Imamat 1:9

1:9 Finally, the one presenting the offering ¹  must wash its entrails and its legs in water and the priest must offer all of it up in smoke on the altar ²  – it is ³  a burnt offering, a gift ⁴  of a soothing aroma to the Lord.

Imamat 2:9

2:9 Then the priest must take up ⁵  from the grain offering its memorial portion and offer it up in smoke on the altar – it is ⁶  a gift of a soothing aroma to the Lord.

Imamat 7:30

7:30 With his own hands he must bring the Lord’s gifts. He must bring the fat with the breast ⁷  to wave the breast as a wave offering before the Lord, ⁸ 

Imamat 8:29

8:29 Finally, Moses took the breast and waved it as a wave offering before the Lord from the ram of ordination. It was Moses’ share just as the Lord had commanded Moses.

Imamat 11:27

11:27 All that walk on their paws among all the creatures that walk on all fours ⁹  are unclean to you. Anyone who touches their carcass will be unclean until the evening,

Imamat 11:44

11:44 for I am the Lord your God and you are to sanctify yourselves and be holy because I am holy. You must not defile yourselves by any of the swarming things that creep on the ground,

Imamat 14:12

14:12 “The priest is to take one male lamb ¹⁰  and present it for a guilt offering ¹¹  along with the log of olive oil and present them as a wave offering before the Lord. ¹² 

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 ¹³  as a wave offering before the Lord.

Imamat 15:6

15:6 The one who sits on the furniture the man with a discharge sits on must wash his clothes, bathe in water, and be unclean until evening.

Imamat 16:22

16:22 The goat is to bear on itself all their iniquities into an inaccessible land, ¹⁴  so he is to send the goat away ¹⁵  in the wilderness.

Imamat 18:26

18:26 You yourselves must obey ¹⁶  my statutes and my regulations and must not do any of these abominations, both the native citizen and the resident foreigner in your midst, ¹⁷ 

Imamat 22:11

22:11 but if a priest buys a person with his own money, ¹⁸  that person ¹⁹  may eat the holy offerings, ²⁰  and those born in the priest’s ²¹  own house may eat his food. ²² 

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 26:4

26:4 I will give you your rains in their time so that ²³  the land will give its yield and the trees of the field will produce their fruit. ²⁴ 

Imamat 26:30

26:30 I will destroy your high places and cut down your incense altars, ²⁵  and I will stack your dead bodies on top of the lifeless bodies of your idols. ²⁶  I will abhor you. ²⁷ 

[1:9]  ¹ 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]  ² 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]  ³ 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]  ⁴ 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.

[2:9]  ⁵ tn The Hebrew verb הֵרִים (herim, “to take up”; cf. NAB “lift”) 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). A number of English versions employ the more normal English idiom “take out” here (e.g., NIV, NCV); cf. NRSV “remove.”

[2:9]  ⁶ tn The words “it is” (הוּא, hu’) both here and in vv. 10 and 16 are not in the MT, but are assumed. (cf. vv. 2b and 3b and the notes there).

[7:30]  ⁷ tn Heb “on the breast.”

[7:30]  ⁸ tc Many Hebrew mss and some versions (esp. the LXX) limit the offerings in the last part of this verse to the fat portions, specifically, the fat and the fat lobe of the liver (see the BHS footnote). The verse is somewhat awkward in Hebrew but nevertheless correct.

[7:30]  tn Heb “the breast to wave it, a wave offering before the Lord.” Other possible translations are “to elevate the breast [as] an elevation offering before the Lord” (cf. NRSV) or “to present the breast [as] a presentation offering before the Lord.” See J. E. Hartley, Leviticus (WBC), 91, J. Milgrom, Leviticus (AB), 1:430-31, 461-72, and R. E. Averbeck, NIDOTTE 3:63-67.

[11:27]  ⁹ tn Heb “the one walking on four.” Compare Lev 11:20-23.

[14:12]  ¹⁰ tn Heb “And the priest shall take the one lamb.”

[14:12]  ¹¹ 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]  ¹² 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]  ¹³ 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.

[16:22]  ¹⁴ 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]  ¹⁵ tn Heb “and he [the man (standing) ready, v. 21] shall send the goat away.”

[18:26]  ¹⁶ 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]  ¹⁷ tn Heb “the native and the sojourner”; NIV “The native-born and the aliens”; NAB “whether natives or resident aliens.”

[22:11]  ¹⁸ tn Heb “and a priest, if he buys a person, the property of his silver.”

[22:11]  ¹⁹ tn Heb “he”; the referent (the person whom the priest has purchased) has been specified in the translation for clarity.

[22:11]  ²⁰ tn Heb “eat it”; the referent (the holy offerings) has been specified in the translation for clarity.

[22:11]  ²¹ tn Heb “his”; the referent (the priest) has been specified in the translation for clarity.

[22:11]  ²² 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 mss of Smr have plural “ones born,” which matches the following plural “they” pronoun and the plural form of the verb.

[26:4]  ²³ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[26:4]  ²⁴ tn Heb “the tree of the field will give its fruit.” As a collective singular this has been translated as plural.

[26:30]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Heb “and my soul will abhor you.”