Imamat 6:3

6:3 or has found something lost and denies it and swears falsely ¹  concerning any one of the things that someone might do to sin ²  –

Imamat 9:13

9:13 The burnt offering itself they handed ³  to him by its parts, including the head, ⁴  and he offered them up in smoke on the altar,

Imamat 11:41

11:41 Every swarming thing that swarms on the land is detestable; it must not be eaten.

Imamat 13:46

13:46 The whole time he has the infection ⁵  he will be continually unclean. He must live in isolation, and his place of residence must be outside the camp.

Imamat 16:8

16:8 and Aaron is to cast lots over the two goats, ⁶  one lot for the Lord and one lot for Azazel. ⁷ 

Imamat 17:9

17:9 but does not bring it to the entrance of the Meeting Tent to offer it ⁸  to the Lord – that person will be cut off from his people. ⁹ 

Imamat 18:4

18:4 You must observe my regulations ¹⁰  and you must be sure to walk in my statutes. ¹¹  I am the Lord your God.

Imamat 18:18

18:18 You must not take a woman in marriage and then marry her sister as a rival wife ¹²  while she is still alive, ¹³  to have sexual intercourse with her.

Imamat 19:16

19:16 You must not go about as a slanderer among your people. ¹⁴  You must not stand idly by when your neighbor’s life is at stake. ¹⁵  I am the Lord.

Imamat 19:35

19:35 You must not do injustice in the regulation of measures, whether of length, weight, or volume. ¹⁶ 

Imamat 22:12

22:12 If a priest’s daughter marries a lay person, ¹⁷  she may not eat the holy contribution offerings, ¹⁸ 

Imamat 24:21

24:21 One who beats an animal to death ¹⁹  must make restitution for it, but ²⁰  one who beats a person to death must be put to death.

Imamat 25:32

25:32 As for ²¹  the cities of the Levites, the houses in the cities which they possess, ²²  the Levites must have a perpetual right of redemption.

Imamat 25:34

25:34 Moreover, ²³  the open field areas of their cities ²⁴  must not be sold, because that is their perpetual possession.

Imamat 26:2

26:2 You must keep my Sabbaths and reverence ²⁵  my sanctuary. I am the Lord.

[6:3]  ¹ tn Heb “and swears on falsehood”; cf. CEV “deny something while under oath.”

[6:3]  ² tn Heb “on one from all which the man shall do to sin in them.”

[9:13]  ³ tn See the note on v. 12.

[9:13]  ⁴ tn Heb “and the burnt offering they handed to him to its parts and the head.”

[13:46]  ⁵ tn Heb “All the days which the infection is in him.”

[16:8]  ⁶ tn Heb “and Aaron shall give lots on the two he-goats.” See the note on Lev 8:8 for the priestly casting of lots in Israel and the explanation in B. A. Levine, Leviticus (JPSTC), 102, on Lev 16:8-9. J. Milgrom, Leviticus (AB), 1:1019-20, suggests, however, that the expression here signifies that, the lots having been cast, the priest was to literally “place” (Heb “give”) the one marked “for the Lord” on the head of the goat to be sacrificed and the one marked “for Azazel” on the head of the one to be released in the wilderness in order to avoid confusing them later in the ritual sequence.

[16:8]  ⁷ tn The meaning of the Hebrew term עֲזָאזֵל (’aza’zel, four times in the OT, all of them in this chapter; vv. 8, 10 [2 times], and 26) is much debated. There are three or perhaps four major views (see the summaries and literature cited in J. Milgrom, Leviticus [AB], 1:1020-21; B. A. Levine, Leviticus [JPSTC], 102; J. E. Hartley, Leviticus [WBC], 237-38; D. P. Wright, The Disposal of Impurity [SBLDS], 21-25; M. V. Van Pelt and W. C. Kaiser, NIDOTTE 3:362-63; and M. S. Moore, NIDOTTE 4:421-22). (1) Some derive the term from a combination of the Hebrew word עֵז (’ez, “goat”; i.e., the word for “goats” in v. 5) and אָזַל (’azal, “to go away”), meaning “the goat that departs” or “scapegoat” (cf., e.g., the LXX and KJV, NASB, NIV, NLT). This meaning suits the ritual practice of sending the so-called “scapegoat” away into the wilderness (vv. 10, 21-22, 26). Similarly, some derive the term from Arabic ’azala (“to banish, remove”), meaning “entire removal” as an abstract concept (see BDB 736 s.v. עֲזָאזֵל). (2) Some see the term as a description of the wilderness area to which the goat was dispatched, deriving it somehow from Arabic ’azazu (“rough ground”) or perhaps עָזָז, (’azaz, “to be strong, fierce”). (3) The most common view among scholars today is that it is the proper name of a particular demon (perhaps even the Devil himself) associated with the wilderness desert regions. Levine has proposed that it may perhaps derive from a reduplication of the ז (zayin) in עֵז combined with אֵל (’el, “mighty”), meaning “mighty goat.” The final consonantal form of עֲזָאזֵל would have resulted from the inversion of the א (aleph) with the second ז. He makes the point that the close association between עֵז and שְׂעִירִים (shÿ’irim), which seems to refer to “goat-demons” of the desert in Lev 17:7 (cf. Isa 13:21, etc.), should not be ignored in the derivation of Azazel, although the term ultimately became the name of “the demonic ruler of the wilderness.” The latter view is supported by the parallel between the one goat “for (לְ, lamed preposition) the Lord” and the one “for (לְ) Azazel” here in v. 8. The rendering as a proper name has been tentatively accepted here (cf. ASV, NAB, NRSV, TEV, CEV). Perhaps a play on words between the proper name and the term for “goat” has occurred so that the etymology has become obscure. Even if a demon or the demonic realm is the source for the name, however, there is no intention here of appeasing the demons. The goal is to remove the impurity and iniquity from the community in order to avoid offending the Lord and the repercussions of such (see esp. vv. 21-22 and cf. Lev 15:31).

[17:9]  ⁸ tn Heb “to make it,” meaning “to make the sacrifice.”

[17:9]  ⁹ tn For remarks on the “cut off” penalty see the note on v. 4 above.

[18:4]  ¹⁰ tn Heb “My regulations you shall do”; KJV, NASB “my judgments”; NRSV “My ordinances”; NIV, TEV “my laws.”

[18:4]  sn The Hebrew term translated “regulation” (מִשְׁפָּט, mishpat) refers to the set of regulations about to be set forth in the following chapters (cf. Lev 19:37; 20:22; 25:18; 26:46). Note especially the thematic and formulaic relationships between the introduction here in Lev 18:1-5 and the paraenesis in Lev 20:22-26, both of which refer explicitly to the corrupt nations and the need to separate from them by keeping the Lord’s regulations.

[18:4]  ¹¹ tn Heb “and my statutes you shall keep [or “watch; guard”] to walk in them.”

[18:18]  ¹² tn Or “as a concubine”; Heb “And a woman to her sister you shall not take to be a second wife [or “to be a concubine”].” According to HALOT 1059 s.v. III צרר, the infinitive “to be a second wife” (לִצְרֹר, litsror) is a denominative verb from II צָרָה A (“concubine; second wife”), which, in turn, derives from II צר “to treat with hostility” (cf. J. E. Hartley, Leviticus [WBC], 283, and B. A. Levine, Leviticus [JPSTC], 122).

[18:18]  ¹³ tn Heb “on her in her life.”

[19:16]  ¹⁴ tn The term רָכִיל (rakhil) is traditionally rendered “slanderer” here (so NASB, NIV, NRSV; see also J. E. Hartley, Leviticus [WBC], 304, 316), but the exact meaning is uncertain (see the discussion in B. A. Levine, Leviticus [JPSTC], 129). It is sometimes related to I רָכַל (“to go about as a trader [or “merchant”]”; BDB 940 s.v. רָכַל), and taken to refer to cutthroat business dealings, but there may be a II רָכַל, the meaning of which is dubious (HALOT 1237 s.v. II *רכל). Some would render it “to go about as a spy.”

[19:16]  ¹⁵ tn Heb “You shall not stand on the blood of your neighbor.” This part of the verse is also difficult to interpret. The rendering here suggests that one will not allow a neighbor to be victimized, whether in court (cf. v. 15) or in any other situation (see the discussion in B. A. Levine, Leviticus [JPSTC], 129).

[19:35]  ¹⁶ tn That is, liquid capacity (HALOT 640 s.v. מְשׂוּרָה). Cf. ASV, NIV, NRSV, TEV “quantity”; NAB, NASB “capacity.”

[22:12]  ¹⁷ tn Heb “And a daughter of a priest, if she is to a man, a stranger” (cf. the note on v. 10 above).

[22:12]  ¹⁸ tn Heb “she in the contribution of the holy offerings shall not eat.” For “contribution [offering]” see the note on Lev 7:14 and the literature cited there. Cf. NCV “the holy offerings”; TEV, NLT “the sacred offerings.”

[24:21]  ¹⁹ sn See the note on v. 18 above.

[24:21]  ²⁰ tn Heb “and,” but here the Hebrew conjunction ו (vav, “and”) is adversative, contrasting the consequences of beating an animal to death with those of beating a person to death.

[25:32]  ²¹ tn Heb “And.”

[25:32]  ²² tn Heb “the houses of the cities of their property.”

[25:34]  ²³ tn Heb “And.”

[25:34]  ²⁴ sn This refers to the region of fields just outside and surrounding the city where cattle were kept and garden crops were grown (B. A. Levine, Leviticus [JPSTC], 177).

[26:2]  ²⁵ tn Heb “and my sanctuary you shall fear.” Cf. NCV “respect”; CEV “honor.”