Imamat 4:13

For the Whole Congregation

4:13 “‘If the whole congregation of Israel strays unintentionally ¹  and the matter is not noticed by ²  the assembly, and they violate one of the Lord’s commandments, which must not be violated, ³  so they become guilty,

Imamat 4:27

For the Common Person

4:27 “‘If an ordinary individual ⁴  sins by straying unintentionally ⁵  when he violates one of the Lord’s commandments which must not be violated, ⁶  and he pleads guilty

Imamat 5:3-4

5:3 or when he touches human uncleanness with regard to anything by which he can become unclean, ⁷  even if he did not realize it, but he himself has later come to know it and is guilty; 5:4 or when a person swears an oath, speaking thoughtlessly ⁸  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 ⁹  –

Imamat 5:8

5:8 He must bring them to the priest and present first the one that is for a sin offering. The priest ¹⁰  must pinch ¹¹  its head at the nape of its neck, but must not sever the head from the body. ¹² 

Imamat 5:17

Unknown trespass

5:17 “If a person sins and violates any of the Lord’s commandments which must not be violated ¹³  (although he did not know it at the time, ¹⁴  but later realizes he is guilty), then he will bear his punishment for iniquity ¹⁵ 

Imamat 7:15

7:15 The meat of his ¹⁶  thanksgiving peace offering must be eaten on the day of his offering; he must not set any of it aside until morning.

Imamat 8:17

8:17 but the rest of the bull – its hide, its flesh, and its dung – he completely burned up ¹⁷  outside the camp just as the Lord had commanded Moses. ¹⁸ 

Imamat 8:28

8:28 Moses then took them from their palms and offered them up in smoke on the altar ¹⁹  on top of the burnt offering – they were an ordination offering for a soothing aroma; it was a gift to the Lord.

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 9:9

9:9 Then Aaron’s sons presented the blood to him and he dipped his finger in the blood and put it on the horns of the altar, and the rest of the blood he poured out at the base of the altar.

Imamat 12:7

12:7 The priest ²⁰  is to present it before the Lord and make atonement ²¹  on her behalf, and she will be clean ²²  from her flow of blood. ²³  This is the law of the one who bears a child, for the male or the female child.

Imamat 14:7

14:7 and sprinkle it seven times on the one being cleansed ²⁴  from the disease, pronounce him clean, ²⁵  and send the live bird away over the open countryside. ²⁶ 

Imamat 14:16

14:16 Then the priest is to dip his right forefinger into the olive oil ²⁷  that is in his left hand, and sprinkle some of the olive oil with his finger seven times before the Lord.

Imamat 14:48

14:48 “If, however, the priest enters ²⁸  and examines it, and the ²⁹  infection has not spread in the house after the house has been replastered, then the priest is to pronounce the house clean because the infection has been healed.

Imamat 15:6

15:6 The one who sits on the furniture the man with a discharge sits on must wash his clothes, bathe in water, and be unclean until evening.

Imamat 15:11

15:11 Anyone whom the man with the discharge touches without having rinsed his hands in water ³⁰  must wash his clothes, bathe in water, and be unclean until evening.

Imamat 15:13-14

Purity Regulations for Male Bodily Discharges

15:13 “‘When the man with the discharge becomes clean from his discharge he is to count off for himself seven days for his purification, and he must wash his clothes, bathe in fresh water, ³¹  and be clean. 15:14 Then on the eighth day he is to take for himself two turtledoves or two young pigeons, ³²  and he is to present himself ³³  before the Lord at the entrance of the Meeting Tent and give them to the priest,

Imamat 15:24

15:24 and if a man actually has sexual intercourse with her so that her menstrual impurity touches him, ³⁴  then he will be unclean seven days and any bed he lies on will be unclean.

Imamat 15:27

15:27 and anyone who touches them will be unclean, and he must wash his clothes, bathe in water, and be unclean until evening. ³⁵ 

Imamat 16:12

16:12 and take a censer full of coals of fire from the altar before the Lord ³⁶  and a full double handful of finely ground fragrant incense, ³⁷  and bring them inside the veil-canopy. ³⁸ 

Imamat 16:23

The Concluding Rituals

16:23 “Aaron must then enter ³⁹  the Meeting Tent and take off the linen garments which he had put on when he entered the sanctuary, and leave them there.

Imamat 16:26

16:26 and the one who sent the goat away to Azazel ⁴⁰  must wash his clothes, bathe his body in water, and afterward he may reenter the camp.

Imamat 16:32

16:32 “The priest who is anointed and ordained to act as high priest in place of his father ⁴¹  is to make atonement. He is to put on the linen garments, the holy garments,

Imamat 17:4

17:4 but has not brought it to the entrance of the Meeting Tent ⁴²  to present it as ⁴³  an offering to the Lord before the tabernacle of the Lord. He has shed blood, so that man will be cut off from the midst of his people. ⁴⁴ 

Imamat 20:18

20:18 If a man has sexual intercourse with a menstruating woman and uncovers her nakedness, he has laid bare her fountain of blood and she has exposed the fountain of her blood, so both of them ⁴⁵  must be cut off from the midst of their people.

Imamat 22:9

22:9 They must keep my charge so that they do not incur sin on account of it ⁴⁶  and therefore die ⁴⁷  because they profane it. I am the Lord who sanctifies them.

Imamat 23:38

23:38 besides ⁴⁸  the Sabbaths of the Lord and all your gifts, votive offerings, and freewill offerings which you must give to the Lord.

Imamat 25:22

25:22 and you may sow the eighth year and eat from that sixth year’s produce ⁴⁹  – old produce. Until you bring in the ninth year’s produce, ⁵⁰  you may eat old produce.

Imamat 25:25

25:25 “‘If your brother becomes impoverished and sells some of his property, his near redeemer is to come to you and redeem what his brother sold. ⁵¹ 

Imamat 25:27

25:27 he is to calculate the value of the years it was sold, ⁵²  refund the balance ⁵³  to the man to whom he had sold it, and return to his property.

Imamat 26:5

26:5 Threshing season will extend for you until the season for harvesting grapes, ⁵⁴  and the season for harvesting grapes will extend until sowing season, so ⁵⁵  you will eat your bread until you are satisfied, ⁵⁶  and you will live securely in your land.

Imamat 26:13

26:13 I am the Lord your God who brought you out from the land of Egypt, from being their slaves, ⁵⁷  and I broke the bars of your yoke and caused you to walk upright. ⁵⁸ 

Imamat 26:30

26:30 I will destroy your high places and cut down your incense altars, ⁵⁹  and I will stack your dead bodies on top of the lifeless bodies of your idols. ⁶⁰  I will abhor you. ⁶¹ 

[4:13]  ¹ tn Heb “strays”; KJV “sin through ignorance.” The verb “strays” here is the verbal form of the noun in the expression “by straying” (see the note on Lev 4:2 above).

[4:13]  ² tn Heb “is concealed from the eyes of”; NASB, NRSV, NLT “escapes the notice of.”

[4:13]  ³ tn Heb “and they do one from all the commandments of the Lord which must not be done” (cf. v. 2).

[4:27]  ⁴ tn Heb “an individual from the people of the land”; cf. NASB “anyone of the common people” (KJV, ASV both similar); NAB “a private person.”

[4:27]  ⁵ tn Heb “If one person sins by straying, from the people of the land.” See Lev 4:2 for a note on “straying.”

[4:27]  ⁶ tn Heb “by doing it, one from the commandments of the Lord which must not be done.”

[5:3]  ⁷ tn Heb “or if he touches uncleanness of mankind to any of his uncleanness which he becomes unclean in it.”

[5:4]  ⁸ tn Heb “to speak thoughtlessly”; cf. NAB “rashly utters an oath.”

[5:4]  ⁹ 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).

[5:8]  ¹⁰ tn Heb “he.” The subject (“he”) refers to the priest here, not the offerer who presented the birds to the priest (cf. v. 8a).

[5:8]  ¹¹ sn The action seems to involve both a twisting action, breaking the neck of the bird and severing its vertebrae, as well as pinching or nipping the skin, but in this case not severing the head from the main body (note the rest of this verse).

[5:8]  ¹² tn Heb “he shall not divide [it]” (see J. Milgrom, Leviticus [AB], 1:305).

[5:17]  ¹³ tn Heb “and does one from all of the commandments of the Lord which must not be done.”

[5:17]  ¹⁴ tn The words “at the time” are not in the Hebrew text, but are implied.

[5:17]  ¹⁵ tn Heb “and he did not know, and he shall be guilty and he shall bear his iniquity” (for the rendering “bear his punishment [for iniquity]”) see the note on Lev 5:1.) This portion of v. 17 is especially difficult. The translation offered here suggests (as in many other English versions) that the offender did not originally know that he had violated the Lord’s commandments, but then came to know it and dealt with it accordingly (cf. the corresponding sin offering section in Lev 5:1-4). Another possibility is that it refers to a situation where a person suspects that he violated something although he does not recollect it. Thus, he brings a guilt offering for his suspected violation (J. Milgrom, Leviticus [AB], 1:331-34, 361-63). See also R. E. Averbeck, NIDOTTE 1:561-62.

[7:15]  ¹⁶ tn In the verse “his” refers to the offerer.

[8:17]  ¹⁷ tn Heb “he burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”

[8:17]  ¹⁸ sn See Lev 4:11-12, 21; 6:30 [23 HT].

[8:28]  ¹⁹ tn Heb “toward the altar” (see the note on Lev 1:9).

[12:7]  ²⁰ tn Heb “and he” (i.e., the priest mentioned at the end of v. 6). The referent has been specified in the translation for clarity.

[12:7]  ²¹ sn See the note on Lev 1:4 “make atonement.” The purpose of sin offering “atonement,” in particular, was to purge impurities from the tabernacle (see Lev 15:31 and 16:5-19, 29-34), whether they were caused by physical uncleannesses or by sins and iniquities. In this case, the woman has not “sinned” morally by having a child. Even Mary brought such offerings for giving birth to Jesus (Luke 2:22-24), though she certainly did not “sin” in giving birth to him. Note that the result of bringing this “sin offering” was “she will be clean,” not “she will be forgiven” (cf. Lev 4:20, 26, 31, 35; 5:10, 13). The impurity of the blood flow has caused the need for this “sin offering,” not some moral or relational infringement of the law (contrast Lev 4:2, “When a person sins by straying unintentionally from any of the commandments of the Lord”).

[12:7]  ²² tn Or “she will be[come] pure.”

[12:7]  ²³ tn Heb “from her source [i.e., spring] of blood,” possibly referring to the female genital area, not just the “flow of blood” itself (as suggested by J. Milgrom, Leviticus [AB], 1:761). Cf. ASV “from the fountain of her blood.”

[14:7]  ²⁴ tn Heb “the one cleansing himself” (i.e., Hitpael participle of טָהֵר [taher, “to be clean”]).

[14:7]  ²⁵ 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]  ²⁶ 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.

[14:16]  ²⁷ tn Heb “his right finger from the oil.”

[14:48]  ²⁸ tn Heb “And if the priest entering [infinitive absolute] enters [finite verb]” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.

[14:48]  ²⁹ tn Heb “and behold” (so KJV, ASV); NASB “and the mark has not indeed spread.”

[15:11]  ³⁰ tn Heb “And all who the man with the discharge touches in him and his hands he has not rinsed in water.”

[15:13]  ³¹ tn For the expression “fresh water” see the note on Lev 14:5 above.

[15:14]  ³² tn Heb “from the sons of the pigeon,” referring either to “young pigeons” or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168 with J. E. Hartley, Leviticus [WBC], 14; cf. Lev 1:14 and esp. 5:7-10).

[15:14]  ³³ tc The MT has the Qal form of the verb בּוֹא (bo’) “to come” here, but the LXX (followed generally by the Syriac and Tg. Ps.-J.) reflects the Hiphil form of the same verb, “to bring” as in v. 29 below. In v. 29, however, there is no additional clause “and give them to the priest,” so the Hiphil is necessary in that context while it is not necessary here in v. 14.

[15:24]  ³⁴ tn Heb “and if a man indeed lies with her and her menstrual impurity is on him.”

[15:27]  ³⁵ tn See the note on v. 5 above.

[16:12]  ³⁶ tn Heb “and he shall take the fullness of the censer, coals of fire, from on the altar from to the faces of the Lord.”

[16:12]  ³⁷ tn Heb “and the fullness of the hollow of his two hands, finely ground fragrant incense.”

[16:12]  ³⁸ tn Heb “and he shall bring from house to the veil-canopy.”

[16:23]  ³⁹ tn Heb “And Aaron shall enter.”

[16:26]  ⁴⁰ tn For “Azazel” see the note on v. 8 above.

[16:32]  ⁴¹ 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).

[17:4]  ⁴² tn Smr and LXX add after “tent of meeting” the following: “to make it a burnt offering or a peace offering to the Lord for your acceptance as a soothing aroma, and slaughters it outside, and at the doorway of the tent of meeting has not brought it.”

[17:4]  ⁴³ tc Smr includes the suffix “it,” which is needed in any case in the translation to conform to English style.

[17:4]  ⁴⁴ sn The exact meaning of this penalty clause is not certain. It could mean (1) that he will be executed, whether by God or by man, (2) that he will be excommunicated from sanctuary worship and/or community benefits, or (3) that his line will be terminated by God (i.e., extirpation). See also the note on Lev 7:20.

[20:18]  ⁴⁵ tn Heb “and the two of them.”

[22:9]  ⁴⁶ 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]  ⁴⁷ tn Heb “and die in it.”

[23:38]  ⁴⁸ 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.”

[25:22]  ⁴⁹ tn Heb “the produce,” referring to “the produce” of the sixth year of v. 21. The words “sixth year” are supplied for clarity.

[25:22]  ⁵⁰ tn Heb “until the ninth year, until bringing [in] its produce.”

[25:25]  ⁵¹ tn Heb “the sale of his brother.”

[25:27]  ⁵² tn Heb “and he shall calculate its years of sale.”

[25:27]  ⁵³ tn Heb “and return the excess.”

[26:5]  ⁵⁴ tn Heb “will reach for you the vintage season.”

[26:5]  ⁵⁵ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[26:5]  ⁵⁶ tn Heb “to satisfaction”; KJV, ASV, NASB “to the full.”

[26:13]  ⁵⁷ tn Heb “from being to them slaves.”

[26:13]  ⁵⁸ tn In other words, to walk as free people and not as slaves. Cf. NIV “with (+ your CEV, NLT) heads held high”; NCV “proudly.”

[26:30]  ⁵⁹ sn Regarding these cultic installations, see the remarks in B. A. Levine, Leviticus (JPSTC), 188, and R. E. Averbeck, NIDOTTE 2:903. The term rendered “incense altars” might better be rendered “sanctuaries [of foreign deities]” or “stelae.”

[26:30]  ⁶⁰ tn The translation reflects the Hebrew wordplay “your corpses…the corpses of your idols.” Since idols, being lifeless, do not really have “corpses,” the translation uses “dead bodies” for people and “lifeless bodies” for the idols.

[26:30]  ⁶¹ tn Heb “and my soul will abhor you.”