedience

26:3 “‘If you walk in my statutes and are sure to obey my commandments, ⁵ 

Imamat 26:23

26:23 “‘If in spite of these things ⁶  you do not allow yourselves to be disciplined and you walk in hostility against me, ⁷ 

Imamat 10:3

10:3 Moses then said to Aaron, “This is what the Lord spoke: ‘Among the ones close to me I will show myself holy, ⁸  and in the presence of all the people I will be honored.’” ⁹  So Aaron kept silent.

Imamat 26:21

26:21 “‘If you walk in hostility against me ¹⁰  and are not willing to obey me, I will increase your affliction ¹¹  seven times according to your sins.

Imamat 21:11

21:11 He must not go where there is any dead person; ¹²  he must not defile himself even for his father and his mother.

Imamat 26:2

26:2 You must keep my Sabbaths and reverence ¹³  my sanctuary. I am the Lord.

Imamat 8:3

8:3 and assemble the whole congregation at the entrance of the Meeting Tent.” ¹⁴ 

Imamat 22:1

Regulations for the Eating of Priestly Stipends

22:1 The Lord spoke to Moses:

Imamat 23:1

Regulations for Israel’s Appointed Times

23:1 The Lord spoke to Moses:

Imamat 6:17

6:17 It must not be baked with yeast. ¹⁵  I have given it as their portion from my gifts. It is most holy, ¹⁶  like the sin offering and the guilt offering.

Imamat 15:31

Summary of Purification Regulations for Bodily Discharges

15:31 “‘Thus you ¹⁷  are to set the Israelites apart from their impurity so that they ¹⁸  do not die in their impurity by defiling my tabernacle which is in their midst.

Imamat 21:23

21:23 but he must not go into the veil-canopy ¹⁹  or step forward to the altar because he has a physical flaw. Thus ²⁰  he must not profane my holy places, for I am the Lord who sanctifies them.’”

Imamat 26:40

26:40 However, when ²¹  they confess their iniquity and their ancestors’ iniquity which they committed by trespassing against me, ²²  by which they also walked ²³  in hostility against me ²⁴ 

Imamat 20:8

20:8 You must be sure to obey my statutes. ²⁵  I am the Lord who sanctifies you.

Imamat 26:12

26:12 I will walk among you, and I will be your God and you will be my people.

Imamat 20:3

20:3 I myself will set my face ²⁶  against that man and cut him off from the midst of his people, ²⁷  because he has given some of his children to Molech and thereby defiled my sanctuary and profaned my holy name. ²⁸ 

Imamat 18:4-5

18:4 You must observe my regulations ²⁹  and you must be sure to walk in my statutes. ³⁰  I am the Lord your God. 18:5 So you must keep ³¹  my statutes and my regulations; anyone who does so will live by keeping them. ³²  I am the Lord.

Imamat 19:21

19:21 He must bring his guilt offering to the Lord at the entrance of the Meeting Tent, a guilt offering ram, ³³ 

Imamat 19:32

19:32 You must stand up in the presence of the aged, honor the presence of an elder, and fear your God. I am the Lord.

Imamat 19:37

19:37 You must be sure to obey all my statutes and regulations. ³⁴  I am the Lord.’”

Imamat 21:17

21:17 “Tell Aaron, ‘No man from your descendants throughout their generations ³⁵  who has a physical flaw ³⁶  is to approach to present the food of his God.

Imamat 25:18

25:18 You must obey my statutes and my regulations; you must be sure to keep them ³⁷  so that you may live securely in the land. ³⁸ 

Imamat 26:18

26:18 “‘If, in spite of all these things, ³⁹  you do not obey me, I will discipline you seven times more on account of your sins. ⁴⁰ 

Imamat 26:31

26:31 I will lay your cities waste ⁴¹  and make your sanctuaries desolate, and I will refuse to smell your soothing aromas.

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, ⁴² 

Imamat 18:26

18:26 You yourselves must obey ⁴³  my statutes and my regulations and must not do any of these abominations, both the native citizen and the resident foreigner in your midst, ⁴⁴ 

Imamat 19:14

19:14 You must not curse a deaf person or put a stumbling block in front of a blind person. ⁴⁵  You must fear ⁴⁶  your God; I am the Lord.

Imamat 20:6

Prohibition against Spiritists and Mediums ⁴⁷ 

20:6 “‘The person who turns to the spirits of the dead and familiar spirits ⁴⁸  to commit prostitution by going after them, I will set my face ⁴⁹  against that person and cut him off from the midst of his people.

Imamat 20:22

Exhortation to Holiness and Obedience

20:22 “‘You must be sure to obey all my statutes and regulations, ⁵⁰  so that ⁵¹  the land to which I am about to bring you to take up residence there does not vomit you out.

Imamat 21:6

21:6 “‘They must be holy to their God, and they must not profane ⁵²  the name of their God, because they are the ones who present the Lord’s gifts, ⁵³  the food of their God. Therefore they must be holy. ⁵⁴ 

Imamat 21:8

21:8 You must sanctify him because he presents the food of your God. He must be holy to you because I, the Lord who sanctifies you all, ⁵⁵  am holy.

Imamat 21:21

21:21 No man from the descendants of Aaron the priest who has a physical flaw may step forward ⁵⁶  to present the Lord’s gifts; he has a physical flaw, so he must not step forward to present the food of his God.

Imamat 22:2

22:2 “Tell Aaron and his sons that they must deal respectfully with the holy offerings ⁵⁷  of the Israelites, which they consecrate to me, so that they do not profane my holy name. ⁵⁸  I am the Lord.

Imamat 22:9

22:9 They must keep my charge so that they do not incur sin on account of it ⁵⁹  and therefore die ⁶⁰  because they profane it. I am the Lord who sanctifies them.

Imamat 22:32

22:32 You must not profane my holy name, and I will be sanctified in the midst of the Israelites. I am the Lord who sanctifies you,

Imamat 26:15

26:15 if you reject my statutes and abhor my regulations so that you do not keep ⁶¹  all my commandments and you break my covenant –

Imamat 19:19

19:19 You must keep my statutes. You must not allow two different kinds of your animals to breed, ⁶²  you must not sow your field with two different kinds of seed, and you must not wear ⁶³  a garment made of two different kinds of fabric. ⁶⁴ 

Imamat 22:21

22:21 If a man presents a peace offering sacrifice to the Lord for a special votive offering ⁶⁵  or for a freewill offering from the herd or the flock, it must be flawless to be acceptable; ⁶⁶  it must have no flaw. ⁶⁷ 

Imamat 26:43

26:43 The land will be abandoned by them ⁶⁸  in order that it may make up for ⁶⁹  its Sabbaths while it is made desolate ⁷⁰  without them, ⁷¹  and they will make up for their iniquity because ⁷²  they have rejected my regulations and have abhorred ⁷³  my statutes.

Imamat 26:45

26:45 I will remember for them the covenant with their ancestors ⁷⁴  whom I brought out from the land of Egypt in the sight of the nations to be their God. I am the Lord.’”

[26:11]  ¹ tn LXX codexes Vaticanus and Alexandrinus have “my covenant” rather than “my tabernacle.” Cf. NAB, NASB, NRSV “my dwelling.”

[26:11]  ² tn Heb “and my soul [נֶפֶשׁ, nefesh] will not abhor you.”

[26:27]  ³ tn Heb “And if in this.”

[26:27]  ⁴ tn Heb “with me.”

[26:3]  ⁵ tn Heb “and my commandments you shall keep and do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 20:8; 25:18, etc.).

[26:23]  ⁶ tn Heb “And if in these.”

[26:23]  ⁷ tn Heb “with me,” but see the added preposition בְּ (bet) on the phrase “in hostility” in vv. 24 and 27.

[10:3]  ⁸ tn The Niphal verb of the Hebrew root קָדַשׁ (qadash) can mean either “to be treated as holy” (so here, e.g., BDB 873 s.v. קָּדַשׁ, LXX, NASB, and NEB) or “to show oneself holy” (so here, e.g., HALOT 1073 s.v. קדשׁnif.1, NIV, NRSV, NLT; J. Milgrom, Leviticus [AB], 1:595, 601-3; and J. E. Hartley, Leviticus [WBC], 133-34). The latter rendering seems more likely here since, in the immediate context, the Lord himself had indeed shown himself to be holy by the way he responded to the illegitimate incense offering of Nadab and Abihu. They had not treated the Lord as holy, so the Lord acted on his own behalf to show that he was indeed holy.

[10:3]  ⁹ tn In this context the Niphal of the Hebrew root כָּבֵד (kaved) can mean “to be honored” (e.g., NASB and NIV here), “be glorified” (ASV, NRSV and NLT here), or “glorify oneself, show one’s glory” (cf. NAB; e.g., specifically in this verse HALOT 455 s.v. כבדnif.3; J. Milgrom, Leviticus [AB], 1:595, 603-4; and J. E. Hartley, Leviticus [WBC], 126, 134). Comparing this clause with the previous one (see the note above), the point may be that when the Lord shows himself to be holy as he has done in 10:1-2, this results in him being honored (i.e., reverenced, feared, treated with respect) among the people. This suggests the passive rendering. It is possible, however, that one should use the reflexive rendering here as in the previous clause. If so, the passage means that the Lord showed both his holiness and his glory in one outbreak against Nadab and Abihu.

[26:21]  ¹⁰ tn Heb “hostile with me,” but see the added preposition בְּ (bet) on the phrase “in hostility” in v. 24 and 27.

[26:21]  ¹¹ tn Heb “your blow, stroke”; cf. TEV “punishment”; NLT “I will inflict you with seven more disasters.”

[21:11]  ¹² 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).

[26:2]  ¹³ tn Heb “and my sanctuary you shall fear.” Cf. NCV “respect”; CEV “honor.”

[8:3]  ¹⁴ sn For “tent of meeting” see the note on Lev 1:1 above.

[6:17]  ¹⁵ tn Heb “It must not be baked leavened” (cf. Lev 2:11). The noun “leaven” is traditional in English versions (cf. KJV, ASV, NASB, NRSV), but “yeast” is more commonly used today.

[6:17]  ¹⁶ tn Heb “holiness of holinesses [or holy of holies] it is”; cf. NAB “most sacred.”

[15:31]  ¹⁷ tn Heb “And you shall.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here (cf. KJV, ASV, NASB, NCV, NRSV).

[15:31]  ¹⁸ tn Heb “and they.” Here the Hebrew conjunction ו (vav, “and”) indicates a negative purpose (“lest,” so NAB, NASB).

[21:23]  ¹⁹ sn See the note on Lev 16:2 for the rendering “veil-canopy.”

[21:23]  ²⁰ tn Heb “And.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[26:40]  ²¹ tn Heb “And.” Many English versions take this to be a conditional clause (“if…”) though there is no conditional particle (see, e.g., NASB, NIV, NRSV; but see the very different rendering in B. A. Levine, Leviticus [JPSTC], 190). The temporal translation offered here (“when”) takes into account the particle אָז (’az, “then”), which occurs twice in v. 41. The obvious contextual contrast between vv. 39 and 40 is expressed by “however” in the translation.

[26:40]  ²² tn Heb “in their trespassing which they trespassed in me.” See the note on Lev 5:15, although the term is used in a more technical sense there in relation to the “guilt offering.”

[26:40]  ²³ tn Heb “and also which they walked.”

[26:40]  ²⁴ tn Heb “with me.”

[20:8]  ²⁵ tn Heb “And you shall keep my statutes and you shall do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 22:31, etc.).

[20:3]  ²⁶ tn Heb “And I, I shall give my faces.”

[20:3]  ²⁷ sn On the “cut off” penalty see the notes on Lev 7:20 and 17:4.

[20:3]  ²⁸ tn Heb “for the sake of defiling my sanctuary and to profane my holy name.”

[18:4]  ²⁹ tn Heb “My regulations you shall do”; KJV, NASB “my judgments”; NRSV “My ordinances”; NIV, TEV “my laws.”

[18:4]  sn The Hebrew term translated “regulation” (מִשְׁפָּט, mishpat) refers to the set of regulations about to be set forth in the following chapters (cf. Lev 19:37; 20:22; 25:18; 26:46). Note especially the thematic and formulaic relationships between the introduction here in Lev 18:1-5 and the paraenesis in Lev 20:22-26, both of which refer explicitly to the corrupt nations and the need to separate from them by keeping the Lord’s regulations.

[18:4]  ³⁰ tn Heb “and my statutes you shall keep [or “watch; guard”] to walk in them.”

[18:5]  ³¹ tn Heb “And you shall keep.”

[18:5]  ³² 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).

[19:21]  ³³ sn On the guilt offering see the note on Lev 5:15 above.

[19:37]  ³⁴ tn Heb “And you shall keep all my statutes and all my regulations and you shall do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 22:31).

[21:17]  ³⁵ tn Heb “to their generations.”

[21:17]  ³⁶ 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.

[25:18]  ³⁷ tn Heb “And you shall keep and do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 20:8, etc.).

[25:18]  ³⁸ tn Heb “and you shall dwell on the land to security.”

[26:18]  ³⁹ tn Heb “And if until these.”

[26:18]  ⁴⁰ tn Heb “I will add to discipline you seven [times] on your sins.”

[26:31]  ⁴¹ tn Heb “And I will give your cities a waste”; NLT “make your cities desolate.”

[10:9]  ⁴² 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).

[18:26]  ⁴³ tn Heb “And you shall keep, you.” The latter emphatic personal pronoun “you” is left out of a few medieval Hebrew mss, Smr, the LXX, Syriac, and Vulgate.

[18:26]  ⁴⁴ tn Heb “the native and the sojourner”; NIV “The native-born and the aliens”; NAB “whether natives or resident aliens.”

[19:14]  ⁴⁵ tn Heb “You shall not curse a deaf [person] and before a blind [person] you shall not put a stumbling block.”

[19:14]  ⁴⁶ tn Heb “And you shall fear.” Many English versions (e.g., KJV, ASV, NAB, NASB, NIV) regard the Hebrew conjunction ו (vav, “and”) as adversative in force here (“but”).

[20:6]  ⁴⁷ sn For structure and coherence in Lev 20:6-27 see the note on v. 27 below.

[20:6]  ⁴⁸ tn See the note on the phrase “familiar spirits” in Lev 19:31 above.

[20:6]  ⁴⁹ tn Heb “I will give my faces.”

[20:22]  ⁵⁰ tn Heb “And you shall keep all my statutes and all my regulations and you shall do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 22:31, etc.).

[20:22]  ⁵¹ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[21:6]  ⁵² sn Regarding “profane,” see the note on Lev 10:10 above.

[21:6]  ⁵³ sn Regarding the Hebrew term for “gifts,” see the note on Lev 1:9 above (cf. also 3:11 and 16 in combination with the word for “food” that follows in the next phrase here).

[21:6]  ⁵⁴ tc Smr and all early versions have the plural adjective “holy” rather than the MT singular noun “holiness.”

[21:8]  ⁵⁵ tn The three previous second person references in this verse are all singular, but this reference is plural. By adding “all” this grammatical distinction is preserved in the translation.

[21:21]  ⁵⁶ tn Or “shall approach” (see HALOT 670 s.v. נגשׁ).

[22:2]  ⁵⁷ tn Heb “holy things,” which means the “holy offerings” in this context, as the following verses show. The referent has been specified in the translation for clarity.

[22:2]  ⁵⁸ tn Heb “from the holy things of the sons of Israel, and they shall not profane my holy name, which they are consecrating to me.” The latter (relative) clause applies to the “the holy things of the sons of Israel” (the first clause), not the Lord’s name (i.e., the immediately preceding clause). The clause order in the translation has been rearranged to indicate this.

[22:9]  ⁵⁹ tn Heb “and they will not lift up on it sin.” The pronoun “it” (masculine) apparently refers to any item of food that belongs to the category of “holy offerings” (see above).

[22:9]  ⁶⁰ tn Heb “and die in it.”

[26:15]  ⁶¹ tn Heb “to not do.”

[19:19]  ⁶² tn Heb “Your animals, you shall not cross-breed two different kinds.”

[19:19]  ⁶³ tn Heb “you shall not cause to go up on you.”

[19:19]  ⁶⁴ sn Cf. Deut 22:11 where the Hebrew term translated “two different kinds” (כִּלְאַיִם, kil’ayim) refers to a mixture of linen and wool woven together in a garment.

[22:21]  ⁶⁵ tn The meaning of the expression לְפַלֵּא־נֶדֶר (lÿfalle’-neder) rendered here “for a special votive offering” is much debated. Some take it as an expression for fulfilling a vow, “to fulfill a vow” (e.g., HALOT 927-28 s.v. פלא piel and NASB; cf. NAB, NRSV “in fulfillment of a vow”) or, alternatively, “to make a vow” or “for making a vow” (HALOT 928 s.v. פלא piel [II פלא]). Perhaps it refers to the making a special vow, from the verb פָלַא (pala’, “to be wonderful, to be remarkable”); cf. J. Milgrom, Numbers (JPSTC), 44. B. A. Levine, Leviticus (JPSTC), 151 and 193, suggests that this is a special term for “setting aside a votive offering” (related to פָלָה [palah, “to set aside”]). In general, the point of the expression seems to be that this sacrifice arises as a special gift to God out of special circumstances in the life of the worshiper.

[22:21]  ⁶⁶ tn Heb “for acceptance”; NAB “if it is to find acceptance.”

[22:21]  ⁶⁷ tn Heb “all/any flaw shall not be in it.”

[26:43]  ⁶⁸ tn Heb “from them.” The preposition “from” refers here to the agent of the action (J. E. Hartley, Leviticus [WBC], 455).

[26:43]  ⁶⁹ tn The jussive form of the verb with the simple vav (ו) here calls for a translation that expresses purpose.

[26:43]  ⁷⁰ tn The verb is the Hophal infinitive construct with the third feminine singular suffix (GKC 182 §67.y; cf. v. 34).

[26:43]  ⁷¹ tn Heb “from them.”

[26:43]  ⁷² 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]  ⁷³ tn Heb “and their soul has abhorred.”

[26:45]  ⁷⁴ tn Heb “covenant of former ones.”

[26:45]  sn For similar expressions referring back to the ancestors who refused to follow the stipulations of the Mosaic covenant see, for example, Deut 19:14, Jer 11:10, and Ps 79:8 (see B. A. Levine, Leviticus [JPSTC], 192, and J. E. Hartley, Leviticus [WBC], 471).