Imamat 2:2

2:2 Then he must bring it to the sons of Aaron, the priests, and the priest ¹  must scoop out from there a handful of its choice wheat flour and some of its olive oil in addition to all of its frankincense, and the priest must offer its memorial portion ²  up in smoke on the altar – it is ³  a gift of a soothing aroma to the Lord.

Imamat 10:20

10:20 When Moses heard this explanation, he was satisfied. ⁴ 

Imamat 14:8

The Seven Days of Purification

14:8 “The one being cleansed ⁵  must then wash his clothes, shave off all his hair, and bathe in water, and so be clean. ⁶  Then afterward he may enter the camp, but he must live outside his tent seven days.

Imamat 17:15

Regulations for Eating Carcasses

17:15 “‘Any person ⁷  who eats an animal that has died of natural causes ⁸  or an animal torn by beasts, whether a native citizen or a foreigner, ⁹  must wash his clothes, bathe in water, and be unclean until evening; then he becomes clean.

Imamat 20:2

20:2 “You are to say to the Israelites, ‘Any man from the Israelites or from the foreigners who reside in Israel ¹⁰  who gives any of his children ¹¹  to Molech ¹²  must be put to death; the people of the land must pelt him with stones. ¹³ 

Imamat 22:1

Regulations for the Eating of Priestly Stipends

22:1 The Lord spoke to Moses:

Imamat 24:13

24:13 Then the Lord spoke to Moses:

Imamat 27:4

27:4 If the person is a female, the conversion value is thirty shekels.

[2:2]  ¹ tn Heb “and he”; the referent has been specified in the translation for clarity. The syntax is strange here and might suggest that it was the offerer who scooped out a handful of the grain offering for the memorial portion (G. J. Wenham, Leviticus [NICOT], 66), but based on v. 9 below it should be understood that it was the priest who performed this act (see, e.g., NRSV “After taking from it a handful of the choice flour and oil…the priest shall…”; see also J. Milgrom, Leviticus [AB], 1:177, 181 and J. E. Hartley, Leviticus [WBC], 30).

[2:2]  ² sn The “memorial portion” (אַזְכָרָה, ’azkharah) was the part of the grain offering that was burnt on the altar (see the previous clause), as opposed to the remainder, which was normally consumed by the priests (v. 3; see the full regulations in Lev 6:14-23[7-16]). 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).

[2:2]  ³ tn The words “it is” have been supplied. See the notes on Lev 1:9 and 2:3. There is no text critical problem here, but the syntax suggests the same translation.

[10:20]  ⁴ tn Heb “it was good in his eyes” (an idiom). Cf. KJV “he was content”; NLT “he approved.”

[14:8]  ⁵ tn Heb “the one cleansing himself” (i.e., Hitpael participle of טָהֵר [taher, “to be clean”]).

[14:8]  ⁶ 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.

[17:15]  ⁷ tn Heb “And any soul” (נֶפֶשׁ, nefesh).

[17:15]  ⁸ 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]  ⁹ tn Heb “in the native or in the sojourner.”

[20:2]  ¹⁰ tn Heb “or from the sojourner who sojourns”; NAB “an alien residing in Israel.”

[20:2]  ¹¹ tn Heb “his seed” (so KJV, ASV); likewise in vv. 3-4.

[20:2]  ¹² tn Regarding Molech and Molech worship see the note on Lev 18:21.

[20:2]  ¹³ tn This is not the most frequently-used Hebrew verb for stoning (see instead סָקַל, saqal), but a word that refers to the action of throwing, slinging, or pelting someone with stones (רָגָם, ragam; see HALOT 1187 s.v. רגם qal.a, and B. A. Levine, Leviticus [JPSTC], 136).