Imamat 21:20

21:20 or a hunchback, or a dwarf, ¹  or one with a spot in his eye, ²  or a festering eruption, or a feverish rash, ³  or a crushed testicle.

Imamat 22:24

22:24 You must not present to the Lord something with testicles that are bruised, crushed, torn, or cut off; ⁴  you must not do this in your land.

Imamat 21:18

21:18 Certainly ⁵  no man who has a physical flaw is to approach: a blind man, or one who is lame, or one with a slit nose, ⁶  or a limb too long,

Imamat 19:27

19:27 You must not round off the corners of the hair on your head or ruin the corners of your beard. ⁷ 

Imamat 24:19

24:19 If a man inflicts an injury on ⁸  his fellow citizen, ⁹  just as he has done it must be done to him –

Imamat 26:32

26:32 I myself will make the land desolate and your enemies who live in it will be appalled.

Imamat 19:29

19:29 Do not profane your daughter by making her a prostitute, ¹⁰  so that the land does not practice prostitution and become full of lewdness. ¹¹ 

Imamat 22:25

22:25 Even from a foreigner ¹²  you must not present the food of your God from such animals as these, for they are ruined and flawed; ¹³  they will not be acceptable for your benefit.’”

Imamat 26:35

26:35 All the days of the desolation it will have the rest it did not have ¹⁴  on your Sabbaths when you lived on it.

Imamat 26:31

26:31 I will lay your cities waste ¹⁵  and make your sanctuaries desolate, and I will refuse to smell your soothing aromas.

Imamat 26:16

26:16 I for my part ¹⁶  will do this to you: I will inflict horror on you, consumption and fever, which diminish eyesight and drain away the vitality of life. ¹⁷  You will sow your seed in vain because ¹⁸  your enemies will eat it. ¹⁹ 

Imamat 21:7

21:7 They must not take a wife defiled by prostitution, ²⁰  nor are they to take a wife divorced from her husband, ²¹  for the priest ²²  is holy to his God. ²³ 

Imamat 21:14

21:14 He must not marry ²⁴  a widow, a divorced woman, or one profaned by prostitution; he may only take a virgin from his people ²⁵  as a wife.

Imamat 26:33-34

26:33 I will scatter you among the nations and unsheathe the sword ²⁶  after you, so your land will become desolate and your cities will become a waste.

26:34 “‘Then the land will make up for ²⁷  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.

[21:20]  ¹ tn Heb “thin”; cf. NAB “weakly.” This could refer to either an exceptionally small (i.e., dwarfed) man (B. A. Levine, Leviticus [JPSTC], 146) or perhaps one with a “withered limb” (J. E. Hartley, Leviticus [WBC], 342, 344).

[21:20]  ² tn The term rendered “spot” derives from a root meaning “mixed” or “confused” (cf. NAB “walleyed”). It apparently refers to any kind of marked flaw in the eye that can be seen by others. Smr, Syriac, Tg. Onq., and Tg. Ps.-J. have plural “his eyes.”

[21:20]  ³ tn The exact meaning and medical reference of the terms rendered “festering eruption” and “feverish rash” is unknown, but see the translations and remarks in B. A. Levine, Leviticus (JPSTC), 146; J. E. Hartley, Leviticus (WBC), 342, 344, 349-50; and R. K. Harrison, NIDOTTE 1:890 and 2:461.

[22:24]  ⁴ sn Compare Lev 21:20b.

[21:18]  ⁵ tn The particle כִּי (ki) in this context is asseverative, indicating absolutely certainty (GKC 498 §159.ee).

[21:18]  ⁶ tn Lexically, the Hebrew term חָרֻם (kharum) seems to refer to a split nose or perhaps any number of other facial defects (HALOT 354 s.v. II חרם qal; cf. G. J. Wenham, Leviticus [NICOT], 292, n. 7); cf. KJV, ASV “a flat nose”; NASB “a disfigured face.” The NJPS translation is “a limb too short” as a balance to the following term which means “extended, raised,” and apparently refers to “a limb too long” (see the explanation in B. A. Levine, Leviticus [JPSTC], 146).

[19:27]  ⁷ tc Heb “and you [singular] shall not ruin the corner of your [singular] beard.” Smr, LXX, Syriac, and Tg. Ps.-J. have the plural pronouns (i.e., “you” and “your” plural) rather than the singular of the MT.

[24:19]  ⁸ tn Heb “gives a flaw in”; KJV, ASV “cause a blemish in.”

[24:19]  ⁹ tn Or “neighbor” (so NAB, NASB, NIV); TEV, NLT “another person.”

[19:29]  ¹⁰ tn Heb “to make her practice harlotry.” Some recent English versions regard this as religious or temple prostitution (cf. TEV, CEV).

[19:29]  ¹¹ tn Heb “and the land become full of lewdness.” Regarding the term “lewdness,” see the note on Lev 18:17 above.

[22:25]  ¹² tn Heb “And from the hand of a son of a foreigner.”

[22:25]  ¹³ tn Heb “for their being ruined [is] in them, flaw is in them”; NRSV “are mutilated, with a blemish in them”; NIV “are deformed and have defects.” The MT term מָשְׁחָתָם (moshkhatam, “their being ruined”) is a Muqtal form (= Hophal participle) from שָׁחַת (shakhat, “to ruin”). Smr has plural בהם משׁחתים (“deformities in them”; cf. the LXX translation). The Qumran Leviticus scroll (11QpaleoLev) has תימ הם[…], in which case the restored participle would appear to be the same as Smr, but there is no בְּ (bet) preposition before the pronoun, yielding “they are deformed” (see D. N. Freedman and K. A. Mathews, The Paleo-Hebrew Leviticus Scroll, 41 and the remarks in J. E. Hartley, Leviticus [WBC], 358).

[26:35]  ¹⁴ tn Heb “it shall rest which it did not rest.”

[26:31]  ¹⁵ tn Heb “And I will give your cities a waste”; NLT “make your cities desolate.”

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

[26:16]  ¹⁷ 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]  ¹⁸ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have causal force here.

[26:16]  ¹⁹ tn That is, “your enemies will eat” the produce that grows from the sown seed.

[21:7]  ²⁰ tn Heb “A wife harlot and profaned they shall not take.” The structure of the verse (e.g., “wife” at the beginning of the two main clauses) suggests that “harlot and profaned” constitutes a hendiadys, meaning “a wife defiled by harlotry” (see the explanation in B. A. Levine, Leviticus [JPSTC], 143, as opposed to that in J. E. Hartley, Leviticus [WBC], 343, 348; cf. v. 14 below). Cf. NASB “a woman who is profaned by harlotry.”

[21:7]  ²¹ sn For a helpful discussion of divorce in general and as it relates to this passage see B. A. Levine, Leviticus (JPSTC), 143-44.

[21:7]  ²² tn Heb “he”; the referent (the priest) has been specified in the translation for clarity.

[21:7]  ²³ tn The pronoun “he” in this clause refers to the priest, not the former husband of the divorced woman.

[21:14]  ²⁴ tn Heb “take.” In context this means “take as wife,” i.e., “marry.”

[21:14]  ²⁵ 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.

[26:33]  ²⁶ tn Heb “and I will empty sword” (see HALOT 1228 s.v. ריק 3).

[26:34]  ²⁷ 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).