Imamat 1:6

1:6 Next, the one presenting the offering ¹  must skin the burnt offering and cut it into parts,

Imamat 3:9

3:9 Then he must present a gift to the Lord from the peace offering sacrifice: He must remove all the fatty tail up to the end of the spine, the fat covering the entrails, and all the fat on the entrails, ² 

Imamat 4:19

4:19 “‘Then the priest ³  must take all its fat ⁴  and offer the fat ⁵  up in smoke on the altar.

Imamat 5:15

5:15 “When a person commits a trespass ⁶  and sins by straying unintentionally ⁷  from the regulations about the Lord’s holy things, ⁸  then he must bring his penalty for guilt ⁹  to the Lord, a flawless ram from the flock, convertible into silver shekels according to the standard of the sanctuary shekel, ¹⁰  for a guilt offering. ¹¹ 

Imamat 6:10

6:10 Then the priest must put on his linen robe and must put linen leggings ¹²  over his bare flesh, and he must take up the fatty ashes of the burnt offering that the fire consumed on the altar, ¹³  and he must place them ¹⁴  beside the altar.

Imamat 6:18

6:18 Every male among the sons of Aaron may eat it. It is a perpetual allotted portion ¹⁵  throughout your generations ¹⁶  from the gifts of the Lord. Anyone who touches these gifts ¹⁷  must be holy.’” ¹⁸ 

Imamat 6:23

6:23 Every grain offering of a priest must be a whole offering; it must not be eaten.”

Imamat 7:27

7:27 Any person who eats any blood – that person will be cut off from his people.’” ¹⁹ 

Imamat 9:11

9:11 but the flesh and the hide he completely burned up ²⁰  outside the camp. ²¹ 

Imamat 10:15

10:15 The thigh of the contribution offering and the breast of the wave offering they must bring in addition to the gifts of the fat parts to wave them as a wave offering before the Lord, and it will belong to you and your sons with you for a perpetual statute just as the Lord has commanded.”

Imamat 11:11-12

11:11 Since they are detestable to you, you must not eat their meat and their carcass you must detest. 11:12 Any creature in the water that does not have both fins and scales is detestable to you.

Imamat 11:20

Clean and Unclean Insects

11:20 “‘Every winged swarming thing that walks on all fours ²²  is detestable to you.

Imamat 12:3

12:3 On ²³  the eighth day the flesh of his foreskin ²⁴  must be circumcised.

Imamat 13:21

13:21 If, however, ²⁵  the priest examines it, and ²⁶  there is no white hair in it, it is not deeper than the skin, and it has faded, then the priest is to quarantine him for seven days. ²⁷ 

Imamat 13:31

13:31 But if the priest examines the scall infection and it does not appear to be deeper than the skin, ²⁸  and there is no black hair in it, then the priest is to quarantine the person with the scall infection for seven days. ²⁹ 

Imamat 13:38

Bright White Spots on the Skin

13:38 “When a man or a woman has bright spots – white bright spots – on the skin of their body,

Imamat 15:9

15:9 Any means of riding ³⁰  the man with a discharge rides on will be unclean.

Imamat 18:8

18:8 You must not have sexual intercourse with your father’s wife; she is your father’s nakedness. ³¹ 

Imamat 18:13

18:13 You must not have sexual intercourse with your mother’s sister, because she is your mother’s flesh.

Imamat 18:16

18:16 You must not have sexual intercourse with your brother’s wife; she is your brother’s nakedness. ³² 

Imamat 18:19-20

18:19 “‘You must not approach a woman in her menstrual impurity ³³  to have sexual intercourse with her. 18:20 You must not have sexual intercourse ³⁴  with the wife of your fellow citizen to become unclean with her.

Imamat 19:11

Dealing Honestly

19:11 “‘You must not steal, you must not tell lies, and you must not deal falsely with your fellow citizen. ³⁵ 

Imamat 20:7

Exhortation to Holiness and Obedience

20:7 “‘You must sanctify yourselves and be holy, because I am the Lord your God.

Imamat 22:1

Regulations for the Eating of Priestly Stipends

22:1 The Lord spoke to Moses:

Imamat 22:31

22:31 “You must be sure to do my commandments. ³⁶  I am the Lord.

Imamat 23:14

23:14 You must not eat bread, roasted grain, or fresh grain until this very day, ³⁷  until you bring the offering of your God. This is a perpetual statute throughout your generations ³⁸  in all the places where you live.

Imamat 23:33

The Festival of Booths

23:33 The Lord spoke to Moses:

Imamat 24:17

24:17 “‘If a man beats any person to death, ³⁹  he must be put to death.

Imamat 26:29

26:29 You will eat the flesh of your sons and the flesh of your daughters. ⁴⁰ 

[1:6]  ¹ tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity. The LXX and Smr have “they” rather than “he” in both halves of this verse, suggesting that the priests, not the offerer, were to skin and cut the carcass of the bull into pieces (cf. the notes on vv. 5a and 9a).

[3:9]  ² sn See the note on this phrase in 3:3.

[4:19]  ³ tn Heb “Then he”; the referent has been specified in the translation for clarity. Based on the parallel statement in 4:10 and 4:31, it is the priest who performs this action rather than the person who brought the offering.

[4:19]  ⁴ tn Heb “take up all its fat from it”; NASB “shall remove all its fat from it.”

[4:19]  sn See the full discussion of the fat regulations in Lev 4:8-9 above.

[4:19]  ⁵ tn Heb “it”; the referent (the fat) has been specified in the translation for clarity. Only the fat is meant here, since the “rest” of the bull is mentioned in v. 21.

[5:15]  ⁶ tn Heb “trespasses a trespass” (verb and direct object from the same Hebrew root, מַעַל, ma’al); cf. NIV “commits a violation.” The word refers to some kind of overstepping of the boundary between that which is common (i.e., available for common use by common people) and that which is holy (i.e., to be used only for holy purposes because it has been consecrated to the Lord, see further below). See the note on Lev 10:10.

[5:15]  ⁷ tn See Lev 4:2 above for a note on “straying.”

[5:15]  ⁸ sn Heb “from the holy things of the Lord.” The Hebrew expression here has the same structure as Lev 4:2, “from any of the commandments of the Lord.” The latter introduces the sin offering regulations and the former the guilt offering regulations. The sin offering deals with violations of “any of the commandments,” whereas the guilt offering focuses specifically on violations of regulations regarding “holy things” (i.e., things that have been consecrated to the Lord; see the full discussion in J. Milgrom, Leviticus [AB], 1:320-27).

[5:15]  ⁹ tn Here the word for “guilt” (אָשָׁם, ’asham) refers to the “penalty” for incurring guilt, the so-called consequential use of אָשָׁם (’asham; see J. Milgrom, Leviticus [AB], 1:303).

[5:15]  ¹⁰ tn Heb “in your valuation, silver of shekels, in the shekel of the sanctuary.” The translation offered here suggests that, instead of a ram, the guilt offering could be presented in the form of money (see, e.g., NRSV; J. Milgrom, Leviticus [AB], 1:326-27). Others still maintain the view that it refers to the value of the ram that was offered (see, e.g., NIV “of the proper value in silver, according to the sanctuary shekel”; also NAB, NLT; J. E. Hartley, Leviticus [WBC], 72-73, 81).

[5:15]  sn The sanctuary shekel was about 10 grams (= ca. two fifths of an ounce; J. E. Shepherd, NIDOTTE 4:237-38).

[5:15]  ¹¹ tn The word for “guilt offering” (sometimes translated “reparation offering”) is the same as “guilt” earlier in the verse (rendered there “[penalty for] guilt”). One can tell which is intended only by the context.

[5:15]  sn The primary purpose of the guilt offering was to “atone” (see the note on Lev 1:4 above) for “trespassing” on the Lord’s “holy things” (see later in this verse) or the property of others in the community (Lev 6:1-7 [5:20-26 HT]; 19:20-22; Num 5:5-10). It was closely associated with reconsecration of the Lord’s sacred things or his sacred people (see, e.g., Lev 14:12-18; Num 6:11b-12). Moreover, there was usually an associated reparation made for the trespass, including restitution of that which was violated plus one fifth of its value as a fine (Lev 5:16; 6:5 [5:24 HT]). See R. E. Averbeck, NIDOTTE 1:557-66.

[6:10]  ¹² tn The exact nature of this article of the priest’s clothing is difficult to determine. Cf. KJV, ASV “breeches”; NAB “drawers”; NASB, NIV, NRSV, NLT “undergarments”; NCV “underclothes”; CEV “underwear”; TEV “shorts.”

[6:10]  ¹³ tn Heb “he shall lift up the fatty ashes which the fire shall consume the burnt offering on the altar.”

[6:10]  ¹⁴ tn Heb “it,” referring the “fatty ashes” as a single unit.

[6:18]  ¹⁵ tn Or “a perpetual regulation”; cf. NASB “a permanent ordinance”; NRSV “as their perpetual due.”

[6:18]  ¹⁶ tn Heb “for your generations”; cf. NIV “for the generations to come.”

[6:18]  ¹⁷ tn Heb “touches them”; the referent has been specified in the translation for clarity. In this context “them” must refer to the “gifts” of the Lord.

[6:18]  ¹⁸ tn Or “anyone/anything that touches them shall become holy” (J. Milgrom, Leviticus [AB], 1:443-56). The question is whether this refers to the contagious nature of holy objects (cf. NAB, NASB, NIV, NRSV, NLT) or whether it simply sets forth a demand that anyone who touches the holy gifts of the Lord must be a holy person (cf. CEV). See R. E. Averbeck, NIDOTTE 2:900-902.

[7:27]  ¹⁹ sn See the note on Lev 7:20.

[9:11]  ²⁰ tn Heb “he burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”

[9:11]  ²¹ sn See Lev 4:5-12 and the notes there regarding the sin offering for priest(s). The distinction here is that the blood of the sin offering for the priests was applied to the horns of the burnt offering altar in the court of the tabernacle, not the incense altar inside the tabernacle tent itself. See the notes on Lev 8:14-15.

[11:20]  ²² tn Heb “the one walking on four” (cf. vv. 21-23 and 27-28).

[12:3]  ²³ tn Heb “and in….”

[12:3]  ²⁴ tn This rendering, “the flesh of his foreskin,” is literal. Based on Lev 15:2-3, one could argue that the Hebrew word for “flesh” here (בָּשָׂר, basar) is euphemistic for the male genitals and therefore translate “the foreskin of his member” (see, e.g., J. Milgrom, Leviticus [AB], 1:748). A number of English versions omit this reference to the foreskin and mention only circumcision, presumably for euphemistic reasons (cf. NIV, NCV, TEV, CEV, NLT).

[13:21]  ²⁵ tn Heb “and if.”

[13:21]  ²⁶ tn Heb “and behold” (so KJV, ASV, NASB).

[13:21]  ²⁷ tn Heb “and the priest will shut him up seven days.”

[13:31]  ²⁸ tn Heb “and behold there is not its appearance deep ‘from’ (comparative מִן, min, meaning “deeper than”) the skin.”

[13:31]  ²⁹ tn Heb “and the priest will shut up the infection of the scall seven days.”

[15:9]  ³⁰ tn The Hebrew term for “means of riding” is a cognate noun from the verb “ride” later in this verse. It refers to anything on which one may ride without the feet touching the ground including, for example, a saddle, a (saddle) blanket, or a seat on a chariot (see, e.g., J. Milgrom, Leviticus [AB], 1:916).

[18:8]  ³¹ 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).

[18:16]  ³² sn Regarding the last clause, see the notes on vv. 7 and 10 above.

[18:19]  ³³ tn Heb “in the menstruation of her impurity”; NIV “during the uncleanness of her monthly period.”

[18:20]  ³⁴ 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”).

[19:11]  ³⁵ tn Heb “you shall not deal falsely a man with his fellow citizen.”

[22:31]  ³⁶ 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.).

[23:14]  ³⁷ tn Heb “until the bone of this day.”

[23:14]  ³⁸ tn Heb “for your generations.”

[24:17]  ³⁹ 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.

[26:29]  ⁴⁰ 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.