Imamat 2:4

Processed Grain Offerings

2:4 “‘When you present an offering of grain baked in an oven, it must be made of ¹  choice wheat flour baked into unleavened loaves ²  mixed with olive oil or ³  unleavened wafers smeared ⁴  with olive oil.

Imamat 5:12

5:12 He must bring it to the priest and the priest must scoop out from it a handful as its memorial portion ⁵  and offer it up in smoke on the altar on top of the other gifts of the Lord – it is a sin offering.

Imamat 5:15

5:15 “When a person commits a trespass ⁶  and sins by straying unintentionally ⁷  from the regulations about the Lord’s holy things, ⁸  then he must bring his penalty for guilt ⁹  to the Lord, a flawless ram from the flock, convertible into silver shekels according to the standard of the sanctuary shekel, ¹⁰  for a guilt offering. ¹¹ 

Imamat 6:15

6:15 and the priest ¹²  must take up with his hand some of the choice wheat flour of the grain offering ¹³  and some of its olive oil, and all of the frankincense that is on the grain offering, and he must offer its memorial portion ¹⁴  up in smoke on the altar ¹⁵  as a soothing aroma to the Lord. ¹⁶ 

Imamat 14:36

14:36 Then the priest will command that the house be cleared ¹⁷  before the priest enters to examine the infection ¹⁸  so that everything in the house ¹⁹  does not become unclean, ²⁰  and afterward ²¹  the priest will enter to examine the house.

Imamat 16:16

16:16 So ²²  he is to make atonement for the holy place from the impurities of the Israelites and from their transgressions with regard to all their sins, ²³  and thus he is to do for the Meeting Tent which resides with them in the midst of their impurities.

Imamat 16:21

16:21 Aaron is to lay his two hands on the head of the live goat and confess over it all the iniquities of the Israelites and all their transgressions in regard to all their sins, ²⁴  and thus he is to put them ²⁵  on the head of the goat and send it away into the wilderness by the hand of a man standing ready. ²⁶ 

Imamat 23:22

23:22 When you gather in the harvest ²⁷  of your land, you must not completely harvest the corner of your field, ²⁸  and you must not gather up the gleanings of your harvest. You must leave them for the poor and the foreigner. I am the Lord your God.’” ²⁹ 

Imamat 24:23

24:23 Then Moses spoke to the Israelites and they brought the one who cursed outside the camp and stoned him with stones. So the Israelites did just as the Lord had commanded Moses.

Imamat 26:6

26:6 I will grant peace in the land so that ³⁰  you will lie down to sleep without anyone terrifying you. ³¹  I will remove harmful animals ³²  from the land, and no sword of war ³³  will pass through your land.

Imamat 26:16

26:16 I for my part ³⁴  will do this to you: I will inflict horror on you, consumption and fever, which diminish eyesight and drain away the vitality of life. ³⁵  You will sow your seed in vain because ³⁶  your enemies will eat it. ³⁷ 

Imamat 27:28

Things Permanently Dedicated to the Lord

27:28 “‘Surely anything which a man permanently dedicates to the Lord ³⁸  from all that belongs to him, whether from people, animals, or his landed property, must be neither sold nor redeemed; anything permanently dedicated is most holy to the Lord.

[2:4]  ¹ tn The insertion of the words “it must be made of” is justified by the context and the expressed words “it shall be made of” in vv. 7 and 8 below.

[2:4]  ² sn These “loaves” were either “ring-shaped” (HALOT 317 s.v. חַלָּה) or “perforated” (BDB 319 s.v. חַלָּה; cf. J. Milgrom, Leviticus [AB], 1:184).

[2:4]  ³ tn Heb “and.” Here the conjunction vav (ו) has an alternative sense (“or”).

[2:4]  ⁴ tn The Hebrew word מְשֻׁחִים (mÿshukhim) translated here as “smeared” is often translated “anointed” in other contexts. Cf. TEV “brushed with olive oil” (CEV similar).

[5:12]  ⁵ sn The “memorial portion” (אַזְכָּרָה, ’azkkarah) was the part of the grain offering that was burnt on the altar (Lev 2:2), as opposed to the remainder, which was normally consumed by the priests (Lev 2:3; see the full regulations in Lev 6:14-23 [6:7-16 HT]). 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).

[5:15]  ⁶ tn Heb “trespasses a trespass” (verb and direct object from the same Hebrew root, מַעַל, ma’al); cf. NIV “commits a violation.” The word refers to some kind of overstepping of the boundary between that which is common (i.e., available for common use by common people) and that which is holy (i.e., to be used only for holy purposes because it has been consecrated to the Lord, see further below). See the note on Lev 10:10.

[5:15]  ⁷ tn See Lev 4:2 above for a note on “straying.”

[5:15]  ⁸ sn Heb “from the holy things of the Lord.” The Hebrew expression here has the same structure as Lev 4:2, “from any of the commandments of the Lord.” The latter introduces the sin offering regulations and the former the guilt offering regulations. The sin offering deals with violations of “any of the commandments,” whereas the guilt offering focuses specifically on violations of regulations regarding “holy things” (i.e., things that have been consecrated to the Lord; see the full discussion in J. Milgrom, Leviticus [AB], 1:320-27).

[5:15]  ⁹ tn Here the word for “guilt” (אָשָׁם, ’asham) refers to the “penalty” for incurring guilt, the so-called consequential use of אָשָׁם (’asham; see J. Milgrom, Leviticus [AB], 1:303).

[5:15]  ¹⁰ tn Heb “in your valuation, silver of shekels, in the shekel of the sanctuary.” The translation offered here suggests that, instead of a ram, the guilt offering could be presented in the form of money (see, e.g., NRSV; J. Milgrom, Leviticus [AB], 1:326-27). Others still maintain the view that it refers to the value of the ram that was offered (see, e.g., NIV “of the proper value in silver, according to the sanctuary shekel”; also NAB, NLT; J. E. Hartley, Leviticus [WBC], 72-73, 81).

[5:15]  sn The sanctuary shekel was about 10 grams (= ca. two fifths of an ounce; J. E. Shepherd, NIDOTTE 4:237-38).

[5:15]  ¹¹ tn The word for “guilt offering” (sometimes translated “reparation offering”) is the same as “guilt” earlier in the verse (rendered there “[penalty for] guilt”). One can tell which is intended only by the context.

[5:15]  sn The primary purpose of the guilt offering was to “atone” (see the note on Lev 1:4 above) for “trespassing” on the Lord’s “holy things” (see later in this verse) or the property of others in the community (Lev 6:1-7 [5:20-26 HT]; 19:20-22; Num 5:5-10). It was closely associated with reconsecration of the Lord’s sacred things or his sacred people (see, e.g., Lev 14:12-18; Num 6:11b-12). Moreover, there was usually an associated reparation made for the trespass, including restitution of that which was violated plus one fifth of its value as a fine (Lev 5:16; 6:5 [5:24 HT]). See R. E. Averbeck, NIDOTTE 1:557-66.

[6:15]  ¹² tn Heb “and he”; the referent has been specified in the translation for clarity. The “he” refers to the officiating priest. A similar shift between singular and plural occurs in Lev 1:7-9, but see the note on Lev 1:7 and J. E. Hartley, Leviticus [WBC], 89 for the possibility of textual corruption.

[6:15]  ¹³ tn Heb “shall take up from it with his hand some of the choice wheat flour of the grain offering.”

[6:15]  ¹⁴ sn See the note on Lev 2:2.

[6:15]  ¹⁵ tc Smr reading, which includes the locative ה (hey, translated “on” the altar), is preferred here. This is the normal construction with the verb “offer up in smoke” in Lev 1-7 (see the note on Lev 1:9).

[6:15]  ¹⁶ tn Heb “and he shall offer up in smoke [on] the altar a soothing aroma, its memorial portion, to the Lord.”

[14:36]  ¹⁷ 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]  ¹⁸ tn Heb “to see the infection”; KJV “to see the plague”; NASB “to look at the mark (mildew NCV).”

[14:36]  ¹⁹ tn Heb “all which [is] in the house.”

[14:36]  ²⁰ 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]  ²¹ tn Heb “and after thus.”

[16:16]  ²² tn Heb “And.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative or even inferential force here.

[16:16]  ²³ tn Heb “to all their sins.”

[16:21]  ²⁴ tn Heb “transgressions to all their sins.”

[16:21]  ²⁵ tn Heb “and he shall give them.”

[16:21]  ²⁶ tn The meaning of the Hebrew term עִתִּי (’itti) is uncertain. It is apparently related to עֵת (’et, “time”), and could perhaps mean either that he has been properly “appointed” (i.e., designated) for the task (e.g., NIV and NRSV) or “ready” (e.g., NASB and NEB).

[23:22]  ²⁷ tn Heb “And when you harvest the harvest.”

[23:22]  ²⁸ tn Heb “you shall not complete the corner of your field in your harvest.”

[23:22]  ²⁹ sn Compare Lev 19:9-10.

[26:6]  ³⁰ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[26:6]  ³¹ tn Heb “and there will be no one who terrifies.” The words “to sleep” have been supplied in the translation for clarity.

[26:6]  ³² tn Heb “harmful animal,” singular, but taken here as a collective plural (so almost all English versions).

[26:6]  ³³ tn Heb “no sword”; the words “of war” are supplied in the translation to indicate what the metaphor of the sword represents.

[26:16]  ³⁴ tn Or “I also” (see HALOT 76 s.v. אַף 6.b).

[26:16]  ³⁵ tn Heb “soul.” These expressions may refer either to the physical effects of consumption and fever as the rendering in the text suggests (e.g., J. E. Hartley, Leviticus [WBC], 452, 454, “diminishing eyesight and loss of appetite”), or perhaps the more psychological effects, “which exhausts the eyes” because of anxious hope “and causes depression” (Heb “causes soul [נֶפֶשׁ, nefesh] to pine away”), e.g., B. A. Levine, Leviticus (JPSTC), 185.

[26:16]  ³⁶ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have causal force here.

[26:16]  ³⁷ tn That is, “your enemies will eat” the produce that grows from the sown seed.

[27:28]  ³⁸ tn Heb “Surely, any permanently dedicated [thing] which a man shall permanently dedicate to the Lord.” The Hebrew term חֵרֶם (kherem) refers to things that are devoted permanently to the Lord (see the note on v. 21 above).