Imamat 23:41

23:41 You must celebrate it as a pilgrim festival to the Lord for seven days in the year. This is a perpetual statute throughout your generations; ¹  you must celebrate it in the seventh month.

Imamat 19:33

19:33 When a foreigner resides ²  with you in your land, you must not oppress him.

Imamat 8:7

8:7 Then he ³  put the tunic ⁴  on Aaron, ⁵  wrapped the sash around him, ⁶  and clothed him with the robe. ⁷  Next he put the ephod on him ⁸  and placed on him ⁹  the decorated band of the ephod, and fastened the ephod closely to him with the band. ¹⁰ 

Imamat 3:7

3:7 If he presents a sheep as his offering, he must present it before the Lord.

Imamat 4:5

4:5 Then that high priest must take some of the blood ¹¹  of the bull and bring it to the Meeting Tent.

Imamat 8:4

8:4 So Moses did just as the Lord commanded him, and the congregation assembled at the entrance of the Meeting Tent.

Imamat 8:12

8:12 He then poured some of the anointing oil on the head of Aaron and anointed him to consecrate him.

Imamat 13:22

13:22 If ¹²  it is spreading further ¹³  on the skin, then the priest is to pronounce him unclean. ¹⁴  It is an infection.

Imamat 14:46

14:46 Anyone who enters ¹⁵  the house all the days the priest ¹⁶  has quarantined it will be unclean until evening.

Imamat 22:23

22:23 As for an ox ¹⁷  or a sheep with a limb too long or stunted, ¹⁸  you may present it as a freewill offering, but it will not be acceptable for a votive offering. ¹⁹ 

Imamat 22:28

22:28 You must not slaughter an ox or a sheep and its young ²⁰  on the same day. ²¹ 

Imamat 1:17

1:17 and tear it open by its wings without dividing it into two parts. ²²  Finally, the priest must offer it up in smoke on the altar on the wood which is in the fire – it is a burnt offering, a gift of a soothing aroma to the Lord.

Imamat 13:56

13:56 But if the priest has examined it and ²³  the infection has faded after it has been washed, he is to tear it out of ²⁴  the garment or the leather or the warp or the woof.

Imamat 1:3

Burnt Offering Regulations: Animal from the Herd

1:3 “‘If his offering is a burnt offering ²⁵  from the herd he must present it as a flawless male; he must present it at the entrance ²⁶  of the Meeting Tent for its ²⁷  acceptance before the Lord.

Imamat 1:11-12

1:11 and must slaughter it on the north side of the altar before the Lord, and the sons of Aaron, the priests, will splash its blood against the altar’s sides. 1:12 Next, the one presenting the offering ²⁸  must cut it into parts, with its head and its suet, and the priest must arrange them on the wood which is in the fire, on the altar.

Imamat 3:5

3:5 Then the sons of Aaron must offer it up in smoke on the altar atop the burnt offering that is on the wood in the fire as a gift of a soothing aroma to the Lord. ²⁹ 

Imamat 3:13

3:13 lay his hand on its head, and slaughter it before the Meeting Tent, and the sons of Aaron must splash its blood against the altar’s sides.

Imamat 4:14

4:14 the assembly must present a young bull for a sin offering when the sin they have committed ³⁰  becomes known. They must bring it before the Meeting Tent,

Imamat 4:21

4:21 He ³¹  must bring the rest of the bull outside the camp ³²  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 ³³  it in the place where the burnt offering is slaughtered before the Lord – it is a sin offering.

Imamat 7:30

7:30 With his own hands he must bring the Lord’s gifts. He must bring the fat with the breast ³⁴  to wave the breast as a wave offering before the Lord, ³⁵ 

Imamat 13:27

13:27 The priest must then examine it on the seventh day, and if it is spreading further ³⁶  on the skin, then the priest is to pronounce him unclean. It is a diseased infection. ³⁷ 

Imamat 13:43

13:43 The priest is to examine it, ³⁸  and if ³⁹  the swelling of the infection is reddish white in the back or front bald area like the appearance of a disease on the skin of the body, ⁴⁰ 

Imamat 14:12

14:12 “The priest is to take one male lamb ⁴¹  and present it for a guilt offering ⁴²  along with the log of olive oil and present them as a wave offering before the Lord. ⁴³ 

Imamat 16:10

16:10 but the goat which has been designated by lot for Azazel is to be stood alive ⁴⁴  before the Lord to make atonement on it by sending it away to Azazel into the wilderness. ⁴⁵ 

Imamat 16:32

16:32 “The priest who is anointed and ordained to act as high priest in place of his father ⁴⁶  is to make atonement. He is to put on the linen garments, the holy garments,

Imamat 17:9

17:9 but does not bring it to the entrance of the Meeting Tent to offer it ⁴⁷  to the Lord – that person will be cut off from his people. ⁴⁸ 

Imamat 20:4-6

20:4 If, however, the people of the land shut their eyes ⁴⁹  to that man ⁵⁰  when he gives some of his children to Molech so that they do not put him to death, 20:5 I myself will set my face against that man and his clan. I will cut off from the midst of their people both him and all who follow after him in spiritual prostitution, ⁵¹  to commit prostitution by worshiping Molech. ⁵² 

Prohibition against Spiritists and Mediums ⁵³ 

20:6 “‘The person who turns to the spirits of the dead and familiar spirits ⁵⁴  to commit prostitution by going after them, I will set my face ⁵⁵  against that person and cut him off from the midst of his people.

Imamat 20:14

20:14 If a man has sexual intercourse with both a woman and her mother, ⁵⁶  it is lewdness. ⁵⁷  Both he and they must be burned to death, ⁵⁸  so there is no lewdness in your midst.

Imamat 24:3

24:3 Outside the veil-canopy ⁵⁹  of the congregation in the Meeting Tent Aaron ⁶⁰  must arrange it from evening until morning before the Lord continually. This is a perpetual statute throughout your generations. ⁶¹ 

Imamat 24:11

24:11 The Israelite woman’s son misused the Name and cursed, ⁶²  so they brought him to Moses. (Now his mother’s name was Shelomith daughter of Dibri, of the tribe of Dan.)

Imamat 24:14

24:14 “Bring the one who cursed outside the camp, and all who heard him are to lay their hands on his head, and the whole congregation is to stone him to death. ⁶³ 

Imamat 27:8

27:8 If he is too poor to pay the conversion value, he must stand the person before the priest and the priest will establish his conversion value; ⁶⁴  according to what the man who made the vow can afford, ⁶⁵  the priest will establish his conversion value.

Imamat 27:19

27:19 If, however, the one who consecrated the field redeems it, ⁶⁶  he must add to it one fifth of the conversion price ⁶⁷  and it will belong to him. ⁶⁸ 

Imamat 27:26

Redemption of the Firstborn

27:26 “‘Surely no man may consecrate a firstborn that already belongs to the Lord as a firstborn among the animals; whether it is an ox or a sheep, it belongs to the Lord. ⁶⁹ 

Imamat 8:30

Anointing Aaron, his Sons, and their Garments

8:30 Then Moses took some of the anointing oil and some of the blood which was on the altar and sprinkled it on Aaron and his garments, and on his sons and his sons’ garments with him. So he consecrated Aaron, his garments, and his sons and his sons’ garments with him.

Imamat 3:8

3:8 He must lay his hand on the head of his offering and slaughter it before the Meeting Tent, and the sons of Aaron must splash ⁷⁰  its blood against the altar’s sides.

Imamat 4:12

4:12 all the rest of the bull ⁷¹  – he must bring outside the camp ⁷²  to a ceremonially clean place, ⁷³  to the fatty ash pile, ⁷⁴  and he must burn ⁷⁵  it on a wood fire; it must be burned on the fatty ash pile.

Imamat 5:16

5:16 And whatever holy thing he violated ⁷⁶  he must restore and must add one fifth to it and give it to the priest. So the priest will make atonement ⁷⁷  on his behalf with the guilt offering ram and he will be forgiven.” ⁷⁸ 

Imamat 6:4-5

6:4 when it happens that he sins and he is found guilty, ⁷⁹  then he must return whatever he had stolen, or whatever he had extorted, or the thing that he had held in trust, ⁸⁰  or the lost thing that he had found, 6:5 or anything about which he swears falsely. ⁸¹  He must restore it in full ⁸²  and add one fifth to it; he must give it to its owner when he is found guilty. ⁸³ 

Imamat 6:20

6:20 “This is the offering of Aaron and his sons which they must present to the Lord on the day when he is anointed: a tenth of an ephah ⁸⁴  of choice wheat flour ⁸⁵  as a continual grain offering, half of it in the morning and half of it in the evening.

Imamat 7:18

7:18 If some of the meat of his peace offering sacrifice is ever eaten on the third day it will not be accepted; it will not be accounted to the one who presented it, since it is spoiled, ⁸⁶  and the person who eats from it will bear his punishment for iniquity. ⁸⁷ 

Imamat 8:2

8:2 “Take Aaron and his sons with him, and the garments, the anointing oil, the sin offering bull, the two rams, and the basket of unleavened bread,

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, ⁸⁸  saying, ‘Aaron and his sons are to eat it,’

Imamat 13:3

13:3 The priest must then examine the infection ⁸⁹  on the skin of the body, and if the hair ⁹⁰  in the infection has turned white and the infection appears to be deeper than the skin of the body, ⁹¹  then it is a diseased infection, ⁹²  so when the priest examines it ⁹³  he must pronounce the person unclean. ⁹⁴ 

Imamat 13:6

13:6 The priest must then examine it again on the seventh day, ⁹⁵  and if ⁹⁶  the infection has faded and has not spread on the skin, then the priest is to pronounce the person clean. ⁹⁷  It is a scab, ⁹⁸  so he must wash his clothes ⁹⁹  and be clean.

Imamat 13:25

13:25 the priest must examine it, ¹⁰⁰  and if ¹⁰¹  the hair has turned white in the bright spot and it appears to be deeper than the skin, ¹⁰²  it is a disease that has broken out in the burn. ¹⁰³  The priest is to pronounce the person unclean. ¹⁰⁴  It is a diseased infection. ¹⁰⁵ 

Imamat 13:30

13:30 the priest is to examine the infection, ¹⁰⁶  and if ¹⁰⁷  it appears to be deeper than the skin ¹⁰⁸  and the hair in it is reddish yellow and thin, then the priest is to pronounce the person unclean. ¹⁰⁹  It is scall, ¹¹⁰  a disease of the head or the beard. ¹¹¹ 

Imamat 13:34

13:34 The priest must then examine the scall on the seventh day, and if ¹¹²  the scall has not spread on the skin and it does not appear to be deeper than the skin, ¹¹³  then the priest is to pronounce him clean. ¹¹⁴  So he is to wash his clothes and be clean.

Imamat 16:15

16:15 “He must then slaughter the sin offering goat which is for the people. He is to bring its blood inside the veil-canopy, ¹¹⁵  and he is to do with its blood just as he did to the blood of the bull: He is to sprinkle it on the atonement plate and in front of the atonement plate.

Imamat 20:3

20:3 I myself will set my face ¹¹⁶  against that man and cut him off from the midst of his people, ¹¹⁷  because he has given some of his children to Molech and thereby defiled my sanctuary and profaned my holy name. ¹¹⁸ 

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 25:28

25:28 If he has not prospered enough to refund ¹¹⁹  a balance to him, then what he sold ¹²⁰  will belong to ¹²¹  the one who bought it until the jubilee year, but it must revert ¹²²  in the jubilee and the original owner ¹²³  may return to his property.

Imamat 25:30

25:30 If it is not redeemed before the full calendar year is ended, ¹²⁴  the house in the walled city ¹²⁵  will belong without reclaim ¹²⁶  to the one who bought it throughout his generations; it will not revert in the jubilee.

Imamat 27:10

27:10 He must not replace or exchange it, good for bad or bad for good, and if he does indeed exchange one animal for another animal, then both the original animal ¹²⁷  and its substitute will be holy.

Imamat 27:14

Redemption of Vowed Houses

27:14 “‘If a man consecrates his house as holy to the Lord, the priest will establish its conversion value, whether good or bad. Just as the priest establishes its conversion value, thus it will stand. ¹²⁸ 

[23:41]  ¹ tn Heb “for your generations.”

[19:33]  ² tn Heb “And when a sojourner sojourns.”

[8:7]  ³ sn Here Moses actually clothes Aaron (cf. v. 13 below for Aaron’s sons). Regarding the various articles of clothing see J. E. Hartley, Leviticus (WBC), 111-12 and esp. J. Milgrom, Leviticus (AB), 1:501-13.

[8:7]  ⁴ sn The term “tunic” refers to a shirt-like garment worn next to the skin and, therefore, put on first (cf. Exod 28:4, 39-40; 29:5, 8; 39:27). Traditionally this has been translated “coat” (so KJV, ASV), but that English word designates an outer garment.

[8:7]  ⁵ tn Heb “on him”; the referent (Aaron) has been specified in the translation for clarity.

[8:7]  ⁶ tn Heb “girded him with the sash” (so NASB); NCV “tied the cloth belt around him.”

[8:7]  sn The sash fastened the tunic around the waist (Exod 28:4, 39; 29:9; 39:29).

[8:7]  ⁷ sn The robe was a long shirt-like over-garment that reached down below the knees. Its hem was embroidered with pomegranates and golden bells around the bottom (Exod 28:4, 31-35; 29:5; 39:22-26).

[8:7]  ⁸ sn The ephod was an apron like garment suspended from shoulder straps. It draped over the robe and extended from the chest down to the thighs (Exod 28:4, 6-14, 25-28; 29:5; 39:2-7).

[8:7]  ⁹ tn Heb “girded him with.”

[8:7]  ¹⁰ sn The decorated band of the ephod served as a sort of belt around Aaron’s body that would hold the ephod closely to him rather than allowing it to hang loosely across his front (Exod 28:8, 27; 29:5; 39:5, 20).

[4:5]  ¹¹ tn Heb “from the blood of the bull” (and similarly throughout this chapter).

[13:22]  ¹² tn Heb “and if.”

[13:22]  ¹³ tn Heb “is indeed spreading.”

[13:22]  ¹⁴ tn This is the declarative Piel of the verb טָמֵא (tame’, cf. the note on v. 3 above).

[14:46]  ¹⁵ tn Heb “the one who comes into.”

[14:46]  ¹⁶ tn Heb “he,” referring to the priest (see v. 38). The referent has been specified in the translation for clarity.

[22:23]  ¹⁷ tn Heb “And an ox.”

[22:23]  ¹⁸ tn Heb “and stunted” (see HALOT 1102 s.v. I קלט).

[22:23]  ¹⁹ sn The freewill offering was voluntary, so the regulations regarding it were more relaxed. Once a vow was made, the paying of it was not voluntary (see B. A. Levine, Leviticus [JPSTC], 151-52, for very helpful remarks on this verse).

[22:28]  ²⁰ tn Heb “And an ox or a sheep, it and its son, you shall not slaughter.”

[22:28]  ²¹ tn Heb “in one day.”

[1:17]  ²² tn Heb “he shall not divide it.” Several Hebrew mss, Smr, LXX, and Syriac have a vav on the negative, yielding the translation, “but he shall not divide it into two parts.” Cf. NIV “not severing it completely” (NRSV similar).

[13:56]  ²³ tn Heb “And if the priest saw and behold….”

[13:56]  ²⁴ tn Heb “and he shall tear it from.”

[1:3]  ²⁵ sn The burnt offering (עֹלָה, ’olah) was basically a “a gift of a soothing aroma to the Lord” (vv. 9, 13, 17). It could serve as a votive or freewill offering (e.g., Lev 22:18-20), an accompaniment of prayer and supplication (e.g., 1 Sam 7:9-10), part of the regular daily, weekly, monthly, and festival cultic pattern (e.g., Num 28-29), or to make atonement either alone (e.g., Lev 1:4; 16:24) or in combination with the grain offering (e.g., Lev 14:20) or sin offering (e.g., Lev 5:7; 9:7). See R. E. Averbeck, NIDOTTE 4:996-1022.

[1:3]  ²⁶ tn Heb “door” (so KJV, ASV); NASB “doorway” (likewise throughout the book of Leviticus). The translation “door” or “doorway” may suggest a framed door in a casing to the modern reader, but here the term refers to the entrance to a tent.

[1:3]  ²⁷ tn The NIV correctly has “it” in the text, referring to the acceptance of the animal (cf., e.g., RSV, NEB, NLT), but “he” in the margin, referring to the acceptance of the offerer (cf. ASV, NASB, JB). The reference to a “flawless male” in the first half of this verse suggests that the issue here is the acceptability of the animal to make atonement on behalf of the offerer (Lev 1:4; cf. NRSV “for acceptance in your behalf”).

[1:12]  ²⁸ tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity (so also in v. 13).

[3:5]  ²⁹ tn Or “on the fire – [it is] a gift of a soothing aroma to the Lord” (see Lev 1:13b, 17b, and the note on 1:9b).

[4:14]  ³⁰ 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]  ³¹ sn See the note on the word “slaughter” in v. 15.

[4:21]  ³² tn Heb “And he shall bring out the bull to from outside to the camp.”

[4:24]  ³³ 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.

[7:30]  ³⁴ tn Heb “on the breast.”

[7:30]  ³⁵ tc Many Hebrew mss and some versions (esp. the LXX) limit the offerings in the last part of this verse to the fat portions, specifically, the fat and the fat lobe of the liver (see the BHS footnote). The verse is somewhat awkward in Hebrew but nevertheless correct.

[7:30]  tn Heb “the breast to wave it, a wave offering before the Lord.” Other possible translations are “to elevate the breast [as] an elevation offering before the Lord” (cf. NRSV) or “to present the breast [as] a presentation offering before the Lord.” See J. E. Hartley, Leviticus (WBC), 91, J. Milgrom, Leviticus (AB), 1:430-31, 461-72, and R. E. Averbeck, NIDOTTE 3:63-67.

[13:27]  ³⁶ tn Heb “is indeed spreading.”

[13:27]  ³⁷ tn For the rendering “diseased infection” see the note on v. 2 above.

[13:43]  ³⁸ tn Heb “and the priest shall see it” (cf. KJV). The MT has “him/it” which some take to refer to the person as a whole (i.e., “him”; see, e.g., J. Milgrom, Leviticus [AB], 1:770; NIV, NRSV, etc.), while others take it as a reference to the “infection” (נֶגַע, nega’) in v. 42 (J. E. Hartley, Leviticus [WBC], 172, 177). Smr has “her/it,” which would probably refer to “disease” (צָרַעַת, tsara’at) in v. 42. The general pattern in the chapter suggests that “it,” either the infection or the disease, is the object of the examination (see, e.g., v. 3 above and v. 50 below).

[13:43]  ³⁹ tn Heb “and behold.”

[13:43]  ⁴⁰ tn Heb “like appearance of disease of skin of flesh.”

[14:12]  ⁴¹ tn Heb “And the priest shall take the one lamb.”

[14:12]  ⁴² tn See the note on Lev 5:15 above. The primary purpose of the “guilt offering” (אָשָׁם, ’asham) was to “atone” (כִּפֶּר, kipper, “to make atonement,” see v. 18 below and the note on Lev 1:4) for “trespassing” on the Lord’s “holy things,” whether sacred objects or sacred people. It is, therefore, closely associated with the reconsecration of the Lord’s holy people as, for example, here and in the case of the corpse contaminated Nazirite (Num 6:11b-12). Since the nation of Israel was “a kingdom of priests and a holy nation” to the Lord (Exod 19:6; cf. the blood splashed on all the people in Exod 24:8), the skin diseased person was essentially a member of the “holy nation” who had been expelled from the community. Therefore, he or she had been desecrated and the guilt offering was essential to restoring him or her to the community. In fact, the manipulation of blood and oil in the guilt offering ritual procedure for the healed person (see vv. 14-18 below) is reminiscent of that employed for the ordination offering in the consecration of the holy Aaronic priests of the nation (Exod 29:19-21; Lev 8:22-30).

[14:12]  ⁴³ tn Heb “wave them [as] a wave offering before the Lord” (NAB similar). See the note on Lev 7:30 and the literature cited there. Other possible translations include “elevate them [as] an elevation offering before the Lord” (cf. NRSV) or “present them [as] a presentation offering before the Lord.” To be sure, the actual physical “waving” of a male lamb seems unlikely, but some waving gesture may have been performed in the presentation of the offering (cf. also the “waving” of the Levites as a “wave offering” in Num 8:11, etc.).

[16:10]  ⁴⁴ tn The LXX has “he shall stand it” (cf. v. 7).

[16:10]  ⁴⁵ tn Heb “to make atonement on it to send it away to Azazel toward the wilderness.”

[16:32]  ⁴⁶ tn Heb “And the priest whom he shall anointed him and whom he shall fill his hand to act as priest under his father.” Imperfect active verbs are often used as passives (see, e.g., v. 27 above and the note on Lev 14:4).

[17:9]  ⁴⁷ tn Heb “to make it,” meaning “to make the sacrifice.”

[17:9]  ⁴⁸ tn For remarks on the “cut off” penalty see the note on v. 4 above.

[20:4]  ⁴⁹ 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]  ⁵⁰ tn Heb “from that man” (so ASV); NASB “disregard that man.”

[20:5]  ⁵¹ tn The adjective “spiritual” has been supplied in the translation to clarify that this is not a reference to literal prostitution, but figuratively compares idolatry to prostitution.

[20:5]  ⁵² tn Heb “to commit harlotry after Molech.” The translation employs “worshiping” here for clarity (cf. NAB, NCV, TEV, CEV, NLT). On the “cut off” penalty see the note on Lev 7:20.

[20:6]  ⁵³ sn For structure and coherence in Lev 20:6-27 see the note on v. 27 below.

[20:6]  ⁵⁴ tn See the note on the phrase “familiar spirits” in Lev 19:31 above.

[20:6]  ⁵⁵ tn Heb “I will give my faces.”

[20:14]  ⁵⁶ tn Heb “And a man who takes a woman and her mother.” The Hebrew verb “to take” in this context means “to engage in sexual intercourse.”

[20:14]  ⁵⁷ tn Regarding “lewdness,” see the note on Lev 18:17 above.

[20:14]  ⁵⁸ tn Heb “in fire they shall burn him and them.” The active plural verb sometimes requires a passive translation (GKC 460 §144.f, g), esp. when no active plural subject has been expressed in the context. The present translation specifies “burned to death” because the traditional rendering “burnt with fire” (KJV, ASV; NASB “burned with fire”) could be understood to mean “branded” or otherwise burned, but not fatally.

[24:3]  ⁵⁹ tn 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 (see R. E. Averbeck, NIDOTTE 3:687-89).

[24:3]  ⁶⁰ tc Several medieval Hebrew mss, Smr, and the LXX add “and his sons.”

[24:3]  ⁶¹ tn Heb “for your generations.”

[24:11]  ⁶² tn The verb rendered “misused” means literally “to bore through, to pierce” (HALOT 719 s.v. נקב qal); it is from נָקַב (naqav), not קָבַב (qavav; see the participial form in v. 16a). Its exact meaning here is uncertain. The two verbs together may form a hendiadys, “he pronounced by cursing blasphemously” (B. A. Levine, Leviticus [JPSTC], 166), the idea being one of the following: (1) he pronounced the name “Yahweh” in a way or with words that amounted to “some sort of verbal aggression against Yahweh himself” (E. S. Gerstenberger, Leviticus [OTL], 362), (2) he pronounced a curse against the man using the name “Yahweh” (N. H. Snaith, Leviticus and Numbers [NCBC], 110; G. J. Wenham, Leviticus [NICOT], 311), or (3) he pronounced the name “Yahweh” and thereby blasphemed, since the “Name” was never to be pronounced (a standard Jewish explanation). In one way or another, the offense surely violated Exod 20:7, one of the ten commandments, and the same verb for cursing is used explicitly in Exod 22:28 (27 HT) prohibition against “cursing” God. For a full discussion of these and related options for interpreting this verse see P. J. Budd, Leviticus (NCBC), 335-36; J. E. Hartley, Leviticus (WBC), 408-9; and Levine, 166.

[24:14]  ⁶³ tn The words “to death” are supplied in the translation as a clarification; they are clearly implied from v. 16.

[27:8]  ⁶⁴ tn Heb “and the priest shall cause him to be valued.”

[27:8]  ⁶⁵ tn Heb “on the mouth which the hand of the one who vowed reaches.”

[27:19]  ⁶⁶ tn Heb “And if redeeming [infinitive absolute] he redeems [finite verb] the field, the one who consecrated it.” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.

[27:19]  ⁶⁷ tn Heb “the silver of the conversion value.”

[27:19]  ⁶⁸ tn Heb “and it shall rise to him.” See HALOT 1087 s.v. קום 7 for the rendering offered here, but see also the note on the end of v. 14 above (cf. J. E. Hartley, Leviticus [WBC], 476, 478).

[27:26]  ⁶⁹ tn Heb “to the Lord it is.”

[3:8]  ⁷⁰ tn See the note on this term at 1:5.

[4:12]  ⁷¹ tn All of v. 11 is a so-called casus pendens (also known as an extraposition or a nominative absolute), which means that it anticipates the next verse, being the full description of “all (the rest of) the bull” (lit. “all the bull”) at the beginning of v. 12 (actually after the first verb of the verse; see the next note below).

[4:12]  ⁷² tn Heb “And he (the offerer) shall bring out all the bull to from outside to the camp to a clean place.”

[4:12]  ⁷³ tn Heb “a clean place,” but referring to a place that is ceremonially clean. This has been specified in the translation for clarity.

[4:12]  ⁷⁴ tn Heb “the pouring out [place] of fatty ash.”

[4:12]  ⁷⁵ tn Heb “burn with fire.” This expression is somewhat redundant in English, so the translation collocates “fire” with “wood,” thus “a wood fire.”

[5:16]  ⁷⁶ tn Heb “and which he sinned from the holy thing.”

[5:16]  ⁷⁷ sn Regarding “make atonement” see the note on Lev 1:4.

[5:16]  ⁷⁸ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[6:4]  ⁷⁹ tn Heb “and it shall happen, when he sins and becomes guilty,” which is both resumptive of the previous (vv. 2-3) and the conclusion to the protasis (cf. “then” introducing the next clause as the apodosis). In this case, “becomes guilty” (cf. NASB, NIV) probably refers to his legal status as one who has been convicted of a crime in court; thus the translation “he is found guilty.” See R. E. Averbeck, NIDOTTE 1:559-61.

[6:4]  ⁸⁰ tn Heb “that had been held in trust with him.”

[6:5]  ⁸¹ tn Heb “or from all which he swears on it to falsehood.”

[6:5]  ⁸² tn Heb “in its head.” This refers “the full amount” in terms of the “principal,” the original item or amount obtained illegally (J. Milgrom, Leviticus [AB], 1:338; J. E. Hartley, Leviticus [WBC], 84).

[6:5]  ⁸³ tn Heb “to whom it is to him he shall give it in the day of his being guilty.” The present translation is based on the view that he has been found guilty through the legal process (see the note on v. 4 above; cf., e.g., TEV and B. A. Levine, Leviticus [JPSTC], 33-34). Others translate the latter part as “in the day he offers his guilt [reparation] offering” (e.g., NIV and J. E. Hartley, Leviticus [WBC], 73, 84), or “in the day he realizes his guilt” (e.g., NRSV and J. Milgrom, Leviticus [AB], 1:319, 338).

[6:20]  ⁸⁴ sn A tenth of an ephah is about 2.3 liters, one day’s ration for a single person (J. Milgrom, Leviticus [AB], 1:306).

[6:20]  ⁸⁵ tn For the rendering “choice wheat flour” see the note on Lev 2:1.

[7:18]  ⁸⁶ tn Or “desecrated,” or “defiled,” or “forbidden.” For this difficult term see J. Milgrom, Leviticus (AB), 1:422. Cf. NIV “it is impure”; NCV “it will become unclean”; NLT “will be contaminated.”

[7:18]  ⁸⁷ tn Heb “his iniquity he shall bear” (cf. Lev 5:1); NIV “will be held responsible”; NRSV “shall incur guilt”; TEV “will suffer the consequences.”

[8:31]  ⁸⁸ 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.”

[13:3]  ⁸⁹ tn Heb “and the priest shall see the infection.”

[13:3]  ⁹⁰ tn There is no “if” expressed, but the contrast between the priestly finding in this verse and the next verse clearly implies it.

[13:3]  ⁹¹ tn Heb “and the appearance of the infection is deep ‘from’ (comparative מִן, min, “deeper than”) the skin of the his flesh.” See the note on v. 20 below.

[13:3]  ⁹² tn For the translation “diseased infection” see the note on v. 2 above. Cf. TEV “a dreaded skin disease”; NIV “an infectious skin disease”; NLT “a contagious skin disease.”

[13:3]  ⁹³ tn The pronoun “it” here refers to the “infection,” not the person who has the infection (cf. the object of “examine” at the beginning of the verse).

[13:3]  ⁹⁴ tn Heb “he shall make him unclean.” The verb is the Piel of טָמֵא (tame’) “to be unclean.” Here it is a so-called “declarative” Piel (i.e., “to declare unclean”), but it also implies that the person is put into the category of actually being “unclean” by the pronouncement itself (J. E. Hartley, Leviticus [WBC], 175; cf. the corresponding opposite in v. 6 below).

[13:6]  ⁹⁵ tn That is, at the end of the second set of seven days referred to at the end of v. 5, a total of fourteen days after the first appearance before the priest.

[13:6]  ⁹⁶ tn Heb “and behold.”

[13:6]  ⁹⁷ tn Heb “he shall make him clean.” The verb is the Piel of טָהֵר (taher, “to be clean”). Here it is a so-called “declarative” Piel (i.e., “to declare clean”), but it also implies that the person is put into the category of being “clean” by the pronouncement itself (J. E. Hartley, Leviticus [WBC], 176; cf. the corresponding opposite in v. 3 above).

[13:6]  ⁹⁸ tn On the term “scab” see the note on v. 2 above. Cf. NAB “it was merely eczema”; NRSV “only an eruption”; NLT “only a temporary rash.”

[13:6]  ⁹⁹ tn Heb “and he shall wash his clothes.”

[13:25]  ¹⁰⁰ tn Heb “and the priest shall see it.”

[13:25]  ¹⁰¹ tn Heb “and behold” (so KJV, ASV).

[13:25]  ¹⁰² tn Heb “and its appearance is deep ‘from’ [comparative מִן (min) meaning ‘deeper than’] the skin.”

[13:25]  ¹⁰³ tn Heb “it is a disease. In the burn it has broken out.”

[13:25]  ¹⁰⁴ tn This is the declarative Piel of the verb טָמֵא (tame’; cf. the note on v. 3 above).

[13:25]  ¹⁰⁵ tn For the rendering “diseased infection” see the note on v. 2 above.

[13:30]  ¹⁰⁶ tn Heb “and the priest shall see the infection.”

[13:30]  ¹⁰⁷ tn Heb “and behold.”

[13:30]  ¹⁰⁸ tn Heb “its appearance is deep ‘from’ (comparative מִן, min, “deeper than”) the skin.”

[13:30]  ¹⁰⁹ tn This is the declarative Piel of the verb טָמֵא (tame’; cf. the note on v. 3 above).

[13:30]  ¹¹⁰ tn The exact identification of this disease is unknown. Cf. KJV “dry scall”; NASB “a scale”; NIV, NCV, NRSV “an itch”; NLT “a contagious skin disease.” For a discussion of “scall” disease in the hair, which is a crusty scabby disease of the skin under the hair that also affects the hair itself, see J. E. Hartley, Leviticus (WBC), 192-93, and J. Milgrom, Leviticus (AB), 1:793-94. The Hebrew word rendered “scall” (נֶתֶק, neteq) is related to a verb meaning “to tear; to tear out; to tear apart.” It may derive from the scratching and/or the tearing out of the hair or the scales of the skin in response to the itching sensation caused by the disease.

[13:30]  ¹¹¹ tn Heb “It is scall. It is the disease of the head or the beard.”

[13:34]  ¹¹² tn Heb “and behold” (so KJV, ASV).

[13:34]  ¹¹³ tn Heb “and its appearance is not deep ‘from’ (comparative מִן, min, meaning “deeper than”) the skin.”

[13:34]  ¹¹⁴ tn This is the declarative Piel of the verb טָהֵר (taher, cf. the note on v. 6 above).

[16:15]  ¹¹⁵ tn Heb “and he shall bring its blood into from house to the veil-canopy.”

[20:3]  ¹¹⁶ tn Heb “And I, I shall give my faces.”

[20:3]  ¹¹⁷ sn On the “cut off” penalty see the notes on Lev 7:20 and 17:4.

[20:3]  ¹¹⁸ tn Heb “for the sake of defiling my sanctuary and to profane my holy name.”

[25:28]  ¹¹⁹ tn Heb “And if his hand has not found sufficiency of returning.” Although some versions take this to mean that he has not made enough to regain the land (e.g., NASB, NRSV; see also B. A. Levine, Leviticus [JPSTC], 176), the combination of terms in Hebrew corresponds to the portion of v. 27 that refers specifically to refunding the money (cf. v. 27; see NIV and G. J. Wenham, Leviticus [NICOT], 315).

[25:28]  ¹²⁰ tn Heb “his sale.”

[25:28]  ¹²¹ tn Heb “will be in the hand of.” This refers to the temporary control of the one who purchased its produce until the next year of jubilee, at which time it would revert to the original owner.

[25:28]  ¹²² tn Heb “it shall go out” (so KJV, ASV; see B. A. Levine, Leviticus [JPSTC], 176).

[25:28]  ¹²³ tn Heb “he”; the referent (the original owner of the land) has been specified in the translation for clarity.

[25:30]  ¹²⁴ tn Heb “until fulfilling to it a complete year.’

[25:30]  ¹²⁵ tn Heb “the house which [is] in the city which to it [is] a wall.” The Kethib has לֹא (lo’, “no, not”) rather than לוֹ (lo, “to it”) which is the Qere.

[25:30]  ¹²⁶ tn See the note on v. 23 above.

[27:10]  ¹²⁷ tn Heb “it and its substitute.” The referent (the original animal offered) has been specified in the translation for clarity.

[27:14]  ¹²⁸ tn The expression “it shall stand” may be a technical term for “it shall be legally valid”; cf. NLT “assessment will be final.”