Imamat 27:20

27:20 If he does not redeem the field, but sells ¹  the field to someone else, he may never redeem it.

Imamat 25:12

25:12 Because that year is a jubilee, it will be holy to you – you may eat its produce ²  from the field.

Imamat 26:4

26:4 I will give you your rains in their time so that ³  the land will give its yield and the trees of the field will produce their fruit. ⁴ 

Imamat 27:21

27:21 When it reverts ⁵  in the jubilee, the field will be holy to the Lord like a permanently dedicated field; ⁶  it will become the priest’s property. ⁷ 

Imamat 27:24

27:24 In the jubilee year the field will return to the one from whom he bought it, the one to whom it belongs as landed property.

Imamat 14:7

14:7 and sprinkle it seven times on the one being cleansed ⁸  from the disease, pronounce him clean, ⁹  and send the live bird away over the open countryside. ¹⁰ 

Imamat 14:53

14:53 and he is to send the live bird away outside the city ¹¹  into the open countryside. So he is to make atonement for the house and it will be clean.

Imamat 26:22

26:22 I will send the wild animals ¹²  against you and they will bereave you of your children, ¹³  annihilate your cattle, and diminish your population ¹⁴  so that your roads will become deserted.

Imamat 27:19

27:19 If, however, the one who consecrated the field redeems it, ¹⁵  he must add to it one fifth of the conversion price ¹⁶  and it will belong to him. ¹⁷ 

Imamat 17:5

17:5 This is so that ¹⁸  the Israelites will bring their sacrifices that they are sacrificing in the open field ¹⁹  to the Lord at the entrance of the Meeting Tent to the priest and sacrifice them there as peace offering sacrifices to the Lord.

[27:20]  ¹ tn Heb “and if he sells.”

[25:12]  ² tn That is, the produce of the land (fem.; cf. v. 7 above).

[26:4]  ³ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[26:4]  ⁴ tn Heb “the tree of the field will give its fruit.” As a collective singular this has been translated as plural.

[27:21]  ⁵ tn Heb “When it goes out” (cf. Lev 25:25-34).

[27:21]  ⁶ tn Heb “like the field of the permanent dedication.” The Hebrew word חֵרֶם (kherem) is a much discussed term. In this and the following verses it refers in a general way to the fact that something is permanently devoted to the Lord and therefore cannot be redeemed (cf. v. 20b). See J. A. Naudé, NIDOTTE 2:276-77; N. Lohfink, TDOT 5:180-99, esp. pp. 184, 188, and 198-99; and the numerous explanations in J. E. Hartley, Leviticus (WBC), 483-85.

[27:21]  ⁷ tn Heb “to the priest it shall be his property.”

[14:7]  ⁸ tn Heb “the one cleansing himself” (i.e., Hitpael participle of טָהֵר [taher, “to be clean”]).

[14:7]  ⁹ tn Heb “and he shall make him clean.” The verb is the Piel of טָהֵר (taher, “to be clean”), here used as a so-called “declarative” Piel (i.e., “to declare clean”; cf. 13:6, etc.).

[14:7]  ¹⁰ sn The reddish color of cedar wood and the crimson colored fabric called for in v. 4 (see the note there, esp. the association with the color of blood) as well as the priestly commands to bring “two live” birds (v. 4a), to slaughter one of them “over fresh water” (literally “living water,” v. 5b), and the subsequent ritual with the (second) “live” bird (vv. 6-7) combine to communicate the concept of “life” and “being alive” in this passage. This contrasts with the fear of death associated with the serious skin diseases in view here (see, e.g., Aaron’s description of Miriam’s skin disease in Num 12:12, “Do not let her be like the dead one when it goes out from its mother’s womb and its flesh half eaten away”). Since the slaughtered bird here is not sacrificed at the altar and is not designated as an expiatory “sin offering,” this ritual procedure probably symbolizes the renewed life of the diseased person and displays it publicly for all to see. It is preparatory to the expiatory rituals that will follow (vv. 10-20, esp. vv. 18-20), but is not itself expiatory. Thus, although there are important similarities between the bird ritual here, the scapegoat on the Day of Atonement (Lev 16:20-22), and the red heifer for cleansing from corpse contamination (Num 19), this bird ritual is different in that the latter two constitute “sin offerings” (Lev 16:5, 8-10; Num 19:9, 17). Neither of the birds in Lev 14:4-7 is designated or treated as a “sin offering.” Nevertheless, the very nature of the live bird ritual itself and its obvious similarity to the scapegoat ritual suggests that the patient’s disease has been removed far away so that he or she is free from its effects both personally and communally.

[14:53]  ¹¹ tn Heb “to from outside to the city.”

[26:22]  ¹² 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]  ¹³ tn The words “of your children” are not in the Hebrew text, but are implied.

[26:22]  ¹⁴ tn Heb “and diminish you.”

[27:19]  ¹⁵ 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]  ¹⁶ tn Heb “the silver of the conversion value.”

[27:19]  ¹⁷ 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).

[17:5]  ¹⁸ tn Heb “So that which.”

[17:5]  ¹⁹ tn Heb “on the faces of the field.”