Imamat 1:5

1:5 Then the one presenting the offering ¹  must slaughter the bull ²  before the Lord, and the sons of Aaron, the priests, must present the blood and splash ³  the blood against the sides of the altar which is at the entrance of the Meeting Tent.

Imamat 1:15

1:15 The priest must present it at the altar, pinch off ⁴  its head and offer the head ⁵  up in smoke on the altar, and its blood must be drained out against the side of the altar.

Imamat 2:1

Grain Offering Regulations: Offering of Raw Flour

2:1 “‘When a person presents a grain offering ⁶  to the Lord, his offering must consist of choice wheat flour, ⁷  and he must pour olive oil on it and put frankincense ⁸  on it.

Imamat 2:3

2:3 The remainder of the grain offering belongs to Aaron and to his sons ⁹  – it is ¹⁰  most holy ¹¹  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, ¹²  and he will bring it to the altar.

Imamat 4:6

4:6 The priest must dip his finger in the blood and sprinkle ¹³  some of it ¹⁴  seven times before the Lord toward ¹⁵  the front of the veil-canopy ¹⁶  of the sanctuary.

Imamat 4:21

4:21 He ¹⁷  must bring the rest of the bull outside the camp ¹⁸  and burn it just as he burned the first bull – it is the sin offering of the assembly.

Imamat 5:8

5:8 He must bring them to the priest and present first the one that is for a sin offering. The priest ¹⁹  must pinch ²⁰  its head at the nape of its neck, but must not sever the head from the body. ²¹ 

Imamat 6:16

6:16 Aaron and his sons are to eat what is left over from it. It must be eaten unleavened in a holy place; they are to eat it in the courtyard of the Meeting Tent.

Imamat 6:22

6:22 The high priest who succeeds him ²²  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 ²³  as a contribution offering ²⁴  to the Lord; it belongs to the priest who splashes the blood of the peace offering.

Imamat 7:16

7:16 “‘If his offering is a votive or freewill sacrifice, ²⁵  it may be eaten on the day he presents his sacrifice, and also the leftovers from it may be eaten on the next day, ²⁶ 

Imamat 7:36

7:36 This is what the Lord commanded to give to them from the Israelites on the day Moses ²⁷  anointed them ²⁸  – a perpetual allotted portion throughout their generations. ²⁹ 

Imamat 8:9

8:9 Finally, he set the turban ³⁰  on his head and attached the gold plate, the holy diadem, ³¹  to the front of the turban just as the Lord had commanded Moses.

Imamat 8:35

8:35 You must reside at the entrance of the Meeting Tent day and night for seven days and keep the charge of the Lord so that you will not die, for this is what I have been commanded.”

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 9:15

The Offerings for the People

9:15 Then he presented the people’s offering. He took the sin offering male goat which was for the people, slaughtered it, and performed a decontamination rite with it ³³  like the first one. ³⁴ 

Imamat 9:22

9:22 Then Aaron lifted up his hands toward the people and blessed them and descended from making the sin offering, the burnt offering, and the peace offering.

Imamat 13:5

13:5 The priest must then examine it on the seventh day, and if, ³⁵  as far as he can see, the infection has stayed the same ³⁶  and has not spread on the skin, ³⁷  then the priest is to quarantine the person for another seven days. ³⁸ 

Imamat 13:11

13:11 it is a chronic ³⁹  disease on the skin of his body, ⁴⁰  so the priest is to pronounce him unclean. ⁴¹  The priest ⁴²  must not merely quarantine him, for he is unclean. ⁴³ 

Imamat 13:45

The Life of the Person with Skin Disease

13:45 “As for the diseased person who has the infection, ⁴⁴  his clothes must be torn, the hair of his head must be unbound, he must cover his mustache, ⁴⁵  and he must call out ‘Unclean! Unclean!’

Imamat 14:4

14:4 then the priest will command that two live clean birds, a piece of cedar wood, a scrap of crimson fabric, ⁴⁶  and some twigs of hyssop ⁴⁷  be taken up ⁴⁸  for the one being cleansed. ⁴⁹ 

Imamat 14:19

14:19 “The priest must then perform the sin offering ⁵⁰  and make atonement for the one being cleansed from his impurity. After that he ⁵¹  is to slaughter the burnt offering,

Imamat 14:22

14:22 and two turtledoves or two young pigeons, ⁵²  which are within his means. ⁵³  One will be a sin offering and the other a burnt offering. ⁵⁴ 

Imamat 14:45

14:45 He must tear down the house, ⁵⁵  its stones, its wood, and all the plaster of the house, and bring all of it ⁵⁶  outside the city to an unclean place.

Imamat 16:22

16:22 The goat is to bear on itself all their iniquities into an inaccessible land, ⁵⁷  so he is to send the goat away ⁵⁸  in the wilderness.

Imamat 16:32

16:32 “The priest who is anointed and ordained to act as high priest in place of his father ⁵⁹  is to make atonement. He is to put on the linen garments, the holy garments,

Imamat 18:26

18:26 You yourselves must obey ⁶⁰  my statutes and my regulations and must not do any of these abominations, both the native citizen and the resident foreigner in your midst, ⁶¹ 

Imamat 18:29

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. ⁶² 

Imamat 20:23

20:23 You must not walk in the statutes of the nation ⁶³  which I am about to drive out before you, because they have done all these things and I am filled with disgust against them.

Imamat 21:12

21:12 He must not go out from the sanctuary and must not profane ⁶⁴  the sanctuary of his God, because the dedication of the anointing oil of his God is on him. I am the Lord.

Imamat 22:10

22:10 “‘No lay person ⁶⁵  may eat anything holy. Neither a priest’s lodger ⁶⁶  nor a hired laborer may eat anything holy,

Imamat 22:23

22:23 As for an ox ⁶⁷  or a sheep with a limb too long or stunted, ⁶⁸  you may present it as a freewill offering, but it will not be acceptable for a votive offering. ⁶⁹ 

Imamat 23:38

23:38 besides ⁷⁰  the Sabbaths of the Lord and all your gifts, votive offerings, and freewill offerings which you must give to the Lord.

Imamat 24:5

24:5 “You must take choice wheat flour ⁷¹  and bake twelve loaves; ⁷²  there must be two tenths of an ephah of flour in ⁷³  each loaf,

Imamat 24:20

24:20 fracture for fracture, eye for eye, tooth for tooth – just as he inflicts an injury on another person ⁷⁴  that same injury ⁷⁵  must be inflicted on him.

Imamat 25:4-6

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. 25:5 You must not gather in the aftergrowth of your harvest and you must not pick the grapes of your unpruned ⁷⁸  vines; the land must have a year of complete rest. 25:6 You may have the Sabbath produce ⁷⁹  of the land to eat – you, your male servant, your female servant, your hired worker, the resident foreigner who stays with you, ⁸⁰ 

Imamat 25:9

25:9 You must sound loud horn blasts ⁸¹  – 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.

Imamat 25:11

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. ⁸² 

Imamat 25:30

25:30 If it is not redeemed before the full calendar year is ended, ⁸³  the house in the walled city ⁸⁴  will belong without reclaim ⁸⁵  to the one who bought it throughout his generations; it will not revert in the jubilee.

Imamat 26:13

26:13 I am the Lord your God who brought you out from the land of Egypt, from being their slaves, ⁸⁶  and I broke the bars of your yoke and caused you to walk upright. ⁸⁷ 

Imamat 26:30

26:30 I will destroy your high places and cut down your incense altars, ⁸⁸  and I will stack your dead bodies on top of the lifeless bodies of your idols. ⁸⁹  I will abhor you. ⁹⁰ 

Imamat 27:9

Redemption of Vowed Animals

27:9 “‘If what is vowed is a kind of animal from which an offering may be presented ⁹¹  to the Lord, anything which he gives to the Lord from this kind of animal ⁹²  will be holy.

Imamat 27:33

27:33 The owner ⁹³  must not examine the animals to distinguish between good and bad, and he must not exchange it. If, however, he does exchange it, ⁹⁴  both the original animal ⁹⁵  and its substitute will be holy. ⁹⁶  It must not be redeemed.’”

[1:5]  ¹ tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity. The LXX has “they” rather than “he,” suggesting that the priests, not the offerer, were to slaughter the bull (cf. the notes on vv. 6a and 9a).

[1:5]  ² tn Heb “the son of the herd”; cf. KJV “bullock”; NASB, NIV “young bull.”

[1:5]  ³ tn “Splash” (cf. NAB) or “dash” (cf. NRSV) is better than “sprinkle,” which is the common English translation of this verb (זָרַק, zaraq; see, e.g., KJV, NASB, NIV, NLT). “Sprinkle” is not strong enough (contrast נָזָה [nazah], which does indeed mean “to sprinkle” or “to splatter”; cf. Lev 4:6).

[1:15]  ⁴ tn The action here seems to involve both a twisting action, breaking the neck of the bird and severing its vertebrae, as well as pinching or nipping the skin to sever the head from the main body. Cf. NASB, NRSV “wring off its head”; NAB “snap its head loose”; NLT “twist off its head.”

[1:15]  ⁵ tn Many English versions have “it” here, referring to the head of the bird, which the priest immediately tossed on the altar fire. However, “it” could be misunderstood to refer to the bird’s body, so “head” is repeated in the present translation for clarity. As the following lines show, certain things needed to be done to the body of the bird before it could be placed on the altar.

[2:1]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Heb “holy of holies”; KJV, NASB “a thing most holy.”

[2:8]  ¹² 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.

[4:6]  ¹³ tn The Hebrew verb וְהִזָּה (vÿhizzah, Hiphil of נָזָה, nazah) does indeed mean “sprinkle” or “splatter.” Contrast the different Hebrew verb meaning “splash” in Lev 1:5 (זָרָק, zaraq).

[4:6]  ¹⁴ tn Heb “of the blood.” The relative pronoun (“it”) has been used in the translation here for stylistic reasons.

[4:6]  ¹⁵ tn The particle here translated “toward” usually serves as a direct object indicator or a preposition meaning “with.” With the verb of motion it probably means “toward,” “in the direction of” (J. Milgrom, Leviticus [AB], 1:234; J. E. Hartley, Leviticus [WBC], 60); cf. NAB, CEV.

[4:6]  ¹⁶ tn The Hebrew term פָּרֹכֶת (parokhet) is usually translated “veil” (e.g., ASV, NAB, NASB) or “curtain” (e.g., NIV, NRSV), 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).

[4:21]  ¹⁷ sn See the note on the word “slaughter” in v. 15.

[4:21]  ¹⁸ tn Heb “And he shall bring out the bull to from outside to the camp.”

[5:8]  ¹⁹ tn Heb “he.” The subject (“he”) refers to the priest here, not the offerer who presented the birds to the priest (cf. v. 8a).

[5:8]  ²⁰ sn The action seems to involve both a twisting action, breaking the neck of the bird and severing its vertebrae, as well as pinching or nipping the skin, but in this case not severing the head from the main body (note the rest of this verse).

[5:8]  ²¹ tn Heb “he shall not divide [it]” (see J. Milgrom, Leviticus [AB], 1:305).

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

[7:14]  ²³ 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]  ²⁴ 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.”

[7:16]  ²⁵ tn For the distinction between votive and freewill offerings see the note on Lev 22:23 and the literature cited there.

[7:16]  ²⁶ tn Heb “and on the next day and the left over from it shall be eaten.”

[7:36]  ²⁷ tn Heb “the day he”; the referent (Moses) has been specified in the translation for clarity.

[7:36]  ²⁸ tn Heb “which the Lord commanded to give to them in the day he anointed them from the children of Israel.” Thus v. 36 is tied syntactically to v. 35 (see the note there).

[7:36]  ²⁹ tn Heb “for your generations”; cf. NIV “for the generations to come”; TEV “for all time to come.”

[8:9]  ³⁰ tn Although usually thought to be a “turban” (and so translated by the majority of English versions) this object might be only a “turban-like headband” wound around the forehead area (HALOT 624 s.v. מִצְנֶפֶת).

[8:9]  sn The turban consisted of wound-up linen (cf. Exod 28:4, 37, 39; 29:6; 39:31; Lev 16:4).

[8:9]  ³¹ sn The gold plate was attached as a holy diadem to the front of the turban by means of a blue cord, and had written on it “Holy to the Lord” (Exod 28:36-37; 39:30-31). This was a particularly important article of high priestly clothing in that it served as the main emblem indicating Aaron’s acceptable representation of Israel before the Lord (Exod 28:38).

[9:10]  ³² tn Heb “from.”

[9:15]  ³³ tn The expression “and performed a decontamination rite [with] it” reads literally in the MT, “and decontaminated [with] it.” The verb is the Piel of חטא (kht’, Qal = “to sin”), which means “to decontaminate, purify” (i.e., “to de-sin”; see the note on Lev 8:15).

[9:15]  ³⁴ sn The phrase “like the first one” at the end of the verse refers back to the sin offering for the priests described in vv. 8-11 above. The blood of the sin offering of the common people was applied to the burnt offering altar just like that of the priests.

[13:5]  ³⁵ tn Heb “and behold” (so KJV, ASV).

[13:5]  ³⁶ tn Heb “the infection has stood in his eyes”; ASV “if in his eyes the plague be at a stay.”

[13:5]  ³⁷ tn Although there is no expressed “and” at the beginning of this clause, there is in the corresponding clause of v. 6, so it should be assumed here as well.

[13:5]  ³⁸ tn Heb “a second seven days.”

[13:11]  ³⁹ tn The term rendered here “chronic” is a Niphal participle meaning “grown old” (HALOT 448 s.v. II ישׁן nif.2). The idea is that this is an old enduring skin disease that keeps on developing or recurring.

[13:11]  ⁴⁰ tn Heb “in the skin of his flesh” as opposed to the head or the beard (v. 29; cf. v. 2 above).

[13:11]  ⁴¹ tn This is the declarative Piel of the verb טָמֵא (tame’, cf. the note on v. 3 above).

[13:11]  ⁴² tn Heb “he”; the referent (the priest) has been specified in the translation for clarity.

[13:11]  ⁴³ sn Instead of just the normal quarantine isolation, this condition calls for the more drastic and enduring response stated in Lev 13:45-46. Raw flesh, of course, sometimes oozes blood to one degree or another, and blood flows are by nature impure (see, e.g., Lev 12 and 15; cf. J. E. Hartley, Leviticus [WBC], 191).

[13:45]  ⁴⁴ tn Heb “And the diseased one who in him is the infection.”

[13:45]  ⁴⁵ tn Heb “and his head shall be unbound, and he shall cover on [his] mustache.” Tearing one’s clothing, allowing the hair to hang loose rather than bound up in a turban, and covering the mustache on the upper lip are all ways of expressing shame, grief, or distress (cf., e.g., Lev 10:6 and Micah 3:7).

[14:4]  ⁴⁶ tn The term rendered here “crimson fabric” consists of two Hebrew words and means literally, “crimson of worm” (in this order only in Lev 14:4, 6, 49, 51, 52 and Num 19:6; for the more common reverse order, “worm of crimson,” see, e.g., the colored fabrics used in making the tabernacle, Exod 25:4, etc.). This particular “worm” is an insect that lives on the leaves of palm trees, the eggs of which are the source for a “crimson” dye used to color various kinds of cloth (B. A. Levine, Leviticus [JPSTC], 86). That a kind of dyed “fabric” is intended, not just the dye substance itself, is made certain by the dipping of it along with the other ritual materials listed here into the blood and water mixture for sprinkling on the person being cleansed (Lev 14:6; cf. also the burning of it in the fire of the red heifer in Num 19:6). Both the reddish color of cedar wood and the crimson colored fabric seem to correspond to the color of blood and may, therefore, symbolize either “life,” which is in the blood, or the use of blood to “make atonement” (see, e.g., Gen 9:4 and Lev 17:11). See further the note on v. 7 below.

[14:4]  ⁴⁷ sn Twigs of hyssop (probably one or several species of marjoram thymus), a spice and herb plant that grows out of walls in Palestine (see 1 Kgs 4:33 [5:13 HT], HALOT 27 s.v. אֵזוֹב, and J. E. Hartley, Leviticus [WBC], 195), were particularly leafy and therefore especially useful for sprinkling the purifying liquid (cf. vv. 5-7). Many of the details of the ritual procedure are obscure. It has been proposed, for example, that the “cedar wood” was a stick to which the hyssop was bound with the crimson material to make a sort of sprinkling instrument (Hartley, 195). In light of the burning of these three materials as part of the preparation of the ashes of the red heifer in Num 19:5-6, however, this seems unlikely.

[14:4]  ⁴⁸ tn The MT reads literally, “And the priest shall command and he shall take.” Clearly, the second verb (“and he shall take”) contains the thrust of the priest’s command, which suggests the translation “that he take” (cf. also v. 5a). Since the priest issues the command here, he cannot be the subject of the second verb because he cannot be commanding himself to “take” up these ritual materials. Moreover, since the ritual is being performed “for the one being cleansed,” the antecedent of the pronoun “he” cannot refer to him. The LXX, Smr, and Syriac versions have the third person plural here and in v. 5a, which corresponds to other combinations with the verb וְצִוָּה (vÿtsivvah) “and he (the priest) shall command” in this context (see Lev 13:54; 14:36, 40). This suggests an impersonal (i.e., “someone shall take” and “someone shall slaughter,” respectively) or perhaps even passive rendering of the verbs in 14:4, 5 (i.e., “there shall be taken” and “there shall be slaughtered,” respectively). The latter option has been chosen here.

[14:4]  ⁴⁹ tn Heb “the one cleansing himself” (i.e., Hitpael participle of טָהֵר, taher, “to be clean”).

[14:19]  ⁵⁰ tn Heb “do [or “make”] the sin offering.”

[14:19]  ⁵¹ tn Heb “And after[ward] he [i.e., the offerer] shall slaughter.” The LXX adds “the priest” as the subject of the verb (as do several English versions, e.g., NAB, NIV, NCV, NLT), but the offerer is normally the one who does the actually slaughtering of the sacrificial animal (cf. the notes on Lev 1:5a, 6a, and 9a).

[14:22]  ⁵² 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).

[14:22]  ⁵³ tn Heb “which his hand reaches”; NRSV “such as (which NIV) he can afford.”

[14:22]  ⁵⁴ tn Heb “and one shall be a sin offering and the one a burnt offering.” The versions struggle with whether or not “one” should or should not have the definite article in its two occurrences in this verse (KJV, ASV, NAB, NASB all have the English definite article with both). The MT has the first without and the second with the article.

[14:45]  ⁵⁵ tn Smr, LXX, Syriac, and Tg. Ps.-J. have the plural verb, perhaps suggesting a passive translation, “The house…shall be torn down” (cf. NAB, NIV, TEV, NLT, and see the note on v. 4b above).

[14:45]  ⁵⁶ tn Once again, Smr, LXX, and Syriac have the plural verb, perhaps to be rendered passive, “shall be brought.”

[16:22]  ⁵⁷ tn The Hebrew term rendered “inaccessible” derives from a root meaning “to cut off” (cf. NAB “an isolated region”). Another possible translation would be “infertile land” (see HALOT 187 s.v. *גָּזֵּר and cf. NRSV “a barren region”; NLT “a desolate land.”

[16:22]  ⁵⁸ tn Heb “and he [the man (standing) ready, v. 21] shall send the goat away.”

[16:32]  ⁵⁹ tn Heb “And the priest whom he shall anointed him and whom he shall fill his hand to act as priest under his father.” Imperfect active verbs are often used as passives (see, e.g., v. 27 above and the note on Lev 14:4).

[18:26]  ⁶⁰ tn Heb “And you shall keep, you.” The latter emphatic personal pronoun “you” is left out of a few medieval Hebrew mss, Smr, the LXX, Syriac, and Vulgate.

[18:26]  ⁶¹ tn Heb “the native and the sojourner”; NIV “The native-born and the aliens”; NAB “whether natives or resident aliens.”

[18:29]  ⁶² sn Regarding the “cut off” penalty see the note on Lev 7:20.

[20:23]  ⁶³ tc One medieval Hebrew ms, Smr, and all the major ancient versions have the plural “nations.” Some English versions retain the singular (e.g., KJV, ASV, NASB, NRSV); others have the plural “nations” (e.g., NAB, NIV) and still others translate as “people” (e.g., TEV, NLT).

[21:12]  ⁶⁴ sn Regarding “profane,” see the note on Lev 10:10 above.

[22:10]  ⁶⁵ 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]  ⁶⁶ 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.

[22:23]  ⁶⁷ tn Heb “And an ox.”

[22:23]  ⁶⁸ tn Heb “and stunted” (see HALOT 1102 s.v. I קלט).

[22:23]  ⁶⁹ 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).

[23:38]  ⁷⁰ 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.”

[24:5]  ⁷¹ sn See the note on Lev 2:1.

[24:5]  ⁷² tn Heb “and bake it twelve loaves”; KJV, NAB, NASB “cakes.”

[24:5]  ⁷³ tn The words “of flour” are supplied in the translation for clarity.

[24:5]  sn See the note on Lev 5:11.

[24:20]  ⁷⁴ tn Heb “in the man [אָדָם, ’adam].”

[24:20]  ⁷⁵ 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.

[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”).

[25:5]  ⁷⁸ 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]  ⁷⁹ tn The word “produce” is not in the Hebrew text but is implied; cf. NASB “the sabbath products.”

[25:6]  ⁸⁰ 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.

[25:9]  ⁸¹ 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).

[25:11]  ⁸² 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.

[25:30]  ⁸³ tn Heb “until fulfilling to it a complete year.’

[25:30]  ⁸⁴ 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]  ⁸⁵ tn See the note on v. 23 above.

[26:13]  ⁸⁶ tn Heb “from being to them slaves.”

[26:13]  ⁸⁷ tn In other words, to walk as free people and not as slaves. Cf. NIV “with (+ your CEV, NLT) heads held high”; NCV “proudly.”

[26:30]  ⁸⁸ 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]  ⁸⁹ 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]  ⁹⁰ tn Heb “and my soul will abhor you.”

[27:9]  ⁹¹ 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 mss, Smr, a ms of the Targum, and the Vulgate all have the singular verb instead (cf. similarly v. 11).

[27:9]  ⁹² tn Heb “from it.” The masculine suffix “it” here is used for the feminine in the MT, but one medieval Hebrew ms, some mss of Smr, the LXX, and the Syriac have the feminine. The referent (this kind of animal) has been specified in the translation for clarity.

[27:33]  ⁹³ tn Heb “he”; the referent (the owner of the animal) has been specified in the translation for clarity.

[27:33]  ⁹⁴ 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]  ⁹⁵ tn Heb “it and its substitute.” The referent (the original animal offered) has been specified in the translation for clarity.

[27:33]  ⁹⁶ tn Heb “it shall be and its substitute shall be holy.”