Imamat 2:1

Grain Offering Regulations: Offering of Raw Flour

2:1 “‘When a person presents a grain offering ¹  to the Lord, his offering must consist of choice wheat flour, ²  and he must pour olive oil on it and put frankincense ³  on it.

Imamat 2:3

2:3 The remainder of the grain offering belongs to Aaron and to his sons ⁴  – it is ⁵  most holy ⁶  from the gifts of the Lord.

Imamat 2:11

Additional Grain Offering Regulations

2:11 “‘No grain offering which you present to the Lord can be made with yeast, ⁷  for you must not offer up in smoke any yeast or honey as a gift to the Lord. ⁸ 

Imamat 6:16

6:16 Aaron and his sons are to eat what is left over from it. It must be eaten unleavened in a holy place; they are to eat it in the courtyard of the Meeting Tent.

Imamat 6:25

6:25 “Tell Aaron and his sons, ‘This is the law of the sin offering. In the place where the burnt offering is slaughtered the sin offering must be slaughtered before the Lord. It is most holy. ⁹ 

Imamat 7:7

7:7 The law is the same for the sin offering and the guilt offering; ¹⁰  it belongs to the priest who makes atonement with it.

Imamat 7:15

7:15 The meat of his ¹¹  thanksgiving peace offering must be eaten on the day of his offering; he must not set any of it aside until morning.

Imamat 7:20

7:20 The person who eats meat from the peace offering sacrifice which belongs to the Lord while his uncleanness persists ¹²  will be cut off from his people. ¹³ 

Imamat 7:35

7:35 This is the allotment of Aaron and the allotment of his sons from the Lord’s gifts on the day Moses ¹⁴  presented them to serve as priests ¹⁵  to the Lord.

Imamat 9:9

9:9 Then Aaron’s sons presented the blood to him and he dipped his finger in the blood and put it on the horns of the altar, and the rest of the blood he poured out at the base of the altar.

Imamat 15:14

15:14 Then on the eighth day he is to take for himself two turtledoves or two young pigeons, ¹⁶  and he is to present himself ¹⁷  before the Lord at the entrance of the Meeting Tent and give them to the priest,

Imamat 18:30

18:30 You must obey my charge to not practice any of the abominable statutes ¹⁸  that have been done before you, so that you do not ¹⁹  defile yourselves by them. I am the Lord your God.’”

Imamat 19:14-15

19:14 You must not curse a deaf person or put a stumbling block in front of a blind person. ²⁰  You must fear ²¹  your God; I am the Lord.

Justice, Love, and Propriety

19:15 “‘You ²²  must not deal unjustly in judgment: ²³  you must neither show partiality to the poor nor honor the rich. ²⁴  You must judge your fellow citizen fairly. ²⁵ 

Imamat 20:9

Family Life and Sexual Prohibitions ²⁶ 

20:9 “‘If anyone ²⁷  curses his father and mother ²⁸  he must be put to death. He has cursed his father and mother; his blood guilt is on himself. ²⁹ 

Imamat 20:11

20:11 If a man has sexual intercourse with his father’s wife, he has exposed his father’s nakedness. ³⁰  Both of them must be put to death; their blood guilt is on themselves. ³¹ 

Imamat 20:18

20:18 If a man has sexual intercourse with a menstruating woman and uncovers her nakedness, he has laid bare her fountain of blood and she has exposed the fountain of her blood, so both of them ³²  must be cut off from the midst of their people.

Imamat 20:20

20:20 If a man has sexual intercourse with his aunt, he has exposed his uncle’s nakedness; they must bear responsibility for their sin, they will die childless.

Imamat 22:9

22:9 They must keep my charge so that they do not incur sin on account of it ³³  and therefore die ³⁴  because they profane it. I am the Lord who sanctifies them.

Imamat 23:43

23:43 so that your future generations may know that I made the Israelites live in temporary shelters when I brought them out from the land of Egypt. I am the Lord your God.’”

Imamat 24:11

24:11 The Israelite woman’s son misused the Name and cursed, ³⁵  so they brought him to Moses. (Now his mother’s name was Shelomith daughter of Dibri, of the tribe of Dan.)

Imamat 24:14

24:14 “Bring the one who cursed outside the camp, and all who heard him are to lay their hands on his head, and the whole congregation is to stone him to death. ³⁶ 

Imamat 25:4

25:4 but in the seventh year the land must have a Sabbath of complete rest ³⁷  – a Sabbath to the Lord. You must not sow your field or ³⁸  prune your vineyard.

Imamat 25:6

25:6 You may have the Sabbath produce ³⁹  of the land to eat – you, your male servant, your female servant, your hired worker, the resident foreigner who stays with you, ⁴⁰ 

Imamat 25:29

Release of Houses

25:29 “‘If a man sells a residential house in a walled city, ⁴¹  its right of redemption must extend ⁴²  until one full year from its sale; ⁴³  its right of redemption must extend to a full calendar year. ⁴⁴ 

Imamat 26:13

26:13 I am the Lord your God who brought you out from the land of Egypt, from being their slaves, ⁴⁵  and I broke the bars of your yoke and caused you to walk upright. ⁴⁶ 

Imamat 26:42

26:42 I will remember my covenant with Jacob and also my covenant with Isaac and also my covenant with Abraham, ⁴⁷  and I will remember the land.

Imamat 27:10

27:10 He must not replace or exchange it, good for bad or bad for good, and if he does indeed exchange one animal for another animal, then both the original animal ⁴⁸  and its substitute will be holy.

[2:1]  ¹ sn The “grain offering” ( מִנְחָה[minkhah]; here קָרְבַּן מִנְחָה, [qorbban minkhah], “an offering of a grain offering”) generally accompanied a burnt or peace offering to supplement the meat with bread (the libation provided the drink; cf. Num 15:1-10), thus completing the food “gift” to the Lord. It made atonement (see the note on Lev 1:4) along with the burnt offering (e.g., Lev 14:20) or alone as a sin offering for the poor (Lev 5:11-13).

[2:1]  ² tn The Hebrew term for “choice wheat flour” (סֹלֶת, selet) is often translated “fine flour” (cf. KJV, NAB, NIV, NCV), but it refers specifically to wheat as opposed to barley (B. A. Levine, Leviticus [JPSTC], 10). Moreover, the translation “flour” might be problematic, since the Hebrew term may designate the “grits” rather than the more finely ground “flour” (see J. Milgrom, Leviticus [AB], 1:179 as opposed to Levine, 10, and J. E. Hartley, Leviticus [WBC], 30).

[2:1]  ³ sn This is not just any “incense” (קְטֹרֶת, qÿtoret; R. E. Averbeck, NIDOTTE 3:913-16), but specifically “frankincense” (לְבֹנָה, lÿvonah; R. E. Averbeck, NIDOTTE 2:756-57).

[2:3]  ⁴ tn Heb “…is to Aaron and to his sons.” The preposition “to” (לְ, lamed) indicates ownership. Cf. NAB, NASB, NIV and other English versions.

[2:3]  ⁵ tn The words “it is” (הוּא, hu’) are not in the MT, but are supplied for the sake of translation into English. The Syriac also for translational reasons adds it between “most holy” and “from the gifts” (cf. 1:13, 17).

[2:3]  ⁶ tn Heb “holy of holies”; KJV, NASB “a thing most holy.”

[2:11]  ⁷ 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]  ⁸ 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.”

[6:25]  ⁹ tn Heb “holiness of holinesses [or holy of holies] it is.” Cf. NAB “most sacred”; CEV “very sacred”; TEV “very holy.”

[7:7]  ¹⁰ tn Heb “like the sin offering like the guilt offering, one law to them.”

[7:15]  ¹¹ tn In the verse “his” refers to the offerer.

[7:20]  ¹² tn Heb “and his unclean condition is on him.”

[7:20]  ¹³ sn The exact meaning of this penalty clause is not certain. It could mean that he will be executed, whether by God or by man, he will be excommunicated from sanctuary worship and/or community benefits (cf. TEV, CEV), or his line will be terminated by God (i.e., extirpation), etc. See J. E. Hartley, Leviticus (WBC), 100; J. Milgrom, Leviticus (AB), 1:457-60; and B. A. Levine, Leviticus (JPSTC), 241-42 for further discussion.

[7:35]  ¹⁴ tn Heb “the day he”; the referent (Moses) has been specified in the translation for clarity.

[7:35]  ¹⁵ tn Heb “in the day of he presented them to serve as priests to the Lord.” The grammar here is relatively unusual. First, the verb “presented” appears to be in the perfect rather than the infinitive (but see GKC 531), the latter being normal in such temporal expressions. Second, the active verb form appears to be used as a passive plural (“they were presented”). However, if it is translated active and singular then Moses would be the subject: “on the day he [Moses] offered them [Aaron and his sons].”

[15:14]  ¹⁶ tn Heb “from the sons of the pigeon,” referring either to “young pigeons” or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168 with J. E. Hartley, Leviticus [WBC], 14; cf. Lev 1:14 and esp. 5:7-10).

[15:14]  ¹⁷ tc The MT has the Qal form of the verb בּוֹא (bo’) “to come” here, but the LXX (followed generally by the Syriac and Tg. Ps.-J.) reflects the Hiphil form of the same verb, “to bring” as in v. 29 below. In v. 29, however, there is no additional clause “and give them to the priest,” so the Hiphil is necessary in that context while it is not necessary here in v. 14.

[18:30]  ¹⁸ tn Heb “to not do from the statutes of the detestable acts.”

[18:30]  ¹⁹ tn Heb “and you will not.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[19:14]  ²⁰ tn Heb “You shall not curse a deaf [person] and before a blind [person] you shall not put a stumbling block.”

[19:14]  ²¹ 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”).

[19:15]  ²² tc Smr has the singular rather than the plural “you” of the MT, which brings this verb form into line with the ones surrounding it.

[19:15]  ²³ tn Heb “You shall not do injustice in judgment” (NASB similar); cf. NIV “do not pervert justice.”

[19:15]  ²⁴ tn Heb “You shall not lift up faces of poor [people] and you shall not honor faces of great.”

[19:15]  ²⁵ tn Heb “In righteousness you shall judge your fellow citizen.”

[20:9]  ²⁶ sn Compare the regulations in Lev 18:6-23.

[20:9]  ²⁷ tn Heb “If a man a man who.”

[20:9]  ²⁸ tn Heb “makes light of his father and his mother.” Almost all English versions render this as some variation of “curses his father or mother.”

[20:9]  ²⁹ tn Heb “his blood [plural] is in him.” Cf. NAB “he has forfeited his life”; TEV “is responsible for his own death.”

[20:9]  sn The rendering “blood guilt” refers to the fact that the shedding of blood brings guilt on those who shed it illegitimately (even the blood of animals shed illegitimately, Lev 17:4; cf. the background of Gen 4:10-11). If the community performs a legitimate execution, however, the blood guilt rests on the person who has been legitimately executed (see the remarks and literature cited in J. E. Hartley, Leviticus [WBC], 328).

[20:11]  ³⁰ sn See the note on Lev 18:7 above.

[20:11]  ³¹ tn See the note on v. 9 above.

[20:18]  ³² tn Heb “and the two of them.”

[22:9]  ³³ 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]  ³⁴ tn Heb “and die in it.”

[24:11]  ³⁵ tn The verb rendered “misused” means literally “to bore through, to pierce” (HALOT 719 s.v. נקב qal); it is from נָקַב (naqav), not קָבַב (qavav; see the participial form in v. 16a). Its exact meaning here is uncertain. The two verbs together may form a hendiadys, “he pronounced by cursing blasphemously” (B. A. Levine, Leviticus [JPSTC], 166), the idea being one of the following: (1) he pronounced the name “Yahweh” in a way or with words that amounted to “some sort of verbal aggression against Yahweh himself” (E. S. Gerstenberger, Leviticus [OTL], 362), (2) he pronounced a curse against the man using the name “Yahweh” (N. H. Snaith, Leviticus and Numbers [NCBC], 110; G. J. Wenham, Leviticus [NICOT], 311), or (3) he pronounced the name “Yahweh” and thereby blasphemed, since the “Name” was never to be pronounced (a standard Jewish explanation). In one way or another, the offense surely violated Exod 20:7, one of the ten commandments, and the same verb for cursing is used explicitly in Exod 22:28 (27 HT) prohibition against “cursing” God. For a full discussion of these and related options for interpreting this verse see P. J. Budd, Leviticus (NCBC), 335-36; J. E. Hartley, Leviticus (WBC), 408-9; and Levine, 166.

[24:14]  ³⁶ tn The words “to death” are supplied in the translation as a clarification; they are clearly implied from v. 16.

[25:4]  ³⁷ tn Heb “and in the seventh year a Sabbath of complete rest shall be to the land.” The expression “a Sabbath of complete rest” is superlative, emphasizing the full and all inclusive rest of the seventh year of the sabbatical cycle. Cf. ASV “a sabbath of solemn rest”; NAB “a complete rest.”

[25:4]  ³⁸ tn Heb “and.” Here the Hebrew conjunction ו (vav, “and”) has an alternative sense (“or”).

[25:6]  ³⁹ tn The word “produce” is not in the Hebrew text but is implied; cf. NASB “the sabbath products.”

[25:6]  ⁴⁰ 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.

[25:29]  ⁴¹ tn Heb “a house of a residence of a walled city.”

[25:29]  ⁴² tn Heb “shall be.”

[25:29]  ⁴³ tn Heb “of its sale.”

[25:29]  ⁴⁴ tn Heb “days its right of redemption shall be” (see B. A. Levine, Leviticus [JPSTC], 176).

[26:13]  ⁴⁵ tn Heb “from being to them slaves.”

[26:13]  ⁴⁶ tn In other words, to walk as free people and not as slaves. Cf. NIV “with (+ your CEV, NLT) heads held high”; NCV “proudly.”

[26:42]  ⁴⁷ tn Heb “my covenant with Abraham I will remember.” The phrase “I will remember” has not been repeated in the translation for stylistic reasons.

[27:10]  ⁴⁸ tn Heb “it and its substitute.” The referent (the original animal offered) has been specified in the translation for clarity.