Imamat 9:6

9:6 Then Moses said, “This is what the Lord has commanded you to do ¹  so that the glory of the Lord may appear ²  to you.”

Imamat 13:40

Baldness on the Head

13:40 “When a man’s head is bare so that he is balding in back, ³  he is clean.

Imamat 14:2

14:2 “This is the law of the diseased person on the day of his purification, when ⁴  he is brought to the priest. ⁵ 

Imamat 19:24

19:24 In the fourth year all its fruit will be holy, praise offerings ⁶  to the Lord.

Imamat 23:44

23:44 So Moses spoke to the Israelites about the appointed times of the Lord. ⁷ 

[9:6]  ¹ tn Heb “which the Lord commanded you shall/should do.”

[9:6]  ² tn Heb “and the glory of the Lord will appear,” but the construction with the simple vav (ו) plus the imperfect/jussive (וְיֵרָא, vÿyera’; literally, “and he will appear”) suggests purpose in this context, not just succession of events (i.e., “so that he might appear”).

[13:40]  ³ tn Heb “And a man, when his head is rubbed bare, he is bald-headed.” The translation offered here, referring to the back of the head (i.e., the area from the top of the head sloping backwards), is based on the contrast between this condition and that of the following verse. See also B. A. Levine, Leviticus (JPSTC), 82.

[14:2]  ⁴ tn Heb “and.” Here KJV, ASV use a semicolon; NASB begins a new sentence with “Now.”

[14:2]  ⁵ tn The alternative rendering, “when it is reported to the priest” may be better in light of the fact that the priest had to go outside the camp. Since he or she had been declared “unclean” by a priest (Lev 13:3) and was, therefore, required to remain outside the camp (13:46), the formerly diseased person could not reenter the camp until he or she had been declared “clean” by a priest (cf. Lev 13:6 for “declaring clean.”). See especially J. Milgrom, Leviticus (AB), 1:831, who supports this rendering both here and in Lev 13:2 and 9. B. A. Levine, however, prefers the rendering in the text (Leviticus [JPSTC], 76 and 85). It is the most natural meaning of the verb (i.e., “to be brought” from בּוֹא [bo’, “to come”] in the Hophal stem, which means “to be brought” in all other occurrences in Leviticus other than 13:2, 9, and 14:2; see only 6:30; 10:18; 11:32; and 16:27), it suits the context well in 13:2, and the rendering “to be brought” is supported by 13:7b, “he shall show himself to the priest a second time.” Although it is true that the priest needed to go outside the camp to examine such a person, the person still needed to “be brought” to the priest there. The translation of vv. 2-3 employed here suggests that v. 2 introduces the proceeding and then v. 3 goes on to describe the specific details of the examination and purification.

[19:24]  ⁶ tn See B. A. Levine, Leviticus (JPSTC), 132, where the translation reads “set aside for jubilation”; a special celebration before the Lord.

[23:44]  ⁷ sn E. S. Gerstenberger (Leviticus [OTL], 352) takes v. 44 to be an introduction to another set of festival regulations, perhaps something like those found in Exod 23:14-17. For others this verse reemphasizes the Mosaic authority of the preceding festival regulations (e.g., J. E. Hartley, Leviticus [WBC], 390).