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 ¹  must pinch ²  its head at the nape of its neck, but must not sever the head from the body. ³ 

Imamat 14:37

14:37 He is to examine the infection, and if ⁴  the infection in the walls of the house consists of yellowish green or reddish eruptions, ⁵  and it appears to be deeper than the surface of the wall, ⁶ 

Imamat 25:27

25:27 he is to calculate the value of the years it was sold, ⁷  refund the balance ⁸  to the man to whom he had sold it, and return to his property.

Imamat 13:21

13:21 If, however, ⁹  the priest examines it, and ¹⁰  there is no white hair in it, it is not deeper than the skin, and it has faded, then the priest is to quarantine him for seven days. ¹¹ 

Imamat 13:26

13:26 If, however, ¹²  the priest examines it and ¹³  there is no white hair in the bright spot, it is not deeper than the skin, ¹⁴  and it has faded, then the priest is to quarantine him for seven days. ¹⁵ 

Imamat 13:30

13:30 the priest is to examine the infection, ¹⁶  and if ¹⁷  it appears to be deeper than the skin ¹⁸  and the hair in it is reddish yellow and thin, then the priest is to pronounce the person unclean. ¹⁹  It is scall, ²⁰  a disease of the head or the beard. ²¹ 

Imamat 13:32

13:32 The priest must then examine the infection on the seventh day, and if ²²  the scall has not spread, there is no reddish yellow hair in it, and the scall does not appear to be deeper than the skin, ²³ 

Imamat 13:34

13:34 The priest must then examine the scall on the seventh day, and if ²⁴  the scall has not spread on the skin and it does not appear to be deeper than the skin, ²⁵  then the priest is to pronounce him clean. ²⁶  So he is to wash his clothes and be clean.

Imamat 13:25

13:25 the priest must examine it, ²⁷  and if ²⁸  the hair has turned white in the bright spot and it appears to be deeper than the skin, ²⁹  it is a disease that has broken out in the burn. ³⁰  The priest is to pronounce the person unclean. ³¹  It is a diseased infection. ³² 

Imamat 13:20

13:20 The priest will then examine it, ³³  and if ³⁴  it appears to be deeper than the skin ³⁵  and its hair has turned white, then the priest is to pronounce the person unclean. ³⁶  It is a diseased infection that has broken out in the boil. ³⁷ 

Imamat 13:31

13:31 But if the priest examines the scall infection and it does not appear to be deeper than the skin, ³⁸  and there is no black hair in it, then the priest is to quarantine the person with the scall infection for seven days. ³⁹ 

Imamat 15:25

15:25 “‘When a woman’s discharge of blood flows ⁴⁰  many days not at the time of her menstruation, or if it flows beyond the time of her menstruation, ⁴¹  all the days of her discharge of impurity will be like the days of her menstruation – she is unclean.

Imamat 2:10

2:10 The remainder of the grain offering belongs to Aaron and to his sons – it is ⁴²  most holy from the gifts of the Lord.

Imamat 7:16

7:16 “‘If his offering is a votive or freewill sacrifice, ⁴³  it may be eaten on the day he presents his sacrifice, and also the leftovers from it may be eaten on the next day, ⁴⁴ 

Imamat 2:3

2:3 The remainder of the grain offering belongs to Aaron and to his sons ⁴⁵  – it is ⁴⁶  most holy ⁴⁷  from the gifts of the Lord.

Imamat 21:22

21:22 He may eat both the most holy and the holy food of his God,

Imamat 7:1

The Guilt Offering

7:1 “‘This is the law of the guilt offering. It is most holy.

Imamat 5:13

5:13 So the priest will make atonement ⁴⁸  on his behalf for his sin which he has committed by doing one of these things, ⁴⁹  and he will be forgiven. ⁵⁰  The remainder of the offering ⁵¹  will belong to the priest like the grain offering.’” ⁵² 

Imamat 22:23

22:23 As for an ox ⁵³  or a sheep with a limb too long or stunted, ⁵⁴  you may present it as a freewill offering, but it will not be acceptable for a votive offering. ⁵⁵ 

Imamat 6:29

6:29 Any male among the priests may eat it. It is most holy. ⁵⁶ 

Imamat 1:13

1:13 Then the one presenting the offering must wash the entrails and the legs in water, and the priest must present all of it and offer it up in smoke on the altar – it is a burnt offering, a gift of a soothing aroma to the Lord.

Imamat 10:12

Perpetual Statutes Moses spoke to Aaron

10:12 Then Moses spoke to Aaron and to Eleazar and Ithamar, his remaining sons, “Take the grain offering which remains from the gifts of the Lord and eat it unleavened beside the altar, for it is most holy.

Imamat 6:17

6:17 It must not be baked with yeast. ⁵⁷  I have given it as their portion from my gifts. It is most holy, ⁵⁸  like the sin offering and the guilt offering.

Imamat 21:18

21:18 Certainly ⁵⁹  no man who has a physical flaw is to approach: a blind man, or one who is lame, or one with a slit nose, ⁶⁰  or a limb too long,

Imamat 27:15

27:15 If the one who consecrates it redeems his house, he must add to it one fifth of its conversion value in silver, and it will belong to him. ⁶¹ 

Imamat 6:25

6:25 “Tell Aaron and his sons, ‘This is the law of the sin offering. In the place where the burnt offering is slaughtered the sin offering must be slaughtered before the Lord. It is most holy. ⁶² 

Imamat 22:27

22:27 “When an ox, lamb, or goat is born, it must be under the care of ⁶³  its mother seven days, but from the eighth day onward it will be acceptable as an offering gift ⁶⁴  to the Lord.

Imamat 27:18

27:18 but if ⁶⁵  he consecrates his field after the jubilee, the priest will calculate the price ⁶⁶  for him according to the years that are left until the next jubilee year, and it will be deducted from the conversion value.

Imamat 6:18

6:18 Every male among the sons of Aaron may eat it. It is a perpetual allotted portion ⁶⁷  throughout your generations ⁶⁸  from the gifts of the Lord. Anyone who touches these gifts ⁶⁹  must be holy.’” ⁷⁰ 

Imamat 24:9

24:9 It will belong to Aaron and his sons, and they must eat it in a holy place because it is most holy to him, a perpetual allotted portion ⁷¹  from the gifts of the Lord.”

Imamat 7:6

7:6 Any male among the priests may eat it. It must be eaten in a holy place. It is most holy. ⁷² 

Imamat 4:7

4:7 The priest must put some of the blood on the horns of the altar of fragrant incense that is before the Lord in the Meeting Tent, and all the rest of the bull’s blood he must pour out at the base of the altar of burnt offering that is at the entrance of the Meeting Tent.

Imamat 4:18

4:18 He must put some of the blood on the horns of the altar ⁷³  which is before the Lord in the Meeting Tent, and all the rest of the blood he must pour out at the base of the altar of burnt offering that is at the entrance of the Meeting Tent.

Imamat 14:13

14:13 He must then slaughter ⁷⁴  the male lamb in the place where ⁷⁵  the sin offering ⁷⁶  and the burnt offering ⁷⁷  are slaughtered, ⁷⁸  in the sanctuary, because, like the sin offering, the guilt offering belongs to the priest; ⁷⁹  it is most holy.

Imamat 27:8

27:8 If he is too poor to pay the conversion value, he must stand the person before the priest and the priest will establish his conversion value; ⁸⁰  according to what the man who made the vow can afford, ⁸¹  the priest will establish his conversion value.

Imamat 13:15

13:15 so the priest is to examine the raw flesh ⁸²  and pronounce him unclean ⁸³  – it is diseased.

Imamat 13:14

13:14 But whenever raw flesh appears in it ⁸⁴  he will be unclean,

Imamat 13:16

13:16 If, however, ⁸⁵  the raw flesh once again turns white, ⁸⁶  then he must come to the priest.

Imamat 13:24

A Burn on the Skin

13:24 “When a body has a burn on its skin ⁸⁷  and the raw area of the burn becomes a reddish white or white bright spot,

Imamat 13:10

13:10 The priest will then examine it, ⁸⁸  and if ⁸⁹  a white swelling is on the skin, it has turned the hair white, and there is raw flesh in the swelling, ⁹⁰ 

Imamat 13:4

A Bright Spot on the Skin

13:4 “If ⁹¹  it is a white bright spot on the skin of his body, but it does not appear to be deeper than the skin, ⁹²  and the hair has not turned white, then the priest is to quarantine the person with the infection for seven days. ⁹³ 

Imamat 26:18

26:18 “‘If, in spite of all these things, ⁹⁴  you do not obey me, I will discipline you seven times more on account of your sins. ⁹⁵ 

Imamat 26:24

26:24 I myself will also walk in hostility against you and strike you ⁹⁶  seven times on account of your sins.

Imamat 26:28

26:28 I will walk in hostile rage against you ⁹⁷  and I myself will also discipline you seven times on account of your sins.

Imamat 27:7

27:7 If the person is from sixty years old and older, if he is a male the conversion value is fifteen shekels, and for the female ten shekels.

Imamat 6:16

6:16 Aaron and his sons are to eat what is left over from it. It must be eaten unleavened in a holy place; they are to eat it in the courtyard of the Meeting Tent.

Imamat 27:10

27:10 He must not replace or exchange it, good for bad or bad for good, and if he does indeed exchange one animal for another animal, then both the original animal ⁹⁸  and its substitute will be holy.

Imamat 13:3

13:3 The priest must then examine the infection ⁹⁹  on the skin of the body, and if the hair ¹⁰⁰  in the infection has turned white and the infection appears to be deeper than the skin of the body, ¹⁰¹  then it is a diseased infection, ¹⁰²  so when the priest examines it ¹⁰³  he must pronounce the person unclean. ¹⁰⁴ 

Imamat 14:29

14:29 and the remainder of the olive oil that is in the hand ¹⁰⁵  of the priest he is to put ¹⁰⁶  on the head of the one being cleansed to make atonement for him before the Lord.

Imamat 26:10

26:10 You will still be eating stored produce from the previous year ¹⁰⁷  and will have to clean out what is stored from the previous year to make room for new. ¹⁰⁸ 

Imamat 5:9

5:9 Then he must sprinkle ¹⁰⁹  some of the blood of the sin offering on the wall of the altar, and the remainder of the blood ¹¹⁰  must be squeezed out at the base of the altar – it is a sin offering.

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 13:28

13:28 But if the bright spot stays in its place, has not spread on the skin, ¹¹¹  and it has faded, then it is the swelling of the burn, so the priest is to pronounce him clean, ¹¹²  because it is the scar of the burn.

Imamat 15:11

15:11 Anyone whom the man with the discharge touches without having rinsed his hands in water ¹¹³  must wash his clothes, bathe in water, and be unclean until evening.

Imamat 26:21

26:21 “‘If you walk in hostility against me ¹¹⁴  and are not willing to obey me, I will increase your affliction ¹¹⁵  seven times according to your sins.

Imamat 8:32

8:32 but the remainder of the meat and the bread ¹¹⁶  you must burn with fire.

Imamat 27:13

27:13 If, however, the person who made the vow redeems the animal, ¹¹⁷  he must add one fifth to ¹¹⁸  its conversion value.

Imamat 8:24

8:24 Next he brought Aaron’s sons forward, and Moses put some of the blood on their right earlobes, on their right thumbs, and on the big toes of their right feet, and Moses splashed the rest of the blood against the altar’s sides.

Imamat 4:11

4:11 But the hide of the bull, all its flesh along with its head and its legs, its entrails, and its dung –

Imamat 8:20

8:20 Then he ¹¹⁹  cut the ram into parts, ¹²⁰  and Moses offered the head, the parts, and the suet up in smoke,

Imamat 13:8

13:8 The priest must then examine it, ¹²¹  and if ¹²²  the scab has spread on the skin, then the priest is to pronounce the person unclean. ¹²³  It is a disease.

Imamat 13:22-23

13:22 If ¹²⁴  it is spreading further ¹²⁵  on the skin, then the priest is to pronounce him unclean. ¹²⁶  It is an infection. 13:23 But if the bright spot stays in its place and has not spread, ¹²⁷  it is the scar of the boil, so the priest is to pronounce him clean. ¹²⁸ 

Imamat 13:29

Scall on the Head or in the Beard

13:29 “When a man or a woman has an infection on the head or in the beard, ¹²⁹ 

Imamat 13:53

13:53 But if the priest examines it and ¹³⁰  the infection has not spread in the garment or in the warp or in the woof or in any article of leather,

Imamat 14:39

14:39 The priest must return on the seventh day and examine it, and if ¹³¹  the infection has spread in the walls of the house,

Imamat 19:25

19:25 Then in the fifth year you may eat its fruit to add its produce to your harvest. ¹³²  I am the Lord your God.

Imamat 27:20

27:20 If he does not redeem the field, but sells ¹³³  the field to someone else, he may never redeem it.

Imamat 8:15

8:15 and he slaughtered it. ¹³⁴  Moses then took the blood and put it all around on the horns of the altar with his finger and decontaminated the altar, ¹³⁵  and he poured out the rest of the blood at the base of the altar and so consecrated it to make atonement on it. ¹³⁶ 

Imamat 1:9

1:9 Finally, the one presenting the offering ¹³⁷  must wash its entrails and its legs in water and the priest must offer all of it up in smoke on the altar ¹³⁸  – it is ¹³⁹  a burnt offering, a gift ¹⁴⁰  of a soothing aroma to the Lord.

Imamat 4:25

4:25 Then the priest must take some of the blood of the sin offering with his finger and put it on the horns of the altar of burnt offering, and he must pour out the rest of its blood at the base of the altar of burnt offering.

Imamat 4:30

4:30 Then the priest must take some of its blood with his finger and put it on the horns of the altar of burnt offering, and he must pour out all the rest of its blood at the base of the altar.

Imamat 4:34

4:34 Then the priest must take some of the blood of the sin offering with his finger and put it on the horns of the altar of burnt offering, and he must pour out all the rest of its blood at the base of the altar.

Imamat 8:17

8:17 but the rest of the bull – its hide, its flesh, and its dung – he completely burned up ¹⁴¹  outside the camp just as the Lord had commanded Moses. ¹⁴² 

Imamat 13:5

13:5 The priest must then examine it on the seventh day, and if, ¹⁴³  as far as he can see, the infection has stayed the same ¹⁴⁴  and has not spread on the skin, ¹⁴⁵  then the priest is to quarantine the person for another seven days. ¹⁴⁶ 

Imamat 13:27

13:27 The priest must then examine it on the seventh day, and if it is spreading further ¹⁴⁷  on the skin, then the priest is to pronounce him unclean. It is a diseased infection. ¹⁴⁸ 

Imamat 13:37

13:37 If, as far as the priest can see, the scall has stayed the same ¹⁴⁹  and black hair has sprouted in it, the scall has been healed; the person is clean. So the priest is to pronounce him clean. ¹⁵⁰ 

Imamat 14:18

14:18 and the remainder of the olive oil ¹⁵¹  that is in his hand the priest is to put on the head of the one being cleansed. So the priest is to make atonement for him before the Lord.

Imamat 14:44

14:44 the priest is to come and examine it, and if ¹⁵²  the infection has spread in the house, it is a malignant disease in the house. It is unclean.

Imamat 14:48

14:48 “If, however, the priest enters ¹⁵³  and examines it, and the ¹⁵⁴  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 10:17

10:17 “Why did you not eat the sin offering in the sanctuary? For it is most holy and he gave it to you to bear the iniquity of the congregation, ¹⁵⁵  to make atonement on their behalf before the Lord.

Imamat 13:6

13:6 The priest must then examine it again on the seventh day, ¹⁵⁶  and if ¹⁵⁷  the infection has faded and has not spread on the skin, then the priest is to pronounce the person clean. ¹⁵⁸  It is a scab, ¹⁵⁹  so he must wash his clothes ¹⁶⁰  and be clean.

Imamat 13:51

13:51 He must then examine the infection on the seventh day. If the infection has spread in the garment, or in the warp, or in the woof, or in the leather – whatever the article into which the leather was made ¹⁶¹  – the infection is a malignant disease. It is unclean.

Imamat 13:55

13:55 The priest must then examine it after the infection has been washed out, and if ¹⁶²  the infection has not changed its appearance ¹⁶³  even though the infection has not spread, it is unclean. You must burn it up in the fire. It is a fungus, whether on the back side or front side of the article. ¹⁶⁴ 

Imamat 14:17

14:17 The priest will then put some of the rest of the olive oil that is in his hand ¹⁶⁵  on the right earlobe of the one being cleansed, on the thumb of his right hand, and on the big toe of his right foot, on the blood of the guilt offering,

Imamat 26:43

26:43 The land will be abandoned by them ¹⁶⁶  in order that it may make up for ¹⁶⁷  its Sabbaths while it is made desolate ¹⁶⁸  without them, ¹⁶⁹  and they will make up for their iniquity because ¹⁷⁰  they have rejected my regulations and have abhorred ¹⁷¹  my statutes.

Imamat 27:28

Things Permanently Dedicated to the Lord

27:28 “‘Surely anything which a man permanently dedicates to the Lord ¹⁷²  from all that belongs to him, whether from people, animals, or his landed property, must be neither sold nor redeemed; anything permanently dedicated is most holy to the Lord.

[5:8]  ¹ 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]  ² 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]  ³ tn Heb “he shall not divide [it]” (see J. Milgrom, Leviticus [AB], 1:305).

[14:37]  ⁴ tn Heb “and behold” (so KJV, ASV).

[14:37]  ⁵ tn For “yellowish green and reddish” see Lev 13:49. The Hebrew term translated “eruptions” occurs only here and its meaning is uncertain. For a detailed summary of the issues and views see J. Milgrom, Leviticus (AB), 1:870. The suggestions include, among others: (1) “depressions” from Hebrew שׁקע (“sink”) or קער as the root of the Hebrew term for “bowl” (LXX, Targums, NAB, NASB, NIV; see also B. A. Levine, Leviticus [JPSTC], 90), (2) “streaks” (ASV, NJPS), (3) and “eruptions” as a loan-word from Egyptian sqr r rwtj (“eruption; rash”); cf. Milgrom, 870; J. E. Hartley, Leviticus (WBC), 198-99. The latter view is taken here.

[14:37]  ⁶ tn The Hebrew term קִיר (qir,“wall”) refers to the surface of the wall in this case, which normally consisted of a coating of plaster made of limestone and sand (see HALOT 1099 s.v. קִיר 1.a; J. Milgrom, Leviticus [AB], 1:871; J. E. Hartley, Leviticus [WBC], 199).

[25:27]  ⁷ tn Heb “and he shall calculate its years of sale.”

[25:27]  ⁸ tn Heb “and return the excess.”

[13:21]  ⁹ tn Heb “and if.”

[13:21]  ¹⁰ tn Heb “and behold” (so KJV, ASV, NASB).

[13:21]  ¹¹ tn Heb “and the priest will shut him up seven days.”

[13:26]  ¹² tn Heb “and if.”

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

[13:26]  ¹⁴ 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]  ¹⁵ tn Heb “and the priest will shut him up seven days.”

[13:30]  ¹⁶ tn Heb “and the priest shall see the infection.”

[13:30]  ¹⁷ tn Heb “and behold.”

[13:30]  ¹⁸ tn Heb “its appearance is deep ‘from’ (comparative מִן, min, “deeper than”) the skin.”

[13:30]  ¹⁹ tn This is the declarative Piel of the verb טָמֵא (tame’; cf. the note on v. 3 above).

[13:30]  ²⁰ tn The exact identification of this disease is unknown. Cf. KJV “dry scall”; NASB “a scale”; NIV, NCV, NRSV “an itch”; NLT “a contagious skin disease.” For a discussion of “scall” disease in the hair, which is a crusty scabby disease of the skin under the hair that also affects the hair itself, see J. E. Hartley, Leviticus (WBC), 192-93, and J. Milgrom, Leviticus (AB), 1:793-94. The Hebrew word rendered “scall” (נֶתֶק, neteq) is related to a verb meaning “to tear; to tear out; to tear apart.” It may derive from the scratching and/or the tearing out of the hair or the scales of the skin in response to the itching sensation caused by the disease.

[13:30]  ²¹ tn Heb “It is scall. It is the disease of the head or the beard.”

[13:32]  ²² tn Heb “and behold” (so KJV, ASV).

[13:32]  ²³ tn Heb “and the appearance of the scall is not deep ‘from’ (comparative מִן, min, meaning “deeper than”) the skin.”

[13:34]  ²⁴ tn Heb “and behold” (so KJV, ASV).

[13:34]  ²⁵ tn Heb “and its appearance is not deep ‘from’ (comparative מִן, min, meaning “deeper than”) the skin.”

[13:34]  ²⁶ tn This is the declarative Piel of the verb טָהֵר (taher, cf. the note on v. 6 above).

[13:25]  ²⁷ tn Heb “and the priest shall see it.”

[13:25]  ²⁸ tn Heb “and behold” (so KJV, ASV).

[13:25]  ²⁹ tn Heb “and its appearance is deep ‘from’ [comparative מִן (min) meaning ‘deeper than’] the skin.”

[13:25]  ³⁰ tn Heb “it is a disease. In the burn it has broken out.”

[13:25]  ³¹ tn This is the declarative Piel of the verb טָמֵא (tame’; cf. the note on v. 3 above).

[13:25]  ³² tn For the rendering “diseased infection” see the note on v. 2 above.

[13:20]  ³³ tn Heb “and the priest shall see.” The pronoun “it” is unexpressed, but it should be assumed and it refers to the infection (cf. the note on v. 8 above).

[13:20]  ³⁴ tn Heb “and behold.”

[13:20]  ³⁵ tn Heb “and behold its appearance is low (שָׁפָל, shafal) ‘from’ (comparative מִן, min, “lower than”) the skin.” Compare “deeper” in v. 3 above where, however, a different word is used (עָמֹק, ’amoq), and see the note on “swelling” in v. 1 above (cf. J. E. Hartley, Leviticus [WBC], 192; note that, contrary to the MT, Tg. Onq. has עָמֹק in this verse as well as v. 4). The alternation of these two terms (i.e., “deeper” and “lower”) in vv. 25-26 below shows that they both refer to the same phenomenon. Some have argued that “this sore was lower than the surrounding skin” (J. Milgrom, Leviticus [AB], 1:773, 788), in which case “swelling” would be an inappropriate translation of שְׂאֵת (sÿ’et) in v. 19. It seems unlikely, however, that the surface of a “boil” would sink below the surface of the surrounding skin. The infectious pus etc. that makes up a boil normally causes swelling.

[13:20]  ³⁶ tn The declarative Piel of the verb טָמֵא (tame’, cf. the note on v. 3 above).

[13:20]  ³⁷ tn Heb “It is an infection of disease. In the boil it has broken out.” For the rendering “diseased infection” see the note on v. 2 above.

[13:31]  ³⁸ tn Heb “and behold there is not its appearance deep ‘from’ (comparative מִן, min, meaning “deeper than”) the skin.”

[13:31]  ³⁹ tn Heb “and the priest will shut up the infection of the scall seven days.”

[15:25]  ⁴⁰ tn Heb “And a woman when the flow of her blood flows.”

[15:25]  ⁴¹ tn Heb “in not the time of her menstruation or when it flows on her menstruation.”

[2:10]  ⁴² tn See the note on “it is” in v. 9b.

[7:16]  ⁴³ tn For the distinction between votive and freewill offerings see the note on Lev 22:23 and the literature cited there.

[7:16]  ⁴⁴ tn Heb “and on the next day and the left over from it shall be eaten.”

[2:3]  ⁴⁵ tn Heb “…is to Aaron and to his sons.” The preposition “to” (לְ, lamed) indicates ownership. Cf. NAB, NASB, NIV and other English versions.

[2:3]  ⁴⁶ tn The words “it is” (הוּא, hu’) are not in the MT, but are supplied for the sake of translation into English. The Syriac also for translational reasons adds it between “most holy” and “from the gifts” (cf. 1:13, 17).

[2:3]  ⁴⁷ tn Heb “holy of holies”; KJV, NASB “a thing most holy.”

[5:13]  ⁴⁸ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[5:13]  ⁴⁹ tn Heb “from one from these,” referring to the four kinds of violations of the law delineated in Lev 5:1-4 (see the note on Lev 5:5 above and cf. Lev 4:27).

[5:13]  ⁵⁰ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[5:13]  ⁵¹ tn Heb “and it”; the referent (the remaining portion of the offering) has been specified in the translation for clarity.

[5:13]  ⁵² tn Heb “and it shall be to the priest like the grain offering,” referring to the rest of the grain that was not offered on the altar (cf. the regulations in Lev 2:3, 10).

[22:23]  ⁵³ tn Heb “And an ox.”

[22:23]  ⁵⁴ tn Heb “and stunted” (see HALOT 1102 s.v. I קלט).

[22:23]  ⁵⁵ sn The freewill offering was voluntary, so the regulations regarding it were more relaxed. Once a vow was made, the paying of it was not voluntary (see B. A. Levine, Leviticus [JPSTC], 151-52, for very helpful remarks on this verse).

[6:29]  ⁵⁶ tn Heb “holiness of holinesses [or holy of holies] it is” (also in 7:1).

[6:17]  ⁵⁷ 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]  ⁵⁸ tn Heb “holiness of holinesses [or holy of holies] it is”; cf. NAB “most sacred.”

[21:18]  ⁵⁹ tn The particle כִּי (ki) in this context is asseverative, indicating absolutely certainty (GKC 498 §159.ee).

[21:18]  ⁶⁰ tn Lexically, the Hebrew term חָרֻם (kharum) seems to refer to a split nose or perhaps any number of other facial defects (HALOT 354 s.v. II חרם qal; cf. G. J. Wenham, Leviticus [NICOT], 292, n. 7); cf. KJV, ASV “a flat nose”; NASB “a disfigured face.” The NJPS translation is “a limb too short” as a balance to the following term which means “extended, raised,” and apparently refers to “a limb too long” (see the explanation in B. A. Levine, Leviticus [JPSTC], 146).

[27:15]  ⁶¹ tn Heb “and it shall be to him.”

[6:25]  ⁶² tn Heb “holiness of holinesses [or holy of holies] it is.” Cf. NAB “most sacred”; CEV “very sacred”; TEV “very holy.”

[22:27]  ⁶³ tn The words “the care of” are not in the Hebrew text, but are implied. Although many modern English versions render “with its mother” (e.g., NAB, NASB, NIV, NRSV, NLT), the literal phrase “under its mother” refers to the young animal nursing from its mother. Cf. KJV, ASV “it shall be seven days under the dam,” which would probably be misunderstood.

[22:27]  ⁶⁴ tn Heb “for an offering of a gift.”

[27:18]  ⁶⁵ tn Heb “And if.” The Hebrew conjunction ו (vav, “and”) can be considered to have adversative force here.

[27:18]  ⁶⁶ tn Heb “the silver.”

[6:18]  ⁶⁷ tn Or “a perpetual regulation”; cf. NASB “a permanent ordinance”; NRSV “as their perpetual due.”

[6:18]  ⁶⁸ tn Heb “for your generations”; cf. NIV “for the generations to come.”

[6:18]  ⁶⁹ 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]  ⁷⁰ 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.

[24:9]  ⁷¹ tn Or “a perpetual regulation”; NRSV “a perpetual due.”

[7:6]  ⁷² tn Heb “holiness of holinesses [or holy of holies] it is”; NAB “most sacred”; TEV “very holy.”

[4:18]  ⁷³ sn See v. 7, where this altar is identified as the altar of fragrant incense.

[14:13]  ⁷⁴ tn Heb “And he shall slaughter.”

[14:13]  ⁷⁵ tn Heb “in the place which.”

[14:13]  ⁷⁶ sn See the note on Lev 4:3 regarding the term “sin offering.”

[14:13]  ⁷⁷ sn See the note on Lev 1:3 regarding the “burnt offering.”

[14:13]  ⁷⁸ tn Since the priest himself presents this offering as a wave offering (v. 12), it would seem that the offering is already in his hands and he would, therefore, be the one who slaughtered the male lamb in this instance rather than the offerer. Smr and LXX make the second verb “to slaughter” plural rather than singular, which suggests that it is to be taken as an impersonal passive (see J. Milgrom, Leviticus [AB], 1:852).

[14:13]  ⁷⁹ tn Heb “the guilt offering, it [is] to the Lord.” Regarding the “guilt offering,” see the note on Lev 5:15.

[27:8]  ⁸⁰ tn Heb “and the priest shall cause him to be valued.”

[27:8]  ⁸¹ tn Heb “on the mouth which the hand of the one who vowed reaches.”

[13:15]  ⁸² tn Heb “and the priest shall see the living flesh.”

[13:15]  ⁸³ tn This is the declarative Piel of the verb טָמֵא (tame’; cf. the note on v. 3 above).

[13:14]  ⁸⁴ tn Heb “and in the day of there appears in it living flesh.” Some English versions render this as “open sores” (cf. NCV, TEV, NLT).

[13:16]  ⁸⁵ tn Heb “Or if/when.”

[13:16]  ⁸⁶ tn Heb “the living flesh returns and is turned/changed to white.” The Hebrew verb “returns” is שׁוּב (shuv), which often functions adverbially when combined with a second verb as it is here (cf. “and is turned”) and, in such cases, is usually rendered “again” (see, e.g., GKC 386-87 §120.g). Another suggestion is that here שׁוּב means “to recede” (cf., e.g., 2 Kgs 20:9), so one could translate “the raw flesh recedes and turns white.” This would mean that the new “white” skin “has grown over” the raw flesh (B. A. Levine, Leviticus [JPSTC], 79).

[13:24]  ⁸⁷ tn Heb “Or a body, if there is in its skin a burn of fire.”

[13:10]  ⁸⁸ tn Heb “and the priest shall see.” The pronoun “it” is unexpressed, but it should be assumed and it refers to the infection (cf. the note on v. 8 above).

[13:10]  ⁸⁹ tn Heb “and behold” (so KJV, ASV).

[13:10]  ⁹⁰ tn Heb “and rawness [i.e., something living] of living flesh is in the swelling”; KJV, NASB, NRSV “quick raw flesh.”

[13:4]  ⁹¹ tn Heb “and if.”

[13:4]  ⁹² tn Heb “and deep is not its appearance from the skin”; cf. NAB “does not seem to have penetrated below the skin.”

[13:4]  ⁹³ tn Heb “and the priest will shut up the infection seven days.”

[26:18]  ⁹⁴ tn Heb “And if until these.”

[26:18]  ⁹⁵ tn Heb “I will add to discipline you seven [times] on your sins.”

[26:24]  ⁹⁶ tn Heb “and I myself will also strike you.”

[26:28]  ⁹⁷ tn Heb “in rage of hostility with you”; NASB “with wrathful hostility”; NRSV “I will continue hostile to you in fury”; CEV “I’ll get really furious.”

[27:10]  ⁹⁸ tn Heb “it and its substitute.” The referent (the original animal offered) has been specified in the translation for clarity.

[13:3]  ⁹⁹ tn Heb “and the priest shall see the infection.”

[13:3]  ¹⁰⁰ 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]  ¹⁰¹ 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]  ¹⁰² 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]  ¹⁰³ 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]  ¹⁰⁴ 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).

[14:29]  ¹⁰⁵ tn Heb “on the hand.”

[14:29]  ¹⁰⁶ tn Heb “give.”

[26:10]  ¹⁰⁷ tn Heb “old [produce] growing old.”

[26:10]  ¹⁰⁸ tn Heb “and old from the presence of new you will bring out.”

[5:9]  ¹⁰⁹ tn The Hebrew verb וְהִזָּה (vÿhizzah, Hiphil of נָזָה, nazah) does indeed mean “sprinkle” or “splatter” (cf. Lev 4:6, 17). Contrast “splash” in Lev 1:5, etc. (זָרָק, zaraq).

[5:9]  ¹¹⁰ tn Heb “the remainder in the blood.” The Heb. preposition “in” (בְּ, bÿ) is used here to mean “some among” a whole collection of something.

[13:28]  ¹¹¹ tn Heb “and if under it the bright spot stands, it has not spread in the skin.”

[13:28]  ¹¹² tn This is the declarative Piel of the verb טָהֵר (taher; cf. the note on v. 6 above).

[15:11]  ¹¹³ tn Heb “And all who the man with the discharge touches in him and his hands he has not rinsed in water.”

[26:21]  ¹¹⁴ tn Heb “hostile with me,” but see the added preposition בְּ (bet) on the phrase “in hostility” in v. 24 and 27.

[26:21]  ¹¹⁵ tn Heb “your blow, stroke”; cf. TEV “punishment”; NLT “I will inflict you with seven more disasters.”

[8:32]  ¹¹⁶ tn Heb “but the remainder in the flesh and in the bread”; NAB, CEV “what is left over”; NRSV “what remains.”

[27:13]  ¹¹⁷ tn Heb “And if redeeming [infinitive absolute] he redeems it [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p. The referent of “he” (the person who made the vow) and “it” (the animal) have both been specified in the translation for clarity.

[27:13]  ¹¹⁸ tn Heb “on,” meaning “on top of, in addition to” (likewise in v. 15).

[8:20]  ¹¹⁹ tn Again, Aaron probably cut the ram up into parts (v. 20a), but Moses presented them on the altar (v. 20b; cf. the note on v. 15 above).

[8:20]  ¹²⁰ tn Heb “cut it into its parts.” One could translate here, “quartered it” (J. Milgrom, Leviticus [AB], 1:133; cf. Lev 1:6, 12 above).

[13:8]  ¹²¹ tn The “it” is not expressed but is to be understood. It refers to the “infection” (cf. the note on v. 2 above).

[13:8]  ¹²² tn Heb “and behold” (so KJV, ASV).

[13:8]  ¹²³ tn This is the declarative Piel of the verb טָמֵא (tame’, cf. the note on v. 3 above).

[13:22]  ¹²⁴ tn Heb “and if.”

[13:22]  ¹²⁵ tn Heb “is indeed spreading.”

[13:22]  ¹²⁶ tn This is the declarative Piel of the verb טָמֵא (tame’, cf. the note on v. 3 above).

[13:23]  ¹²⁷ tn Heb “and if under it the bright spot stands, it has not spread.”

[13:23]  ¹²⁸ tn This is the declarative Piel of the verb טָהֵר (taher, cf. the note on v. 6 above).

[13:29]  ¹²⁹ tn Heb “And a man or a woman if there is in him an infection in head or in beard.”

[13:29]  sn The shift here is from diseases that are on the (relatively) bare skin of the body to the scalp area of the male or female head or the bearded area of the male face.

[13:53]  ¹³⁰ tn Heb “And if the priest sees and behold”; NASB “and indeed.”

[14:39]  ¹³¹ tn Heb “and behold” (so KJV, ASV); NASB “If the mark has indeed spread.”

[19:25]  ¹³² tn Heb “to add to you its produce.” The rendering here assumes that the point of this clause is simply that finally being allowed to eat the fruit in the fifth year adds the fruit of the tree to their harvest. Some take the verb to be from אָסַף (’asaf, “to gather”) rather than יָסַף (yasaf, “to add; to increase”), rendering the verse, “to gather to you the produce” (E. S. Gerstenberger, Leviticus [OTL], 260, and see the versions referenced in J. E. Hartley, Leviticus [WBC], 306). Others take it to mean that by following the regulations given previously they will honor the Lord so that the Lord will cause the trees to increase the amount of fruit they would normally produce (Hartley, 303, 306; cf. NASB, NIV, NRSV, NLT).

[27:20]  ¹³³ tn Heb “and if he sells.”

[8:15]  ¹³⁴ sn Contrary to some English versions (e.g., NAB, NASB, NIV, NLT), Aaron (not Moses) most likely slaughtered the bull, possibly with the help of his sons, although the verb is singular, not plural. Moses then performed the ritual procedures that involved direct contact with the altar. Compare the pattern in Lev 1:5-9, where the offerer does the slaughtering and the priests perform the procedures that involve direct contact with the altar. In Lev 8 Moses is functioning as the priest in order to consecrate the priesthood. The explicit reintroduction of the name of Moses as the subject of the next verb seems to reinforce this understanding of the passage (cf. also vv. 19 and 23 below).

[8:15]  ¹³⁵ tn The verb is the Piel of חָטָא (khata’, “to sin”) and means “to de-sin” the altar. This verse is important for confirming the main purpose of the sin offering, which was to decontaminate the tabernacle and its furniture from any impurities. See the note on Lev 4:3.

[8:15]  ¹³⁶ tn Similar to v. 10 above, “and consecrated it” refers to the effect of the blood manipulation earlier in the verse. The goal here was to consecrate the altar in order that it might become a place on which it would be appropriate “to make atonement” before the Lord.

[1:9]  ¹³⁷ tn Heb “Finally, he”; the referent (the offerer) has been specified in the translation for clarity. Once again, the MT assigns the preparation of the offering (here the entrails and legs) to the offerer because it did not bring him into direct contact with the altar, but reserves the actual placing of the sacrifice on the altar for the officiating priest (cf. the notes on vv. 5a and 6a).

[1:9]  ¹³⁸ tn Heb “toward the altar,” but the so-called locative ה (hey) attached to the word for “altar” can indicate the place where something is or happens (GKC 250 §90.d and GKC 373-74 §118.g; cf. also J. Milgrom, Leviticus [AB], 1:161). This is a standard way of expressing “on/at the altar” with the verb “to offer up in smoke” (Hiphil of קָטַר [qatar]; cf. also Exod 29:13, 18, 25; Lev 1:9, 13, 15, 17; 2:2, etc.).

[1:9]  ¹³⁹ tc A few Hebrew mss and possibly the Leningrad B19a ms itself (the basis of the BHS Hebrew text of the MT), under an apparent erasure, plus Smr, LXX, Syriac, and Tg. Ps.-J. suggest that Hebrew הוּא (hu’, translated as “it is”) should be added here as in vv. 13 and 17. Whether or not the text should be changed, the meaning is the same as in vv. 13 and 17, so it has been included in the translation here.

[1:9]  ¹⁴⁰ sn The standard English translation of “gift” (אִשֶּׁה, ’isheh) is “an offering [made] by fire” (cf. KJV, ASV). It is based on a supposed etymological relationship to the Hebrew word for “fire” (אֵשׁ, ’esh) and is still maintained in many versions (e.g., NIV, RSV, NRSV, NLT; B. A. Levine, Leviticus [JPSTC], 7-8). For various reasons, including the fact that some offerings referred to by this term are not burned on the altar (see, e.g., Lev 24:9), it is probably better to understand the term to mean “gift” (J. E. Hartley, Leviticus [WBC], 22) or “food gift” (“food offering” in NEB and TEV; J. Milgrom, Leviticus [AB], 1:161-62). See R. E. Averbeck, NIDOTTE 1:540-49 for a complete discussion.

[8:17]  ¹⁴¹ tn Heb “he burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”

[8:17]  ¹⁴² sn See Lev 4:11-12, 21; 6:30 [23 HT].

[13:5]  ¹⁴³ tn Heb “and behold” (so KJV, ASV).

[13:5]  ¹⁴⁴ tn Heb “the infection has stood in his eyes”; ASV “if in his eyes the plague be at a stay.”

[13:5]  ¹⁴⁵ tn Although there is no expressed “and” at the beginning of this clause, there is in the corresponding clause of v. 6, so it should be assumed here as well.

[13:5]  ¹⁴⁶ tn Heb “a second seven days.”

[13:27]  ¹⁴⁷ tn Heb “is indeed spreading.”

[13:27]  ¹⁴⁸ tn For the rendering “diseased infection” see the note on v. 2 above.

[13:37]  ¹⁴⁹ tn Heb “and if in his eyes the infection has stood.”

[13:37]  ¹⁵⁰ tn This is the declarative Piel of the verb טָהֵר (taher, cf. the note on v. 6 above).

[14:18]  ¹⁵¹ tn Heb “and the remainder in the oil.”

[14:44]  ¹⁵² tn Heb “and behold” (so KJV, ASV); NASB “If he sees that the mark has indeed spread.”

[14:48]  ¹⁵³ 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]  ¹⁵⁴ tn Heb “and behold” (so KJV, ASV); NASB “and the mark has not indeed spread.”

[10:17]  ¹⁵⁵ sn This translation is quite literal. On the surface it appears to mean that the priests would “bear the iniquity” of the congregation by the act of eating the sin offering (so J. Milgrom, Leviticus [AB], 1:622-25, 635-40). Such a notion is, however, found nowhere else in the Levitical regulations and seems unlikely (so J. E. Hartley, Leviticus [WBC], 136). A more likely interpretation is reflected in this interpretive rendering: “he gave it to you [as payment] for [your work of] bearing the iniquity of the congregation.” The previous section of the chapter deals with the prebends that the priests received for performing the ministry of the tabernacle (Lev 10:12-15). Lev 10:16-18, therefore, seems to continue the very same topic in the light of the most immediate situation (see R. E. Averbeck, NIDOTTE 2:702-4).

[13:6]  ¹⁵⁶ tn That is, at the end of the second set of seven days referred to at the end of v. 5, a total of fourteen days after the first appearance before the priest.

[13:6]  ¹⁵⁷ tn Heb “and behold.”

[13:6]  ¹⁵⁸ tn Heb “he shall make him clean.” The verb is the Piel of טָהֵר (taher, “to be clean”). Here it is a so-called “declarative” Piel (i.e., “to declare clean”), but it also implies that the person is put into the category of being “clean” by the pronouncement itself (J. E. Hartley, Leviticus [WBC], 176; cf. the corresponding opposite in v. 3 above).

[13:6]  ¹⁵⁹ tn On the term “scab” see the note on v. 2 above. Cf. NAB “it was merely eczema”; NRSV “only an eruption”; NLT “only a temporary rash.”

[13:6]  ¹⁶⁰ tn Heb “and he shall wash his clothes.”

[13:51]  ¹⁶¹ tn Heb “to all which the leather was made into a handiwork.”

[13:55]  ¹⁶² tn Heb “and behold” (so KJV, ASV).

[13:55]  ¹⁶³ tn Heb “the infection has not changed its eye.” Smr has “its/his eyes,” as in vv. 5 and 37, but here it refers to the appearance of the article of cloth or leather, unlike vv. 5 and 37 where there is a preposition attached and it refers to the eyes of the priest.

[13:55]  ¹⁶⁴ tn The terms “back side” and “front side” are the same as those used in v. 42 for the “back or front bald area” of a man’s head. The exact meaning of these terms when applied to articles of cloth or leather is uncertain. It could refer, for example, to the inside versus the outside of a garment, or the back versus the front side of an article of cloth or leather. See J. Milgrom, Leviticus (AB), 1:814, for various possibilities.

[14:17]  ¹⁶⁵ tn Heb “on his hand.”

[26:43]  ¹⁶⁶ tn Heb “from them.” The preposition “from” refers here to the agent of the action (J. E. Hartley, Leviticus [WBC], 455).

[26:43]  ¹⁶⁷ tn The jussive form of the verb with the simple vav (ו) here calls for a translation that expresses purpose.

[26:43]  ¹⁶⁸ tn The verb is the Hophal infinitive construct with the third feminine singular suffix (GKC 182 §67.y; cf. v. 34).

[26:43]  ¹⁶⁹ tn Heb “from them.”

[26:43]  ¹⁷⁰ 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]  ¹⁷¹ tn Heb “and their soul has abhorred.”

[27:28]  ¹⁷² tn Heb “Surely, any permanently dedicated [thing] which a man shall permanently dedicate to the Lord.” The Hebrew term חֵרֶם (kherem) refers to things that are devoted permanently to the Lord (see the note on v. 21 above).