Imamat 2:9

2:9 Then the priest must take up ¹  from the grain offering its memorial portion and offer it up in smoke on the altar – it is ²  a gift of a soothing aroma to the Lord.

Imamat 3:3

3:3 Then the one presenting the offering ³  must present a gift to the Lord from the peace offering sacrifice: He must remove the fat that covers the entrails and all the fat that surrounds the entrails, ⁴ 

Imamat 4:14

4:14 the assembly must present a young bull for a sin offering when the sin they have committed ⁵  becomes known. They must bring it before the Meeting Tent,

Imamat 4:21

4:21 He ⁶  must bring the rest of the bull outside the camp ⁷  and burn it just as he burned the first bull – it is the sin offering of the assembly.

Imamat 4:24

4:24 He must lay his hand on the head of the male goat and slaughter ⁸  it in the place where the burnt offering is slaughtered before the Lord – it is a sin offering.

Imamat 4:28

4:28 or his sin that he committed ⁹  is made known to him, ¹⁰  he must bring a flawless female goat ¹¹  as his offering for the sin ¹²  that he committed.

Imamat 7:14

7:14 He must present one of each kind of grain offering ¹³  as a contribution offering ¹⁴  to the Lord; it belongs to the priest who splashes the blood of the peace offering.

Imamat 11:33

11:33 As for any clay vessel they fall into, ¹⁵  everything in it ¹⁶  will become unclean and you must break it.

Imamat 12:5

12:5 If she bears a female child, she will be impure fourteen days as during her menstrual flow, and she will remain sixty-six days in ¹⁷  blood purity. ¹⁸ 

Imamat 13:4

A Bright Spot on the Skin

13:4 “If ¹⁹  it is a white bright spot on the skin of his body, but it does not appear to be deeper than the skin, ²⁰  and the hair has not turned white, then the priest is to quarantine the person with the infection for seven days. ²¹ 

Imamat 13:56

13:56 But if the priest has examined it and ²²  the infection has faded after it has been washed, he is to tear it out of ²³  the garment or the leather or the warp or the woof.

Imamat 15:6

15:6 The one who sits on the furniture the man with a discharge sits on must wash his clothes, bathe in water, and be unclean until evening.

Imamat 15:11

15:11 Anyone whom the man with the discharge touches without having rinsed his hands in water ²⁴  must wash his clothes, bathe in water, and be unclean until evening.

Imamat 15:29

15:29 Then on the eighth day she must take for herself two turtledoves or two young pigeons ²⁵  and she must bring them to the priest at the entrance of the Meeting Tent,

Imamat 16:13

16:13 He must then put the incense on the fire before the Lord, and the cloud of incense will cover the atonement plate which is above the ark of the testimony, ²⁶  so that he will not die. ²⁷ 

Imamat 18:26

18:26 You yourselves must obey ²⁸  my statutes and my regulations and must not do any of these abominations, both the native citizen and the resident foreigner in your midst, ²⁹ 

Imamat 18:30

18:30 You must obey my charge to not practice any of the abominable statutes ³⁰  that have been done before you, so that you do not ³¹  defile yourselves by them. I am the Lord your God.’”

Imamat 20:26

20:26 You must be holy to me because I, the Lord, am holy, and I have set you apart from the other peoples to be mine.

Imamat 21:14

21:14 He must not marry ³²  a widow, a divorced woman, or one profaned by prostitution; he may only take a virgin from his people ³³  as a wife.

Imamat 22:27

22:27 “When an ox, lamb, or goat is born, it must be under the care of ³⁴  its mother seven days, but from the eighth day onward it will be acceptable as an offering gift ³⁵  to the Lord.

Imamat 23:15

The Festival of Weeks

23:15 “‘You must count for yourselves seven weeks from the day after the Sabbath, from the day you bring the wave offering sheaf; they must be complete weeks. ³⁶ 

Imamat 23:20-21

23:20 and the priest is to wave them – the two lambs ³⁷  – along with the bread of the first fruits, as a wave offering before the Lord; they will be holy to the Lord for the priest.

23:21 “‘On this very day you must proclaim an assembly; it is to be a holy assembly for you. ³⁸  You must not do any regular work. This is a perpetual statute in all the places where you live throughout your generations. ³⁹ 

Imamat 25:27

25:27 he is to calculate the value of the years it was sold, ⁴⁰  refund the balance ⁴¹  to the man to whom he had sold it, and return to his property.

Imamat 27:11

27:11 If what is vowed is an unclean animal from which an offering must not be presented to the Lord, then he must stand the animal before the priest,

[2:9]  ¹ tn The Hebrew verb הֵרִים (herim, “to take up”; cf. NAB “lift”) is commonly used for setting aside portions of an offering (see, e.g., Lev 4:8-10 and R. E. Averbeck, NIDOTTE 4:335-36). A number of English versions employ the more normal English idiom “take out” here (e.g., NIV, NCV); cf. NRSV “remove.”

[2:9]  ² tn The words “it is” (הוּא, hu’) both here and in vv. 10 and 16 are not in the MT, but are assumed. (cf. vv. 2b and 3b and the notes there).

[3:3]  ³ tn Heb “Then he”; the referent (the person presenting the offering) has been specified in the translation for clarity (cf. the note on Lev 1:5).

[3:3]  ⁴ tn Heb “and all the fat on the entrails.” The fat layer that covers the entrails as a whole (i.e., “that covers the entrails”) is different from the fat that surrounds and adheres to the various organs (“on the entrails,” i.e., surrounding them; J. Milgrom, Leviticus [AB], 1:205-7).

[4:14]  ⁵ tn Heb “and the sin which they committed on it becomes known”; KJV “which they have sinned against it.” The Hebrew עָלֶיהָ (’aleha, “on it”) probably refers back to “one of the commandments” in v. 13 (J. Milgrom, Leviticus [AB], 1:243).

[4:21]  ⁶ sn See the note on the word “slaughter” in v. 15.

[4:21]  ⁷ tn Heb “And he shall bring out the bull to from outside to the camp.”

[4:24]  ⁸ tn The LXX has a plural form here and also for the same verb later in the verse. See the note on Lev 1:5a.

[4:28]  ⁹ tn Heb “or his sin which he sinned is made known to him”; cf. NCV “when that person learns about his sin.”

[4:28]  ¹⁰ tn Lev 4:27b-28a is essentially the same as 4:22b-23a (see the notes there).

[4:28]  ¹¹ tn Heb “a she-goat of goats, a female without defect”; NAB “an unblemished she-goat.”

[4:28]  ¹² tn Heb “on his sin.”

[7:14]  ¹³ tn Here the Hebrew text reads “offering” (קָרְבָּן, qorbban), not “grain offering” (מִנְחָה, minkhah), but in this context the term refers once again to the list in 7:12.

[7:14]  ¹⁴ tn The term rendered “contribution offering” is תְּרוּמָה (tÿrumah), which generally refers to that which is set aside from the offerings to the Lord as prebends for the officiating priests (cf. esp. Lev 7:28-34 and R. E. Averbeck, NIDOTTE 4:335-37). Cf. TEV “as a special contribution.”

[11:33]  ¹⁵ tn Heb “And any earthenware vessel which shall fall from them into its midst.”

[11:33]  ¹⁶ tn Heb “all which is in its midst.”

[12:5]  ¹⁷ tn Heb “on purity blood.” The preposition here is עַל (’al) rather than בְּ (bÿ, as it is in the middle of v. 4), but no doubt the same meaning is intended.

[12:5]  ¹⁸ tn For clarification of the translation here, see the notes on vv. 2-4 above.

[12:5]  sn The doubling of the time after the birth of a female child is puzzling (see the remarks in J. Milgrom, Leviticus [AB], 1:750-51; and G. J. Wenham, Leviticus [NICOT], 188). Some have argued, for example, that it derives from the relative status of the sexes, or a supposed longer blood flow for the birth of a woman, or even to compensate for the future menstrual periods of the female just born. Perhaps there is a better explanation. First, a male child must be circumcised on the eighth day, so the impurity of the mother could not last beyond the first seven days lest it interfere with the circumcision rite. A female child, of course, was not circumcised, so the impurity of the mother would not interfere and the length of the impure time could be extended further. Second, it would be natural to expect that the increased severity of the blood flow after childbirth, as compared to that of a woman’s menstrual period, would call for a longer period of impurity than the normal seven days of the menstrual period impurity (compare Lev 15:19 with 15:25-30). Third, this suggests that the fourteen day impurity period for the female child would have been more appropriate, and the impurity period for the birth of a male child had to be shortened. Fourth, not only the principle of multiples of seven but also multiples of forty applies to this reckoning. Since the woman’s blood discharge after bearing a child continues for more than seven days, her discharge keeps her from contact with sacred things for a longer period of time in order to avoid contaminating the tabernacle (note Lev 15:31). This ended up totaling forty days for the birth of a male child (seven plus thirty-three) and a corresponding doubling of the second set of days for the woman (fourteen plus sixty-six). See R. E. Averbeck, NIDOTTE 2:368-70. The fact that the offerings were the same for either a male or a female infant (vv. 6-8) suggests that the other differences in the regulations are not due to the notion that a male child had greater intrinsic value than a female child (J. E. Hartley, Leviticus [WBC], 169).

[13:4]  ¹⁹ tn Heb “and if.”

[13:4]  ²⁰ tn Heb “and deep is not its appearance from the skin”; cf. NAB “does not seem to have penetrated below the skin.”

[13:4]  ²¹ tn Heb “and the priest will shut up the infection seven days.”

[13:56]  ²² tn Heb “And if the priest saw and behold….”

[13:56]  ²³ tn Heb “and he shall tear it from.”

[15:11]  ²⁴ tn Heb “And all who the man with the discharge touches in him and his hands he has not rinsed in water.”

[15:29]  ²⁵ 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).

[16:13]  ²⁶ tn The text here has only “above the testimony,” but this is surely a shortened form of “above the ark of the testimony” (see Exod 25:22 etc.; cf. Lev 16:2). The term “testimony” in this expression refers to the ark as the container of the two stone tablets with the Ten Commandments written on them (see Exod 25:16 with Deut 10:1, 5, etc.).

[16:13]  ²⁷ tn Heb “and he will not die,” but it is clear that the purpose for the incense cloud was to protect the priest from death in the presence of the Lord (cf. vv. 1-2 above).

[18:26]  ²⁸ 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]  ²⁹ tn Heb “the native and the sojourner”; NIV “The native-born and the aliens”; NAB “whether natives or resident aliens.”

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

[18:30]  ³¹ tn Heb “and you will not.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[21:14]  ³² tn Heb “take.” In context this means “take as wife,” i.e., “marry.”

[21:14]  ³³ tc The MT has literally, “from his peoples,” but Smr, LXX, Syriac, Targum, and Tg. Ps.-J. have “from his people,” referring to the Israelites as a whole.

[22:27]  ³⁴ tn The words “the care of” are not in the Hebrew text, but are implied. Although many modern English versions render “with its mother” (e.g., NAB, NASB, NIV, NRSV, NLT), the literal phrase “under its mother” refers to the young animal nursing from its mother. Cf. KJV, ASV “it shall be seven days under the dam,” which would probably be misunderstood.

[22:27]  ³⁵ tn Heb “for an offering of a gift.”

[23:15]  ³⁶ tn Heb “seven Sabbaths, they shall be complete.” The disjunctive accent under “Sabbaths” precludes the translation “seven complete Sabbaths” (as NASB, NIV; cf. NAB, NRSV, NLT). The text is somewhat awkward, which may explain why the LXX tradition is confused here, either adding “you shall count” again at the end of the verse, or leaving out “they shall be,” or keeping “they shall be” and adding “to you.”

[23:20]  ³⁷ tn Smr and LXX have the Hebrew article on “lambs.” The syntax of this verse is difficult. The object of the verb (two lambs) is far removed from the verb itself (shall wave) in the MT, and the preposition עַל (’al, “upon”), rendered “along with” in this verse, is also added to the far removed subject (literally, “upon [the] two lambs”; see B. A. Levine, Leviticus [JPSTC], 159). It is clear, however, that the two lambs and the loaves (along with their associated grain and drink offerings) constituted the “wave offering,” which served as the prebend “for the priest.” Burnt and sin offerings (vv. 18-19a) were not included in this (see Lev 7:11-14, 28-36).

[23:21]  ³⁸ tn Heb “And you shall proclaim [an assembly] in the bone of this day; a holy assembly it shall be to you” (see the remarks in B. A. Levine, Leviticus [JPSTC], 160, and the remarks on the LXX rendering in J. E. Hartley, Leviticus [WBC], 367).

[23:21]  ³⁹ tn Heb “for your generations.”

[25:27]  ⁴⁰ tn Heb “and he shall calculate its years of sale.”

[25:27]  ⁴¹ tn Heb “and return the excess.”