Imamat 20:15-16

20:15 If a man has sexual intercourse ¹  with any animal, he must be put to death, and you must kill the animal. 20:16 If a woman approaches any animal to have sexual intercourse with it, ²  you must kill the woman, and the animal must be put to death; their blood guilt is on themselves.

Imamat 24:21

24:21 One who beats an animal to death ³  must make restitution for it, but ⁴  one who beats a person to death must be put to death.

Imamat 24:17-18

24:17 “‘If a man beats any person to death, ⁵  he must be put to death. 24:18 One who beats an animal to death ⁶  must make restitution for it, life for life. ⁷ 

Imamat 27:29

27:29 Any human being who is permanently dedicated ⁸  must not be ransomed; such a person must be put to death.

Imamat 24:16

24:16 and one who misuses ⁹  the name of the Lord must surely be put to death. The whole congregation must surely stone him, whether he is a foreigner or a native citizen; when he misuses the Name he must be put to death.

Imamat 20:4

20:4 If, however, the people of the land shut their eyes ¹⁰  to that man ¹¹  when he gives some of his children to Molech so that they do not put him to death,

Imamat 20:9-13

Family Life and Sexual Prohibitions ¹² 

20:9 “‘If anyone ¹³  curses his father and mother ¹⁴  he must be put to death. He has cursed his father and mother; his blood guilt is on himself. ¹⁵  20:10 If a man ¹⁶  commits adultery with his neighbor’s wife, ¹⁷  both the adulterer and the adulteress must be put to death. 20:11 If a man has sexual intercourse with his father’s wife, he has exposed his father’s nakedness. ¹⁸  Both of them must be put to death; their blood guilt is on themselves. ¹⁹  20:12 If a man has sexual intercourse with his daughter-in-law, both of them must be put to death. They have committed perversion; ²⁰  their blood guilt is on themselves. 20:13 If a man has sexual intercourse with a male as one has sexual intercourse with a woman, ²¹  the two of them have committed an abomination. They must be put to death; their blood guilt is on themselves.

Imamat 20:27

Prohibition against Spiritists and Mediums

20:27 “‘A man or woman who ²²  has in them a spirit of the dead or a familiar spirit ²³  must be put to death. They must pelt them with stones; ²⁴  their blood guilt is on themselves.’”

Imamat 26:22

26:22 I will send the wild animals ²⁵  against you and they will bereave you of your children, ²⁶  annihilate your cattle, and diminish your population ²⁷  so that your roads will become deserted.

Imamat 19:20

Lying with a Slave Woman

19:20 “‘When a man has sexual intercourse with a woman, ²⁸  although she is a slave woman designated for another man and she has not yet been ransomed, or freedom has not been granted to her, there will be an obligation to pay compensation. ²⁹  They must not be put to death, because she was not free.

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 ³⁰  who gives any of his children ³¹  to Molech ³²  must be put to death; the people of the land must pelt him with stones. ³³ 

Imamat 8:35

8:35 You must reside at the entrance of the Meeting Tent day and night for seven days and keep the charge of the Lord so that you will not die, for this is what I have been commanded.”

Imamat 10:7

10:7 but you must not go out from the entrance of the Meeting Tent lest you die, for the Lord’s anointing oil is on you.” So they acted according to the word of Moses.

Imamat 10:9

10:9 “Do not drink wine or strong drink, you and your sons with you, when you enter into the Meeting Tent, so that you do not die, which is a perpetual statute throughout your generations, ³⁴ 

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, ³⁵  so that he will not die. ³⁶ 

Imamat 17:3

17:3 “Blood guilt ³⁷  will be accounted to any man ³⁸  from the house of Israel ³⁹  who slaughters an ox or a lamb or a goat inside the camp or outside the camp, ⁴⁰ 

Imamat 16:2

16:2 and the Lord said to Moses: “Tell Aaron your brother that he must not enter at any time into the holy place inside the veil-canopy ⁴¹  in front of the atonement plate ⁴²  that is on the ark so that he may not die, for I will appear in the cloud over the atonement plate.

Imamat 10:6

10:6 Then Moses said to Aaron and to Eleazar and Ithamar his other two sons, “Do not ⁴³  dishevel the hair of your heads ⁴⁴  and do not tear your garments, so that you do not die and so that wrath does not come on the whole congregation. Your brothers, all the house of Israel, are to mourn the burning which the Lord has caused, ⁴⁵ 

[20:15]  ¹ tn See the note on Lev 18:20 above.

[20:16]  ² tn Heb “to copulate with it” (cf. Lev 20:16).

[24:21]  ³ sn See the note on v. 18 above.

[24:21]  ⁴ tn Heb “and,” but here the Hebrew conjunction ו (vav, “and”) is adversative, contrasting the consequences of beating an animal to death with those of beating a person to death.

[24:17]  ⁵ tn Heb “And if a man strikes any soul [נֶפֶשׁ, nefesh] of mankind.” The idiom seems to derive from the idea of striking a fatal blow to the very “life” (literally, “soul”) of a human being, not just landing a blow on their body (HALOT 698 s.v. נכה hif.2). On the difficult of the meaning and significance of the term נֶפֶשׁ see the notes on Lev 17:10-11.

[24:18]  ⁶ tn Heb “And one who strikes a soul of an animal.”

[24:18]  ⁷ tn Heb “soul under soul.” Cf. KJV “beast for beast”; NCV “must give…another animal to take its place.”

[27:29]  ⁸ tn Heb “permanently dedicated from among men.”

[24:16]  ⁹ sn See the note on v. 11 above.

[20:4]  ¹⁰ tn Heb “And if shutting [infinitive absolute] they shut [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.

[20:4]  ¹¹ tn Heb “from that man” (so ASV); NASB “disregard that man.”

[20:9]  ¹² sn Compare the regulations in Lev 18:6-23.

[20:9]  ¹³ tn Heb “If a man a man who.”

[20:9]  ¹⁴ 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]  ¹⁵ 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).

[20:10]  ¹⁶ tn Heb “And a man who.” The syntax here and at the beginning of the following verses elliptically mirrors that of v. 9, which justifies the rendering as a conditional clause.

[20:10]  ¹⁷ tc The reading of the LXX minuscule mss has been followed here (see the BHS footnote a-a). The MT has a dittography, repeating “a man who commits adultery with the wife of” (see the explanation in J. E. Hartley, Leviticus [WBC], 328). The duplication found in the MT is reflected in some English versions, e.g., KJV, ASV, NASB, NIV.

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

[20:11]  ¹⁹ tn See the note on v. 9 above.

[20:12]  ²⁰ tn The Hebrew term תֶּבֶל (tevel, “perversion”) derives from the verb “to mix; to confuse” (cf. KJV, ASV “they have wrought confusion”).

[20:13]  ²¹ tn Heb “[as the] lyings of a woman.” The specific reference here is to homosexual intercourse between males.

[20:27]  ²² tc Smr, LXX, Syriac, and some Targum mss have the relative pronoun אֲשֶׁר (’asher, “who, which”), rather than the MT’s כִּי (ki, “for, because, that”).

[20:27]  ²³ tn See the note on the phrase “familiar spirit” in Lev 19:31 above.

[20:27]  ²⁴ tn This is not the most frequently-used Hebrew verb for stoning, but a word that refers to the action of throwing, slinging, or pelting someone with stones (see the note on v. 2 above). Smr and LXX have “you [plural] shall pelt them with stones.”

[20:27]  sn At first glance Lev 20:27 appears to be out of place but, on closer examination, one could argue that it constitutes the back side of an envelope around the case laws in 20:9-21, with Lev 20:6 forming the front of the envelope (note also that execution of mediums and spiritists by stoning in v. 27 is not explicitly stated in v. 6). This creates a chiastic structure: prohibition against mediums and spiritists (vv. 6 and 27), variations of the holiness formula (vv. 7 and 25-26), and exhortations to obey the Lord’s statutes (and judgments; vv. 8 and 22-24). Again, in the middle are the case laws (vv. 9-21).

[26:22]  ²⁵ tn Heb “the animal of the field.” This collective singular has been translated as a plural. The expression “animal of the field” refers to a wild (i.e., nondomesticated) animal.

[26:22]  ²⁶ tn The words “of your children” are not in the Hebrew text, but are implied.

[26:22]  ²⁷ tn Heb “and diminish you.”

[19:20]  ²⁸ tn Heb “And a man when he lies with a woman the lying of seed.”

[19:20]  ²⁹ sn That is, the woman had previously been assigned for marriage to another man but the marriage deal had not yet been consummated. In the meantime, the woman has lost her virginity and has, therefore, lost part of her value to the master in the sale to the man for whom she had been designated. Compensation was, therefore, required (see the explanation in B. A. Levine, Leviticus [JPSTC], 130-31).

[20:2]  ³⁰ tn Heb “or from the sojourner who sojourns”; NAB “an alien residing in Israel.”

[20:2]  ³¹ tn Heb “his seed” (so KJV, ASV); likewise in vv. 3-4.

[20:2]  ³² tn Regarding Molech and Molech worship see the note on Lev 18:21.

[20:2]  ³³ 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).

[10:9]  ³⁴ tn Heb “a perpetual statute for your generations”; NAB “a perpetual ordinance”; NRSV “a statute forever”; NLT “a permanent law.” The Hebrew grammar here suggests that the last portion of v. 9 functions as both a conclusion to v. 9 and an introduction to vv. 10-11. It is a pivot clause, as it were. Thus, it was a “perpetual statute” to not drink alcoholic beverages when ministering in the tabernacle, but it was also a “perpetual statue” to distinguish between holy and profane and unclean and clean (v. 10) as well as to teach the children of Israel all such statutes (v. 11).

[16:13]  ³⁵ 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]  ³⁶ 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).

[17:3]  ³⁷ tn The complex wording of vv. 3-4 requires stating “blood guilt” at the beginning of v. 3 even though it is not mentioned until the middle of v. 4. The Hebrew text has simply “blood,” but in this case it refers to the illegitimate shedding of animal blood, similar to the shedding of the blood of an innocent human being (Deut 19:10, etc.). In order for it to be legitimate the animal must be slaughtered at the tabernacle and its blood handled by the priests in the prescribed way (see, e.g., Lev 1:5; 3:2, 17; 4:5-7; 7:26-27, etc.; cf. vv. 10-16 below for more details).

[17:3]  ³⁸ tn Heb “Man man.” The reduplication is way of saying “any man” (cf. Lev 15:2; 22:18, etc.). See the note on Lev 15:2.

[17:3]  ³⁹ tn The original LXX adds “or the sojourners who sojourn in your midst” (cf. Lev 16:29, etc., and note esp. 17:8, 10, and 13 below).

[17:3]  ⁴⁰ tn Heb “or who slaughters from outside to the camp.”

[16:2]  ⁴¹ tn Heb “into the holy place from house to the veil-canopy.” In this instance, the Hebrew term “the holy place” refers to “the most holy place” (lit. “holy of holies”), since it is the area “inside the veil-canopy” (cf. Exod 26:33-34). The Hebrew term פָּרֹכֶת (parokhet) is usually translated “veil” or “curtain,” but it seems to have stretched not only in front of but also over the top of the ark of the covenant which stood behind and under it inside the most holy place, and thus formed more of a canopy than simply a curtain (see R. E. Averbeck, NIDOTTE 3:687-89).

[16:2]  ⁴² tn Heb “to the faces of the atonement plate.” The exact meaning of the Hebrew term כַּפֹּרֶת (kapporet) here rendered “atonement plate” is much debated. The traditional “mercy seat” (KJV, ASV, NASB, NRSV) does not suit the cognate relationship between this term and the Piel verb כִּפֶּר (kipper, “to make atonement, to make expiation”). The translation of the word should also reflect the fact that the most important atonement procedures on the Day of Atonement were performed in relation to it. Since the Lord would “appear in the cloud over the atonement plate,” and since it was so closely associated with the ark of the covenant (the ark being his “footstool”; cf. 1 Chr 28:2 and Ps 132:7-8), one could take it to be the place of his throne at which he accepts atonement. See J. Milgrom, Leviticus (AB), 1:1014; J. E. Hartley, Leviticus (WBC), 234-35; and R. E. Averbeck, NIDOTTE 2:691, 699. Cf. NIV “the atonement cover”; NCV “the lid on the Ark”; NLT “the Ark’s cover – the place of atonement.”

[10:6]  ⁴³ tc Smr has “you must not” (לֹא, lo’) rather than the MT’s “do not” (אַל, ’al; cf. the following negative לֹא, lo’, in the MT).

[10:6]  ⁴⁴ tn Heb “do not let free your heads.” Some have taken this to mean, “do not take off your headgear” (cf. NAB, NASB), but it probably also involves leaving one’s hair unkempt as a sign of mourning (see J. Milgrom, Leviticus [AB], 1:608-9; cf. NCV, TEV, CEV, NLT).

[10:6]  ⁴⁵ tn Heb “shall weep [for] the burning which the Lord has burned”; NIV “may mourn for those the Lord has destroyed by fire.”