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 7:12

7:12 If he presents it on account of thanksgiving, ⁵  along with the thank offering sacrifice he must present unleavened loaves mixed with olive oil, unleavened wafers smeared with olive oil, ⁶  and well soaked ⁷  ring-shaped loaves made of choice wheat flour ⁸  mixed with olive oil.

Imamat 8:15

8:15 and he slaughtered it. ⁹  Moses then took the blood and put it all around on the horns of the altar with his finger and decontaminated the altar, ¹⁰  and he poured out the rest of the blood at the base of the altar and so consecrated it to make atonement on it. ¹¹ 

Imamat 8:31

8:31 Then Moses said to Aaron and his sons, “Boil the meat at the entrance of the Meeting Tent, and there you are to eat it and the bread which is in the ordination offering basket, just as I have commanded, ¹²  saying, ‘Aaron and his sons are to eat it,’

Imamat 9:7

9:7 Moses then said to Aaron, “Approach the altar and make your sin offering and your burnt offering, and make atonement on behalf of yourself and on behalf of the people; ¹³  and also make the people’s offering and make atonement on behalf of them just as the Lord has commanded.”

Imamat 10:12

Perpetual Statutes Moses spoke to Aaron

10:12 Then Moses spoke to Aaron and to Eleazar and Ithamar, his remaining sons, “Take the grain offering which remains from the gifts of the Lord and eat it unleavened beside the altar, for it is most holy.

Imamat 10:14

10:14 Also, the breast of the wave offering and the thigh of the contribution offering you must eat in a ceremonially ¹⁴  clean place, you and your sons and daughters with you, for they have been given as your allotted portion and the allotted portion of your sons from the peace offering sacrifices of the Israelites. ¹⁵ 

Imamat 10:17

10:17 “Why did you not eat the sin offering in the sanctuary? For it is most holy and he gave it to you to bear the iniquity of the congregation, ¹⁶  to make atonement on their behalf before the Lord.

Imamat 10:19

10:19 But Aaron spoke to Moses, “See here! ¹⁷  Just today they presented their sin offering and their burnt offering before the Lord and such things as these have happened to me! If I had eaten a sin offering today would the Lord have been pleased?” ¹⁸ 

Imamat 11:13

Clean and Unclean Birds

11:13 “‘These you are to detest from among the birds – they must not be eaten, because they are detestable: ¹⁹  the griffon vulture, the bearded vulture, the black vulture,

Imamat 13:20-21

13:20 The priest will then examine it, ²⁰  and if ²¹  it appears to be deeper than the skin ²²  and its hair has turned white, then the priest is to pronounce the person unclean. ²³  It is a diseased infection that has broken out in the boil. ²⁴  13:21 If, however, ²⁵  the priest examines it, and ²⁶  there is no white hair in it, it is not deeper than the skin, and it has faded, then the priest is to quarantine him for seven days. ²⁷ 

Imamat 13:25

13:25 the priest must examine it, ²⁸  and if ²⁹  the hair has turned white in the bright spot and it appears to be deeper than the skin, ³⁰  it is a disease that has broken out in the burn. ³¹  The priest is to pronounce the person unclean. ³²  It is a diseased infection. ³³ 

Imamat 14:25

14:25 Then he is to slaughter the male lamb of the guilt offering, and the priest is to take some of the blood of the guilt offering and put it on the right earlobe of the one being cleansed, ³⁴  on the thumb of his right hand, and on the big toe ³⁵  of his right foot.

Imamat 16:27

16:27 The bull of the sin offering and the goat of the sin offering, whose blood was brought to make atonement in the holy place, must be brought outside the camp ³⁶  and their hide, their flesh, and their dung must be burned up, ³⁷ 

Imamat 20:25

20:25 Therefore you must distinguish ³⁸  between the clean animal and the unclean, and between the unclean bird and the clean, and you must not make yourselves detestable by means of an animal or bird or anything that creeps on the ground – creatures ³⁹  I have distinguished for you as unclean. ⁴⁰ 

Imamat 22:22

22:22 “‘You must not present to the Lord something blind, or with a broken bone, or mutilated, or with a running sore, ⁴¹  or with a festering eruption, or with a feverish rash. ⁴²  You must not give any of these as a gift ⁴³  on the altar to the Lord.

Imamat 23:3

The Weekly Sabbath

23:3 “‘Six days work may be done, but on the seventh day there must be a Sabbath of complete rest, ⁴⁴  a holy assembly. You must not do any work; it is a Sabbath to the Lord in all the places where you live.

Imamat 23:22

23:22 When you gather in the harvest ⁴⁵  of your land, you must not completely harvest the corner of your field, ⁴⁶  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.’” ⁴⁷ 

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 25:10

25:10 So you must consecrate the fiftieth year, ⁴⁸  and you must proclaim a release ⁴⁹  in the land for all its inhabitants. That year will be your jubilee; ⁵⁰  each one of you must return ⁵¹  to his property and each one of you must return to his clan.

Imamat 25:47

25:47 “‘If a resident foreigner who is with you prospers ⁵²  and your brother becomes impoverished with regard to him so that ⁵³  he sells himself to a resident foreigner who is with you or to a member ⁵⁴  of a foreigner’s family,

Imamat 26:34

26:34 “‘Then the land will make up for ⁵⁵  its Sabbaths all the days it lies desolate while you are in the land of your enemies; then the land will rest and make up its Sabbaths.

Imamat 26:43-44

26:43 The land will be abandoned by them ⁵⁶  in order that it may make up for ⁵⁷  its Sabbaths while it is made desolate ⁵⁸  without them, ⁵⁹  and they will make up for their iniquity because ⁶⁰  they have rejected my regulations and have abhorred ⁶¹  my statutes. 26:44 In spite of this, however, when they are in the land of their enemies I will not reject them and abhor them to make a complete end of them, to break my covenant with them, for I am the Lord their God.

[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).

[7:12]  ⁵ tn Or “for a thank offering.”

[7:12]  ⁶ tn See the notes on Lev 2:4.

[7:12]  ⁷ tn See the note on Lev 6:21 [6:14 HT].

[7:12]  ⁸ tn Heb “choice wheat flour well soaked ring-shaped loaves.” See the note on Lev 2:1.

[8:15]  ⁹ sn Contrary to some English versions (e.g., NAB, NASB, NIV, NLT), Aaron (not Moses) most likely slaughtered the bull, possibly with the help of his sons, although the verb is singular, not plural. Moses then performed the ritual procedures that involved direct contact with the altar. Compare the pattern in Lev 1:5-9, where the offerer does the slaughtering and the priests perform the procedures that involve direct contact with the altar. In Lev 8 Moses is functioning as the priest in order to consecrate the priesthood. The explicit reintroduction of the name of Moses as the subject of the next verb seems to reinforce this understanding of the passage (cf. also vv. 19 and 23 below).

[8:15]  ¹⁰ tn The verb is the Piel of חָטָא (khata’, “to sin”) and means “to de-sin” the altar. This verse is important for confirming the main purpose of the sin offering, which was to decontaminate the tabernacle and its furniture from any impurities. See the note on Lev 4:3.

[8:15]  ¹¹ tn Similar to v. 10 above, “and consecrated it” refers to the effect of the blood manipulation earlier in the verse. The goal here was to consecrate the altar in order that it might become a place on which it would be appropriate “to make atonement” before the Lord.

[8:31]  ¹² tn Several major ancient versions have the passive form of the verb (see BHS v. 31 note c; cf. Lev 8:35; 10:13). In that case we would translate, “just as I was commanded.”

[9:7]  ¹³ tn Instead of “on behalf of the people,” the LXX has “on behalf of your house” as in the Hebrew text of Lev 16:6, 11, 17. Many commentaries follow the LXX here (e.g., J. Milgrom, Leviticus [AB], 1:578; J. E. Hartley, Leviticus [WBC], 118) as do a few English versions (e.g., NAB), but others argue that, as on the Day of Atonement (Lev 16), the offerings of the priests also effected the people, even though there was still the need to have special offerings made on behalf of the people as reflected in the second half of the verse (e.g., B. A. Levine, Leviticus [JPSTC], 56).

[10:14]  ¹⁴ tn The word “ceremonially” has been supplied in the translation to clarify that the cleanness of the place specified is ritual or ceremonial in nature.

[10:14]  ¹⁵ sn Cf. Lev 7:14, 28-34 for these regulations.

[10:17]  ¹⁶ sn This translation is quite literal. On the surface it appears to mean that the priests would “bear the iniquity” of the congregation by the act of eating the sin offering (so J. Milgrom, Leviticus [AB], 1:622-25, 635-40). Such a notion is, however, found nowhere else in the Levitical regulations and seems unlikely (so J. E. Hartley, Leviticus [WBC], 136). A more likely interpretation is reflected in this interpretive rendering: “he gave it to you [as payment] for [your work of] bearing the iniquity of the congregation.” The previous section of the chapter deals with the prebends that the priests received for performing the ministry of the tabernacle (Lev 10:12-15). Lev 10:16-18, therefore, seems to continue the very same topic in the light of the most immediate situation (see R. E. Averbeck, NIDOTTE 2:702-4).

[10:19]  ¹⁷ tn Or “Behold!” (so KJV, ASV, NASB); NRSV “See.”

[10:19]  ¹⁸ tn Heb “today they presented their sin offering and their burnt offering before the Lord, and like these things have happened to me, and (if) I had eaten sin offering today would it be good in the eyes of the Lord?” The idiom “would it be good in the eyes of [the Lord]” has been translated “would [the Lord] have been pleased.” Cf. NRSV “would it have been agreeable to the Lord?”; CEV, NLT “Would the Lord have approved?”

[11:13]  ¹⁹ tn For zoological remarks on the following list of birds see J. Milgrom, Leviticus (AB), 1:662-64; and J. E. Hartley, Leviticus (WBC), 159-60.

[13:20]  ²⁰ tn Heb “and the priest shall see.” The pronoun “it” is unexpressed, but it should be assumed and it refers to the infection (cf. the note on v. 8 above).

[13:20]  ²¹ tn Heb “and behold.”

[13:20]  ²² tn Heb “and behold its appearance is low (שָׁפָל, shafal) ‘from’ (comparative מִן, min, “lower than”) the skin.” Compare “deeper” in v. 3 above where, however, a different word is used (עָמֹק, ’amoq), and see the note on “swelling” in v. 1 above (cf. J. E. Hartley, Leviticus [WBC], 192; note that, contrary to the MT, Tg. Onq. has עָמֹק in this verse as well as v. 4). The alternation of these two terms (i.e., “deeper” and “lower”) in vv. 25-26 below shows that they both refer to the same phenomenon. Some have argued that “this sore was lower than the surrounding skin” (J. Milgrom, Leviticus [AB], 1:773, 788), in which case “swelling” would be an inappropriate translation of שְׂאֵת (sÿ’et) in v. 19. It seems unlikely, however, that the surface of a “boil” would sink below the surface of the surrounding skin. The infectious pus etc. that makes up a boil normally causes swelling.

[13:20]  ²³ tn The declarative Piel of the verb טָמֵא (tame’, cf. the note on v. 3 above).

[13:20]  ²⁴ tn Heb “It is an infection of disease. In the boil it has broken out.” For the rendering “diseased infection” see the note on v. 2 above.

[13:21]  ²⁵ tn Heb “and if.”

[13:21]  ²⁶ tn Heb “and behold” (so KJV, ASV, NASB).

[13:21]  ²⁷ tn Heb “and the priest will shut him up seven days.”

[13:25]  ²⁸ tn Heb “and the priest shall see it.”

[13:25]  ²⁹ tn Heb “and behold” (so KJV, ASV).

[13:25]  ³⁰ tn Heb “and its appearance is deep ‘from’ [comparative מִן (min) meaning ‘deeper than’] the skin.”

[13:25]  ³¹ tn Heb “it is a disease. In the burn it has broken out.”

[13:25]  ³² tn This is the declarative Piel of the verb טָמֵא (tame’; cf. the note on v. 3 above).

[13:25]  ³³ tn For the rendering “diseased infection” see the note on v. 2 above.

[14:25]  ³⁴ tn Heb “and the priest shall put [literally ‘give’] on the lobe of the ear of the one being cleansed, the right one.”

[14:25]  ³⁵ tn The term for “big toe” (בֹּהֶן, bohen) is the same as that for “thumb.” It refers to the larger appendage on either the hand or the foot.

[16:27]  ³⁶ tn Heb “he shall bring into from outside to the camp.”

[16:27]  ³⁷ tn Heb “they shall burn with fire”; KJV “burn in the fire.” Because “to burn with fire” is redundant in contemporary English the present translation simply has “must be burned up.”

[20:25]  ³⁸ tn Heb “And you shall distinguish.” The verb is the same as “set apart” at the end of the previous verse. The fact that God had “set them apart” from the other peoples roundabout them called for them to “distinguish between” the clean and the unclean, etc.

[20:25]  ³⁹ tn The word “creatures” has been supplied in the translation to make it clear that the following relative clause modifies the animal, bird, or creeping thing mentioned earlier, and not the ground itself.

[20:25]  ⁴⁰ tc The MT has “to defile,” but Smr, LXX, and Syriac have “to uncleanness.”

[22:22]  ⁴¹ tn Or perhaps “a wart” (cf. NIV; HALOT 383 s.v. יַבֶּלֶת, but see the remarks in J. E. Hartley, Leviticus [WBC], 358).

[22:22]  ⁴² sn See the note on Lev 21:20 above.

[22:22]  ⁴³ sn This term for offering “gift” is explained in the note on Lev 1:9.

[23:3]  ⁴⁴ tn This is a superlative expression, emphasizing the full and all inclusive rest of the Sabbath and certain festival times throughout the chapter (see B. A. Levine, Leviticus [JPSTC], 155). Cf. ASV “a sabbath of solemn rest.”

[23:22]  ⁴⁵ tn Heb “And when you harvest the harvest.”

[23:22]  ⁴⁶ tn Heb “you shall not complete the corner of your field in your harvest.”

[23:22]  ⁴⁷ sn Compare Lev 19:9-10.

[25:10]  ⁴⁸ tn Heb “the year of the fifty years,” or perhaps “the year, fifty years” (GKC 435 §134.o, note 2).

[25:10]  ⁴⁹ tn Cf. KJV, ASV, NAB, NIV, NRSV “liberty”; TEV, CEV “freedom.” The characteristics of this “release” are detailed in the following verses. For substantial summaries and bibliography on the biblical and ancient Near Eastern material regarding such a “release” see J. E. Hartley, Leviticus (WBC), 427-34, and B. A. Levine, Leviticus (JPSTC), 270-74.

[25:10]  ⁵⁰ tn Heb “A jubilee that shall be to you.” Although there has been some significant debate about the original meaning of the Hebrew word translated “jubilee” (יוֹבֵל, yovel; see the summary in J. E. Hartley, Leviticus [WBC], 434), the term most likely means “ram” and can refer also to a “ram’s horn.” The fiftieth year would, therefore, be called the “jubilee” because of the associated sounding of the “ram’s horn” (see B. A. Levine, Leviticus [JPSTC], 172, and the literature cited there).

[25:10]  ⁵¹ tn Heb “you [plural] shall return, a man.”

[25:47]  ⁵² tn Heb “And if the hand of a foreigner and resident with you reaches” (cf. v. 26 for this idiom).

[25:47]  ⁵³ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[25:47]  ⁵⁴ tn Heb “offshoot, descendant.”

[26:34]  ⁵⁵ tn There are two Hebrew roots רָצָה (ratsah), one meaning “to be pleased with; to take pleasure” (HALOT 1280-81 s.v. רצה; cf. “enjoy” in NASB, NIV, NRSV, and J. E. Hartley, Leviticus [WBC], 452), and the other meaning “to restore” (HALOT 1281-82 s.v. II רצה; cf. NAB “retrieve” and B. A. Levine, Leviticus [JPSTC], 189).

[26:43]  ⁵⁶ tn Heb “from them.” The preposition “from” refers here to the agent of the action (J. E. Hartley, Leviticus [WBC], 455).

[26:43]  ⁵⁷ tn The jussive form of the verb with the simple vav (ו) here calls for a translation that expresses purpose.

[26:43]  ⁵⁸ tn The verb is the Hophal infinitive construct with the third feminine singular suffix (GKC 182 §67.y; cf. v. 34).

[26:43]  ⁵⁹ tn Heb “from them.”

[26:43]  ⁶⁰ 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]  ⁶¹ tn Heb “and their soul has abhorred.”