Imamat 4:21
Konteks4:21 He 1 must bring the rest of the bull outside the camp 2 and burn it just as he burned the first bull – it is the sin offering of the assembly.
Imamat 5:17
Konteks5:17 “If a person sins and violates any of the Lord’s commandments which must not be violated 3 (although he did not know it at the time, 4 but later realizes he is guilty), then he will bear his punishment for iniquity 5
Imamat 7:17
Konteks7:17 but the leftovers from the meat of the sacrifice must be burned up in the fire 6 on the third day.
Imamat 9:15
Konteks9:15 Then he presented the people’s offering. He took the sin offering male goat which was for the people, slaughtered it, and performed a decontamination rite with it 7 like the first one. 8
Imamat 16:33
Konteks16:33 and he is to purify 9 the Most Holy Place, 10 he is to purify the Meeting Tent and the altar, 11 and he is to make atonement for 12 the priests and for all the people of the assembly.
Imamat 17:10
Konteks17:10 “‘Any man 13 from the house of Israel or from the foreigners who reside 14 in their 15 midst who eats any blood, I will set my face against that person who eats the blood, and I will cut him off from the midst of his people, 16
Imamat 18:30
Konteks18:30 You must obey my charge to not practice any of the abominable statutes 17 that have been done before you, so that you do not 18 defile yourselves by them. I am the Lord your God.’”
Imamat 22:10
Konteks22:10 “‘No lay person 19 may eat anything holy. Neither a priest’s lodger 20 nor a hired laborer may eat anything holy,
Imamat 22:25
Konteks22:25 Even from a foreigner 21 you must not present the food of your God from such animals as these, for they are ruined and flawed; 22 they will not be acceptable for your benefit.’”
Imamat 22:32
Konteks22:32 You must not profane my holy name, and I will be sanctified in the midst of the Israelites. I am the Lord who sanctifies you,
Imamat 24:15
Konteks24:15 Moreover, 23 you are to tell the Israelites, ‘If any man curses his God 24 he will bear responsibility for his sin,
Imamat 26:39
Konteks26:39 “‘As for the ones who remain among you, they will rot away because of 25 their iniquity in the lands of your enemies, and they will also rot away because of their ancestors’ 26 iniquities which are with them.
[4:21] 1 sn See the note on the word “slaughter” in v. 15.
[4:21] 2 tn Heb “And he shall bring out the bull to from outside to the camp.”
[5:17] 3 tn Heb “and does one from all of the commandments of the
[5:17] 4 tn The words “at the time” are not in the Hebrew text, but are implied.
[5:17] 5 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
[7:17] 6 tn Heb “burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely” (likewise in v. 19).
[9:15] 7 tn The expression “and performed a decontamination rite [with] it” reads literally in the MT, “and decontaminated [with] it.” The verb is the Piel of חטא (kht’, Qal = “to sin”), which means “to decontaminate, purify” (i.e., “to de-sin”; see the note on Lev 8:15).
[9:15] 8 sn The phrase “like the first one” at the end of the verse refers back to the sin offering for the priests described in vv. 8-11 above. The blood of the sin offering of the common people was applied to the burnt offering altar just like that of the priests.
[16:33] 9 tn Heb “to atone” (also later in this verse); see the note on “purifying the holy place” in 16:20.
[16:33] 10 tn Heb “the sanctuary of the holy place.” Although this is the only place this expression occurs in the OT, it clearly refers to the innermost shrine behind the veil-canopy, where the ark of the covenant was located.
[16:33] 11 tn Heb “and the tent of meeting and the alter he shall atone.” The repetition of the verb כִּפֶּר (kipper, “to atone”) at the beginning and end of the sequence appears to be strange, but the MT accents suggest that only “the Most Holy Place” goes with the verb at the beginning of the verse. Of course, the purging of “the Most Holy Place” has been the main emphasis of this chapter from the start (see vv. 2-3 and 11-17).
[16:33] 12 tn At this point in the verse the verb כִּפֶּר (kipper, “to make atonement”) takes its object with the preposition עַל (’al, “for”; literally, “upon”; contrast the first part of the verse and cf. the notes on Lev 1:4 and 16:20 above).
[17:10] 13 tn Heb “And man, man.” The repetition of the word “man” is distributive, meaning “any (or every) man” (GKC 395-96 §123.c; cf. Lev 15:2).
[17:10] 14 tn Heb “from the sojourner who sojourns.”
[17:10] 15 tc The LXX, Syriac, and Vulgate have “your” (plural) rather than “their.”
[17:10] 16 tn Heb “I will give my faces against [literally “in”] the soul/person/life [נֶפֶשׁ, nefesh, feminine] who eats the blood and I will cut it [i.e., that נֶפֶשׁ, nefesh] off from the midst of its people.” The uses of נֶפֶשׁ in this and the following verse are most significant for the use of animal blood in Israel’s sacrificial system. Unfortunately, it is a most difficult word to translate accurately and consistently, and this presents a major problem for the rendering of these verses (see, e.g., G. J. Wenham, Leviticus [NICOT], 244-45). No matter which translation of נֶפֶשׁ one uses here, it is important to see that both man and animal have נֶפֶשׁ and that this נֶפֶשׁ is identified with the blood. See the further remarks on v. 11 below. On the “cutting off” penalty see the note on v. 4 above. In this instance, God takes it on himself to “cut off” the person (i.e., extirpation).
[18:30] 17 tn Heb “to not do from the statutes of the detestable acts.”
[18:30] 18 tn Heb “and you will not.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.
[22:10] 19 tn Heb “No stranger” (so KJV, ASV), which refers here to anyone other than the Aaronic priests. Some English versions reverse the negation and state positively: NIV “No one outside a priest’s family”; NRSV “Only a member of a priestly family”; CEV “Only you priests and your families.”
[22:10] 20 tn Heb “A resident [תּוֹשָׁב (toshav) from יָשַׁב (yashav, “to dwell, to reside”)] of a priest.” The meaning of the term is uncertain. It could refer to a “guest” (NIV) or perhaps “bound servant” (NRSV; see B. A. Levine, Leviticus [JPSTC], 149). In the translation “lodger” was used instead of “boarder” precisely because a boarder would be provided meals with his lodging, the very issue at stake here.
[22:25] 21 tn Heb “And from the hand of a son of a foreigner.”
[22:25] 22 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).
[24:15] 24 sn See the note on v. 11 above and esp. Exod 22:28 [27 HT].
[26:39] 25 tn Heb “in” (so KJV, ASV; also later in this verse).
