Imamat 6:18

6:18 Every male among the sons of Aaron may eat it. It is a perpetual allotted portion ¹  throughout your generations ²  from the gifts of the Lord. Anyone who touches these gifts ³  must be holy.’” ⁴ 

Imamat 10:3

10:3 Moses then said to Aaron, “This is what the Lord spoke: ‘Among the ones close to me I will show myself holy, ⁵  and in the presence of all the people I will be honored.’” ⁶  So Aaron kept silent.

Imamat 13:31

13:31 But if the priest examines the scall infection and it does not appear to be deeper than the skin, ⁷  and there is no black hair in it, then the priest is to quarantine the person with the scall infection for seven days. ⁸ 

Imamat 14:36

14:36 Then the priest will command that the house be cleared ⁹  before the priest enters to examine the infection ¹⁰  so that everything in the house ¹¹  does not become unclean, ¹²  and afterward ¹³  the priest will enter to examine the house.

Imamat 22:13

22:13 but if a priest’s daughter is a widow or divorced, and she has no children so that she returns to live in ¹⁴  her father’s house as in her youth, ¹⁵  she may eat from her father’s food, but no lay person may eat it.

[6:18]  ¹ tn Or “a perpetual regulation”; cf. NASB “a permanent ordinance”; NRSV “as their perpetual due.”

[6:18]  ² tn Heb “for your generations”; cf. NIV “for the generations to come.”

[6:18]  ³ 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]  ⁴ 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.

[10:3]  ⁵ tn The Niphal verb of the Hebrew root קָדַשׁ (qadash) can mean either “to be treated as holy” (so here, e.g., BDB 873 s.v. קָּדַשׁ, LXX, NASB, and NEB) or “to show oneself holy” (so here, e.g., HALOT 1073 s.v. קדשׁnif.1, NIV, NRSV, NLT; J. Milgrom, Leviticus [AB], 1:595, 601-3; and J. E. Hartley, Leviticus [WBC], 133-34). The latter rendering seems more likely here since, in the immediate context, the Lord himself had indeed shown himself to be holy by the way he responded to the illegitimate incense offering of Nadab and Abihu. They had not treated the Lord as holy, so the Lord acted on his own behalf to show that he was indeed holy.

[10:3]  ⁶ tn In this context the Niphal of the Hebrew root כָּבֵד (kaved) can mean “to be honored” (e.g., NASB and NIV here), “be glorified” (ASV, NRSV and NLT here), or “glorify oneself, show one’s glory” (cf. NAB; e.g., specifically in this verse HALOT 455 s.v. כבדnif.3; J. Milgrom, Leviticus [AB], 1:595, 603-4; and J. E. Hartley, Leviticus [WBC], 126, 134). Comparing this clause with the previous one (see the note above), the point may be that when the Lord shows himself to be holy as he has done in 10:1-2, this results in him being honored (i.e., reverenced, feared, treated with respect) among the people. This suggests the passive rendering. It is possible, however, that one should use the reflexive rendering here as in the previous clause. If so, the passage means that the Lord showed both his holiness and his glory in one outbreak against Nadab and Abihu.

[13:31]  ⁷ tn Heb “and behold there is not its appearance deep ‘from’ (comparative מִן, min, meaning “deeper than”) the skin.”

[13:31]  ⁸ tn Heb “and the priest will shut up the infection of the scall seven days.”

[14:36]  ⁹ tn Heb “And the priest shall command and they shall clear the house.” The second verb (“and they shall clear”) states the thrust of the priest’s command, which suggests the translation “that they clear” (cf. also vv. 4a and 5a above), and for the impersonal passive rendering of the active verb (“that the house be cleared”) see the note on v. 4 above.

[14:36]  ¹⁰ tn Heb “to see the infection”; KJV “to see the plague”; NASB “to look at the mark (mildew NCV).”

[14:36]  ¹¹ tn Heb “all which [is] in the house.”

[14:36]  ¹² sn Once the priest pronounced the house “unclean” everything in it was also officially unclean. Therefore, if they emptied the house of its furniture, etc. before the official pronouncement by the priest those possessions would thereby remain officially “clean” and avoid destruction or purification procedures.

[14:36]  ¹³ tn Heb “and after thus.”

[22:13]  ¹⁴ tn Heb “to”; the words “live in” have been supplied in the translation for clarity.

[22:13]  ¹⁵ tn Heb “and seed there is not to her and she returns to the house of her father as her youth.” The mention of having “no children” appears to imply that her children, if she had any, should support her; this is made explicit by NLT’s “and has no children to support her.”