Imamat 26:42

26:42 I will remember my covenant with Jacob and also my covenant with Isaac and also my covenant with Abraham, ¹  and I will remember the land.

Imamat 26:45

26:45 I will remember for them the covenant with their ancestors ²  whom I brought out from the land of Egypt in the sight of the nations to be their God. I am the Lord.’”

Imamat 24:7

24:7 You must put pure frankincense ³  on each row, ⁴  and it will become a memorial portion ⁵  for the bread, a gift ⁶  to the Lord.

Imamat 2:9

2:9 Then the priest must take up ⁷  from the grain offering its memorial portion and offer it up in smoke on the altar – it is ⁸  a gift of a soothing aroma to the Lord.

Imamat 2:16

2:16 Then the priest must offer its memorial portion up in smoke – some of its crushed bits, some of its olive oil, in addition to all of its frankincense – it is ⁹  a gift to the Lord.

Imamat 23:24

23:24 “Tell the Israelites, ‘In the seventh month, on the first day of the month, you must have a complete rest, a memorial announced by loud horn blasts, ¹⁰  a holy assembly.

Imamat 5:12

5:12 He must bring it to the priest and the priest must scoop out from it a handful as its memorial portion ¹¹  and offer it up in smoke on the altar on top of the other gifts of the Lord – it is a sin offering.

Imamat 2:2

2:2 Then he must bring it to the sons of Aaron, the priests, and the priest ¹²  must scoop out from there a handful of its choice wheat flour and some of its olive oil in addition to all of its frankincense, and the priest must offer its memorial portion ¹³  up in smoke on the altar – it is ¹⁴  a gift of a soothing aroma to the Lord.

Imamat 6:15

6:15 and the priest ¹⁵  must take up with his hand some of the choice wheat flour of the grain offering ¹⁶  and some of its olive oil, and all of the frankincense that is on the grain offering, and he must offer its memorial portion ¹⁷  up in smoke on the altar ¹⁸  as a soothing aroma to the Lord. ¹⁹ 

Imamat 26:23

26:23 “‘If in spite of these things ²⁰  you do not allow yourselves to be disciplined and you walk in hostility against me, ²¹ 

Imamat 19:34

19:34 The foreigner who resides with you must be to you like a native citizen among you; so ²²  you must love him as yourself, because you were foreigners in the land of Egypt. I am the Lord your God.

Imamat 23:43

23:43 so that your future generations may know that I made the Israelites live in temporary shelters when I brought them out from the land of Egypt. I am the Lord your God.’”

Imamat 22:9

22:9 They must keep my charge so that they do not incur sin on account of it ²³  and therefore die ²⁴  because they profane it. I am the Lord who sanctifies them.

Imamat 16:1

The Day of Atonement

16:1 The Lord spoke to Moses after the death of Aaron’s two sons when they approached the presence of the Lord ²⁵  and died,

Imamat 6:17

6:17 It must not be baked with yeast. ²⁶  I have given it as their portion from my gifts. It is most holy, ²⁷  like the sin offering and the guilt offering.

Imamat 25:15

25:15 You may buy it from your fellow citizen according to the number of years since ²⁸  the last jubilee; he may sell it to you according to the years of produce that are left. ²⁹ 

Imamat 23:23

The Festival of Horn Blasts

23:23 The Lord spoke to Moses:

Imamat 23:1

Regulations for Israel’s Appointed Times

23:1 The Lord spoke to Moses:

Imamat 23:33

The Festival of Booths

23:33 The Lord spoke to Moses:

Imamat 24:5

24:5 “You must take choice wheat flour ³⁰  and bake twelve loaves; ³¹  there must be two tenths of an ephah of flour in ³²  each loaf,

Imamat 25:37

25:37 You must not lend him your money at interest and you must not sell him food for profit. ³³ 

Imamat 10:18

10:18 See here! ³⁴  Its blood was not brought into the holy place within! ³⁵  You should certainly have eaten it in the sanctuary just as I commanded!”

Imamat 23:5

23:5 In the first month, on the fourteenth day of the month, at twilight, ³⁶  is a Passover offering to the Lord.

Imamat 23:26

The Day of Atonement

23:26 The Lord spoke to Moses:

Imamat 23:39

23:39 “‘On ³⁷  the fifteenth day of the seventh month, when you gather in the produce of the land, you must celebrate a pilgrim festival of the Lord for seven days. On the first day is a complete rest and on the eighth day is complete rest.

Imamat 5:4

5:4 or when a person swears an oath, speaking thoughtlessly ³⁸  with his lips, whether to do evil or to do good, with regard to anything which the individual might speak thoughtlessly in an oath, even if he did not realize it, but he himself has later come to know it and is guilty with regard to one of these oaths ³⁹  –

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 15:31

Summary of Purification Regulations for Bodily Discharges

15:31 “‘Thus you ⁴⁰  are to set the Israelites apart from their impurity so that they ⁴¹  do not die in their impurity by defiling my tabernacle which is in their midst.

Imamat 23:6

23:6 Then on the fifteenth day of the same month ⁴²  will be the festival of unleavened bread to the Lord; seven days you must eat unleavened bread.

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. ⁴³ 

Imamat 23:38

23:38 besides ⁴⁴  the Sabbaths of the Lord and all your gifts, votive offerings, and freewill offerings which you must give to the Lord.

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; ⁴⁵  you must celebrate it in the seventh month.

Imamat 6:18

6:18 Every male among the sons of Aaron may eat it. It is a perpetual allotted portion ⁴⁶  throughout your generations ⁴⁷  from the gifts of the Lord. Anyone who touches these gifts ⁴⁸  must be holy.’” ⁴⁹ 

Imamat 16:29

Review of the Day of Atonement

16:29 “This is to be a perpetual statute for you. ⁵⁰  In the seventh month, on the tenth day of the month, you must humble yourselves ⁵¹  and do no work of any kind, ⁵²  both the native citizen and the foreigner who resides ⁵³  in your midst,

Imamat 23:37

23:37 “‘These are the appointed times of the Lord that you must proclaim as holy assemblies to present a gift to the Lord – burnt offering, grain offering, sacrifice, and drink offerings, ⁵⁴  each day according to its regulation, ⁵⁵ 

[26:42]  ¹ tn Heb “my covenant with Abraham I will remember.” The phrase “I will remember” has not been repeated in the translation for stylistic reasons.

[26:45]  ² tn Heb “covenant of former ones.”

[26:45]  sn For similar expressions referring back to the ancestors who refused to follow the stipulations of the Mosaic covenant see, for example, Deut 19:14, Jer 11:10, and Ps 79:8 (see B. A. Levine, Leviticus [JPSTC], 192, and J. E. Hartley, Leviticus [WBC], 471).

[24:7]  ³ tn This is not just any “incense” (קְטֹרֶת, qÿtoret; R. E. Averbeck, NIDOTTE 3:913-16), but specifically “frankincense” (לְבֹנָה, lÿvonah; R. E. Averbeck, NIDOTTE 2:756-57).

[24:7]  ⁴ tn Heb “on [עַל, ’al] the row,” probably used distributively, “on each row” (J. E. Hartley, Leviticus [WBC], 395-96). Perhaps the frankincense was placed “with” or “along side of” each row, not actually on the bread itself, and was actually burned as incense to the Lord (cf. NIV “Along [Alongside CEV] each row”; NRSV “with each row”; NLT “near each row”; B. A. Levine, Leviticus [JPSTC], 165). This particular preposition can have such a meaning.

[24:7]  ⁵ sn The “memorial portion” (אַזְכָרָה, ’azkharah) was normally the part of the grain offering that was burnt on the altar (see Lev 2:2 and the notes there), as opposed to the remainder, which was normally consumed by the priests (Lev 2:3; see the full regulations in Lev 6:14-23 [6:7-16 HT]).

[24:7]  ⁶ sn See the note on Lev 1:9 regarding the term “gift.”

[2:9]  ⁷ 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]  ⁸ 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).

[2:16]  ⁹ tn See the note on “it is” in 2:9b.

[23:24]  ¹⁰ tn Heb “a memorial of loud blasts.” Although the term for “horn” does not occur here, allowing for the possibility that vocal “shouts” of acclamation are envisioned (see P. J. Budd, Leviticus [NCBC], 325), the “blast” of the shofar (a trumpet made from a ram’s “horn”) is most likely what is intended. On this occasion, the loud blasts on the horn announced the coming of the new year on the first day of the seventh month (see the explanations in J. E. Hartley, Leviticus [WBC], 387, and B. A. Levine, Leviticus [JPSTC], 160).

[5:12]  ¹¹ sn The “memorial portion” (אַזְכָּרָה, ’azkkarah) was the part of the grain offering that was burnt on the altar (Lev 2:2), as opposed to the remainder, which was normally consumed by the priests (Lev 2:3; see the full regulations in Lev 6:14-23 [6:7-16 HT]). It was probably intended to call to mind (i.e., memorialize) before the Lord the reason for the presentation of the particular offering (see the remarks in R. E. Averbeck, NIDOTTE 1:335-39).

[2:2]  ¹² tn Heb “and he”; the referent has been specified in the translation for clarity. The syntax is strange here and might suggest that it was the offerer who scooped out a handful of the grain offering for the memorial portion (G. J. Wenham, Leviticus [NICOT], 66), but based on v. 9 below it should be understood that it was the priest who performed this act (see, e.g., NRSV “After taking from it a handful of the choice flour and oil…the priest shall…”; see also J. Milgrom, Leviticus [AB], 1:177, 181 and J. E. Hartley, Leviticus [WBC], 30).

[2:2]  ¹³ sn The “memorial portion” (אַזְכָרָה, ’azkharah) was the part of the grain offering that was burnt on the altar (see the previous clause), as opposed to the remainder, which was normally consumed by the priests (v. 3; see the full regulations in Lev 6:14-23[7-16]). It was probably intended to call to mind (i.e., memorialize) before the Lord the reason for the presentation of the particular offering (see the remarks in R. E. Averbeck, NIDOTTE 1:335-39).

[2:2]  ¹⁴ tn The words “it is” have been supplied. See the notes on Lev 1:9 and 2:3. There is no text critical problem here, but the syntax suggests the same translation.

[6:15]  ¹⁵ tn Heb “and he”; the referent has been specified in the translation for clarity. The “he” refers to the officiating priest. A similar shift between singular and plural occurs in Lev 1:7-9, but see the note on Lev 1:7 and J. E. Hartley, Leviticus [WBC], 89 for the possibility of textual corruption.

[6:15]  ¹⁶ tn Heb “shall take up from it with his hand some of the choice wheat flour of the grain offering.”

[6:15]  ¹⁷ sn See the note on Lev 2:2.

[6:15]  ¹⁸ tc Smr reading, which includes the locative ה (hey, translated “on” the altar), is preferred here. This is the normal construction with the verb “offer up in smoke” in Lev 1-7 (see the note on Lev 1:9).

[6:15]  ¹⁹ tn Heb “and he shall offer up in smoke [on] the altar a soothing aroma, its memorial portion, to the Lord.”

[26:23]  ²⁰ tn Heb “And if in these.”

[26:23]  ²¹ tn Heb “with me,” but see the added preposition בְּ (bet) on the phrase “in hostility” in vv. 24 and 27.

[19:34]  ²² tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[22:9]  ²³ tn Heb “and they will not lift up on it sin.” The pronoun “it” (masculine) apparently refers to any item of food that belongs to the category of “holy offerings” (see above).

[22:9]  ²⁴ tn Heb “and die in it.”

[16:1]  ²⁵ tn Heb “in their drawing near to the faces of the Lord.” The rendering here relies on the use of this expression for the very “presence” of God in Exod 33:14-15 and in the Lev 9:24-10:2 passage, where the Nadab and Abihu catastrophe referred to here is narrated.

[6:17]  ²⁶ tn Heb “It must not be baked leavened” (cf. Lev 2:11). The noun “leaven” is traditional in English versions (cf. KJV, ASV, NASB, NRSV), but “yeast” is more commonly used today.

[6:17]  ²⁷ tn Heb “holiness of holinesses [or holy of holies] it is”; cf. NAB “most sacred.”

[25:15]  ²⁸ tn Heb “in the number of years after.”

[25:15]  ²⁹ tn The words “that are left” are not in the Hebrew text, but are implied.

[25:15]  sn The purchaser is actually buying only the crops that the land will produce until the next jubilee, since the land will revert to the original owner at that time. The purchaser, therefore, is not actually buying the land itself.

[24:5]  ³⁰ sn See the note on Lev 2:1.

[24:5]  ³¹ tn Heb “and bake it twelve loaves”; KJV, NAB, NASB “cakes.”

[24:5]  ³² tn The words “of flour” are supplied in the translation for clarity.

[24:5]  sn See the note on Lev 5:11.

[25:37]  ³³ tn Heb “your money” and “your food.” With regard to “interest” and “profit” see the note on v. 36 above.

[10:18]  ³⁴ tn Or “Behold!” (so KJV, ASV, NASB).

[10:18]  ³⁵ sn The term here rendered “within” refers to the bringing of the blood inside the holy place for application to the altar of incense rather than to the altar of burnt offering in the courtyard of the tabernacle (cf. Lev 4:7, 16-18; 6:30 [23 HT]).

[23:5]  ³⁶ tn Heb “between the two evenings,” perhaps designating the time between the setting of the sun and the true darkness of night. Cf. KJV, ASV “at even”; NAB “at the evening twilight.”

[23:5]  sn See B. A. Levine, Leviticus (JPSTC), 156, for a full discussion of the issues raised in this verse. The rabbinic tradition places the slaughter of Passover offerings between approximately 3:00 p.m. and 6:00 p.m., not precisely at twilight. Moreover, the term פֶּסַח (pesakh) may mean “protective offering” rather than “Passover offering,” although they amount to about the same thing in the historical context of the exodus from Egypt (see Exod 11-12).

[23:39]  ³⁷ tn Heb “Surely on the fifteenth day.” The Hebrew adverbial particle אַךְ (’akh) is left untranslated by most recent English versions; however, cf. NASB “On exactly the fifteenth day.”

[5:4]  ³⁸ tn Heb “to speak thoughtlessly”; cf. NAB “rashly utters an oath.”

[5:4]  ³⁹ tn Heb “and is guilty to one from these,” probably referring here to any of “these” things about which one might swear a thoughtless oath (J. E. Hartley, Leviticus [WBC], 45), with the word “oath” supplied in the translation for clarity. Another possibility is that “to one from these” is a dittography from v. 5 (cf. the note on v. 5a), and that v. 4 ends with “and is guilty” like vv. 2 and 3 (J. Milgrom, Leviticus [AB], 1:300).

[15:31]  ⁴⁰ tn Heb “And you shall.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here (cf. KJV, ASV, NASB, NCV, NRSV).

[15:31]  ⁴¹ tn Heb “and they.” Here the Hebrew conjunction ו (vav, “and”) indicates a negative purpose (“lest,” so NAB, NASB).

[23:6]  ⁴² tn Heb “to this month.”

[23:15]  ⁴³ 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.”

[23:38]  ⁴⁴ tn Heb “from to separation.” See BDB 94 s.v. בַּד 1.e for an explanation of this phrase. This phrase is repeated in front of each of the four items in this verse in the Hebrew text, but these have not been translated into English for stylistic reasons. Cf. KJV, NASB “besides”; NRSV “apart from.”

[23:41]  ⁴⁵ tn Heb “for your generations.”

[6:18]  ⁴⁶ tn Or “a perpetual regulation”; cf. NASB “a permanent ordinance”; NRSV “as their perpetual due.”

[6:18]  ⁴⁷ tn Heb “for your generations”; cf. NIV “for the generations to come.”

[6:18]  ⁴⁸ tn Heb “touches them”; the referent has been specified in the translation for clarity. In this context “them” must refer to the “gifts” of the Lord.

[6:18]  ⁴⁹ tn Or “anyone/anything that touches them shall become holy” (J. Milgrom, Leviticus [AB], 1:443-56). The question is whether this refers to the contagious nature of holy objects (cf. NAB, NASB, NIV, NRSV, NLT) or whether it simply sets forth a demand that anyone who touches the holy gifts of the Lord must be a holy person (cf. CEV). See R. E. Averbeck, NIDOTTE 2:900-902.

[16:29]  ⁵⁰ tn Heb “And it [feminine] shall be for you a perpetual statute.” Verse 34 begins with the same clause except for the missing demonstrative pronoun “this” here in v. 29. The LXX has “this” in both places and it suits the sense of the passage, although both the verb and the pronoun are sometimes missing in this clause elsewhere in the book (see, e.g., Lev 3:17).

[16:29]  ⁵¹ tn Heb “you shall humble your souls.” The verb “to humble” here refers to various forms of self-denial, including but not limited to fasting (cf. Ps 35:13 and Isa 58:3, 10). The Mishnah (m. Yoma 8:1) lists abstentions from food and drink, bathing, using oil as an unguent to moisten the skin, wearing leather sandals, and sexual intercourse (cf. 2 Sam 12:16-17, 20; see the remarks in J. Milgrom, Leviticus [AB], 1:1054; B. A. Levine, Leviticus [JPSTC], 109; and J. E. Hartley, Leviticus [WBC], 242).

[16:29]  ⁵² tn Heb “and all work you shall not do.”

[16:29]  ⁵³ tn Heb “the native and the sojourner who sojourns.”

[23:37]  ⁵⁴ tn The LXX has “[their] burnt offerings, and their sacrifices, and their drink offerings.”

[23:37]  ⁵⁵ tn Heb “a matter of a day in its day”; NAB “as prescribed for each day”; NRSV, NLT “each on its proper day.”