Imamat 18:1--27:34
Konteks18:1 The Lord spoke to Moses: 18:2 “Speak to the Israelites and tell them, ‘I am the Lord your God! 18:3 You must not do as they do in the land of Egypt where you have been living, 1 and you must not do as they do in the land of Canaan into which I am about to bring you; 2 you must not 3 walk in their statutes. 18:4 You must observe my regulations 4 and you must be sure to walk in my statutes. 5 I am the Lord your God. 18:5 So you must keep 6 my statutes and my regulations; anyone who does so will live by keeping them. 7 I am the Lord.
18:6 “‘No man is to approach any close relative 8 to have sexual intercourse with her. 9 I am the Lord. 10 18:7 You must not 11 expose your father’s nakedness by having sexual intercourse with your mother. 12 She is your mother; you must not have intercourse with her. 18:8 You must not have sexual intercourse with your father’s wife; she is your father’s nakedness. 13 18:9 You must not have sexual intercourse with your sister, whether she is your father’s daughter or your mother’s daughter, 14 whether she is born in the same household or born outside it; 15 you must not have sexual intercourse with either of them. 16 18:10 You must not expose the nakedness of your son’s daughter or your daughter’s daughter by having sexual intercourse with them, because they are your own nakedness. 17 18:11 You must not have sexual intercourse with the daughter of your father’s wife born of your father; she is your sister. You must not have intercourse with her. 18 18:12 You must not have sexual intercourse with your father’s sister; she is your father’s flesh. 19 18:13 You must not have sexual intercourse with your mother’s sister, because she is your mother’s flesh. 18:14 You must not expose the nakedness of your father’s brother; you must not approach his wife to have sexual intercourse with her. 20 She is your aunt. 21 18:15 You must not have sexual intercourse with your daughter-in-law; she is your son’s wife. You must not have intercourse with her. 18:16 You must not have sexual intercourse with your brother’s wife; she is your brother’s nakedness. 22 18:17 You must not have sexual intercourse with both a woman and her daughter; you must not take as wife either her son’s daughter or her daughter’s daughter to have intercourse with them. 23 They are closely related to her 24 – it is lewdness. 25 18:18 You must not take a woman in marriage and then marry her sister as a rival wife 26 while she is still alive, 27 to have sexual intercourse with her.
18:19 “‘You must not approach a woman in her menstrual impurity 28 to have sexual intercourse with her. 18:20 You must not have sexual intercourse 29 with the wife of your fellow citizen to become unclean with her. 18:21 You must not give any of your children as an offering to Molech, 30 so that you do not profane 31 the name of your God. I am the Lord! 18:22 You must not have sexual intercourse with a male as one has sexual intercourse with a woman; 32 it is a detestable act. 33 18:23 You must not have sexual intercourse 34 with any animal to become defiled with it, and a woman must not stand before an animal to have sexual intercourse with it; 35 it is a perversion. 36
18:24 “‘Do not defile yourselves with any of these things, for the nations which I am about to drive out before you 37 have been defiled with all these things. 18:25 Therefore 38 the land has become unclean and I have brought the punishment for its iniquity upon it, 39 so that the land has vomited out its inhabitants. 18:26 You yourselves must obey 40 my statutes and my regulations and must not do any of these abominations, both the native citizen and the resident foreigner in your midst, 41 18:27 for the people who were in the land before you have done all these abominations, 42 and the land has become unclean. 18:28 So do not make the land vomit you out because you defile it 43 just as it has vomited out the nations 44 that were before you. 18:29 For if anyone does any of these abominations, the persons who do them will be cut off from the midst of their people. 45 18:30 You must obey my charge to not practice any of the abominable statutes 46 that have been done before you, so that you do not 47 defile yourselves by them. I am the Lord your God.’”
19:1 The Lord spoke to Moses: 19:2 “Speak to the whole congregation of the Israelites and tell them, ‘You must be holy because I, the Lord your God, am holy. 19:3 Each of you must respect his mother and his father, 48 and you must keep my Sabbaths. I am the Lord your God. 19:4 Do not turn to idols, 49 and you must not make for yourselves gods of cast metal. I am the Lord your God.
19:5 “‘When you sacrifice a peace offering sacrifice to the Lord, you must sacrifice it so that it is accepted for you. 50 19:6 It must be eaten on the day of your sacrifice and on the following day, 51 but what is left over until the third day must be burned up. 52 19:7 If, however, it is eaten 53 on the third day, it is spoiled, 54 it will not be accepted, 19:8 and the one who eats it will bear his punishment for iniquity 55 because he has profaned 56 what is holy to the Lord. 57 That person will be cut off from his people. 58
19:9 “‘When you gather in the harvest 59 of your land, you must not completely harvest the corner of your field, 60 and you must not gather up the gleanings of your harvest. 19:10 You must not pick your vineyard bare, 61 and you must not gather up the fallen grapes of your vineyard. You must leave them for the poor and the foreigner. I am the Lord your God.
19:11 “‘You must not steal, you must not tell lies, and you must not deal falsely with your fellow citizen. 62 19:12 You must not swear falsely 63 in my name, so that you do not profane 64 the name of your God. I am the Lord. 19:13 You must not oppress your neighbor or commit robbery against him. 65 You must not withhold 66 the wages of the hired laborer overnight until morning. 19:14 You must not curse a deaf person or put a stumbling block in front of a blind person. 67 You must fear 68 your God; I am the Lord.
19:15 “‘You 69 must not deal unjustly in judgment: 70 you must neither show partiality to the poor nor honor the rich. 71 You must judge your fellow citizen fairly. 72 19:16 You must not go about as a slanderer among your people. 73 You must not stand idly by when your neighbor’s life is at stake. 74 I am the Lord. 19:17 You must not hate your brother in your heart. You must surely reprove your fellow citizen so that you do not incur sin on account of him. 75 19:18 You must not take vengeance or bear a grudge 76 against the children of your people, but you must love your neighbor as yourself. 77 I am the Lord. 19:19 You must keep my statutes. You must not allow two different kinds of your animals to breed, 78 you must not sow your field with two different kinds of seed, and you must not wear 79 a garment made of two different kinds of fabric. 80
19:20 “‘When a man has sexual intercourse with a woman, 81 although she is a slave woman designated for another man and she has not yet been ransomed, or freedom has not been granted to her, there will be an obligation to pay compensation. 82 They must not be put to death, because she was not free. 19:21 He must bring his guilt offering to the Lord at the entrance of the Meeting Tent, a guilt offering ram, 83 19:22 and the priest is to make atonement for him with the ram of the guilt offering before the Lord for his sin that he has committed, 84 and he will be forgiven 85 of his sin 86 that he has committed.
19:23 “‘When you enter the land and plant any fruit tree, 87 you must consider its fruit to be forbidden. 88 Three years it will be forbidden to you; 89 it must not be eaten. 19:24 In the fourth year all its fruit will be holy, praise offerings 90 to the Lord. 19:25 Then in the fifth year you may eat its fruit to add its produce to your harvest. 91 I am the Lord your God.
19:26 “‘You must not eat anything with the blood still in it. 92 You must not practice either divination or soothsaying. 93 19:27 You must not round off the corners of the hair on your head or ruin the corners of your beard. 94 19:28 You must not slash your body for a dead person 95 or incise a tattoo on yourself. 96 I am the Lord. 19:29 Do not profane your daughter by making her a prostitute, 97 so that the land does not practice prostitution and become full of lewdness. 98
19:30 “‘You must keep my Sabbaths and fear my sanctuary. I am the Lord. 19:31 Do not turn to the spirits of the dead and do not seek familiar spirits 99 to become unclean by them. I am the Lord your God. 19:32 You must stand up in the presence of the aged, honor the presence of an elder, and fear your God. I am the Lord. 19:33 When a foreigner resides 100 with you in your land, you must not oppress him. 19:34 The foreigner who resides with you must be to you like a native citizen among you; so 101 you must love him as yourself, because you were foreigners in the land of Egypt. I am the Lord your God. 19:35 You must not do injustice in the regulation of measures, whether of length, weight, or volume. 102 19:36 You must have honest balances, 103 honest weights, an honest ephah, and an honest hin. 104 I am the Lord your God who brought you out from the land of Egypt. 19:37 You must be sure to obey all my statutes and regulations. 105 I am the Lord.’”
20:1 The Lord spoke to Moses: 20:2 “You are to say to the Israelites, ‘Any man from the Israelites or from the foreigners who reside in Israel 106 who gives any of his children 107 to Molech 108 must be put to death; the people of the land must pelt him with stones. 109 20:3 I myself will set my face 110 against that man and cut him off from the midst of his people, 111 because he has given some of his children to Molech and thereby defiled my sanctuary and profaned my holy name. 112 20:4 If, however, the people of the land shut their eyes 113 to that man 114 when he gives some of his children to Molech so that they do not put him to death, 20:5 I myself will set my face against that man and his clan. I will cut off from the midst of their people both him and all who follow after him in spiritual prostitution, 115 to commit prostitution by worshiping Molech. 116
20:6 “‘The person who turns to the spirits of the dead and familiar spirits 118 to commit prostitution by going after them, I will set my face 119 against that person and cut him off from the midst of his people.
20:7 “‘You must sanctify yourselves and be holy, because I am the Lord your God. 20:8 You must be sure to obey my statutes. 120 I am the Lord who sanctifies you.
20:9 “‘If anyone 122 curses his father and mother 123 he must be put to death. He has cursed his father and mother; his blood guilt is on himself. 124 20:10 If a man 125 commits adultery with his neighbor’s wife, 126 both the adulterer and the adulteress must be put to death. 20:11 If a man has sexual intercourse with his father’s wife, he has exposed his father’s nakedness. 127 Both of them must be put to death; their blood guilt is on themselves. 128 20:12 If a man has sexual intercourse with his daughter-in-law, both of them must be put to death. They have committed perversion; 129 their blood guilt is on themselves. 20:13 If a man has sexual intercourse with a male as one has sexual intercourse with a woman, 130 the two of them have committed an abomination. They must be put to death; their blood guilt is on themselves. 20:14 If a man has sexual intercourse with both a woman and her mother, 131 it is lewdness. 132 Both he and they must be burned to death, 133 so there is no lewdness in your midst. 20:15 If a man has sexual intercourse 134 with any animal, he must be put to death, and you must kill the animal. 20:16 If a woman approaches any animal to have sexual intercourse with it, 135 you must kill the woman, and the animal must be put to death; their blood guilt is on themselves.
20:17 “‘If a man has sexual intercourse with 136 his sister, whether the daughter of his father or his mother, so that he sees her nakedness and she sees his nakedness, it is a disgrace. They must be cut off in the sight of the children of their people. 137 He has exposed his sister’s nakedness; he will bear his punishment for iniquity. 138 20:18 If a man has sexual intercourse with a menstruating woman and uncovers her nakedness, he has laid bare her fountain of blood and she has exposed the fountain of her blood, so both of them 139 must be cut off from the midst of their people. 20:19 You must not expose the nakedness of your mother’s sister and your father’s sister, for such a person has laid bare his own close relative. 140 They must bear their punishment for iniquity. 141 20:20 If a man has sexual intercourse with his aunt, he has exposed his uncle’s nakedness; they must bear responsibility for their sin, they will die childless. 20:21 If a man has sexual intercourse with 142 his brother’s wife, it is indecency. He has exposed his brother’s nakedness; 143 they will be childless.
20:22 “‘You must be sure to obey all my statutes and regulations, 144 so that 145 the land to which I am about to bring you to take up residence there does not vomit you out. 20:23 You must not walk in the statutes of the nation 146 which I am about to drive out before you, because they have done all these things and I am filled with disgust against them. 20:24 So I have said to you: You yourselves will possess their land and I myself will give it to you for a possession, a land flowing with milk and honey. I am the Lord your God who has set you apart from the other peoples. 147 20:25 Therefore you must distinguish 148 between the clean animal and the unclean, and between the unclean bird and the clean, and you must not make yourselves detestable by means of an animal or bird or anything that creeps on the ground – creatures 149 I have distinguished for you as unclean. 150 20:26 You must be holy to me because I, the Lord, am holy, and I have set you apart from the other peoples to be mine.
20:27 “‘A man or woman who 151 has in them a spirit of the dead or a familiar spirit 152 must be put to death. They must pelt them with stones; 153 their blood guilt is on themselves.’”
21:1 The Lord said to Moses: “Say to the priests, the sons of Aaron – say to them, ‘For a dead person 154 no priest 155 is to defile himself among his people, 156 21:2 except for his close relative who is near to him: 157 his mother, his father, his son, his daughter, his brother, 21:3 and his virgin sister who is near to him, 158 who has no husband; he may defile himself for her. 21:4 He must not defile himself as a husband among his people so as to profane himself. 159 21:5 Priests 160 must not have a bald spot shaved on their head, they must not shave the corner of their beard, and they must not cut slashes in their body. 161
21:6 “‘They must be holy to their God, and they must not profane 162 the name of their God, because they are the ones who present the Lord’s gifts, 163 the food of their God. Therefore they must be holy. 164 21:7 They must not take a wife defiled by prostitution, 165 nor are they to take a wife divorced from her husband, 166 for the priest 167 is holy to his God. 168 21:8 You must sanctify him because he presents the food of your God. He must be holy to you because I, the Lord who sanctifies you all, 169 am holy. 21:9 If a daughter of a priest profanes herself by engaging in prostitution, she is profaning her father. She must be burned to death. 170
21:10 “‘The high 171 priest – who is greater than his brothers, on whose head the anointing oil is poured, who has been ordained 172 to wear the priestly garments – must neither dishevel the hair of his head nor tear his garments. 173 21:11 He must not go where there is any dead person; 174 he must not defile himself even for his father and his mother. 21:12 He must not go out from the sanctuary and must not profane 175 the sanctuary of his God, because the dedication of the anointing oil of his God is on him. I am the Lord. 21:13 He must take a wife who is a virgin. 176 21:14 He must not marry 177 a widow, a divorced woman, or one profaned by prostitution; he may only take a virgin from his people 178 as a wife. 21:15 He must not profane his children among his people, 179 for I am the Lord who sanctifies him.’”
21:16 The Lord spoke to Moses: 21:17 “Tell Aaron, ‘No man from your descendants throughout their generations 180 who has a physical flaw 181 is to approach to present the food of his God. 21:18 Certainly 182 no man who has a physical flaw is to approach: a blind man, or one who is lame, or one with a slit nose, 183 or a limb too long, 21:19 or a man who has had a broken leg or arm, 184 21:20 or a hunchback, or a dwarf, 185 or one with a spot in his eye, 186 or a festering eruption, or a feverish rash, 187 or a crushed testicle. 21:21 No man from the descendants of Aaron the priest who has a physical flaw may step forward 188 to present the Lord’s gifts; he has a physical flaw, so he must not step forward to present the food of his God. 21:22 He may eat both the most holy and the holy food of his God, 21:23 but he must not go into the veil-canopy 189 or step forward to the altar because he has a physical flaw. Thus 190 he must not profane my holy places, for I am the Lord who sanctifies them.’”
21:24 So 191 Moses spoke these things 192 to Aaron, his sons, and all the Israelites.
22:1 The Lord spoke to Moses: 22:2 “Tell Aaron and his sons that they must deal respectfully with the holy offerings 193 of the Israelites, which they consecrate to me, so that they do not profane my holy name. 194 I am the Lord. 22:3 Say to them, ‘Throughout your generations, 195 if any man from all your descendants approaches the holy offerings which the Israelites consecrate 196 to the Lord while he is impure, 197 that person must be cut off from before me. 198 I am the Lord. 22:4 No man 199 from the descendants of Aaron who is diseased or has a discharge 200 may eat the holy offerings until he becomes clean. The one 201 who touches anything made unclean by contact with a dead person, 202 or a man who has a seminal emission, 203 22:5 or a man who touches a swarming thing by which he becomes unclean, 204 or touches a person 205 by which he becomes unclean, whatever that person’s impurity 206 – 22:6 the person who touches any of these 207 will be unclean until evening and must not eat from the holy offerings unless he has bathed his body in water. 22:7 When the sun goes down he will be clean, and afterward he may eat from the holy offerings, because they are his food. 22:8 He must not eat an animal that has died of natural causes 208 or an animal torn by beasts and thus become unclean by it. I am the Lord. 22:9 They must keep my charge so that they do not incur sin on account of it 209 and therefore die 210 because they profane it. I am the Lord who sanctifies them.
22:10 “‘No lay person 211 may eat anything holy. Neither a priest’s lodger 212 nor a hired laborer may eat anything holy, 22:11 but if a priest buys a person with his own money, 213 that person 214 may eat the holy offerings, 215 and those born in the priest’s 216 own house may eat his food. 217 22:12 If a priest’s daughter marries a lay person, 218 she may not eat the holy contribution offerings, 219 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 220 her father’s house as in her youth, 221 she may eat from her father’s food, but no lay person may eat it.
22:14 “‘If a man eats a holy offering by mistake, 222 he must add one fifth to it and give the holy offering to the priest. 223 22:15 They 224 must not profane the holy offerings which the Israelites contribute 225 to the Lord, 226 22:16 and so cause them to incur a penalty for guilt 227 when they eat their holy offerings, 228 for I am the Lord who sanctifies them.’”
22:17 The Lord spoke to Moses: 22:18 “Speak to Aaron, his sons, and all the Israelites and tell them, ‘When any man 229 from the house of Israel or from the foreigners in Israel 230 presents his offering for any of the votive or freewill offerings which they present to the Lord as a burnt offering, 22:19 if it is to be acceptable for your benefit 231 it must be a flawless male from the cattle, sheep, or goats. 22:20 You must not present anything that has a flaw, 232 because it will not be acceptable for your benefit. 233 22:21 If a man presents a peace offering sacrifice to the Lord for a special votive offering 234 or for a freewill offering from the herd or the flock, it must be flawless to be acceptable; 235 it must have no flaw. 236
22:22 “‘You must not present to the Lord something blind, or with a broken bone, or mutilated, or with a running sore, 237 or with a festering eruption, or with a feverish rash. 238 You must not give any of these as a gift 239 on the altar to the Lord. 22:23 As for an ox 240 or a sheep with a limb too long or stunted, 241 you may present it as a freewill offering, but it will not be acceptable for a votive offering. 242 22:24 You must not present to the Lord something with testicles that are bruised, crushed, torn, or cut off; 243 you must not do this in your land. 22:25 Even from a foreigner 244 you must not present the food of your God from such animals as these, for they are ruined and flawed; 245 they will not be acceptable for your benefit.’”
22:26 The Lord spoke to Moses: 22:27 “When an ox, lamb, or goat is born, it must be under the care of 246 its mother seven days, but from the eighth day onward it will be acceptable as an offering gift 247 to the Lord. 22:28 You must not slaughter an ox or a sheep and its young 248 on the same day. 249 22:29 When you sacrifice a thanksgiving offering to the Lord, you must sacrifice it so that it is acceptable for your benefit. 250 22:30 On that very day 251 it must be eaten; you must not leave any part of it 252 over until morning. I am the Lord.
22:31 “You must be sure to do my commandments. 253 I am the Lord. 22:32 You must not profane my holy name, and I will be sanctified in the midst of the Israelites. I am the Lord who sanctifies you, 22:33 the one who brought you out from the land of Egypt to be your God. 254 I am the Lord.”
23:1 The Lord spoke to Moses: 23:2 “Speak to the Israelites and tell them, ‘These are the Lord’s appointed times which you must proclaim as holy assemblies – my appointed times: 255
23:3 “‘Six days work may be done, but on the seventh day there must be a Sabbath of complete rest, 256 a holy assembly. You must not do any work; it is a Sabbath to the Lord in all the places where you live.
23:4 “‘These are the Lord’s appointed times, holy assemblies, which you must proclaim at their appointed time. 23:5 In the first month, on the fourteenth day of the month, at twilight, 257 is a Passover offering to the Lord. 23:6 Then on the fifteenth day of the same month 258 will be the festival of unleavened bread to the Lord; seven days you must eat unleavened bread. 23:7 On the first day there will be a holy assembly for you; you must not do any regular work. 259 23:8 You must present a gift to the Lord for seven days, and the seventh day is a holy assembly; you must not do any regular work.’”
23:9 The Lord spoke to Moses: 23:10 “Speak to the Israelites and tell them, ‘When you enter the land that I am about to give to you and you gather in its harvest, 260 then you must bring the sheaf of the first portion of your harvest 261 to the priest, 23:11 and he must wave the sheaf before the Lord to be accepted for your benefit 262 – on the day after the Sabbath the priest is to wave it. 263 23:12 On the day you wave the sheaf you must also offer 264 a flawless yearling lamb 265 for a burnt offering to the Lord, 23:13 along with its grain offering, two tenths of an ephah of 266 choice wheat flour 267 mixed with olive oil, as a gift to the Lord, a soothing aroma, 268 and its drink offering, one fourth of a hin of wine. 269 23:14 You must not eat bread, roasted grain, or fresh grain until this very day, 270 until you bring the offering of your God. This is a perpetual statute throughout your generations 271 in all the places where you live.
23:15 “‘You must count for yourselves seven weeks from the day after the Sabbath, from the day you bring the wave offering sheaf; they must be complete weeks. 272 23:16 You must count fifty days – until the day after the seventh Sabbath – and then 273 you must present a new grain offering to the Lord. 23:17 From the places where you live you must bring two loaves of 274 bread for a wave offering; they must be made from two tenths of an ephah of fine wheat flour, baked with yeast, 275 as first fruits to the Lord. 23:18 Along with the loaves of bread, 276 you must also present seven flawless yearling lambs, 277 one young bull, 278 and two rams. 279 They are to be a burnt offering to the Lord along with their grain offering 280 and drink offerings, a gift of a soothing aroma to the Lord. 281 23:19 You must also offer 282 one male goat 283 for a sin offering and two yearling lambs for a peace offering sacrifice, 23:20 and the priest is to wave them – the two lambs 284 – along with the bread of the first fruits, as a wave offering before the Lord; they will be holy to the Lord for the priest.
23:21 “‘On this very day you must proclaim an assembly; it is to be a holy assembly for you. 285 You must not do any regular work. This is a perpetual statute in all the places where you live throughout your generations. 286 23:22 When you gather in the harvest 287 of your land, you must not completely harvest the corner of your field, 288 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.’” 289
23:23 The Lord spoke to Moses: 23:24 “Tell the Israelites, ‘In the seventh month, on the first day of the month, you must have a complete rest, a memorial announced by loud horn blasts, 290 a holy assembly. 23:25 You must not do any regular work, but 291 you must present a gift to the Lord.’”
23:26 The Lord spoke to Moses: 23:27 “The 292 tenth day of this seventh month is the Day of Atonement. 293 It is to be a holy assembly for you, and you must humble yourselves 294 and present a gift to the Lord. 23:28 You must not do any work on this particular day, 295 because it is a day of atonement to make atonement for yourselves 296 before the Lord your God. 23:29 Indeed, 297 any person who does not behave with humility on this particular day will be cut off from his people. 298 23:30 As for any person 299 who does any work on this particular day, I will exterminate 300 that person from the midst of his people! 301 23:31 You must not do any work. This is a perpetual statute throughout your generations 302 in all the places where you live. 23:32 It is a Sabbath of complete rest for you, and you must humble yourselves on the ninth day of the month in the evening, from evening until evening you must observe your Sabbath.” 303
23:33 The Lord spoke to Moses: 23:34 “Tell the Israelites, ‘On the fifteenth day of this seventh month is the Festival of Temporary Shelters 304 for seven days to the Lord. 23:35 On the first day is a holy assembly; you must do no regular work. 305 23:36 For seven days you must present a gift to the Lord. On the eighth day there is to be a holy assembly for you, and you must present a gift to the Lord. It is a solemn assembly day; 306 you must not do any regular work.
23:37 “‘These are the appointed times of the Lord that you must proclaim as holy assemblies to present a gift to the Lord – burnt offering, grain offering, sacrifice, and drink offerings, 307 each day according to its regulation, 308 23:38 besides 309 the Sabbaths of the Lord and all your gifts, votive offerings, and freewill offerings which you must give to the Lord.
23:39 “‘On 310 the fifteenth day of the seventh month, when you gather in the produce of the land, you must celebrate a pilgrim festival of the Lord for seven days. On the first day is a complete rest and on the eighth day is complete rest. 23:40 On the first day you must take for yourselves branches from majestic trees 311 – palm branches, branches of leafy trees, and willows of the brook – and you must rejoice before the Lord your God for seven days. 23:41 You must celebrate it as a pilgrim festival to the Lord for seven days in the year. This is a perpetual statute throughout your generations; 312 you must celebrate it in the seventh month. 23:42 You must live in temporary shelters 313 for seven days; every native citizen in Israel must live in temporary shelters, 23:43 so that your future generations may know that I made the Israelites live in temporary shelters when I brought them out from the land of Egypt. I am the Lord your God.’”
23:44 So Moses spoke to the Israelites about the appointed times of the Lord. 314
24:1 The Lord spoke to Moses: 24:2 “Command the Israelites to bring 315 to you pure oil of beaten olives for the light, to make a lamp burn continually. 316 24:3 Outside the veil-canopy 317 of the congregation in the Meeting Tent Aaron 318 must arrange it from evening until morning before the Lord continually. This is a perpetual statute throughout your generations. 319 24:4 On the ceremonially pure lampstand 320 he must arrange the lamps before the Lord continually.
24:5 “You must take choice wheat flour 321 and bake twelve loaves; 322 there must be two tenths of an ephah of flour in 323 each loaf, 24:6 and you must set them in two rows, six in a row, 324 on the ceremonially pure table before the Lord. 24:7 You must put pure frankincense 325 on each row, 326 and it will become a memorial portion 327 for the bread, a gift 328 to the Lord. 24:8 Each Sabbath day 329 Aaron 330 must arrange it before the Lord continually; this portion 331 is from the Israelites as a perpetual covenant. 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 332 from the gifts of the Lord.”
24:10 Now 333 an Israelite woman’s son whose father was an Egyptian went out among the Israelites, and the Israelite woman’s son and an Israelite man 334 had a fight in the camp. 24:11 The Israelite woman’s son misused the Name and cursed, 335 so they brought him to Moses. (Now his mother’s name was Shelomith daughter of Dibri, of the tribe of Dan.) 24:12 So they placed him in custody until they were able 336 to make a clear legal decision for themselves based on words from the mouth of the Lord. 337
24:13 Then the Lord spoke to Moses: 24:14 “Bring the one who cursed outside the camp, and all who heard him are to lay their hands on his head, and the whole congregation is to stone him to death. 338 24:15 Moreover, 339 you are to tell the Israelites, ‘If any man curses his God 340 he will bear responsibility for his sin, 24:16 and one who misuses 341 the name of the Lord must surely be put to death. The whole congregation must surely stone him, whether he is a foreigner or a native citizen; when he misuses the Name he must be put to death.
24:17 “‘If a man beats any person to death, 342 he must be put to death. 24:18 One who beats an animal to death 343 must make restitution for it, life for life. 344 24:19 If a man inflicts an injury on 345 his fellow citizen, 346 just as he has done it must be done to him – 24:20 fracture for fracture, eye for eye, tooth for tooth – just as he inflicts an injury on another person 347 that same injury 348 must be inflicted on him. 24:21 One who beats an animal to death 349 must make restitution for it, but 350 one who beats a person to death must be put to death. 24:22 There will be one regulation 351 for you, whether a foreigner or a native citizen, for I am the Lord your God.’”
24:23 Then Moses spoke to the Israelites and they brought the one who cursed outside the camp and stoned him with stones. So the Israelites did just as the Lord had commanded Moses.
25:1 The Lord spoke to Moses at Mount Sinai: 25:2 “Speak to the Israelites and tell them, ‘When you enter the land that I am giving you, the land must observe a Sabbath 352 to the Lord. 25:3 Six years you may sow your field, and six years you may prune your vineyard and gather the produce, 353 25:4 but in the seventh year the land must have a Sabbath of complete rest 354 – a Sabbath to the Lord. You must not sow your field or 355 prune your vineyard. 25:5 You must not gather in the aftergrowth of your harvest and you must not pick the grapes of your unpruned 356 vines; the land must have a year of complete rest. 25:6 You may have the Sabbath produce 357 of the land to eat – you, your male servant, your female servant, your hired worker, the resident foreigner who stays with you, 358 25:7 your cattle, and the wild animals that are in your land – all its produce will be for you 359 to eat.
25:8 “‘You must count off 360 seven weeks of years, seven times seven years, 361 and the days of the seven weeks of years will amount to forty-nine years. 362 25:9 You must sound loud horn blasts 363 – in the seventh month, on the tenth day of the month, on the Day of Atonement – you must sound the horn in your entire land. 25:10 So you must consecrate the fiftieth year, 364 and you must proclaim a release 365 in the land for all its inhabitants. That year will be your jubilee; 366 each one of you must return 367 to his property and each one of you must return to his clan. 25:11 That fiftieth year will be your jubilee; you must not sow the land, harvest its aftergrowth, or pick the grapes of its unpruned vines. 368 25:12 Because that year is a jubilee, it will be holy to you – you may eat its produce 369 from the field.
25:13 “‘In this year of jubilee you must each return 370 to your property. 25:14 If you make a sale 371 to your fellow citizen 372 or buy 373 from your fellow citizen, no one is to wrong his brother. 374 25:15 You may buy it from your fellow citizen according to the number of years since 375 the last jubilee; he may sell it to you according to the years of produce that are left. 376 25:16 The more years there are, 377 the more you may make its purchase price, and the fewer years there are, 378 the less you must make its purchase price, because he is only selling to you a number of years of 379 produce. 25:17 No one is to oppress his fellow citizen, 380 but you must fear your God, because I am the Lord your God. 25:18 You must obey my statutes and my regulations; you must be sure to keep them 381 so that you may live securely in the land. 382
25:19 “‘The land will give its fruit and you may eat until you are satisfied, 383 and you may live securely in the land. 25:20 If you say, ‘What will we eat in the seventh year if we do not sow and gather our produce?’ 25:21 I will command my blessing for you in the sixth year so that it may yield 384 the produce 385 for three years, 25:22 and you may sow the eighth year and eat from that sixth year’s produce 386 – old produce. Until you bring in the ninth year’s produce, 387 you may eat old produce. 25:23 The land must not be sold without reclaim 388 because the land belongs to me, for you are foreigners and residents with me. 389 25:24 In all your landed property 390 you must provide for the right of redemption of the land. 391
25:25 “‘If your brother becomes impoverished and sells some of his property, his near redeemer is to come to you and redeem what his brother sold. 392 25:26 If a man has no redeemer, but he prospers 393 and gains enough for its redemption, 394 25:27 he is to calculate the value of the years it was sold, 395 refund the balance 396 to the man to whom he had sold it, and return to his property. 25:28 If he has not prospered enough to refund 397 a balance to him, then what he sold 398 will belong to 399 the one who bought it until the jubilee year, but it must revert 400 in the jubilee and the original owner 401 may return to his property.
25:29 “‘If a man sells a residential house in a walled city, 402 its right of redemption must extend 403 until one full year from its sale; 404 its right of redemption must extend to a full calendar year. 405 25:30 If it is not redeemed before the full calendar year is ended, 406 the house in the walled city 407 will belong without reclaim 408 to the one who bought it throughout his generations; it will not revert in the jubilee. 25:31 The houses of villages, however, 409 which have no wall surrounding them 410 must be considered as the field 411 of the land; they will have the right of redemption and must revert in the jubilee. 25:32 As for 412 the cities of the Levites, the houses in the cities which they possess, 413 the Levites must have a perpetual right of redemption. 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, 414 because the houses of the cities of the Levites are their property in the midst of the Israelites. 25:34 Moreover, 415 the open field areas of their cities 416 must not be sold, because that is their perpetual possession.
25:35 “‘If your brother 417 becomes impoverished and is indebted to you, 418 you must support 419 him; he must live 420 with you like a foreign resident. 421 25:36 Do not take interest or profit from him, 422 but you must fear your God and your brother must live 423 with you. 25:37 You must not lend him your money at interest and you must not sell him food for profit. 424 25:38 I am the Lord your God who brought you out from the land of Egypt to give you the land of Canaan – to be your God. 425
25:39 “‘If your brother becomes impoverished with regard to you so that he sells himself to you, you must not subject him to slave service. 426 25:40 He must be with you as a hired worker, as a resident foreigner; 427 he must serve with you until the year of jubilee, 25:41 but then 428 he may go free, 429 he and his children with him, and may return to his family and to the property of his ancestors. 430 25:42 Since they are my servants whom I brought out from the land of Egypt, they must not be sold in a slave sale. 431 25:43 You must not rule over him harshly, 432 but you must fear your God.
25:44 “‘As for your male and female slaves 433 who may belong to you – you may buy male and female slaves from the nations all around you. 434 25:45 Also you may buy slaves 435 from the children of the foreigners who reside with you, and from their families that are 436 with you, whom they have fathered in your land, they may become your property. 25:46 You may give them as inheritance to your children after you to possess as property. You may enslave them perpetually. However, as for your brothers the Israelites, no man may rule over his brother harshly. 437
25:47 “‘If a resident foreigner who is with you prospers 438 and your brother becomes impoverished with regard to him so that 439 he sells himself to a resident foreigner who is with you or to a member 440 of a foreigner’s family, 25:48 after he has sold himself he retains a right of redemption. 441 One of his brothers may redeem him, 25:49 or his uncle or his cousin 442 may redeem him, or anyone of the rest of his blood relatives – his family 443 – may redeem him, or if 444 he prospers he may redeem himself. 25:50 He must calculate with the one who bought him the number of years 445 from the year he sold himself to him until the jubilee year, and the cost of his sale must correspond to the number of years, according to the rate of wages a hired worker would have earned while with him. 446 25:51 If there are still many years, in keeping with them 447 he must refund most of the cost of his purchase for his redemption, 25:52 but if only a few years remain 448 until the jubilee, he must calculate for himself in keeping with the remaining years and refund it for his redemption. 25:53 He must be with the one who bought him 449 like a yearly hired worker. 450 The one who bought him 451 must not rule over him harshly in your sight. 25:54 If, however, 452 he is not redeemed in these ways, he must go free 453 in the jubilee year, he and his children with him, 25:55 because the Israelites are my own servants; 454 they are my servants whom I brought out from the land of Egypt. I am the Lord your God.
26:1 “‘You must not make for yourselves idols, 455 so you must not set up for yourselves a carved image or a pillar, and you must not place a sculpted stone in your land to bow down before 456 it, for I am the Lord your God. 26:2 You must keep my Sabbaths and reverence 457 my sanctuary. I am the Lord.
26:3 “‘If you walk in my statutes and are sure to obey my commandments, 458 26:4 I will give you your rains in their time so that 459 the land will give its yield and the trees of the field will produce their fruit. 460 26:5 Threshing season will extend for you until the season for harvesting grapes, 461 and the season for harvesting grapes will extend until sowing season, so 462 you will eat your bread until you are satisfied, 463 and you will live securely in your land. 26:6 I will grant peace in the land so that 464 you will lie down to sleep without anyone terrifying you. 465 I will remove harmful animals 466 from the land, and no sword of war 467 will pass through your land. 26:7 You will pursue your enemies and they will fall before you by the sword. 468 26:8 Five of you will pursue a hundred, and a hundred of you will pursue ten thousand, and your enemies will fall before you by the sword. 26:9 I will turn to you, make you fruitful, multiply you, and maintain 469 my covenant with you. 26:10 You will still be eating stored produce from the previous year 470 and will have to clean out what is stored from the previous year to make room for new. 471
26:11 “‘I will put my tabernacle 472 in your midst and I will not abhor you. 473 26:12 I will walk among you, and I will be your God and you will be my people. 26:13 I am the Lord your God who brought you out from the land of Egypt, from being their slaves, 474 and I broke the bars of your yoke and caused you to walk upright. 475
26:14 “‘If, however, 476 you do not obey me and keep 477 all these commandments – 26:15 if you reject my statutes and abhor my regulations so that you do not keep 478 all my commandments and you break my covenant – 26:16 I for my part 479 will do this to you: I will inflict horror on you, consumption and fever, which diminish eyesight and drain away the vitality of life. 480 You will sow your seed in vain because 481 your enemies will eat it. 482 26:17 I will set my face against you. You will be struck down before your enemies, those who hate you will rule over you, and you will flee when there is no one pursuing you.
26:18 “‘If, in spite of all these things, 483 you do not obey me, I will discipline you seven times more on account of your sins. 484 26:19 I will break your strong pride and make your sky like iron and your land like bronze. 26:20 Your strength will be used up in vain, your land will not give its yield, and the trees of the land 485 will not produce their fruit.
26:21 “‘If you walk in hostility against me 486 and are not willing to obey me, I will increase your affliction 487 seven times according to your sins. 26:22 I will send the wild animals 488 against you and they will bereave you of your children, 489 annihilate your cattle, and diminish your population 490 so that your roads will become deserted.
26:23 “‘If in spite of these things 491 you do not allow yourselves to be disciplined and you walk in hostility against me, 492 26:24 I myself will also walk in hostility against you and strike you 493 seven times on account of your sins. 26:25 I will bring on you an avenging sword, a covenant vengeance. 494 Although 495 you will gather together into your cities, I will send pestilence among you and you will be given into enemy hands. 496 26:26 When I break off your supply of bread, 497 ten women will bake your bread in one oven; they will ration your bread by weight, 498 and you will eat and not be satisfied.
26:27 “‘If in spite of this 499 you do not obey me but walk in hostility against me, 500 26:28 I will walk in hostile rage against you 501 and I myself will also discipline you seven times on account of your sins. 26:29 You will eat the flesh of your sons and the flesh of your daughters. 502 26:30 I will destroy your high places and cut down your incense altars, 503 and I will stack your dead bodies on top of the lifeless bodies of your idols. 504 I will abhor you. 505 26:31 I will lay your cities waste 506 and make your sanctuaries desolate, and I will refuse to smell your soothing aromas. 26:32 I myself will make the land desolate and your enemies who live in it will be appalled. 26:33 I will scatter you among the nations and unsheathe the sword 507 after you, so your land will become desolate and your cities will become a waste.
26:34 “‘Then the land will make up for 508 its Sabbaths all the days it lies desolate while you are in the land of your enemies; then the land will rest and make up its Sabbaths. 26:35 All the days of the desolation it will have the rest it did not have 509 on your Sabbaths when you lived on it.
26:36 “‘As for 510 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. 26:37 They will stumble over each other as those who flee before a sword, though 511 there is no pursuer, and there will be no one to take a stand 512 for you before your enemies. 26:38 You will perish among the nations; the land of your enemies will consume you.
26:39 “‘As for the ones who remain among you, they will rot away because of 513 their iniquity in the lands of your enemies, and they will also rot away because of their ancestors’ 514 iniquities which are with them. 26:40 However, when 515 they confess their iniquity and their ancestors’ iniquity which they committed by trespassing against me, 516 by which they also walked 517 in hostility against me 518 26:41 (and I myself will walk in hostility against them and bring them into the land of their enemies), and 519 then their uncircumcised hearts become humbled and they make up for 520 their iniquity, 26:42 I will remember my covenant with Jacob and also my covenant with Isaac and also my covenant with Abraham, 521 and I will remember the land. 26:43 The land will be abandoned by them 522 in order that it may make up for 523 its Sabbaths while it is made desolate 524 without them, 525 and they will make up for their iniquity because 526 they have rejected my regulations and have abhorred 527 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. 26:45 I will remember for them the covenant with their ancestors 528 whom I brought out from the land of Egypt in the sight of the nations to be their God. I am the Lord.’”
26:46 These are the statutes, regulations, and instructions which the Lord established 529 between himself and the Israelites at Mount Sinai through 530 Moses.
27:1 The Lord spoke to Moses: 27:2 “Speak to the Israelites and tell them, ‘When a man makes a special votive offering 531 based on the conversion value of persons to the Lord, 532 27:3 the conversion value of the male 533 from twenty years old up to sixty years old 534 is fifty shekels by the standard of the sanctuary shekel. 535 27:4 If the person is a female, the conversion value is thirty shekels. 27:5 If the person is from five years old up to twenty years old, the conversion value of the male is twenty shekels, and for the female ten shekels. 27:6 If the person is one month old up to five years old, the conversion value of the male is five shekels of silver, 536 and for the female the conversion value is three shekels of silver. 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. 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; 537 according to what the man who made the vow can afford, 538 the priest will establish his conversion value.
27:9 “‘If what is vowed is a kind of animal from which an offering may be presented 539 to the Lord, anything which he gives to the Lord from this kind of animal 540 will be holy. 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 541 and its substitute will be holy. 27:11 If what is vowed is an unclean animal from which an offering must not be presented to the Lord, then he must stand the animal before the priest, 27:12 and the priest will establish its conversion value, 542 whether good or bad. According to the assessed conversion value of the priest, thus it will be. 27:13 If, however, the person who made the vow redeems the animal, 543 he must add one fifth to 544 its conversion value.
27:14 “‘If a man consecrates his house as holy to the Lord, the priest will establish its conversion value, whether good or bad. Just as the priest establishes its conversion value, thus it will stand. 545 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. 546
27:16 “‘If a man consecrates to the Lord some of his own landed property, the conversion value must be calculated in accordance with the amount of seed needed to sow it, 547 a homer of barley seed being priced at fifty shekels of silver. 548 27:17 If he consecrates his field in the jubilee year, 549 the conversion value will stand, 27:18 but if 550 he consecrates his field after the jubilee, the priest will calculate the price 551 for him according to the years that are left until the next jubilee year, and it will be deducted from the conversion value. 27:19 If, however, the one who consecrated the field redeems it, 552 he must add to it one fifth of the conversion price 553 and it will belong to him. 554 27:20 If he does not redeem the field, but sells 555 the field to someone else, he may never redeem it. 27:21 When it reverts 556 in the jubilee, the field will be holy to the Lord like a permanently dedicated field; 557 it will become the priest’s property. 558
27:22 “‘If he consecrates to the Lord a field he has purchased, 559 which is not part of his own landed property, 27:23 the priest will calculate for him the amount of its conversion value until the jubilee year, and he must pay 560 the conversion value on that jubilee day as something that is holy to the Lord. 27:24 In the jubilee year the field will return to the one from whom he bought it, the one to whom it belongs as landed property. 27:25 Every conversion value must be calculated by the standard of the sanctuary shekel; 561 twenty gerahs to the shekel.
27:26 “‘Surely no man may consecrate a firstborn that already belongs to the Lord as a firstborn among the animals; whether it is an ox or a sheep, it belongs to the Lord. 562 27:27 If, however, 563 it is among the unclean animals, he may ransom it according to 564 its conversion value and must add one fifth to it, but if it is not redeemed it must be sold according to its conversion value.
27:28 “‘Surely anything which a man permanently dedicates to the Lord 565 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. 27:29 Any human being who is permanently dedicated 566 must not be ransomed; such a person must be put to death.
27:30 “‘Any tithe 567 of the land, from the grain of the land or from the fruit of the trees, belongs to the Lord; it is holy to the Lord. 27:31 If a man redeems 568 part of his tithe, however, he must add one fifth to it. 569 27:32 All the tithe of herd or flock, everything which passes under the rod, the tenth one will be holy to the Lord. 570 27:33 The owner 571 must not examine the animals to distinguish between good and bad, and he must not exchange it. If, however, he does exchange it, 572 both the original animal 573 and its substitute will be holy. 574 It must not be redeemed.’”
27:34 These are the commandments which the Lord commanded Moses to tell the Israelites 575 at Mount Sinai.
[18:3] 1 tn Heb “As the work [or “deed”] of the land of Egypt, which you were dwelling in it, you must not do.”
[18:3] 2 tn Heb “and as the work [or “deed”] of the land of Canaan which I am bringing you to there, you must not do.” The participle “I am bringing” is inceptive; the
[18:3] 3 tn Heb “and you shall not walk.”
[18:4] 4 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
[18:4] 5 tn Heb “and my statutes you shall keep [or “watch; guard”] to walk in them.”
[18:5] 6 tn Heb “And you shall keep.”
[18:5] 7 tn Heb “which the man shall do them and shall live in them.” The term for “a man, human being; mankind” (אָדָם, ’adam; see the note on Lev 1:2) in this case refers to any person among “mankind,” male or female. The expression וָחַי (vakhay, “and shall live”) looks like the adjective “living” so it is written וְחָיָה (vÿkhayah) in Smr, but the MT form is simply the same verb written as a double ayin verb (see HALOT 309 s.v. חיה qal and GKC 218 §76.i; cf. Lev 25:35).
[18:6] 8 tn Heb “Man, man shall not draw near to any flesh (שְׁאֵר, shÿ’er) of his body/flesh (בָּשָׂר, basar).” The repetition of the word “man” is distributive, meaning “any (or “every”) man” (GKC 395-96 §123.c; cf. Lev 15:2). The two words for “flesh” are combined to refer to emphasize the physical familial relatedness (see J. E. Hartley, Leviticus [WBC], 282, and B. A. Levine, Leviticus [JPSTC], 119).
[18:6] 9 tn Heb “to uncover [her] nakedness” (cf. KJV, ASV, NASB, NRSV), which is clearly euphemistic for sexual intercourse (see J. E. Hartley, Leviticus [WBC], 282, and B. A. Levine, Leviticus [JPSTC], 119). This expression occurs a number of times in the following context and is generally translated “have sexual intercourse with [someone],” although in the case of the father mentioned in the following verse the expression may be connected to the shame or disgrace that would belong to the father whose wife’s sexuality is violated by his son. See the note on the word “mother” in v. 7.
[18:6] 10 sn The general statement prohibiting sexual intercourse between close relatives serves as an opening summary statement for the following section, which gives details concerning which degrees of relationship are specifically forbidden.
[18:7] 11 tn The verbal negative here is the same as that used in the Ten Commandments (Exod 20:4-5, 7, 13-17). It suggests permanent prohibition rather than a simple negative command and could, therefore, be rendered “must not” here and throughout the following section as it is in vv. 3-4 above.
[18:7] 12 tn Heb “The nakedness of your father and [i.e., even] the nakedness of your mother you shall not uncover.”
[18:7] sn Commentators suggest that the point of referring to the father’s nakedness is that the mother’s sexuality belongs to the father and is forbidden to the son on that account (see B. A. Levine, Leviticus [JPSTC], 120, and J. E. Hartley, Leviticus [WBC], 294). The expression may, however, derive from the shame of nakedness when exposed. If one exposes his mother’s nakedness to himself it is like openly exposing the father’s nakedness (cf. Gen 9:22-23 with the background of Gen 2:25 and 3:7, 21). The same essential construction is used in v. 10 where the latter explanation makes more sense than the former.
[18:8] 13 tn Heb “the nakedness of your father she is.” See the note on v. 7 above. This law refers to another wife of the man’s father, who is not that man’s mother. The laws in the Pentateuch sometimes assume the possibility that a man may have more than one wife (cf., e.g., Deut 21:15-17).
[18:9] 14 tn Heb “the daughter of your father or the daughter of your mother.”
[18:9] 15 tn Heb “born of house or born of outside.” CEV interprets as “whether you grew up together or not” (cf. also TEV, NLT).
[18:9] 16 tc Several medieval Hebrew
[18:9] tn For a smooth English translation “either of” was added.
[18:10] 17 sn That is, to have sexual intercourse with one’s granddaughter would be like openly exposing one’s own shameful nakedness (see the note on v. 7 above).
[18:11] 18 tn Heb “The nakedness of the daughter of your father’s wife born of your father, she is your sister; you must not uncover her nakedness.” That is, a half sister, the daughter of the man’s father by another wife, who is not the man’s mother, is to be considered a true sister. Therefore, the man must not have sexual intercourse with her.
[18:12] 19 tc A few medieval Hebrew
[18:14] 20 tn Heb “you must not draw near to his wife.” In the context this refers to approaching one’s aunt to have sexual intercourse with her, so this has been specified in the translation for clarity.
[18:14] 21 tn As in v. 12 (see the note there), some
[18:16] 22 sn Regarding the last clause, see the notes on vv. 7 and 10 above.
[18:17] 23 tn Heb “You must not uncover the nakedness of both a woman and her daughter; the daughter of her son and the daughter of her daughter you must not take to uncover her nakedness.” Translating “her” as “them” provides consistency in the English. In this kind of context, “take” means to “take in marriage” (cf. also v. 18). The LXX and Syriac have “their nakedness,” referring to the nakedness of the woman’s granddaughters, rather than the nakedness of the woman herself.
[18:17] 24 tc Heb “they are her flesh.” The LXX reads “your” here (followed by NRSV). If the LXX reading were followed by the present translation, the result would be “They are closely related to you.”
[18:17] 25 tn The term rendered “lewdness” almost always carries a connotation of cunning, evil device, and divisiveness (cf. HALOT 272 s.v. I זִמָּה 2, “infamy”), and is closely associated with sexual and religious infidelity (cf., e.g., Lev 19:29; 20:14; Job 31:11; Jer 13:27; Ezek 16:27; 22:9). Recent English versions differ on how they handle this: NAB “would be shameful”; CEV “would make you unclean”; NIV “wickedness”; NLT “horrible wickedness”; NRSV “depravity”; TEV “incest.”
[18:18] 26 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] 27 tn Heb “on her in her life.”
[18:19] 28 tn Heb “in the menstruation of her impurity”; NIV “during the uncleanness of her monthly period.”
[18:20] 29 tn Heb “And to the wife of your fellow citizen you shall not give your layer for seed.” The meaning of “your layer” (שְׁכָבְתְּךָ, shÿkhavtÿkha) is uncertain (see B. A. Levine, Leviticus [JPSTC], 122, “you shall not place your layer of semen”; but cf. also J. E. Hartley, Leviticus [WBC], 283, and the literature cited there for the rendering, “you shall not give your penis for seed”).
[18:21] 30 tn Heb “And from your seed you shall not give to cause to pass over to Molech.” Smr (cf. also the LXX) has “to cause to serve” rather than “to cause to pass over.” For detailed remarks on Molech and Molech worship see N. H. Snaith, Leviticus and Numbers (NCBC), 87-88; P. J. Budd, Leviticus (NCBC), 259-60; and J. E. Hartley, Leviticus (WBC), 333-37, and the literature cited there. It could refer to either human sacrifice or a devotion of children to some sort of service of Molech, perhaps of a sexual sort (cf. Lev 20:2-5; 2 Kgs 23:10, etc.). The inclusion of this prohibition against Molech worship here may be due to some sexual connection of this kind, or perhaps simply to the lexical link between זֶרַע (zera’) meaning “seed, semen” in v. 20 but “offspring” in v. 21.
[18:21] 31 tn Heb “and you shall not profane.” Regarding “profane,” see the note on Lev 10:10 above.
[18:22] 32 tn Heb “And with a male you shall not lay [as the] lyings of a woman” (see B. A. Levine, Leviticus [JPSTC], 123). The specific reference here is to homosexual intercourse between males.
[18:22] 33 tn The Hebrew term תּוֹעֵבָה (to’evah, rendered “detestable act”) refers to the repugnant practices of foreigners, whether from the viewpoint of other peoples toward the Hebrews (e.g., Gen 43:32; 46:34; Exod 8:26) or of the
[18:23] 34 tn See the note on v. 20 above.
[18:23] 35 tn Heb “to copulate with it” (cf. Lev 20:16).
[18:23] 36 tn The Hebrew term תֶּבֶל (tevel, “perversion”) derives from the verb “to mix; to confuse” and therefore refers to illegitimate mixtures of species or violation of the natural order of things.
[18:24] 37 tn Heb “which I am sending away (Piel participle of שָׁלַח [shalakh, “to send”]) from your faces.” The rendering here takes the participle as anticipatory of the coming conquest events.
[18:25] 38 tn Heb “And.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative or even inferential force here.
[18:25] 39 tn Heb “and I have visited its [punishment for] iniquity on it.” See the note on Lev 17:16 above.
[18:26] 40 tn Heb “And you shall keep, you.” The latter emphatic personal pronoun “you” is left out of a few medieval Hebrew
[18:26] 41 tn Heb “the native and the sojourner”; NIV “The native-born and the aliens”; NAB “whether natives or resident aliens.”
[18:27] 42 tn Heb “for all these abominations the men of the land who were before you have done.”
[18:28] 43 tn Heb “And the land will not vomit you out in your defiling it.”
[18:28] 44 tc The MT reads the singular “nation” and is followed by ASV, NASB, NRSV; the LXX, Syriac, and Targum have the plural “nations” (cf. v. 24).
[18:29] 45 sn Regarding the “cut off” penalty see the note on Lev 7:20.
[18:30] 46 tn Heb “to not do from the statutes of the detestable acts.”
[18:30] 47 tn Heb “and you will not.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.
[19:3] 48 tn Heb “A man his mother and his father you [plural] shall fear.” The LXX, Syriac, Vulgate, and certain Targum
[19:4] 49 sn Regarding the difficult etymology and meaning of the term for “idols” (אֱלִילִים, ’elilim), see B. A. Levine, Leviticus (JPSTC), 126; J. E. Hartley, Leviticus (WBC), 304; N. H. Snaith, Leviticus and Numbers (NBC), 89; and Judith M. Hadley, NIDOTTE 1:411. It appears to be a diminutive play on words with אֵל (’el, “god; God”) and, perhaps at the same time, recalls a common Semitic word for “worthless; weak; powerless; nothingness.” Snaith suggests a rendering of “worthless godlings.”
[19:5] 50 tn Heb “for your acceptance”; cf. NIV, NLT “it will be accepted on your behalf.”
[19:6] 51 tn Heb “from the following day” (HALOT 572 s.v. מָחֳרָת 2.b).
[19:6] 52 tn Heb “shall be burned with fire”; KJV “shall be burnt in the fire.” Because “to burn with fire” is redundant in contemporary English the present translation simply has “must be burned up.”
[19:7] 53 tn Heb “And if being eaten [infinitive absolute] it is eaten [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.
[19:7] 54 tn Or “desecrated,” or “defiled,” or “forbidden.” For this difficult term see J. Milgrom, Leviticus (AB), 1:422, on Lev 7:18.
[19:8] 55 tn See the note on Lev 17:16 above.
[19:8] 56 sn Regarding “profaned,” see the note on Lev 10:10 above.
[19:8] 57 tn Heb “the holiness of the
[19:8] 58 sn On the “cut off” penalty see the note on Lev 7:20.
[19:9] 59 tn Heb “And in your harvesting the harvest.”
[19:9] 60 tn Heb “you shall not complete the corner of your field to harvest.”
[19:10] 61 tn Heb “And you shall not deal severely with your vineyard.”
[19:11] 62 tn Heb “you shall not deal falsely a man with his fellow citizen.”
[19:12] 63 tn Heb “And you shall not swear to the falsehood.”
[19:12] 64 tn Heb “and you shall not profane”; NAB “thus profaning.”
[19:13] 65 tn Heb “You shall not oppress your neighbor and you shall not rob.”
[19:13] 66 tn Heb “hold back with you”; perhaps “hold back for yourself” (cf. NRSV “keep for yourself”).
[19:14] 67 tn Heb “You shall not curse a deaf [person] and before a blind [person] you shall not put a stumbling block.”
[19:14] 68 tn Heb “And you shall fear.” Many English versions (e.g., KJV, ASV, NAB, NASB, NIV) regard the Hebrew conjunction ו (vav, “and”) as adversative in force here (“but”).
[19:15] 69 tc Smr has the singular rather than the plural “you” of the MT, which brings this verb form into line with the ones surrounding it.
[19:15] 70 tn Heb “You shall not do injustice in judgment” (NASB similar); cf. NIV “do not pervert justice.”
[19:15] 71 tn Heb “You shall not lift up faces of poor [people] and you shall not honor faces of great.”
[19:15] 72 tn Heb “In righteousness you shall judge your fellow citizen.”
[19:16] 73 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] 74 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).
[19:17] 75 tn Heb “and you will not lift up on him sin.” The meaning of the line is somewhat obscure. It means either (1) that one should rebuke one’s neighbor when he sins lest one also becomes guilty, which is the way it is rendered here (see NIV, NRSV, NEB, JB; see also B. A. Levine, Leviticus [JPSTC], 129-30, and J. E. Hartley, Leviticus [WBC], 303, and the discussion on pp. 316-17), or (2) one may rebuke one’s neighbor without incurring sin just as long as he does not hate him in his heart (see the first part of the verse; cf. NASB, NAB).
[19:18] 76 tn Heb “and you shall not retain [anger?].” This line seems to refer to the retaining or maintaining of some vengeful feelings toward someone. Compare the combination of the same terms for taking vengeance and maintaining wrath against enemies in Nahum 1:2 (see J. E. Hartley, Leviticus [WBC], 305).
[19:18] 77 sn Some scholars make a distinction between the verb אָהַב (’ahav, “to love”) with the direct object and the more unusual construction with the preposition לְ (lamed) as it is here and in Lev 19:34 and 2 Chr 19:2 only. If there is a distinction, the construction here probably calls for direct and helpful action toward one’s neighbor (see the discussion in J. E. Hartley, Leviticus [WBC], 305, and esp. 317-18). Such love stands in contrast to taking vengeance or bearing a grudge against someone and, in NT terms, amounts to fulfilling the so-called “golden rule” (Matt 7:12).
[19:19] 78 tn Heb “Your animals, you shall not cross-breed two different kinds.”
[19:19] 79 tn Heb “you shall not cause to go up on you.”
[19:19] 80 sn Cf. Deut 22:11 where the Hebrew term translated “two different kinds” (כִּלְאַיִם, kil’ayim) refers to a mixture of linen and wool woven together in a garment.
[19:20] 81 tn Heb “And a man when he lies with a woman the lying of seed.”
[19:20] 82 sn That is, the woman had previously been assigned for marriage to another man but the marriage deal had not yet been consummated. In the meantime, the woman has lost her virginity and has, therefore, lost part of her value to the master in the sale to the man for whom she had been designated. Compensation was, therefore, required (see the explanation in B. A. Levine, Leviticus [JPSTC], 130-31).
[19:21] 83 sn On the guilt offering see the note on Lev 5:15 above.
[19:22] 84 tn Heb “on his sin which he has sinned.”
[19:22] 85 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him.”
[19:22] 86 tn Heb “from his sin.”
[19:23] 87 tn Heb “tree of food”; KJV, ASV, NASB, NRSV “trees for food.”
[19:23] 88 tn Heb “you shall circumcise its fruit [as] its foreskin,” taking the fruit to be that which is to be removed and, therefore, forbidden. Since the fruit is uncircumcised it is forbidden (see J. E. Hartley, Leviticus [WBC], 306, and esp. B. A. Levine, Leviticus [JPSTC], 131-32).
[19:23] 89 tn Heb “it shall be to you uncircumcised.”
[19:24] 90 tn See B. A. Levine, Leviticus (JPSTC), 132, where the translation reads “set aside for jubilation”; a special celebration before the
[19:25] 91 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
[19:26] 92 tn Heb “You shall not eat on the blood.” See the extensive remarks in J. E. Hartley, Leviticus (WBC), 319-20, and B. A. Levine, Leviticus (JPSTC), 132-33. The LXX has “on the mountains,” suggesting that this is a prohibition against illegitimate places and occasions of worship, not the eating of blood.
[19:26] 93 tn Heb “You shall not practice divination and you shall not practice soothsaying”; cf. NRSV “practice augury or witchcraft.” For suggestions regarding the practices involved see B. A. Levine, Leviticus (JPSTC), 133, and J. E. Hartley, Leviticus (WBC), 320.
[19:27] 94 tc Heb “and you [singular] shall not ruin the corner of your [singular] beard.” Smr, LXX, Syriac, and Tg. Ps.-J. have the plural pronouns (i.e., “you” and “your” plural) rather than the singular of the MT.
[19:28] 95 tn Heb “And slash for the soul you shall not give.” The Hebrew term נֶפֶשׁ (nefesh, “soul, person, life”) can sometimes refer to a “dead person” (cf. Lev 21:1, 5; 22:5). See J. E. Hartley, Leviticus (WBC), 306, 320-21.
[19:28] 96 tn Heb “and a writing of incision you shall not give in you.”
[19:29] 97 tn Heb “to make her practice harlotry.” Some recent English versions regard this as religious or temple prostitution (cf. TEV, CEV).
[19:29] 98 tn Heb “and the land become full of lewdness.” Regarding the term “lewdness,” see the note on Lev 18:17 above.
[19:31] 99 sn The prohibition here concerns those who would seek special knowledge through the spirits of the dead, whether the dead in general or dead relatives in particular (i.e., familiar spirits; see J. E. Hartley, Leviticus [WBC], 321, and B. A. Levine, Leviticus [JPSTC], 134). Cf. Lev 20:6 below.
[19:33] 100 tn Heb “And when a sojourner sojourns.”
[19:34] 101 tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.
[19:35] 102 tn That is, liquid capacity (HALOT 640 s.v. מְשׂוּרָה). Cf. ASV, NIV, NRSV, TEV “quantity”; NAB, NASB “capacity.”
[19:36] 103 tn Heb “balances of righteousness,” and so throughout this sentence.
[19:36] 104 sn An ephah is a dry measure which measures about four gallons, or perhaps one third of a bushel, while a hin is a liquid measure of about 3.6 liters (= approximately 1 quart).
[19:37] 105 tn Heb “And you shall keep all my statutes and all my regulations and you shall do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 22:31).
[20:2] 106 tn Heb “or from the sojourner who sojourns”; NAB “an alien residing in Israel.”
[20:2] 107 tn Heb “his seed” (so KJV, ASV); likewise in vv. 3-4.
[20:2] 108 tn Regarding Molech and Molech worship see the note on Lev 18:21.
[20:2] 109 tn This is not the most frequently-used Hebrew verb for stoning (see instead סָקַל, saqal), but a word that refers to the action of throwing, slinging, or pelting someone with stones (רָגָם, ragam; see HALOT 1187 s.v. רגם qal.a, and B. A. Levine, Leviticus [JPSTC], 136).
[20:3] 110 tn Heb “And I, I shall give my faces.”
[20:3] 111 sn On the “cut off” penalty see the notes on Lev 7:20 and 17:4.
[20:3] 112 tn Heb “for the sake of defiling my sanctuary and to profane my holy name.”
[20:4] 113 tn Heb “And if shutting [infinitive absolute] they shut [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.
[20:4] 114 tn Heb “from that man” (so ASV); NASB “disregard that man.”
[20:5] 115 tn The adjective “spiritual” has been supplied in the translation to clarify that this is not a reference to literal prostitution, but figuratively compares idolatry to prostitution.
[20:5] 116 tn Heb “to commit harlotry after Molech.” The translation employs “worshiping” here for clarity (cf. NAB, NCV, TEV, CEV, NLT). On the “cut off” penalty see the note on Lev 7:20.
[20:6] 117 sn For structure and coherence in Lev 20:6-27 see the note on v. 27 below.
[20:6] 118 tn See the note on the phrase “familiar spirits” in Lev 19:31 above.
[20:6] 119 tn Heb “I will give my faces.”
[20:8] 120 tn Heb “And you shall keep my statutes and you shall do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 22:31, etc.).
[20:9] 121 sn Compare the regulations in Lev 18:6-23.
[20:9] 122 tn Heb “If a man a man who.”
[20:9] 123 tn Heb “makes light of his father and his mother.” Almost all English versions render this as some variation of “curses his father or mother.”
[20:9] 124 tn Heb “his blood [plural] is in him.” Cf. NAB “he has forfeited his life”; TEV “is responsible for his own death.”
[20:9] sn The rendering “blood guilt” refers to the fact that the shedding of blood brings guilt on those who shed it illegitimately (even the blood of animals shed illegitimately, Lev 17:4; cf. the background of Gen 4:10-11). If the community performs a legitimate execution, however, the blood guilt rests on the person who has been legitimately executed (see the remarks and literature cited in J. E. Hartley, Leviticus [WBC], 328).
[20:10] 125 tn Heb “And a man who.” The syntax here and at the beginning of the following verses elliptically mirrors that of v. 9, which justifies the rendering as a conditional clause.
[20:10] 126 tc The reading of the LXX minuscule
[20:11] 127 sn See the note on Lev 18:7 above.
[20:11] 128 tn See the note on v. 9 above.
[20:12] 129 tn The Hebrew term תֶּבֶל (tevel, “perversion”) derives from the verb “to mix; to confuse” (cf. KJV, ASV “they have wrought confusion”).
[20:13] 130 tn Heb “[as the] lyings of a woman.” The specific reference here is to homosexual intercourse between males.
[20:14] 131 tn Heb “And a man who takes a woman and her mother.” The Hebrew verb “to take” in this context means “to engage in sexual intercourse.”
[20:14] 132 tn Regarding “lewdness,” see the note on Lev 18:17 above.
[20:14] 133 tn Heb “in fire they shall burn him and them.” The active plural verb sometimes requires a passive translation (GKC 460 §144.f, g), esp. when no active plural subject has been expressed in the context. The present translation specifies “burned to death” because the traditional rendering “burnt with fire” (KJV, ASV; NASB “burned with fire”) could be understood to mean “branded” or otherwise burned, but not fatally.
[20:15] 134 tn See the note on Lev 18:20 above.
[20:16] 135 tn Heb “to copulate with it” (cf. Lev 20:16).
[20:17] 136 tn Heb “takes.” The verb “to take” in this context means “to engage in sexual intercourse,” though some English versions translate it as “marry” (e.g., NIV, NCV, TEV, CEV).
[20:17] 137 tn Regarding the “cut off” penalty, see the note on Lev 7:20.
[20:17] 138 tn See the note on Lev 17:16 above.
[20:18] 139 tn Heb “and the two of them.”
[20:19] 140 tn Heb “his flesh.”
[20:19] 141 tn See the note on Lev 17:16 above.
[20:21] 142 tn Heb “takes.” The verb “to take” in this context means “to engage in sexual intercourse.”
[20:21] 143 sn See the note on Lev 18:7 above.
[20:22] 144 tn Heb “And you shall keep all my statutes and all my regulations and you shall do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 22:31, etc.).
[20:22] 145 tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.
[20:23] 146 tc One medieval Hebrew
[20:24] 147 tc Here and with the same phrase in v. 26, the LXX adds “all,” resulting in the reading “all the peoples.”
[20:25] 148 tn Heb “And you shall distinguish.” The verb is the same as “set apart” at the end of the previous verse. The fact that God had “set them apart” from the other peoples roundabout them called for them to “distinguish between” the clean and the unclean, etc.
[20:25] 149 tn The word “creatures” has been supplied in the translation to make it clear that the following relative clause modifies the animal, bird, or creeping thing mentioned earlier, and not the ground itself.
[20:25] 150 tc The MT has “to defile,” but Smr, LXX, and Syriac have “to uncleanness.”
[20:27] 151 tc Smr, LXX, Syriac, and some Targum
[20:27] 152 tn See the note on the phrase “familiar spirit” in Lev 19:31 above.
[20:27] 153 tn This is not the most frequently-used Hebrew verb for stoning, but a word that refers to the action of throwing, slinging, or pelting someone with stones (see the note on v. 2 above). Smr and LXX have “you [plural] shall pelt them with stones.”
[20:27] sn At first glance Lev 20:27 appears to be out of place but, on closer examination, one could argue that it constitutes the back side of an envelope around the case laws in 20:9-21, with Lev 20:6 forming the front of the envelope (note also that execution of mediums and spiritists by stoning in v. 27 is not explicitly stated in v. 6). This creates a chiastic structure: prohibition against mediums and spiritists (vv. 6 and 27), variations of the holiness formula (vv. 7 and 25-26), and exhortations to obey the
[21:1] 154 tn The Hebrew term נֶפֶשׁ (nefesh, “soul, person, life”) can sometimes refer to a “dead person” (cf. Lev 19:28 above and the literature cited there).
[21:1] 155 tn Heb “no one,” but “priest” has been used in the translation to clarify that these restrictions are limited to the priests, not to the Israelites in general (note the introductory formula, “say to the priests, the sons of Aaron”).
[21:1] 156 tc The MT has “in his peoples,” but Smr, LXX, Syriac, Targum, and Tg. Ps.-J. have “in his people,” referring to the Israelites as a whole.
[21:2] 157 tn Heb “except for his flesh, the one near to him.”
[21:4] 159 tn Heb “He shall not defile himself a husband in his peoples, to profane himself.” The meaning of the line is disputed, but it appears to prohibit a priest from burying any relative by marriage (as opposed to the blood relatives of vv. 2-3), including his wife (compare B. A. Levine, Leviticus [JPSTC], 142-43 with J. E. Hartley, Leviticus [WBC], 343, 348).
[21:5] 160 tn Heb “they”; the referent (priests, see the beginning of v. 1) has been specified in the translation for clarity.
[21:5] 161 tn Heb “and in their body they shall not [cut] slash[es]” (cf. Lev 19:28). The context connects these sorts of mutilations with mourning rites (cf. Lev 19:27-28 above).
[21:6] 162 sn Regarding “profane,” see the note on Lev 10:10 above.
[21:6] 163 sn Regarding the Hebrew term for “gifts,” see the note on Lev 1:9 above (cf. also 3:11 and 16 in combination with the word for “food” that follows in the next phrase here).
[21:6] 164 tc Smr and all early versions have the plural adjective “holy” rather than the MT singular noun “holiness.”
[21:7] 165 tn Heb “A wife harlot and profaned they shall not take.” The structure of the verse (e.g., “wife” at the beginning of the two main clauses) suggests that “harlot and profaned” constitutes a hendiadys, meaning “a wife defiled by harlotry” (see the explanation in B. A. Levine, Leviticus [JPSTC], 143, as opposed to that in J. E. Hartley, Leviticus [WBC], 343, 348; cf. v. 14 below). Cf. NASB “a woman who is profaned by harlotry.”
[21:7] 166 sn For a helpful discussion of divorce in general and as it relates to this passage see B. A. Levine, Leviticus (JPSTC), 143-44.
[21:7] 167 tn Heb “he”; the referent (the priest) has been specified in the translation for clarity.
[21:7] 168 tn The pronoun “he” in this clause refers to the priest, not the former husband of the divorced woman.
[21:8] 169 tn The three previous second person references in this verse are all singular, but this reference is plural. By adding “all” this grammatical distinction is preserved in the translation.
[21:9] 170 tn See the note on “burned to death” in 20:14.
[21:10] 171 tn The adjective “high” has been supplied in the translation for clarity, as in many English versions.
[21:10] 172 tn Heb “and he has filled his hand.” For this expression see the note on Lev 8:33.
[21:10] 173 tn Regarding these signs of mourning see the note on Lev 10:6. His head had been anointed (v. 10a) so it must not be unkempt (v. 10b), and his garments were special priestly garments (v. 10a) so he must not tear them (v. 10b). In the translation “garments” has been employed rather than “clothes” to suggest that the special priestly garments are referred to here; cf. NRSV “nor tear his vestments.”
[21:11] 174 tc Although the MT has “persons” (plural), the LXX and Syriac have the singular “person” corresponding to the singular adjectival participle “dead” (cf. also Num 6:6).
[21:12] 175 sn Regarding “profane,” see the note on Lev 10:10 above.
[21:13] 176 tn Heb “And he, a wife in her virginity he shall take.”
[21:14] 177 tn Heb “take.” In context this means “take as wife,” i.e., “marry.”
[21:14] 178 tc The MT has literally, “from his peoples,” but Smr, LXX, Syriac, Targum, and Tg. Ps.-J. have “from his people,” referring to the Israelites as a whole.
[21:15] 179 tc The MT has literally, “in his peoples,” but Smr, LXX, Syriac, Targum, and Tg. Ps.-J. have “in his people,” referring to the Israelites as a whole.
[21:17] 180 tn Heb “to their generations.”
[21:17] 181 tn Heb “who in him is a flaw”; cf. KJV, ASV “any blemish”; NASB, NIV “a defect.” The rendering “physical flaw” is used to refer to any birth defect or physical injury of the kind described in the following verses (cf. the same Hebrew word also in Lev 24:19-20). The same term is used for “flawed” animals, which must not be offered to the
[21:18] 182 tn The particle כִּי (ki) in this context is asseverative, indicating absolutely certainty (GKC 498 §159.ee).
[21:18] 183 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).
[21:19] 184 tn Heb “who there is in him a broken leg or a broken arm,” or perhaps “broken foot or broken hand.” The Hebrew term רֶגֶל (regel) is commonly rendered “foot,” but it can also refer to the “leg,” and the Hebrew יָד (yad) is most often translated “hand,” but can also refer to the “[fore]arm” (as opposed to כַּף, kaf, “palm of the hand” or “hand”). See HALOT 386 s.v. יָד and 1184 s.v. רֶגֶל respectively (cf. the NJPS translation). In this context, these terms probably apply to any part of the limb that was broken, including hand and the foot. B. A. Levine (Leviticus [JPSTC], 146) points out that such injuries often did not heal properly in antiquity because they were not properly set and, therefore, remained a “physical flaw” permanently.
[21:20] 185 tn Heb “thin”; cf. NAB “weakly.” This could refer to either an exceptionally small (i.e., dwarfed) man (B. A. Levine, Leviticus [JPSTC], 146) or perhaps one with a “withered limb” (J. E. Hartley, Leviticus [WBC], 342, 344).
[21:20] 186 tn The term rendered “spot” derives from a root meaning “mixed” or “confused” (cf. NAB “walleyed”). It apparently refers to any kind of marked flaw in the eye that can be seen by others. Smr, Syriac, Tg. Onq., and Tg. Ps.-J. have plural “his eyes.”
[21:20] 187 tn The exact meaning and medical reference of the terms rendered “festering eruption” and “feverish rash” is unknown, but see the translations and remarks in B. A. Levine, Leviticus (JPSTC), 146; J. E. Hartley, Leviticus (WBC), 342, 344, 349-50; and R. K. Harrison, NIDOTTE 1:890 and 2:461.
[21:21] 188 tn Or “shall approach” (see HALOT 670 s.v. נגשׁ).
[21:23] 189 sn See the note on Lev 16:2 for the rendering “veil-canopy.”
[21:23] 190 tn Heb “And.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.
[21:24] 191 tn Heb “And.” The Hebrew conjunction ו (vav, “and”) introduces a concluding statement for all the preceding material.
[21:24] 192 tn The words “these things” are not in the Hebrew text, but have been supplied in the translation for clarity.
[22:2] 193 tn Heb “holy things,” which means the “holy offerings” in this context, as the following verses show. The referent has been specified in the translation for clarity.
[22:2] 194 tn Heb “from the holy things of the sons of Israel, and they shall not profane my holy name, which they are consecrating to me.” The latter (relative) clause applies to the “the holy things of the sons of Israel” (the first clause), not the
[22:3] 195 tn Heb “To your generations.”
[22:3] 196 tn The Piel (v. 2) and Hiphil (v. 3) forms of the verb קָדַשׁ (qadash) appear to be interchangeable in this context. Both mean “to consecrate” (Heb “make holy [or “sacred”]”).
[22:3] 197 tn Heb “and his impurity [is] on him”; NIV “is ceremonially unclean”; NAB, NRSV “while he is in a state of uncleanness.”
[22:3] 198 sn Regarding the “cut off” penalty, see the note on Lev 7:20. Cf. the interpretive translation of TEV “he can never again serve at the altar.”
[22:4] 199 tn Heb “Man man.” The reduplication is a way of saying “any man” (cf. Lev 15:2; 17:3, etc.), but with a negative command it means “No man” (see B. A. Levine, Leviticus [JPSTC], 147).
[22:4] 200 sn The diseases and discharges mentioned here are those described in Lev 13-15.
[22:4] 201 tn Heb “And the one.”
[22:4] 202 tn Heb “in all unclean of a person/soul”; for the Hebrew term נֶפֶשׁ (nefesh) meaning “a [dead] person,” see the note on Lev 19:28.
[22:4] 203 tn Heb “or a man who goes out from him a lying of seed.”
[22:5] 204 tn Heb “which there shall be uncleanness to him.”
[22:5] 205 tn The Hebrew term for “person” here is אָדָם (adam, “human being”), which could either a male or a female person.
[22:5] 206 tn Heb “to all his impurity.” The phrase refers to the impurity of the person whom the man touches to become unclean (see the previous clause). To clarify this, the translation uses “that person’s” rather than “his.”
[22:6] 207 sn The phrase “any of these” refers back to the unclean things touched in vv. 4b-5.
[22:8] 208 tn Heb “a carcass,” referring to the carcass of an animal that has died on its own, not the carcass of an animal slaughtered for sacrifice or killed by wild beasts. This has been clarified in the translation by supplying the phrase “of natural causes”; cf. NAB “that has died of itself”; TEV “that has died a natural death.”
[22:9] 209 tn Heb “and they will not lift up on it sin.” The pronoun “it” (masculine) apparently refers to any item of food that belongs to the category of “holy offerings” (see above).
[22:9] 210 tn Heb “and die in it.”
[22:10] 211 tn Heb “No stranger” (so KJV, ASV), which refers here to anyone other than the Aaronic priests. Some English versions reverse the negation and state positively: NIV “No one outside a priest’s family”; NRSV “Only a member of a priestly family”; CEV “Only you priests and your families.”
[22:10] 212 tn Heb “A resident [תּוֹשָׁב (toshav) from יָשַׁב (yashav, “to dwell, to reside”)] of a priest.” The meaning of the term is uncertain. It could refer to a “guest” (NIV) or perhaps “bound servant” (NRSV; see B. A. Levine, Leviticus [JPSTC], 149). In the translation “lodger” was used instead of “boarder” precisely because a boarder would be provided meals with his lodging, the very issue at stake here.
[22:11] 213 tn Heb “and a priest, if he buys a person, the property of his silver.”
[22:11] 214 tn Heb “he”; the referent (the person whom the priest has purchased) has been specified in the translation for clarity.
[22:11] 215 tn Heb “eat it”; the referent (the holy offerings) has been specified in the translation for clarity.
[22:11] 216 tn Heb “his”; the referent (the priest) has been specified in the translation for clarity.
[22:11] 217 tn Heb “and the [slave] born of his house, they shall eat in his food.” The LXX, Syriac, Tg. Onq., Tg. Ps.-J., and some
[22:12] 218 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] 219 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.”
[22:13] 220 tn Heb “to”; the words “live in” have been supplied in the translation for clarity.
[22:13] 221 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.”
[22:14] 222 tn Heb “And a man, if he eats a holy thing in error” (see the Lev 4:2 not on “straying,” which is the term rendered “by mistake” here).
[22:14] 223 sn When a person trespassed in regard to something sacred to the
[22:15] 224 tn Contextually, “They” could refer either to the people (v. 14a; cf. NRSV “No one”) or the priests (v. 14b; cf. NIV “The priests”), but the latter seems more likely (see J. E. Hartley, Leviticus [WBC], 356, and B. A. Levine, Leviticus [JPSTC], 150). The priests were responsible to see that the portions of the offerings that were to be consumed by the priests as prebends did not become accessible to the people. Mistakes in this matter (cf. v. 14) would bring “guilt” on the people, requiring punishment (v. 16).
[22:15] 225 tn The Hebrew verb הֵרִים (herim, rendered “contribute” here) is commonly used for setting aside portions of an offering (see, e.g., Lev 4:8-10 and R. E. Averbeck, NIDOTTE 4:335-36).
[22:15] 226 tn Heb “the holy offerings of the sons of Israel which they contribute to the
[22:16] 227 tn Heb “iniquity of guilt”; NASB “cause them to bear punishment for guilt.” The Hebrew word עָוֹן (’avon, “iniquity”) can designate either acts of iniquity or the penalty (i.e., punishment) for such acts.
[22:16] 228 sn That is, when the lay people eat portions of offerings that should have been eaten only by priests and those who belonged to priestly households.
[22:18] 229 tn Heb “Man, man.” The reduplication is a way of saying “any man” (cf. Lev 15:2; 17:3, etc.; see the distributive repetition of the noun in GKC 395-96 §123.c).
[22:18] 230 tn Heb “and from the foreigner [singular] in Israel.” Some medieval Hebrew
[22:19] 231 tn Heb “for your acceptance.” See Lev 1:3-4 above and the notes there.
[22:20] 232 tn Heb “all which in it [is] a flaw.” Note that the same term is used for physical flaws of people in Lev 21:17-24. Cf. KJV, ASV, NRSV “blemish”; NASB, NIV, TEV “defect”; NLT “with physical defects.”
[22:20] 233 tn Heb “not for acceptance shall it be for you”; NIV “it will not be accepted on your behalf” (NRSV and NLT both similar).
[22:21] 234 tn The meaning of the expression לְפַלֵּא־נֶדֶר (lÿfalle’-neder) rendered here “for a special votive offering” is much debated. Some take it as an expression for fulfilling a vow, “to fulfill a vow” (e.g., HALOT 927-28 s.v. פלא piel and NASB; cf. NAB, NRSV “in fulfillment of a vow”) or, alternatively, “to make a vow” or “for making a vow” (HALOT 928 s.v. פלא piel [II פלא]). Perhaps it refers to the making a special vow, from the verb פָלַא (pala’, “to be wonderful, to be remarkable”); cf. J. Milgrom, Numbers (JPSTC), 44. B. A. Levine, Leviticus (JPSTC), 151 and 193, suggests that this is a special term for “setting aside a votive offering” (related to פָלָה [palah, “to set aside”]). In general, the point of the expression seems to be that this sacrifice arises as a special gift to God out of special circumstances in the life of the worshiper.
[22:21] 235 tn Heb “for acceptance”; NAB “if it is to find acceptance.”
[22:21] 236 tn Heb “all/any flaw shall not be in it.”
[22:22] 237 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] 238 sn See the note on Lev 21:20 above.
[22:22] 239 sn This term for offering “gift” is explained in the note on Lev 1:9.
[22:23] 240 tn Heb “And an ox.”
[22:23] 241 tn Heb “and stunted” (see HALOT 1102 s.v. I קלט).
[22:23] 242 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).
[22:24] 243 sn Compare Lev 21:20b.
[22:25] 244 tn Heb “And from the hand of a son of a foreigner.”
[22:25] 245 tn Heb “for their being ruined [is] in them, flaw is in them”; NRSV “are mutilated, with a blemish in them”; NIV “are deformed and have defects.” The MT term מָשְׁחָתָם (moshkhatam, “their being ruined”) is a Muqtal form (= Hophal participle) from שָׁחַת (shakhat, “to ruin”). Smr has plural בהם משׁחתים (“deformities in them”; cf. the LXX translation). The Qumran Leviticus scroll (11QpaleoLev) has תימ הם[…], in which case the restored participle would appear to be the same as Smr, but there is no בְּ (bet) preposition before the pronoun, yielding “they are deformed” (see D. N. Freedman and K. A. Mathews, The Paleo-Hebrew Leviticus Scroll, 41 and the remarks in J. E. Hartley, Leviticus [WBC], 358).
[22:27] 246 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] 247 tn Heb “for an offering of a gift.”
[22:28] 248 tn Heb “And an ox or a sheep, it and its son, you shall not slaughter.”
[22:28] 249 tn Heb “in one day.”
[22:29] 250 tn Heb “for your acceptance” (see the notes on Lev 1:3-4 and 22:19 above).
[22:30] 251 tn Heb “On that day”; NIV, NCV “that same day.”
[22:31] 253 tn Heb “And you shall keep my commandments and you shall do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 20:8, etc.).
[22:33] 254 tn Heb “to be to you for God.”
[23:2] 255 tn Heb “these are them, my appointed times.”
[23:2] sn The term מוֹעֵד (mo’ed, rendered “appointed time” here) can refer to either a time or place of meeting. See the note on “tent of meeting” (אֹהֶל מוֹעֵד, ’ohel mo’ed) in Lev 1:1.
[23:3] 256 tn This is a superlative expression, emphasizing the full and all inclusive rest of the Sabbath and certain festival times throughout the chapter (see B. A. Levine, Leviticus [JPSTC], 155). Cf. ASV “a sabbath of solemn rest.”
[23:5] 257 tn Heb “between the two evenings,” perhaps designating the time between the setting of the sun and the true darkness of night. Cf. KJV, ASV “at even”; NAB “at the evening twilight.”
[23:5] sn See B. A. Levine, Leviticus (JPSTC), 156, for a full discussion of the issues raised in this verse. The rabbinic tradition places the slaughter of Passover offerings between approximately 3:00
[23:6] 258 tn Heb “to this month.”
[23:7] 259 tn Heb “work of service”; KJV “servile work”; NASB “laborious work”; TEV “daily work.”
[23:10] 260 tn Heb “and you harvest its harvest.”
[23:10] 261 tn Heb “the sheaf of the first of your harvest.”
[23:11] 262 tn Heb “for your acceptance.”
[23:11] 263 sn See Lev 7:30 for a note on the “waving” of a “wave offering.”
[23:12] 264 tn Heb “And you shall make in the day of your waving the sheaf.”
[23:12] 265 tn Heb “a flawless lamb, a son of its year”; KJV “of the first year”; NLT “a year-old male lamb.”
[23:13] 266 sn See the note on Lev 5:11.
[23:13] 267 sn See the note on Lev 2:1.
[23:13] 268 sn See the note on Lev 1:9.
[23:13] 269 tn Heb “wine, one fourth of the hin.” A pre-exilic hin is about 3.6 liters (= ca. 1 quart), so one fourth of a hin would be about one cup.
[23:14] 270 tn Heb “until the bone of this day.”
[23:14] 271 tn Heb “for your generations.”
[23:15] 272 tn Heb “seven Sabbaths, they shall be complete.” The disjunctive accent under “Sabbaths” precludes the translation “seven complete Sabbaths” (as NASB, NIV; cf. NAB, NRSV, NLT). The text is somewhat awkward, which may explain why the LXX tradition is confused here, either adding “you shall count” again at the end of the verse, or leaving out “they shall be,” or keeping “they shall be” and adding “to you.”
[23:16] 273 tn Heb “and.” In the translation “then” is supplied to clarify the sequence.
[23:17] 274 tc Smr, LXX, Syriac, Tg. Onq., and Tg. Ps.-J. insert the word חַלּוֹת (khallot, “loaves”; cf. Lev 2:4 and the note there). Even though “loaves” is not explicit in the MT, the number “two” suggests that these are discrete units, not just a measure of flour, so “loaves” should be assumed even in the MT.
[23:17] 275 tn Heb “with leaven.” The noun “leaven” is traditional in English versions (cf. KJV, ASV, NASB, NRSV), but “yeast” is more commonly used today.
[23:18] 276 tn Heb “And you shall present on the bread.”
[23:18] 277 tn Heb “seven flawless lambs, sons of a year.”
[23:18] 278 tn Heb “and one bull, a son of a herd.”
[23:18] 279 tc Smr and LXX add “flawless.”
[23:18] 280 tn Heb “and their grain offering.”
[23:18] 281 sn See the note on Lev 1:9.
[23:19] 282 tn Heb “And you shall make.”
[23:19] 283 tn Heb “a he-goat of goats.”
[23:20] 284 tn Smr and LXX have the Hebrew article on “lambs.” The syntax of this verse is difficult. The object of the verb (two lambs) is far removed from the verb itself (shall wave) in the MT, and the preposition עַל (’al, “upon”), rendered “along with” in this verse, is also added to the far removed subject (literally, “upon [the] two lambs”; see B. A. Levine, Leviticus [JPSTC], 159). It is clear, however, that the two lambs and the loaves (along with their associated grain and drink offerings) constituted the “wave offering,” which served as the prebend “for the priest.” Burnt and sin offerings (vv. 18-19a) were not included in this (see Lev 7:11-14, 28-36).
[23:21] 285 tn Heb “And you shall proclaim [an assembly] in the bone of this day; a holy assembly it shall be to you” (see the remarks in B. A. Levine, Leviticus [JPSTC], 160, and the remarks on the LXX rendering in J. E. Hartley, Leviticus [WBC], 367).
[23:21] 286 tn Heb “for your generations.”
[23:22] 287 tn Heb “And when you harvest the harvest.”
[23:22] 288 tn Heb “you shall not complete the corner of your field in your harvest.”
[23:22] 289 sn Compare Lev 19:9-10.
[23:24] 290 tn Heb “a memorial of loud blasts.” Although the term for “horn” does not occur here, allowing for the possibility that vocal “shouts” of acclamation are envisioned (see P. J. Budd, Leviticus [NCBC], 325), the “blast” of the shofar (a trumpet made from a ram’s “horn”) is most likely what is intended. On this occasion, the loud blasts on the horn announced the coming of the new year on the first day of the seventh month (see the explanations in J. E. Hartley, Leviticus [WBC], 387, and B. A. Levine, Leviticus [JPSTC], 160).
[23:25] 291 tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have adversative force here (cf. KJV, NASB, NIV).
[23:27] 292 tn Heb “Surely the tenth day” or perhaps “Precisely the tenth day.” The Hebrew adverbial particle אַךְ (’akh) is left untranslated by most recent English versions; cf. however NASB “On exactly the tenth day.”
[23:27] 293 sn See the description of this day and its regulations in Lev 16 and the notes there.
[23:27] 294 tn Heb “you shall humble your souls.” See the note on Lev 16:29 above.
[23:28] 295 tn Heb “in the bone of this day.”
[23:28] 296 tn Heb “on you [plural]”; cf. NASB, NRSV “on your behalf.”
[23:29] 297 tn The particular כִּי (ki) is taken in an asseverative sense here (“Indeed,” see the NJPS translation).
[23:29] 298 tn Heb “it [i.e., that person; literally “soul,” feminine] shall be cut off from its peoples [plural]”; NLT “from the community.”
[23:30] 299 tn Heb “And any person.”
[23:30] 300 tn See HALOT 3 s.v. I אבד hif. Cf. KJV, NASB, NIV, NRSV, NLT “destroy”; CEV “wipe out.”
[23:30] 301 tn Heb “its people” (“its” is feminine to agree with “person,” literally “soul,” which is feminine in Hebrew; cf. v. 29).
[23:31] 302 tn Heb “for your generations.”
[23:32] 303 tn Heb “you shall rest your Sabbath.”
[23:34] 304 tn The rendering “booths” (cf. NAB, NASB, NRSV) is probably better than the traditional “tabernacles” in light of the meaning of the term סֻכָּה (sukkah, “hut, booth”), but “booths” are frequently associated with trade shows and craft fairs in contemporary American English. The nature of the celebration during this feast (see the following verses) as a commemoration of the wanderings of the Israelites after they left Egypt suggests that a translation like “temporary shelters” is more appropriate.
[23:35] 305 tn Heb “work of service”; KJV “servile work”; NASB “laborious work”; TEV “daily work.”
[23:36] 306 tn The Hebrew term עֲצֶרֶת (’atseret) “solemn assembly [day]” derives from a root associated with restraint or closure. It could refer either to the last day as “closing assembly” day of the festival (e.g., NIV) or a special day of restraint expressed in a “solemn assembly” (e.g., NRSV); cf. NLT “a solemn closing assembly.”
[23:37] 307 tn The LXX has “[their] burnt offerings, and their sacrifices, and their drink offerings.”
[23:37] 308 tn Heb “a matter of a day in its day”; NAB “as prescribed for each day”; NRSV, NLT “each on its proper day.”
[23:38] 309 tn Heb “from to separation.” See BDB 94 s.v. בַּד 1.e for an explanation of this phrase. This phrase is repeated in front of each of the four items in this verse in the Hebrew text, but these have not been translated into English for stylistic reasons. Cf. KJV, NASB “besides”; NRSV “apart from.”
[23:39] 310 tn Heb “Surely on the fifteenth day.” The Hebrew adverbial particle אַךְ (’akh) is left untranslated by most recent English versions; however, cf. NASB “On exactly the fifteenth day.”
[23:40] 311 tn Heb “fruit of majestic trees,” but the following terms and verses define what is meant by this expression. For extensive remarks on the celebration of this festival in history and tradition see B. A. Levine, Leviticus (JPSTC), 163; J. E. Hartley, Leviticus (WBC), 389-90; and P. J. Budd, Leviticus (NCBC), 328-29.
[23:41] 312 tn Heb “for your generations.”
[23:42] 313 tn Heb “in the huts” (again at the end of this verse and in v. 43), perhaps referring to temporary shelters (i.e., huts) made of the foliage referred to in v. 40 (J. E. Hartley, Leviticus [WBC], 389).
[23:44] 314 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).
[24:2] 315 tn Heb “and let them take.” The simple vav (ו) on the imperfect/jussive form of the verb לָקַח (laqakh, “to take”) following the imperative (“Command”) indicates a purpose clause (“to bring…”).
[24:2] 316 tn Heb “to cause to ascend a lamp continually.”
[24:3] 317 tn The Hebrew term פָּרֹכֶת (parokhet) is usually translated “veil” or “curtain,” but it seems to have stretched not only in front of but also over the top of the ark of the covenant which stood behind and under it inside the most holy place (see R. E. Averbeck, NIDOTTE 3:687-89).
[24:3] 318 tc Several medieval Hebrew
[24:3] 319 tn Heb “for your generations.”
[24:4] 320 tn Alternatively, “pure [gold] lampstand,” based on Exod 25:31, etc., where the term for “gold” actually appears (see NAB, NASB, NIV, NRSV, NLT, and the remarks in J. E. Hartley, Leviticus [WBC], 395, etc.). However, in Lev 24:4 the adjective “pure” is feminine, corresponding to “lampstand,” not an assumed noun “gold” (contrast Exod 25:31), and the “table” in v. 6 was overlaid with gold, but was not made of pure gold. Therefore, it is probably better to translate “[ceremonially] pure lampstand” (v. 4) and “[ceremonially] pure table” (v. 6); see NEB; cf. KJV, ASV; B. A. Levine, Leviticus [JPSTC], 164-65; and G. J. Wenham, Leviticus [NICOT], 307.
[24:5] 321 sn See the note on Lev 2:1.
[24:5] 322 tn Heb “and bake it twelve loaves”; KJV, NAB, NASB “cakes.”
[24:5] 323 tn The words “of flour” are supplied in the translation for clarity.
[24:5] sn See the note on Lev 5:11.
[24:6] 324 tn Heb “six of the row.”
[24:7] 325 tn This is not just any “incense” (קְטֹרֶת, qÿtoret; R. E. Averbeck, NIDOTTE 3:913-16), but specifically “frankincense” (לְבֹנָה, lÿvonah; R. E. Averbeck, NIDOTTE 2:756-57).
[24:7] 326 tn Heb “on [עַל, ’al] the row,” probably used distributively, “on each row” (J. E. Hartley, Leviticus [WBC], 395-96). Perhaps the frankincense was placed “with” or “along side of” each row, not actually on the bread itself, and was actually burned as incense to the
[24:7] 327 sn The “memorial portion” (אַזְכָרָה, ’azkharah) was normally the part of the grain offering that was burnt on the altar (see Lev 2:2 and the notes there), 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]).
[24:7] 328 sn See the note on Lev 1:9 regarding the term “gift.”
[24:8] 329 tn Heb “In the day of the Sabbath, in the day of the Sabbath.” The repetition is distributive. A few medieval Hebrew
[24:8] 330 tn Heb “he”; the referent (Aaron) has been specified in the translation for clarity.
[24:8] 331 tn The word “portion” is supplied in the translation here for clarity, to specify what “this” refers to.
[24:9] 332 tn Or “a perpetual regulation”; NRSV “a perpetual due.”
[24:10] 334 tn Heb “the Israelite man,” but Smr has no article, and the point is that there was a conflict between the man of mixed background and a man of full Israelite descent.
[24:11] 335 tn The verb rendered “misused” means literally “to bore through, to pierce” (HALOT 719 s.v. נקב qal); it is from נָקַב (naqav), not קָבַב (qavav; see the participial form in v. 16a). Its exact meaning here is uncertain. The two verbs together may form a hendiadys, “he pronounced by cursing blasphemously” (B. A. Levine, Leviticus [JPSTC], 166), the idea being one of the following: (1) he pronounced the name “Yahweh” in a way or with words that amounted to “some sort of verbal aggression against Yahweh himself” (E. S. Gerstenberger, Leviticus [OTL], 362), (2) he pronounced a curse against the man using the name “Yahweh” (N. H. Snaith, Leviticus and Numbers [NCBC], 110; G. J. Wenham, Leviticus [NICOT], 311), or (3) he pronounced the name “Yahweh” and thereby blasphemed, since the “Name” was never to be pronounced (a standard Jewish explanation). In one way or another, the offense surely violated Exod 20:7, one of the ten commandments, and the same verb for cursing is used explicitly in Exod 22:28 (27 HT) prohibition against “cursing” God. For a full discussion of these and related options for interpreting this verse see P. J. Budd, Leviticus (NCBC), 335-36; J. E. Hartley, Leviticus (WBC), 408-9; and Levine, 166.
[24:12] 336 tn The words “until they were able” are not in the Hebrew text, but are implied.
[24:12] 337 tn The Hebrew here is awkward. A literal reading would be something like the following: “And they placed him in custody to give a clear decision [HALOT 976 s.v. פרשׁ qal] for themselves on the mouth of the
[24:14] 338 tn The words “to death” are supplied in the translation as a clarification; they are clearly implied from v. 16.
[24:15] 340 sn See the note on v. 11 above and esp. Exod 22:28 [27 HT].
[24:16] 341 sn See the note on v. 11 above.
[24:17] 342 tn Heb “And if a man strikes any soul [נֶפֶשׁ, nefesh] of mankind.” The idiom seems to derive from the idea of striking a fatal blow to the very “life” (literally, “soul”) of a human being, not just landing a blow on their body (HALOT 698 s.v. נכה hif.2). On the difficult of the meaning and significance of the term נֶפֶשׁ see the notes on Lev 17:10-11.
[24:18] 343 tn Heb “And one who strikes a soul of an animal.”
[24:18] 344 tn Heb “soul under soul.” Cf. KJV “beast for beast”; NCV “must give…another animal to take its place.”
[24:19] 345 tn Heb “gives a flaw in”; KJV, ASV “cause a blemish in.”
[24:19] 346 tn Or “neighbor” (so NAB, NASB, NIV); TEV, NLT “another person.”
[24:20] 347 tn Heb “in the man [אָדָם, ’adam].”
[24:20] 348 tn Heb “just as he inflicts an injury…it must be inflicted on him.” The referent (“that same injury”) has been specified in the translation for clarity.
[24:21] 349 sn See the note on v. 18 above.
[24:21] 350 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.
[24:22] 351 tn Heb “a regulation of one”; KJV, ASV “one manner of law”; NASB “one standard.”
[25:2] 352 tn Heb “the land shall rest a Sabbath.”
[25:3] 353 tn Heb “its produce,” but the feminine pronoun “its” probably refers to the “land” (a feminine noun in Hebrew; cf. v. 2), not the “field” or the “vineyard,” both of which are normally masculine nouns (see B. A. Levine, Leviticus [JPSTC], 170).
[25:4] 354 tn Heb “and in the seventh year a Sabbath of complete rest shall be to the land.” The expression “a Sabbath of complete rest” is superlative, emphasizing the full and all inclusive rest of the seventh year of the sabbatical cycle. Cf. ASV “a sabbath of solemn rest”; NAB “a complete rest.”
[25:4] 355 tn Heb “and.” Here the Hebrew conjunction ו (vav, “and”) has an alternative sense (“or”).
[25:5] 356 tn Heb “consecrated, devoted, forbidden” (נָזִיר, nazir). The same term is used for the “consecration” of the “Nazirite” (and his hair, Num 6:2, 18, etc.), a designation which, in turn, derives from the very same root.
[25:6] 357 tn The word “produce” is not in the Hebrew text but is implied; cf. NASB “the sabbath products.”
[25:6] 358 tn A “resident who stays” would be a foreign person who was probably residing as another kind of laborer in the household of a landowner (B. A. Levine, Leviticus [JPSTC], 170-71). See v. 35 below.
[25:7] 359 tn The words “for you” are implied.
[25:8] 360 tn Heb “And you shall count off for yourself.”
[25:8] 361 tn Heb “seven years seven times.”
[25:8] 362 tn Heb “and they shall be for you, the days of the seven Sabbaths of years, forty-nine years.”
[25:9] 363 sn On the “loud horn blasts” see the note on Lev 23:24, but unlike the language there, the Hebrew term for “horn” (שׁוֹפָר, shofar) actually appears here in this verse (twice).
[25:10] 364 tn Heb “the year of the fifty years,” or perhaps “the year, fifty years” (GKC 435 §134.o, note 2).
[25:10] 365 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] 366 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] 367 tn Heb “you [plural] shall return, a man.”
[25:11] 368 tn Heb “you shall not sow and you shall not…and you shall not….”
[25:11] sn See v. 5 above and the notes there.
[25:12] 369 tn That is, the produce of the land (fem.; cf. v. 7 above).
[25:13] 370 tn Heb “you [plural] shall return, a man.”
[25:14] 371 tn Heb “sell a sale.”
[25:14] 372 tn Or “to one of your countrymen” (NIV); NASB “to your friend.”
[25:14] 373 tn The Hebrew infinitive absolute קָנֹה (qanoh, “buying”) substitutes for the finite verb here in sequence with the previous finite verb “sell” at the beginning of the verse (see GKC 345 §113.z).
[25:14] 374 tn Heb “do not oppress a man his brother.” Here “brother” does not refer only to a sibling, but to a fellow Israelite.
[25:15] 375 tn Heb “in the number of years after.”
[25:15] 376 tn The words “that are left” are not in the Hebrew text, but are implied.
[25:15] sn The purchaser is actually buying only the crops that the land will produce until the next jubilee, since the land will revert to the original owner at that time. The purchaser, therefore, is not actually buying the land itself.
[25:16] 377 tn Heb “To the mouth of the many years.”
[25:16] 378 tn Heb “to the mouth of the few years.”
[25:16] 379 tn Heb “a number of produce”; the words “years of” are implied. As an alternative this could be translated “a number of harvests” (cf. NRSV, NLT).
[25:17] 380 tn Heb “And you shall not oppress a man his fellow citizen.”
[25:18] 381 tn Heb “And you shall keep and do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 20:8, etc.).
[25:18] 382 tn Heb “and you shall dwell on the land to security.”
[25:19] 383 tn Heb “eat to satisfaction”; KJV, ASV “ye shall eat your fill.”
[25:21] 384 tn Heb “and it [i.e., the land] shall make the produce.” The Hebrew term וְעָשָׂת (vÿ’asat, “and it shall make”) is probably an older third feminine singular form of the verb (GKC 210 §75.m). Smr has the normal form.
[25:21] 385 tn Smr and LXX have “its produce” (cf. 25:3, 7, etc.) rather than “the produce.”
[25:22] 386 tn Heb “the produce,” referring to “the produce” of the sixth year of v. 21. The words “sixth year” are supplied for clarity.
[25:22] 387 tn Heb “until the ninth year, until bringing [in] its produce.”
[25:23] 388 tn The term rendered “without reclaim” means that the land has been bought for the full price and is, therefore, not subject to reclaim under any circumstances. This was not to be done with land in ancient Israel (contrast the final full sale of houses in v. 30; see the evidence cited in B. A. Levine, Leviticus [JPSTC], 174).
[25:23] 389 tn That is, the Israelites were strangers and residents who were attached to the
[25:24] 390 tn Heb “And in all the land of your property.”
[25:24] 391 tn Heb “right of redemption you shall give to the land”; NAB “you must permit the land to be redeemed.”
[25:25] 392 tn Heb “the sale of his brother.”
[25:26] 393 tn Heb “and his hand reaches.”
[25:26] 394 tn Heb “and he finds as sufficiency of its redemption.”
[25:27] 395 tn Heb “and he shall calculate its years of sale.”
[25:27] 396 tn Heb “and return the excess.”
[25:28] 397 tn Heb “And if his hand has not found sufficiency of returning.” Although some versions take this to mean that he has not made enough to regain the land (e.g., NASB, NRSV; see also B. A. Levine, Leviticus [JPSTC], 176), the combination of terms in Hebrew corresponds to the portion of v. 27 that refers specifically to refunding the money (cf. v. 27; see NIV and G. J. Wenham, Leviticus [NICOT], 315).
[25:28] 398 tn Heb “his sale.”
[25:28] 399 tn Heb “will be in the hand of.” This refers to the temporary control of the one who purchased its produce until the next year of jubilee, at which time it would revert to the original owner.
[25:28] 400 tn Heb “it shall go out” (so KJV, ASV; see B. A. Levine, Leviticus [JPSTC], 176).
[25:28] 401 tn Heb “he”; the referent (the original owner of the land) has been specified in the translation for clarity.
[25:29] 402 tn Heb “a house of a residence of a walled city.”
[25:29] 403 tn Heb “shall be.”
[25:29] 404 tn Heb “of its sale.”
[25:29] 405 tn Heb “days its right of redemption shall be” (see B. A. Levine, Leviticus [JPSTC], 176).
[25:30] 406 tn Heb “until fulfilling to it a complete year.’
[25:30] 407 tn Heb “the house which [is] in the city which to it [is] a wall.” The Kethib has לֹא (lo’, “no, not”) rather than לוֹ (lo, “to it”) which is the Qere.
[25:30] 408 tn See the note on v. 23 above.
[25:31] 409 tn Heb “And the houses of the villages.”
[25:31] 410 tn Heb “which there is not to them a wall.”
[25:31] 411 tn Heb “on the field.”
[25:32] 413 tn Heb “the houses of the cities of their property.”
[25:33] 414 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.
[25:34] 416 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).
[25:35] 417 tn It is not clear to whom this refers. It is probably broader than “sibling” (cf. NRSV “any of your kin”; NLT “any of your Israelite relatives”) but some English versions take it to mean “fellow Israelite” (so TEV; cf. NAB, NIV “countrymen”) and others are ambiguous (cf. CEV “any of your people”).
[25:35] 418 tn Heb “and his hand slips with you.”
[25:35] 419 tn Heb “strengthen”; NASB “sustain.”
[25:35] 420 tn The form וָחַי (vakhay, “and shall live”) looks like the adjective “living,” but the MT form is simply the same verb written as a double ayin verb (see HALOT 309 s.v. חיה qal, and GKC 218 §76.i; cf. Lev 18:5).
[25:35] 421 tn Heb “a foreigner and resident,” which is probably to be combined (see B. A. Levine, Leviticus [JPSTC], 170-71).
[25:36] 422 tn The meaning of the terms rendered “interest” and “profit” is much debated (see the summaries in P. J. Budd, Leviticus [NCBC], 354-55 and B. A. Levine, Leviticus [JPSTC], 178). Verse 37, however, suggests that the first refers to a percentage of money and the second percentage of produce (see J. E. Hartley, Leviticus [WBC], 421).
[25:36] 423 tn In form the Hebrew term וְחֵי (vÿkhey, “shall live”) is the construct plural noun (i.e., “the life of”), but here it is used as the finite verb (cf. v. 35 and GKC 218 §76.i).
[25:37] 424 tn Heb “your money” and “your food.” With regard to “interest” and “profit” see the note on v. 36 above.
[25:38] 425 tn Heb “to be to you for a God.”
[25:39] 426 tn Heb “you shall not serve against him service of a slave.” A distinction is being made here between the status of slave and indentured servant.
[25:40] 427 tn See the note on Lev 25:6 above.
[25:41] 428 tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have adversative force here.
[25:41] 429 tn Heb “may go out from you.”
[25:42] 431 tn Or perhaps reflexive Niphal rather than passive, “they shall not sell themselves [as in] a slave sale.”
[25:43] 432 tn Heb “You shall not rule in him in violence”; cf. NASB “with severity”; NIV “ruthlessly.”
[25:44] 433 tn Heb “And your male slave and your female slave.” Smr has these as plural terms, “slaves,” not singular.
[25:44] 434 tn Heb “ from the nations which surround you, from them you shall buy male slave and female slave.”
[25:45] 435 tn The word “slaves” is not in the Hebrew text, but is implied here.
[25:45] 436 tn Heb “family which is” (i.e., singular rather than plural).
[25:46] 437 tn Heb “and your brothers, the sons of Israel, a man in his brother you shall not rule in him in violence.”
[25:47] 438 tn Heb “And if the hand of a foreigner and resident with you reaches” (cf. v. 26 for this idiom).
[25:47] 439 tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.
[25:47] 440 tn Heb “offshoot, descendant.”
[25:48] 441 tn Heb “right of redemption shall be to him.”
[25:49] 442 tn Heb “the son of his uncle.”
[25:49] 443 tn Heb “or from the remainder of his flesh from his family.”
[25:49] 444 tc The LXX, followed by the Syriac, actually has “if,” which is not in the MT.
[25:50] 445 tn Heb “the years.”
[25:50] 446 tn Heb “as days of a hired worker he shall be with him.” For this and the following verses see the explanation in P. J. Budd, Leviticus (NCBC), 358-59.
[25:51] 447 tn Heb “to the mouth of them.”
[25:52] 448 tn Heb “but if a little remains in the years.”
[25:53] 449 tn Heb “be with him”; the referent (the one who bought him) has been specified in the translation for clarity.
[25:53] 450 tn Heb “As a hired worker year in year.”
[25:53] 451 tn Heb “He”; the referent (the one who bought him) has been specified in the translation for clarity.
[25:55] 454 tn Heb “because to me the sons of Israel are servants.”
[26:1] 455 sn For the literature regarding the difficult etymology and meaning of the term for “idols” (אֱלִילִם, ’elilim), see the literature cited in the note on Lev 19:4. It appears to be a diminutive play on words with אֵל (’el, “god, God”) and, perhaps at the same time, recalls a common Semitic word for “worthless, weak, powerless, nothingness.” Snaith suggests a rendering of “worthless godlings.”
[26:1] 456 tn Heb “on.” The “sculpted stone” appears to be some sort of stone with images carved into (see B. A. Levine, Leviticus [JPSTC], 181, and J. E. Hartley, Leviticus [WBC], 449).
[26:2] 457 tn Heb “and my sanctuary you shall fear.” Cf. NCV “respect”; CEV “honor.”
[26:3] 458 tn Heb “and my commandments you shall keep and do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 20:8; 25:18, etc.).
[26:4] 459 tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.
[26:4] 460 tn Heb “the tree of the field will give its fruit.” As a collective singular this has been translated as plural.
[26:5] 461 tn Heb “will reach for you the vintage season.”
[26:5] 462 tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.
[26:5] 463 tn Heb “to satisfaction”; KJV, ASV, NASB “to the full.”
[26:6] 464 tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.
[26:6] 465 tn Heb “and there will be no one who terrifies.” The words “to sleep” have been supplied in the translation for clarity.
[26:6] 466 tn Heb “harmful animal,” singular, but taken here as a collective plural (so almost all English versions).
[26:6] 467 tn Heb “no sword”; the words “of war” are supplied in the translation to indicate what the metaphor of the sword represents.
[26:7] 468 tn Heb “to the sword.”
[26:9] 469 tn Heb “cause to arise,” but probably used here for the
[26:10] 470 tn Heb “old [produce] growing old.”
[26:10] 471 tn Heb “and old from the presence of new you will bring out.”
[26:11] 472 tn LXX codexes Vaticanus and Alexandrinus have “my covenant” rather than “my tabernacle.” Cf. NAB, NASB, NRSV “my dwelling.”
[26:11] 473 tn Heb “and my soul [נֶפֶשׁ, nefesh] will not abhor you.”
[26:13] 474 tn Heb “from being to them slaves.”
[26:13] 475 tn In other words, to walk as free people and not as slaves. Cf. NIV “with (+ your CEV, NLT) heads held high”; NCV “proudly.”
[26:14] 477 tn Heb “and do not do.”
[26:15] 478 tn Heb “to not do.”
[26:16] 479 tn Or “I also” (see HALOT 76 s.v. אַף 6.b).
[26:16] 480 tn Heb “soul.” These expressions may refer either to the physical effects of consumption and fever as the rendering in the text suggests (e.g., J. E. Hartley, Leviticus [WBC], 452, 454, “diminishing eyesight and loss of appetite”), or perhaps the more psychological effects, “which exhausts the eyes” because of anxious hope “and causes depression” (Heb “causes soul [נֶפֶשׁ, nefesh] to pine away”), e.g., B. A. Levine, Leviticus (JPSTC), 185.
[26:16] 481 tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have causal force here.
[26:16] 482 tn That is, “your enemies will eat” the produce that grows from the sown seed.
[26:18] 483 tn Heb “And if until these.”
[26:18] 484 tn Heb “I will add to discipline you seven [times] on your sins.”
[26:20] 485 tn Heb “the tree of the land will not give its fruit.” The collective singular has been translated as a plural. Tg. Onq., some medieval Hebrew
[26:21] 486 tn Heb “hostile with me,” but see the added preposition בְּ (bet) on the phrase “in hostility” in v. 24 and 27.
[26:21] 487 tn Heb “your blow, stroke”; cf. TEV “punishment”; NLT “I will inflict you with seven more disasters.”
[26:22] 488 tn Heb “the animal of the field.” This collective singular has been translated as a plural. The expression “animal of the field” refers to a wild (i.e., nondomesticated) animal.
[26:22] 489 tn The words “of your children” are not in the Hebrew text, but are implied.
[26:22] 490 tn Heb “and diminish you.”
[26:23] 491 tn Heb “And if in these.”
[26:23] 492 tn Heb “with me,” but see the added preposition בְּ (bet) on the phrase “in hostility” in vv. 24 and 27.
[26:24] 493 tn Heb “and I myself will also strike you.”
[26:25] 494 tn Heb “vengeance of covenant”; cf. NAB “the avenger of my covenant.”
[26:25] 495 tn Heb “and.” The Hebrew conjunction ו (vav, “and”) has a concessive force in this context.
[26:25] 496 tn Heb “in hand of enemy,” but Tg. Ps.-J. and Tg. Neof. have “in the hands of your enemies” (J. E. Hartley, Leviticus [WBC], 454).
[26:26] 497 tn Heb “When I break to you staff of bread” (KJV, ASV, and NASB all similar).
[26:26] 498 tn Heb “they will return your bread in weight.”
[26:27] 499 tn Heb “And if in this.”
[26:28] 501 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.”
[26:29] 502 tn Heb “and the flesh of your daughters you will eat.” The phrase “you will eat” has not been repeated in the translation for stylistic reasons.
[26:30] 503 sn Regarding these cultic installations, see the remarks in B. A. Levine, Leviticus (JPSTC), 188, and R. E. Averbeck, NIDOTTE 2:903. The term rendered “incense altars” might better be rendered “sanctuaries [of foreign deities]” or “stelae.”
[26:30] 504 tn The translation reflects the Hebrew wordplay “your corpses…the corpses of your idols.” Since idols, being lifeless, do not really have “corpses,” the translation uses “dead bodies” for people and “lifeless bodies” for the idols.
[26:30] 505 tn Heb “and my soul will abhor you.”
[26:31] 506 tn Heb “And I will give your cities a waste”; NLT “make your cities desolate.”
[26:33] 507 tn Heb “and I will empty sword” (see HALOT 1228 s.v. ריק 3).
[26:34] 508 tn There are two Hebrew roots רָצָה (ratsah), one meaning “to be pleased with; to take pleasure” (HALOT 1280-81 s.v. רצה; cf. “enjoy” in NASB, NIV, NRSV, and J. E. Hartley, Leviticus [WBC], 452), and the other meaning “to restore” (HALOT 1281-82 s.v. II רצה; cf. NAB “retrieve” and B. A. Levine, Leviticus [JPSTC], 189).
[26:35] 509 tn Heb “it shall rest which it did not rest.”
[26:37] 511 tn Heb “and.” The Hebrew conjunction ו (vav, “and”) is used in a concessive sense here.
[26:37] 512 tn The term rendered “to stand up” is a noun, not an infinitive. It occurs only here and appears to designate someone who would take a powerful stand for them against their enemies.
[26:39] 513 tn Heb “in” (so KJV, ASV; also later in this verse).
[26:39] 514 tn Heb “fathers’” (also in the following verse).
[26:40] 515 tn Heb “And.” Many English versions take this to be a conditional clause (“if…”) though there is no conditional particle (see, e.g., NASB, NIV, NRSV; but see the very different rendering in B. A. Levine, Leviticus [JPSTC], 190). The temporal translation offered here (“when”) takes into account the particle אָז (’az, “then”), which occurs twice in v. 41. The obvious contextual contrast between vv. 39 and 40 is expressed by “however” in the translation.
[26:40] 516 tn Heb “in their trespassing which they trespassed in me.” See the note on Lev 5:15, although the term is used in a more technical sense there in relation to the “guilt offering.”
[26:40] 517 tn Heb “and also which they walked.”
[26:41] 519 tn Heb “or then,” although the LXX has “then” and the Syriac “and then.”
[26:41] 520 tn Heb “and then they make up for.” On the verb “make up for” see the note on v. 34 above.
[26:42] 521 tn Heb “my covenant with Abraham I will remember.” The phrase “I will remember” has not been repeated in the translation for stylistic reasons.
[26:43] 522 tn Heb “from them.” The preposition “from” refers here to the agent of the action (J. E. Hartley, Leviticus [WBC], 455).
[26:43] 523 tn The jussive form of the verb with the simple vav (ו) here calls for a translation that expresses purpose.
[26:43] 524 tn The verb is the Hophal infinitive construct with the third feminine singular suffix (GKC 182 §67.y; cf. v. 34).
[26:43] 525 tn Heb “from them.”
[26:43] 526 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] 527 tn Heb “and their soul has abhorred.”
[26:45] 528 tn Heb “covenant of former ones.”
[26:45] sn For similar expressions referring back to the ancestors who refused to follow the stipulations of the Mosaic covenant see, for example, Deut 19:14, Jer 11:10, and Ps 79:8 (see B. A. Levine, Leviticus [JPSTC], 192, and J. E. Hartley, Leviticus [WBC], 471).
[26:46] 529 tn Heb “gave” (so NLT); KJV, ASV, NCV “made.”
[26:46] 530 tn Heb “by the hand of” (so KJV).
[27:2] 531 tn Cf. the note on Lev 22:21. Some take this as an expression for fulfilling a vow, “to fulfill a vow” (e.g., HALOT 927-28 s.v. פלא piel and NASB; cf. NRSV “in fulfillment of a vow”) or, alternatively, “to make a vow” or “for making a vow” (HALOT 928 s.v. פלא piel [II פלא]). Perhaps it refers to the making a special vow, from the verb פָלָא (pala’, “to be wonderful; to be remarkable”), cf. Milgrom, Numbers [JPSTC], 44. B. A. Levine, Leviticus (JPSTC), 151 and 193, suggests that this is a special term for “setting aside a votive offering” (related to פָלָה, palah, “to set aside”). In general, the point of the expression seems to be that this sacrifice is a special gift to God that arose out of special circumstances in the life of the worshiper.
[27:2] 532 tn Heb “in your valuation, persons to the
[27:3] 533 tn Heb “your conversion value shall be [for] the male.”
[27:3] 534 tn Heb “from a son of twenty years and until a son of sixty years.”
[27:3] 535 tn See the note on Lev 5:15.
[27:6] 536 tn Heb “five shekels silver.”
[27:8] 537 tn Heb “and the priest shall cause him to be valued.”
[27:8] 538 tn Heb “on the mouth which the hand of the one who vowed reaches.”
[27:9] 539 tn Heb “which they may present from it an offering.” The plural active verb is sometimes best rendered in the passive (GKC 460 §144.f, g). Some medieval Hebrew
[27:9] 540 tn Heb “from it.” The masculine suffix “it” here is used for the feminine in the MT, but one medieval Hebrew
[27:10] 541 tn Heb “it and its substitute.” The referent (the original animal offered) has been specified in the translation for clarity.
[27:12] 542 tn Heb “and the priest shall cause it to be valued.” See the note on v. 8 above.
[27:13] 543 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] 544 tn Heb “on,” meaning “on top of, in addition to” (likewise in v. 15).
[27:14] 545 tn The expression “it shall stand” may be a technical term for “it shall be legally valid”; cf. NLT “assessment will be final.”
[27:15] 546 tn Heb “and it shall be to him.”
[27:16] 547 tn Heb “a conversion value shall be to the mouth of its seed.”
[27:16] 548 tn Heb “seed of a homer of barley in fifty shekels of silver.”
[27:17] 549 tn Heb “from the year of the jubilee.” For the meaning of “jubilee,” see the note on Lev 25:10 above.
[27:18] 550 tn Heb “And if.” The Hebrew conjunction ו (vav, “and”) can be considered to have adversative force here.
[27:18] 551 tn Heb “the silver.”
[27:19] 552 tn Heb “And if redeeming [infinitive absolute] he redeems [finite verb] the field, the one who consecrated it.” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.
[27:19] 553 tn Heb “the silver of the conversion value.”
[27:19] 554 tn Heb “and it shall rise to him.” See HALOT 1087 s.v. קום 7 for the rendering offered here, but see also the note on the end of v. 14 above (cf. J. E. Hartley, Leviticus [WBC], 476, 478).
[27:20] 555 tn Heb “and if he sells.”
[27:21] 556 tn Heb “When it goes out” (cf. Lev 25:25-34).
[27:21] 557 tn Heb “like the field of the permanent dedication.” The Hebrew word חֵרֶם (kherem) is a much discussed term. In this and the following verses it refers in a general way to the fact that something is permanently devoted to the
[27:21] 558 tn Heb “to the priest it shall be his property.”
[27:22] 559 tn Heb “his field of purchase,” which is to be distinguished from his own ancestral “landed property” (cf. v. 16 above).
[27:23] 560 tn Heb “give” (so KJV, ASV, NASB, NLT).
[27:25] 561 tn See the note on Lev 5:15.
[27:26] 562 tn Heb “to the
[27:27] 564 tn Heb “in” or “by.”
[27:28] 565 tn Heb “Surely, any permanently dedicated [thing] which a man shall permanently dedicate to the
[27:29] 566 tn Heb “permanently dedicated from among men.”
[27:30] 567 tn On the “tithe” system in Israel, see R. E. Averbeck, NIDOTTE 2:1035-55 and esp. pp. 1041-42 on Lev 27:30-33.
[27:31] 568 tn Heb “And if redeeming [infinitive absolute] a man redeems [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.
[27:31] 569 tn Heb “its one fifth on it.”
[27:32] 570 sn The tithed animal was the tenth one that passed under the shepherd’s rod or staff as they were being counted (see J. E. Hartley, Leviticus [WBC], 485, and B. A. Levine, Leviticus [JPSTC], 200).
[27:33] 571 tn Heb “he”; the referent (the owner of the animal) has been specified in the translation for clarity.
[27:33] 572 tn Heb “And if exchanging [infinitive absolute] he exchanges it [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.
[27:33] 573 tn Heb “it and its substitute.” The referent (the original animal offered) has been specified in the translation for clarity.
[27:33] 574 tn Heb “it shall be and its substitute shall be holy.”
[27:34] 575 tn Most of the commentaries and English versions translate, “which the
