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 ¹  and offer it up in smoke on the altar on top of the other gifts of the Lord – it is a sin offering.

Imamat 6:18

6:18 Every male among the sons of Aaron may eat it. It is a perpetual allotted portion ²  throughout your generations ³  from the gifts of the Lord. Anyone who touches these gifts ⁴  must be holy.’” ⁵ 

Imamat 12:8

12:8 If she cannot afford a sheep, ⁶  then she must take two turtledoves or two young pigeons, ⁷  one for a burnt offering and one for a sin offering, and the priest is to make atonement on her behalf, and she will be clean.’” ⁸ 

Imamat 13:3

13:3 The priest must then examine the infection ⁹  on the skin of the body, and if the hair ¹⁰  in the infection has turned white and the infection appears to be deeper than the skin of the body, ¹¹  then it is a diseased infection, ¹²  so when the priest examines it ¹³  he must pronounce the person unclean. ¹⁴ 

Imamat 13:26

13:26 If, however, ¹⁵  the priest examines it and ¹⁶  there is no white hair in the bright spot, it is not deeper than the skin, ¹⁷  and it has faded, then the priest is to quarantine him for seven days. ¹⁸ 

Imamat 14:10

The Eighth Day Atonement Rituals

14:10 “On the eighth day he ¹⁹  must take two flawless male lambs, one flawless yearling female lamb, three-tenths of an ephah of choice wheat flour as a grain offering mixed with olive oil, ²⁰  and one log of olive oil, ²¹ 

Imamat 17:5

17:5 This is so that ²²  the Israelites will bring their sacrifices that they are sacrificing in the open field ²³  to the Lord at the entrance of the Meeting Tent to the priest and sacrifice them there as peace offering sacrifices to the Lord.

Imamat 17:13

17:13 “‘Any man from the Israelites ²⁴  or from the foreigners who reside ²⁵  in their ²⁶  midst who hunts a wild animal ²⁷  or a bird that may be eaten ²⁸  must pour out its blood and cover it with soil,

Imamat 22:22

22:22 “‘You must not present to the Lord something blind, or with a broken bone, or mutilated, or with a running sore, ²⁹  or with a festering eruption, or with a feverish rash. ³⁰  You must not give any of these as a gift ³¹  on the altar to the Lord.

Imamat 23:22

23:22 When you gather in the harvest ³²  of your land, you must not completely harvest the corner of your field, ³³  and you must not gather up the gleanings of your harvest. You must leave them for the poor and the foreigner. I am the Lord your God.’” ³⁴ 

Imamat 25:10

25:10 So you must consecrate the fiftieth year, ³⁵  and you must proclaim a release ³⁶  in the land for all its inhabitants. That year will be your jubilee; ³⁷  each one of you must return ³⁸  to his property and each one of you must return to his clan.

Imamat 25:33

25:33 Whatever someone among the Levites might redeem – the sale of a house which is his property in a city – must revert in the jubilee, ³⁹  because the houses of the cities of the Levites are their property in the midst of the Israelites.

Imamat 26:36

26:36 “‘As for ⁴⁰  the ones who remain among you, I will bring despair into their hearts in the lands of their enemies. The sound of a blowing leaf will pursue them, and they will flee as one who flees the sword and fall down even though there is no pursuer.

Imamat 26:43-44

26:43 The land will be abandoned by them ⁴¹  in order that it may make up for ⁴²  its Sabbaths while it is made desolate ⁴³  without them, ⁴⁴  and they will make up for their iniquity because ⁴⁵  they have rejected my regulations and have abhorred ⁴⁶  my statutes. 26:44 In spite of this, however, when they are in the land of their enemies I will not reject them and abhor them to make a complete end of them, to break my covenant with them, for I am the Lord their God.

[5:12]  ¹ 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).

[6:18]  ² tn Or “a perpetual regulation”; cf. NASB “a permanent ordinance”; NRSV “as their perpetual due.”

[6:18]  ³ tn Heb “for your generations”; cf. NIV “for the generations to come.”

[6:18]  ⁴ 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]  ⁵ 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.

[12:8]  ⁶ tn Heb “If her hand cannot find the sufficiency of a sheep.” Many English versions render this as “lamb.”

[12:8]  ⁷ 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).

[12:8]  ⁸ tn Or “she will be[come] pure.”

[13:3]  ⁹ tn Heb “and the priest shall see the infection.”

[13:3]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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).

[13:26]  ¹⁵ tn Heb “and if.”

[13:26]  ¹⁶ tn Heb “and behold” (so KJV, ASV); NASB “and indeed.”

[13:26]  ¹⁷ tn Heb “and low it is not ‘from’ (comparative מִן, min, “lower than”) the skin.” See the note on v. 20 above. Cf. TEV “not deeper than the surrounding skin.”

[13:26]  ¹⁸ tn Heb “and the priest will shut him up seven days.”

[14:10]  ¹⁹ tn The subject “he” probably refers to the formerly diseased person in this case (see the notes on Lev 1:5a, 6a, and 9a).

[14:10]  ²⁰ tn This term is often rendered “fine flour,” but it refers specifically to wheat as opposed to barley (B. A. Levine, Leviticus [JPSTC], 10) and, although the translation “flour” is used here, it may indicate “grits” rather than finely ground flour (J. Milgrom, Leviticus [AB], 1:179; see the note on Lev 2:1). The unit of measure is most certainly an “ephah” even though it is not stated explicitly (see, e.g., Num 28:5; cf. 15:4, 6, 8), and three-tenths of an ephah would amount to about a gallon, or perhaps one-third of a bushel (J. E. Hartley, Leviticus [WBC], 196; Milgrom, 845). Since the normal amount of flour for a lamb is one-tenth of an ephah (Num 28:4-5; cf. 15:4), three-tenths is about right for the three lambs offered in Lev 14:10-20.

[14:10]  ²¹ tn A “log” (לֹג, log) of oil is about one-sixth of a liter, or one-third of a pint, or two-thirds of a cup.

[17:5]  ²² tn Heb “So that which.”

[17:5]  ²³ tn Heb “on the faces of the field.”

[17:13]  ²⁴ tc A few medieval Hebrew mss, Smr, and Tg. Ps.-J. have “from the house of Israel” as in vv. 3, 8, and 10, but the LXX agrees with the MT.

[17:13]  ²⁵ tn Heb “from the sojourner who sojourns.”

[17:13]  ²⁶ tc The LXX, Syriac, Vulgate, and certain mss of Smr have “your” (plural) rather than “their” (cf. v. 10 above).

[17:13]  ²⁷ tn Heb “[wild] game of animal.”

[17:13]  ²⁸ tn That is, it must be a clean animal, not an unclean animal (cf. Lev 11).

[22:22]  ²⁹ tn Or perhaps “a wart” (cf. NIV; HALOT 383 s.v. יַבֶּלֶת, but see the remarks in J. E. Hartley, Leviticus [WBC], 358).

[22:22]  ³⁰ sn See the note on Lev 21:20 above.

[22:22]  ³¹ sn This term for offering “gift” is explained in the note on Lev 1:9.

[23:22]  ³² tn Heb “And when you harvest the harvest.”

[23:22]  ³³ tn Heb “you shall not complete the corner of your field in your harvest.”

[23:22]  ³⁴ sn Compare Lev 19:9-10.

[25:10]  ³⁵ tn Heb “the year of the fifty years,” or perhaps “the year, fifty years” (GKC 435 §134.o, note 2).

[25:10]  ³⁶ tn Cf. KJV, ASV, NAB, NIV, NRSV “liberty”; TEV, CEV “freedom.” The characteristics of this “release” are detailed in the following verses. For substantial summaries and bibliography on the biblical and ancient Near Eastern material regarding such a “release” see J. E. Hartley, Leviticus (WBC), 427-34, and B. A. Levine, Leviticus (JPSTC), 270-74.

[25:10]  ³⁷ tn Heb “A jubilee that shall be to you.” Although there has been some significant debate about the original meaning of the Hebrew word translated “jubilee” (יוֹבֵל, yovel; see the summary in J. E. Hartley, Leviticus [WBC], 434), the term most likely means “ram” and can refer also to a “ram’s horn.” The fiftieth year would, therefore, be called the “jubilee” because of the associated sounding of the “ram’s horn” (see B. A. Levine, Leviticus [JPSTC], 172, and the literature cited there).

[25:10]  ³⁸ tn Heb “you [plural] shall return, a man.”

[25:33]  ³⁹ tn Heb “And which he shall redeem from the Levites shall go out, sale of house and city, his property in the jubilee.” Although the end of this verse is clear, the first part is notoriously difficult. There are five main views. (1) The first clause of the verse actually attaches to the previous verse, and refers to the fact that their houses retain a perpetual right of redemption (v. 32b), “which any of the Levites may exercise” (v. 33a; J. E. Hartley, Leviticus [WBC], 418, 421). (2) It refers to property that one Levite sells to another Levite, which is then redeemed by still another Levite (v. 33a). In such cases, the property reverts to the original Levite owner in the jubilee year (v. 33b; G. J. Wenham, Leviticus [NICOT], 321). (3) It refers to houses in a city that had come to be declared as a Levitical city but had original non-Levitical owners. Once the city was declared to belong to the Levites, however, an owner could only sell his house to a Levite, and he could only redeem it back from a Levite up until the time of the first jubilee after the city was declared to be a Levitical city. In this case the first part of the verse would be translated, “Such property as may be redeemed from the Levites” (NRSV, NJPS). At the first jubilee, however, all such houses became the property of the Levites (v. 33b; P. J. Budd, Leviticus [NCBC], 353). (4) It refers to property “which is appropriated from the Levites” (not “redeemed from the Levites,” v. 33a) by those who have bought it or taken it as security for debts owed to them by Levites who had fallen on bad times. Again, such property reverts back to the original Levite owners at the jubilee (B. A. Levine, Leviticus [JPSTC], 177). (5) It simply refers to the fact that a Levite has the option of redeeming his house (i.e., the prefix form of the verb is taken to be subjunctive, “may or might redeem”), which he had to sell because he had fallen into debt or perhaps even become destitute. Even if he never gained the resources to do so, however, it would still revert to him in the jubilee year. The present translation is intended to reflect this latter view.

[26:36]  ⁴⁰ tn Heb “And.”

[26:43]  ⁴¹ tn Heb “from them.” The preposition “from” refers here to the agent of the action (J. E. Hartley, Leviticus [WBC], 455).

[26:43]  ⁴² tn The jussive form of the verb with the simple vav (ו) here calls for a translation that expresses purpose.

[26:43]  ⁴³ tn The verb is the Hophal infinitive construct with the third feminine singular suffix (GKC 182 §67.y; cf. v. 34).

[26:43]  ⁴⁴ tn Heb “from them.”

[26:43]  ⁴⁵ tn Heb “because and in because,” a double expression, which is used only here and in Ezek 13:10 (without the vav) for emphasis (GKC 492 §158.b).

[26:43]  ⁴⁶ tn Heb “and their soul has abhorred.”