Imamat 1:3

Burnt Offering Regulations: Animal from the Herd

1:3 “‘If his offering is a burnt offering ¹  from the herd he must present it as a flawless male; he must present it at the entrance ²  of the Meeting Tent for its ³  acceptance before the Lord.

Imamat 1:9

1:9 Finally, the one presenting the offering ⁴  must wash its entrails and its legs in water and the priest must offer all of it up in smoke on the altar ⁵  – it is ⁶  a burnt offering, a gift ⁷  of a soothing aroma to the Lord.

Imamat 2:1

Grain Offering Regulations: Offering of Raw Flour

2:1 “‘When a person presents a grain offering ⁸  to the Lord, his offering must consist of choice wheat flour, ⁹  and he must pour olive oil on it and put frankincense ¹⁰  on it.

Imamat 2:3

2:3 The remainder of the grain offering belongs to Aaron and to his sons ¹¹  – it is ¹²  most holy ¹³  from the gifts of the Lord.

Imamat 2:8

2:8 “‘You must bring the grain offering that must be made from these to the Lord. Present it to the priest, ¹⁴  and he will bring it to the altar.

Imamat 2:14

2:14 “‘If you present a grain offering of first ripe grain to the Lord, you must present your grain offering of first ripe grain as soft kernels roasted in fire – crushed bits of fresh grain. ¹⁵ 

Imamat 2:16

2:16 Then the priest must offer its memorial portion up in smoke – some of its crushed bits, some of its olive oil, in addition to all of its frankincense – it is ¹⁶  a gift to the Lord.

Imamat 3:14

3:14 Then he must present from it his offering as a gift to the Lord: the fat which covers the entrails and all the fat on the entrails, ¹⁷ 

Imamat 4:13

For the Whole Congregation

4:13 “‘If the whole congregation of Israel strays unintentionally ¹⁸  and the matter is not noticed by ¹⁹  the assembly, and they violate one of the Lord’s commandments, which must not be violated, ²⁰  so they become guilty,

Imamat 4:27

For the Common Person

4:27 “‘If an ordinary individual ²¹  sins by straying unintentionally ²²  when he violates one of the Lord’s commandments which must not be violated, ²³  and he pleads guilty

Imamat 6:22

6:22 The high priest who succeeds him ²⁴  from among his sons must do it. It is a perpetual statute; it must be offered up in smoke as a whole offering to the Lord.

Imamat 7:14

7:14 He must present one of each kind of grain offering ²⁵  as a contribution offering ²⁶  to the Lord; it belongs to the priest who splashes the blood of the peace offering.

Imamat 8:13

8:13 Moses also brought forward Aaron’s sons, clothed them with tunics, wrapped sashes around them, ²⁷  and wrapped headbands on them ²⁸  just as the Lord had commanded Moses.

Imamat 8:17

8:17 but the rest of the bull – its hide, its flesh, and its dung – he completely burned up ²⁹  outside the camp just as the Lord had commanded Moses. ³⁰ 

Imamat 8:28

8:28 Moses then took them from their palms and offered them up in smoke on the altar ³¹  on top of the burnt offering – they were an ordination offering for a soothing aroma; it was a gift to the Lord.

Imamat 9:10

9:10 The fat and the kidneys and the protruding lobe of ³²  the liver from the sin offering he offered up in smoke on the altar just as the Lord had commanded Moses,

Imamat 12:7

12:7 The priest ³³  is to present it before the Lord and make atonement ³⁴  on her behalf, and she will be clean ³⁵  from her flow of blood. ³⁶  This is the law of the one who bears a child, for the male or the female child.

Imamat 14:12

14:12 “The priest is to take one male lamb ³⁷  and present it for a guilt offering ³⁸  along with the log of olive oil and present them as a wave offering before the Lord. ³⁹ 

Imamat 14:24

14:24 and the priest is to take the male lamb of the guilt offering and the log of olive oil and wave them ⁴⁰  as a wave offering before the Lord.

Imamat 15:14-15

15:14 Then on the eighth day he is to take for himself two turtledoves or two young pigeons, ⁴¹  and he is to present himself ⁴²  before the Lord at the entrance of the Meeting Tent and give them to the priest, 15:15 and the priest is to make one of them a sin offering ⁴³  and the other a burnt offering. ⁴⁴  So the priest ⁴⁵  is to make atonement for him before the Lord for ⁴⁶  his discharge.

Imamat 15:30

15:30 and the priest is to make one a sin offering and the other a burnt offering. ⁴⁷  So the priest ⁴⁸  is to make atonement for her before the Lord from her discharge of impurity.

Imamat 16:10

16:10 but the goat which has been designated by lot for Azazel is to be stood alive ⁴⁹  before the Lord to make atonement on it by sending it away to Azazel into the wilderness. ⁵⁰ 

Imamat 16:13

16:13 He must then put the incense on the fire before the Lord, and the cloud of incense will cover the atonement plate which is above the ark of the testimony, ⁵¹  so that he will not die. ⁵² 

Imamat 16:34

16:34 This is to be a perpetual statute for you ⁵³  to make atonement for the Israelites for ⁵⁴  all their sins once a year.” ⁵⁵  So he did just as the Lord had commanded Moses. ⁵⁶ 

Imamat 17:4

17:4 but has not brought it to the entrance of the Meeting Tent ⁵⁷  to present it as ⁵⁸  an offering to the Lord before the tabernacle of the Lord. He has shed blood, so that man will be cut off from the midst of his people. ⁵⁹ 

Imamat 19:34

19:34 The foreigner who resides with you must be to you like a native citizen among you; so ⁶⁰  you must love him as yourself, because you were foreigners in the land of Egypt. I am the Lord your God.

Imamat 19:36

19:36 You must have honest balances, ⁶¹  honest weights, an honest ephah, and an honest hin. ⁶²  I am the Lord your God who brought you out from the land of Egypt.

Imamat 20:26

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.

Imamat 21:1

Rules for the Priests

21:1 The Lord said to Moses: “Say to the priests, the sons of Aaron – say to them, ‘For a dead person ⁶³  no priest ⁶⁴  is to defile himself among his people, ⁶⁵ 

Imamat 21:21

21:21 No man from the descendants of Aaron the priest who has a physical flaw may step forward ⁶⁶  to present the Lord’s gifts; he has a physical flaw, so he must not step forward to present the food of his God.

Imamat 21:23

21:23 but he must not go into the veil-canopy ⁶⁷  or step forward to the altar because he has a physical flaw. Thus ⁶⁸  he must not profane my holy places, for I am the Lord who sanctifies them.’”

Imamat 22:9

22:9 They must keep my charge so that they do not incur sin on account of it ⁶⁹  and therefore die ⁷⁰  because they profane it. I am the Lord who sanctifies them.

Imamat 22:16

22:16 and so cause them to incur a penalty for guilt ⁷¹  when they eat their holy offerings, ⁷²  for I am the Lord who sanctifies them.’”

Imamat 22:25

22:25 Even from a foreigner ⁷³  you must not present the food of your God from such animals as these, for they are ruined and flawed; ⁷⁴  they will not be acceptable for your benefit.’”

Imamat 22:32

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,

Imamat 25:2

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 ⁷⁵  to the Lord.

Imamat 25:4

25:4 but in the seventh year the land must have a Sabbath of complete rest ⁷⁶  – a Sabbath to the Lord. You must not sow your field or ⁷⁷  prune your vineyard.

Imamat 27:11

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,

Imamat 27:14

Redemption of Vowed Houses

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. ⁷⁸ 

Imamat 27:16

Redemption of Vowed Fields

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, ⁷⁹  a homer of barley seed being priced at fifty shekels of silver. ⁸⁰ 

Imamat 27:23

27:23 the priest will calculate for him the amount of its conversion value until the jubilee year, and he must pay ⁸¹  the conversion value on that jubilee day as something that is holy to the Lord.

[1:3]  ¹ sn The burnt offering (עֹלָה, ’olah) was basically a “a gift of a soothing aroma to the Lord” (vv. 9, 13, 17). It could serve as a votive or freewill offering (e.g., Lev 22:18-20), an accompaniment of prayer and supplication (e.g., 1 Sam 7:9-10), part of the regular daily, weekly, monthly, and festival cultic pattern (e.g., Num 28-29), or to make atonement either alone (e.g., Lev 1:4; 16:24) or in combination with the grain offering (e.g., Lev 14:20) or sin offering (e.g., Lev 5:7; 9:7). See R. E. Averbeck, NIDOTTE 4:996-1022.

[1:3]  ² tn Heb “door” (so KJV, ASV); NASB “doorway” (likewise throughout the book of Leviticus). The translation “door” or “doorway” may suggest a framed door in a casing to the modern reader, but here the term refers to the entrance to a tent.

[1:3]  ³ tn The NIV correctly has “it” in the text, referring to the acceptance of the animal (cf., e.g., RSV, NEB, NLT), but “he” in the margin, referring to the acceptance of the offerer (cf. ASV, NASB, JB). The reference to a “flawless male” in the first half of this verse suggests that the issue here is the acceptability of the animal to make atonement on behalf of the offerer (Lev 1:4; cf. NRSV “for acceptance in your behalf”).

[1:9]  ⁴ tn Heb “Finally, he”; the referent (the offerer) has been specified in the translation for clarity. Once again, the MT assigns the preparation of the offering (here the entrails and legs) to the offerer because it did not bring him into direct contact with the altar, but reserves the actual placing of the sacrifice on the altar for the officiating priest (cf. the notes on vv. 5a and 6a).

[1:9]  ⁵ tn Heb “toward the altar,” but the so-called locative ה (hey) attached to the word for “altar” can indicate the place where something is or happens (GKC 250 §90.d and GKC 373-74 §118.g; cf. also J. Milgrom, Leviticus [AB], 1:161). This is a standard way of expressing “on/at the altar” with the verb “to offer up in smoke” (Hiphil of קָטַר [qatar]; cf. also Exod 29:13, 18, 25; Lev 1:9, 13, 15, 17; 2:2, etc.).

[1:9]  ⁶ tc A few Hebrew mss and possibly the Leningrad B19a ms itself (the basis of the BHS Hebrew text of the MT), under an apparent erasure, plus Smr, LXX, Syriac, and Tg. Ps.-J. suggest that Hebrew הוּא (hu’, translated as “it is”) should be added here as in vv. 13 and 17. Whether or not the text should be changed, the meaning is the same as in vv. 13 and 17, so it has been included in the translation here.

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

[2:1]  ⁸ sn The “grain offering” ( מִנְחָה[minkhah]; here קָרְבַּן מִנְחָה, [qorbban minkhah], “an offering of a grain offering”) generally accompanied a burnt or peace offering to supplement the meat with bread (the libation provided the drink; cf. Num 15:1-10), thus completing the food “gift” to the Lord. It made atonement (see the note on Lev 1:4) along with the burnt offering (e.g., Lev 14:20) or alone as a sin offering for the poor (Lev 5:11-13).

[2:1]  ⁹ tn The Hebrew term for “choice wheat flour” (סֹלֶת, selet) is often translated “fine flour” (cf. KJV, NAB, NIV, NCV), but it refers specifically to wheat as opposed to barley (B. A. Levine, Leviticus [JPSTC], 10). Moreover, the translation “flour” might be problematic, since the Hebrew term may designate the “grits” rather than the more finely ground “flour” (see J. Milgrom, Leviticus [AB], 1:179 as opposed to Levine, 10, and J. E. Hartley, Leviticus [WBC], 30).

[2:1]  ¹⁰ sn 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).

[2:3]  ¹¹ tn Heb “…is to Aaron and to his sons.” The preposition “to” (לְ, lamed) indicates ownership. Cf. NAB, NASB, NIV and other English versions.

[2:3]  ¹² tn The words “it is” (הוּא, hu’) are not in the MT, but are supplied for the sake of translation into English. The Syriac also for translational reasons adds it between “most holy” and “from the gifts” (cf. 1:13, 17).

[2:3]  ¹³ tn Heb “holy of holies”; KJV, NASB “a thing most holy.”

[2:8]  ¹⁴ tc There are several person, gender, and voice verb problems in this verse. First, the MT has “And you shall bring the grain offering,” but the LXX and Qumran have “he” rather than “you” (J. Milgrom, Leviticus [AB], 1:185). Second, the MT has “which shall be made” (i.e., the 3rd person masculine Niphal passive verb which, in fact, does not agree with its feminine subject, מִנְחָה, minkhah, “grain offering”), while the LXX has “which he shall make” (3rd person Qal), thus agreeing with the LXX 3rd person verb at the beginning of the verse (see above). Third, the MT has a 3rd person vav consecutive verb “and he shall present it to the priest,” which agrees with the LXX but is not internally consistent with the 2nd person verb at the beginning of the verse in the MT. The BHS editors conjecture that the latter might be repointed to an imperative verb yielding “present it to the priest.” This would require no change of consonants and corresponds to the person of the first verb in the MT. This solution has been tentatively accepted here (cf. also J. E. Hartley, Leviticus [WBC], 26-27), even though it neither resolves the gender problem of the second verb nor fits the general grammatical pattern of the chapter in the MT.

[2:14]  ¹⁵ tn The translation of this whole section of the clause is difficult. Theoretically, it could describe one, two, or three different ways of preparing first ripe grain offerings (J. E. Hartley, Leviticus [WBC], 27). The translation here takes it as a description of only one kind of prepared grain. This is suggested by the fact that v. 16 uses only one term “crushed bits” (גֶּרֶשׂ, geres) to refer back to the grain as it is prepared in v. 14 (a more technical translation is “groats”; see J. Milgrom, Leviticus [AB], 1:178, 194). Cf. NAB “fresh grits of new ears of grain”; NRSV “coarse new grain from fresh ears.”

[2:16]  ¹⁶ tn See the note on “it is” in 2:9b.

[3:14]  ¹⁷ sn See the note on this phrase in 3:3.

[4:13]  ¹⁸ tn Heb “strays”; KJV “sin through ignorance.” The verb “strays” here is the verbal form of the noun in the expression “by straying” (see the note on Lev 4:2 above).

[4:13]  ¹⁹ tn Heb “is concealed from the eyes of”; NASB, NRSV, NLT “escapes the notice of.”

[4:13]  ²⁰ tn Heb “and they do one from all the commandments of the Lord which must not be done” (cf. v. 2).

[4:27]  ²¹ tn Heb “an individual from the people of the land”; cf. NASB “anyone of the common people” (KJV, ASV both similar); NAB “a private person.”

[4:27]  ²² tn Heb “If one person sins by straying, from the people of the land.” See Lev 4:2 for a note on “straying.”

[4:27]  ²³ tn Heb “by doing it, one from the commandments of the Lord which must not be done.”

[6:22]  ²⁴ tn Heb “And the anointed priest under him.”

[7:14]  ²⁵ tn Here the Hebrew text reads “offering” (קָרְבָּן, qorbban), not “grain offering” (מִנְחָה, minkhah), but in this context the term refers once again to the list in 7:12.

[7:14]  ²⁶ tn The term rendered “contribution offering” is תְּרוּמָה (tÿrumah), which generally refers to that which is set aside from the offerings to the Lord as prebends for the officiating priests (cf. esp. Lev 7:28-34 and R. E. Averbeck, NIDOTTE 4:335-37). Cf. TEV “as a special contribution.”

[8:13]  ²⁷ tc The MT has here “sash” (singular), but the context is clearly plural and Smr has it in the plural.

[8:13]  tn Heb “girded them with sashes” (so NAB, NASB); NRSV “fastened sashes around them.”

[8:13]  ²⁸ tn Heb “wrapped headdresses to them”; cf. KJV “bonnets”; NASB, TEV “caps”; NIV, NCV “headbands”; NAB, NLT “turbans.”

[8:13]  sn Notice that the priestly garments of Aaron’s sons are quite limited compared to those of Aaron himself, the high priest (cf. vv. 7-9 above). The terms for “tunic” and “sash” are the same but not the headgear (cf. Exod 28:40; 29:8-9; 39:27-29).

[8:17]  ²⁹ tn Heb “he burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”

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

[8:28]  ³¹ tn Heb “toward the altar” (see the note on Lev 1:9).

[9:10]  ³² tn Heb “from.”

[12:7]  ³³ tn Heb “and he” (i.e., the priest mentioned at the end of v. 6). The referent has been specified in the translation for clarity.

[12:7]  ³⁴ sn See the note on Lev 1:4 “make atonement.” The purpose of sin offering “atonement,” in particular, was to purge impurities from the tabernacle (see Lev 15:31 and 16:5-19, 29-34), whether they were caused by physical uncleannesses or by sins and iniquities. In this case, the woman has not “sinned” morally by having a child. Even Mary brought such offerings for giving birth to Jesus (Luke 2:22-24), though she certainly did not “sin” in giving birth to him. Note that the result of bringing this “sin offering” was “she will be clean,” not “she will be forgiven” (cf. Lev 4:20, 26, 31, 35; 5:10, 13). The impurity of the blood flow has caused the need for this “sin offering,” not some moral or relational infringement of the law (contrast Lev 4:2, “When a person sins by straying unintentionally from any of the commandments of the Lord”).

[12:7]  ³⁵ tn Or “she will be[come] pure.”

[12:7]  ³⁶ tn Heb “from her source [i.e., spring] of blood,” possibly referring to the female genital area, not just the “flow of blood” itself (as suggested by J. Milgrom, Leviticus [AB], 1:761). Cf. ASV “from the fountain of her blood.”

[14:12]  ³⁷ tn Heb “And the priest shall take the one lamb.”

[14:12]  ³⁸ tn See the note on Lev 5:15 above. The primary purpose of the “guilt offering” (אָשָׁם, ’asham) was to “atone” (כִּפֶּר, kipper, “to make atonement,” see v. 18 below and the note on Lev 1:4) for “trespassing” on the Lord’s “holy things,” whether sacred objects or sacred people. It is, therefore, closely associated with the reconsecration of the Lord’s holy people as, for example, here and in the case of the corpse contaminated Nazirite (Num 6:11b-12). Since the nation of Israel was “a kingdom of priests and a holy nation” to the Lord (Exod 19:6; cf. the blood splashed on all the people in Exod 24:8), the skin diseased person was essentially a member of the “holy nation” who had been expelled from the community. Therefore, he or she had been desecrated and the guilt offering was essential to restoring him or her to the community. In fact, the manipulation of blood and oil in the guilt offering ritual procedure for the healed person (see vv. 14-18 below) is reminiscent of that employed for the ordination offering in the consecration of the holy Aaronic priests of the nation (Exod 29:19-21; Lev 8:22-30).

[14:12]  ³⁹ tn Heb “wave them [as] a wave offering before the Lord” (NAB similar). See the note on Lev 7:30 and the literature cited there. Other possible translations include “elevate them [as] an elevation offering before the Lord” (cf. NRSV) or “present them [as] a presentation offering before the Lord.” To be sure, the actual physical “waving” of a male lamb seems unlikely, but some waving gesture may have been performed in the presentation of the offering (cf. also the “waving” of the Levites as a “wave offering” in Num 8:11, etc.).

[14:24]  ⁴⁰ tn Heb “and the priest shall wave them.” In the present translation “priest” is not repeated a second time in the verse for stylistic reasons. With regard to the “waving” of the “wave offering,” see the note on v. 12 above.

[15:14]  ⁴¹ tn Heb “from the sons of the pigeon,” referring either to “young pigeons” or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168 with J. E. Hartley, Leviticus [WBC], 14; cf. Lev 1:14 and esp. 5:7-10).

[15:14]  ⁴² tc The MT has the Qal form of the verb בּוֹא (bo’) “to come” here, but the LXX (followed generally by the Syriac and Tg. Ps.-J.) reflects the Hiphil form of the same verb, “to bring” as in v. 29 below. In v. 29, however, there is no additional clause “and give them to the priest,” so the Hiphil is necessary in that context while it is not necessary here in v. 14.

[15:15]  ⁴³ sn See the note on Lev 4:3 regarding the term “sin offering.”

[15:15]  ⁴⁴ tn Heb “and the priest shall make them one a sin offering and the one a burnt offering.” See the note on Lev 1:3 regarding the “burnt offering.”

[15:15]  ⁴⁵ tn Heb “And the priest.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[15:15]  ⁴⁶ tn Heb “from”; see the note on 4:26.

[15:30]  ⁴⁷ tn Heb “And the priest shall make the one a sin offering and the one a burnt offering.”

[15:30]  ⁴⁸ tn Heb “And the priest.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[16:10]  ⁴⁹ tn The LXX has “he shall stand it” (cf. v. 7).

[16:10]  ⁵⁰ tn Heb “to make atonement on it to send it away to Azazel toward the wilderness.”

[16:13]  ⁵¹ tn The text here has only “above the testimony,” but this is surely a shortened form of “above the ark of the testimony” (see Exod 25:22 etc.; cf. Lev 16:2). The term “testimony” in this expression refers to the ark as the container of the two stone tablets with the Ten Commandments written on them (see Exod 25:16 with Deut 10:1, 5, etc.).

[16:13]  ⁵² tn Heb “and he will not die,” but it is clear that the purpose for the incense cloud was to protect the priest from death in the presence of the Lord (cf. vv. 1-2 above).

[16:34]  ⁵³ tn Heb “And this shall be for you to a statute of eternity” (cf. v. 29a above). cf. NASB “a permanent statute”; NIV “a lasting ordinance.”

[16:34]  ⁵⁴ tn Heb “from”; see note on 4:26.

[16:34]  ⁵⁵ tn Heb “one [feminine] in the year.”

[16:34]  ⁵⁶ tn The MT of Lev 16:34b reads literally, “and he did just as the Lord had commanded Moses.” This has been retained here in spite of the fact that it suggests that Aaron immediately performed the rituals outlined in Lev 16 (see, e.g., J. E. Hartley, Leviticus [WBC], 224 and 243; J. Milgrom, Leviticus [AB], 1:1059; note that Aaron was the one to whom Moses was to speak the regulations in this chapter, v. 2). The problem is that the chapter presents these procedures as regulations for “the tenth day of the seventh month” and calls for their fulfillment at that time (Lev 16:29; cf. Lev 23:26-32 and the remarks in P. J. Budd, Leviticus [NCBC], 237), not during the current (first) month (Exod 40:2; note also that they left Sinai in the second month, long before the next seventh month, Num 10:11). The LXX translates, “once in the year it shall be done as the Lord commanded Moses,” attaching “once in the year” to this clause rather than the former one, and rendering the verb as passive, “it shall be done” (cf. NAB, NIV, etc.). We have already observed the passive use of active verbs in this context (see the note on v. 32 above). The RSV (cf. also the NRSV, TEV, CEV, NLT) translates, “And Moses did as the Lord commanded him,” ignoring the fact that the name Moses in the Hebrew text has the direct object indicator. Passive verbs, however, regularly take subjects with direct object indicators (see, e.g., v. 27 above). The NIV renders it “And it was done, as the Lord commanded Moses,” following the LXX passive translation. The NASB translates, “And just as the Lord had commanded Moses, so he did,” transposing the introductory verb to the end of the sentence and supplying “so” in order to make it fit the context.

[17:4]  ⁵⁷ tn Smr and LXX add after “tent of meeting” the following: “to make it a burnt offering or a peace offering to the Lord for your acceptance as a soothing aroma, and slaughters it outside, and at the doorway of the tent of meeting has not brought it.”

[17:4]  ⁵⁸ tc Smr includes the suffix “it,” which is needed in any case in the translation to conform to English style.

[17:4]  ⁵⁹ sn The exact meaning of this penalty clause is not certain. It could mean (1) that he will be executed, whether by God or by man, (2) that he will be excommunicated from sanctuary worship and/or community benefits, or (3) that his line will be terminated by God (i.e., extirpation). See also the note on Lev 7:20.

[19:34]  ⁶⁰ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[19:36]  ⁶¹ tn Heb “balances of righteousness,” and so throughout this sentence.

[19:36]  ⁶² 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).

[21:1]  ⁶³ 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]  ⁶⁴ 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]  ⁶⁵ 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.

[21:21]  ⁶⁶ tn Or “shall approach” (see HALOT 670 s.v. נגשׁ).

[21:23]  ⁶⁷ sn See the note on Lev 16:2 for the rendering “veil-canopy.”

[21:23]  ⁶⁸ tn Heb “And.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[22:9]  ⁶⁹ 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]  ⁷⁰ tn Heb “and die in it.”

[22:16]  ⁷¹ 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]  ⁷² 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.

[22:25]  ⁷³ tn Heb “And from the hand of a son of a foreigner.”

[22:25]  ⁷⁴ 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).

[25:2]  ⁷⁵ tn Heb “the land shall rest a Sabbath.”

[25:4]  ⁷⁶ 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]  ⁷⁷ tn Heb “and.” Here the Hebrew conjunction ו (vav, “and”) has an alternative sense (“or”).

[27:14]  ⁷⁸ tn The expression “it shall stand” may be a technical term for “it shall be legally valid”; cf. NLT “assessment will be final.”

[27:16]  ⁷⁹ tn Heb “a conversion value shall be to the mouth of its seed.”

[27:16]  ⁸⁰ tn Heb “seed of a homer of barley in fifty shekels of silver.”

[27:23]  ⁸¹ tn Heb “give” (so KJV, ASV, NASB, NLT).