Imamat 2:1

Grain Offering Regulations: Offering of Raw Flour

2:1 “‘When a person presents a grain offering ¹  to the Lord, his offering must consist of choice wheat flour, ²  and he must pour olive oil on it and put frankincense ³  on it.

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, ⁴  and he will bring it to the altar.

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 ⁵  a gift to the Lord.

Imamat 3:3

3:3 Then the one presenting the offering ⁶  must present a gift to the Lord from the peace offering sacrifice: He must remove the fat that covers the entrails and all the fat that surrounds the entrails, ⁷ 

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, ⁸ 

Imamat 4:6

4:6 The priest must dip his finger in the blood and sprinkle ⁹  some of it ¹⁰  seven times before the Lord toward ¹¹  the front of the veil-canopy ¹²  of the sanctuary.

Imamat 4:21

4:21 He ¹³  must bring the rest of the bull outside the camp ¹⁴  and burn it just as he burned the first bull – it is the sin offering of the assembly.

Imamat 4:28

4:28 or his sin that he committed ¹⁵  is made known to him, ¹⁶  he must bring a flawless female goat ¹⁷  as his offering for the sin ¹⁸  that he committed.

Imamat 4:33

4:33 He must lay his hand on the head of the sin offering and slaughter it for a sin offering in the place where the burnt offering is slaughtered.

Imamat 6:20

6:20 “This is the offering of Aaron and his sons which they must present to the Lord on the day when he is anointed: a tenth of an ephah ¹⁹  of choice wheat flour ²⁰  as a continual grain offering, half of it in the morning and half of it in the evening.

Imamat 6:25

6:25 “Tell Aaron and his sons, ‘This is the law of the sin offering. In the place where the burnt offering is slaughtered the sin offering must be slaughtered before the Lord. It is most holy. ²¹ 

Imamat 6:27

6:27 Anyone who touches its meat must be holy, and whoever spatters some of its blood on a garment, ²²  you must wash ²³  whatever he spatters it on in a holy place.

Imamat 7:14

7:14 He must present one of each kind of grain offering ²⁴  as a contribution offering ²⁵  to the Lord; it belongs to the priest who splashes the blood of the peace offering.

Imamat 10:13

10:13 You must eat it in a holy place because it is your allotted portion ²⁶  and the allotted portion of your sons from the gifts ²⁷  of the Lord, for this is what I have been commanded. ²⁸ 

Imamat 11:33

11:33 As for any clay vessel they fall into, ²⁹  everything in it ³⁰  will become unclean and you must break it.

Imamat 12:5

12:5 If she bears a female child, she will be impure fourteen days as during her menstrual flow, and she will remain sixty-six days in ³¹  blood purity. ³² 

Imamat 13:4

A Bright Spot on the Skin

13:4 “If ³³  it is a white bright spot on the skin of his body, but it does not appear to be deeper than the skin, ³⁴  and the hair has not turned white, then the priest is to quarantine the person with the infection for seven days. ³⁵ 

Imamat 13:36

13:36 then the priest is to examine it, and if ³⁶  the scall has spread on the skin the priest is not to search further for reddish yellow hair. ³⁷  The person ³⁸  is unclean.

Imamat 13:39

13:39 the priest is to examine them, ³⁹  and if ⁴⁰  the bright spots on the skin of their body are faded white, it is a harmless rash that has broken out on the skin. The person is clean. ⁴¹ 

Imamat 13:49

13:49 if the infection ⁴²  in the garment or leather or warp or woof or any article of leather is yellowish green or reddish, it is a diseased infection and it must be shown to the priest.

Imamat 13:56

13:56 But if the priest has examined it and ⁴³  the infection has faded after it has been washed, he is to tear it out of ⁴⁴  the garment or the leather or the warp or the woof.

Imamat 14:16

14:16 Then the priest is to dip his right forefinger into the olive oil ⁴⁵  that is in his left hand, and sprinkle some of the olive oil with his finger seven times before the Lord.

Imamat 14:18

14:18 and the remainder of the olive oil ⁴⁶  that is in his hand the priest is to put on the head of the one being cleansed. So the priest is to make atonement for him before the Lord.

Imamat 14:22

14:22 and two turtledoves or two young pigeons, ⁴⁷  which are within his means. ⁴⁸  One will be a sin offering and the other a burnt offering. ⁴⁹ 

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 ⁵⁰  as a wave offering before the Lord.

Imamat 15:5

15:5 Anyone who touches his bed ⁵¹  must wash his clothes, bathe in water, and be unclean until evening. ⁵² 

Imamat 15:11

15:11 Anyone whom the man with the discharge touches without having rinsed his hands in water ⁵³  must wash his clothes, bathe in water, and be unclean until evening.

Imamat 15:14-15

15:14 Then on the eighth day he is to take for himself two turtledoves or two young pigeons, ⁵⁴  and he is to present himself ⁵⁵  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 ⁵⁶  and the other a burnt offering. ⁵⁷  So the priest ⁵⁸  is to make atonement for him before the Lord for ⁵⁹  his discharge.

Imamat 15:18

15:18 When a man has sexual intercourse with a woman and there is a seminal emission, ⁶⁰  they must bathe in water and be unclean until evening.

Imamat 15:27

15:27 and anyone who touches them will be unclean, and he must wash his clothes, bathe in water, and be unclean until evening. ⁶¹ 

Imamat 15:29-30

15:29 Then on the eighth day she must take for herself two turtledoves or two young pigeons ⁶²  and she must bring them to the priest at the entrance of the Meeting Tent, 15:30 and the priest is to make one a sin offering and the other a burnt offering. ⁶³  So the priest ⁶⁴  is to make atonement for her before the Lord from her discharge of impurity.

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, ⁶⁵  so that he will not die. ⁶⁶ 

Imamat 16:20

The Live Goat Ritual Procedures

16:20 “When he has finished purifying the holy place, ⁶⁷  the Meeting Tent, and the altar, he is to present the live goat.

Imamat 16:34

16:34 This is to be a perpetual statute for you ⁶⁸  to make atonement for the Israelites for ⁶⁹  all their sins once a year.” ⁷⁰  So he did just as the Lord had commanded Moses. ⁷¹ 

Imamat 19:22

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, ⁷²  and he will be forgiven ⁷³  of his sin ⁷⁴  that he has committed.

Imamat 20:19

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. ⁷⁵  They must bear their punishment for iniquity. ⁷⁶ 

Imamat 22:9

22:9 They must keep my charge so that they do not incur sin on account of it ⁷⁷  and therefore die ⁷⁸  because they profane it. I am the Lord who sanctifies them.

Imamat 22:14

22:14 “‘If a man eats a holy offering by mistake, ⁷⁹  he must add one fifth to it and give the holy offering to the priest. ⁸⁰ 

Imamat 24:5

24:5 “You must take choice wheat flour ⁸¹  and bake twelve loaves; ⁸²  there must be two tenths of an ephah of flour in ⁸³  each loaf,

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 27:16

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, ⁸⁴  a homer of barley seed being priced at fifty shekels of silver. ⁸⁵ 

Imamat 27:19

27:19 If, however, the one who consecrated the field redeems it, ⁸⁶  he must add to it one fifth of the conversion price ⁸⁷  and it will belong to him. ⁸⁸ 

Imamat 27:27

27:27 If, however, ⁸⁹  it is among the unclean animals, he may ransom it according to ⁹⁰  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.

[2:1]  ¹ 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]  ² 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]  ³ 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).

[2:8]  ⁴ 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.

[2:16]  ⁵ tn See the note on “it is” in 2:9b.

[3:3]  ⁶ tn Heb “Then he”; the referent (the person presenting the offering) has been specified in the translation for clarity (cf. the note on Lev 1:5).

[3:3]  ⁷ tn Heb “and all the fat on the entrails.” The fat layer that covers the entrails as a whole (i.e., “that covers the entrails”) is different from the fat that surrounds and adheres to the various organs (“on the entrails,” i.e., surrounding them; J. Milgrom, Leviticus [AB], 1:205-7).

[3:14]  ⁸ sn See the note on this phrase in 3:3.

[4:6]  ⁹ 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]  ¹⁰ tn Heb “of the blood.” The relative pronoun (“it”) has been used in the translation here for stylistic reasons.

[4:6]  ¹¹ 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]  ¹² 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]  ¹³ sn See the note on the word “slaughter” in v. 15.

[4:21]  ¹⁴ tn Heb “And he shall bring out the bull to from outside to the camp.”

[4:28]  ¹⁵ tn Heb “or his sin which he sinned is made known to him”; cf. NCV “when that person learns about his sin.”

[4:28]  ¹⁶ tn Lev 4:27b-28a is essentially the same as 4:22b-23a (see the notes there).

[4:28]  ¹⁷ tn Heb “a she-goat of goats, a female without defect”; NAB “an unblemished she-goat.”

[4:28]  ¹⁸ tn Heb “on his sin.”

[6:20]  ¹⁹ sn A tenth of an ephah is about 2.3 liters, one day’s ration for a single person (J. Milgrom, Leviticus [AB], 1:306).

[6:20]  ²⁰ tn For the rendering “choice wheat flour” see the note on Lev 2:1.

[6:25]  ²¹ tn Heb “holiness of holinesses [or holy of holies] it is.” Cf. NAB “most sacred”; CEV “very sacred”; TEV “very holy.”

[6:27]  ²² tn Heb “on the garment”; NCV “on any clothes”; CEV “on the clothes of the priest.”

[6:27]  ²³ tc The translation “you must wash” is based on the MT as it stands (cf. NASB, NIV). Smr, LXX, Syriac, Tg. Ps.-J., and the Vulgate have a third person masculine singular passive form (Pual), “[the garment] must be washed” (cf. NAB, NRSV, NLT). This could also be supported from the verbs in the following verse, and it requires only a repointing of the Hebrew text with no change in consonants. See the remarks in J. E. Hartley, Leviticus (WBC), 90 and J. Milgrom, Leviticus (AB), 1:404.

[7:14]  ²⁴ 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]  ²⁵ 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.”

[10:13]  ²⁶ tn Heb “statute” (cf. 10:9, 11); cf. KJV, NAB, NASB, NRSV “due”; NIV “share”; NLT “regular share.”

[10:13]  ²⁷ tn For the rendering of the Hebrew אִשֶׁה (’isheh) as “gift” rather than “offering [made] by fire,” see the note on Lev 1:9.

[10:13]  ²⁸ sn Cf. Lev 2:3 and 6:14-18 [6:7-11 HT] for these regulations.

[11:33]  ²⁹ tn Heb “And any earthenware vessel which shall fall from them into its midst.”

[11:33]  ³⁰ tn Heb “all which is in its midst.”

[12:5]  ³¹ tn Heb “on purity blood.” The preposition here is עַל (’al) rather than בְּ (bÿ, as it is in the middle of v. 4), but no doubt the same meaning is intended.

[12:5]  ³² tn For clarification of the translation here, see the notes on vv. 2-4 above.

[12:5]  sn The doubling of the time after the birth of a female child is puzzling (see the remarks in J. Milgrom, Leviticus [AB], 1:750-51; and G. J. Wenham, Leviticus [NICOT], 188). Some have argued, for example, that it derives from the relative status of the sexes, or a supposed longer blood flow for the birth of a woman, or even to compensate for the future menstrual periods of the female just born. Perhaps there is a better explanation. First, a male child must be circumcised on the eighth day, so the impurity of the mother could not last beyond the first seven days lest it interfere with the circumcision rite. A female child, of course, was not circumcised, so the impurity of the mother would not interfere and the length of the impure time could be extended further. Second, it would be natural to expect that the increased severity of the blood flow after childbirth, as compared to that of a woman’s menstrual period, would call for a longer period of impurity than the normal seven days of the menstrual period impurity (compare Lev 15:19 with 15:25-30). Third, this suggests that the fourteen day impurity period for the female child would have been more appropriate, and the impurity period for the birth of a male child had to be shortened. Fourth, not only the principle of multiples of seven but also multiples of forty applies to this reckoning. Since the woman’s blood discharge after bearing a child continues for more than seven days, her discharge keeps her from contact with sacred things for a longer period of time in order to avoid contaminating the tabernacle (note Lev 15:31). This ended up totaling forty days for the birth of a male child (seven plus thirty-three) and a corresponding doubling of the second set of days for the woman (fourteen plus sixty-six). See R. E. Averbeck, NIDOTTE 2:368-70. The fact that the offerings were the same for either a male or a female infant (vv. 6-8) suggests that the other differences in the regulations are not due to the notion that a male child had greater intrinsic value than a female child (J. E. Hartley, Leviticus [WBC], 169).

[13:4]  ³³ tn Heb “and if.”

[13:4]  ³⁴ tn Heb “and deep is not its appearance from the skin”; cf. NAB “does not seem to have penetrated below the skin.”

[13:4]  ³⁵ tn Heb “and the priest will shut up the infection seven days.”

[13:36]  ³⁶ tn Heb “and behold.”

[13:36]  ³⁷ tn Heb “the priest shall not search to the reddish yellow hair.”

[13:36]  ³⁸ tn Heb “he”; the referent (the affected person) is specified in the translation for clarity (likewise in the following verse).

[13:39]  ³⁹ tn Heb “and the priest shall see.”

[13:39]  ⁴⁰ tn Heb “and behold” (so KJV, ASV).

[13:39]  ⁴¹ tn Heb “he,” but the regulation applies to a man or a woman (v. 38a). In the translation “the person” is used to specify the referent more clearly.

[13:49]  ⁴² tn Heb “and the infection is.” This clause is conditional in force, and is translated as such by almost all English versions.

[13:56]  ⁴³ tn Heb “And if the priest saw and behold….”

[13:56]  ⁴⁴ tn Heb “and he shall tear it from.”

[14:16]  ⁴⁵ tn Heb “his right finger from the oil.”

[14:18]  ⁴⁶ tn Heb “and the remainder in the oil.”

[14:22]  ⁴⁷ 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]  ⁴⁸ tn Heb “which his hand reaches”; NRSV “such as (which NIV) he can afford.”

[14:22]  ⁴⁹ 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.

[14:24]  ⁵⁰ 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.

[15:5]  ⁵¹ tn Heb “And a man who touches in his bed”; NLT “touch the man’s bedding.”

[15:5]  ⁵² tn Heb “he shall wash his clothes and bathe in water and be unclean until the evening” (cf. also vv. 6-8, 10-11, etc.).

[15:11]  ⁵³ tn Heb “And all who the man with the discharge touches in him and his hands he has not rinsed in water.”

[15:14]  ⁵⁴ 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]  ⁵⁵ 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]  ⁵⁶ sn See the note on Lev 4:3 regarding the term “sin offering.”

[15:15]  ⁵⁷ 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]  ⁵⁸ tn Heb “And the priest.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[15:15]  ⁵⁹ tn Heb “from”; see the note on 4:26.

[15:18]  ⁶⁰ tn Heb “And a woman who a man lies with her a lying of seed.”

[15:27]  ⁶¹ tn See the note on v. 5 above.

[15:29]  ⁶² 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).

[15:30]  ⁶³ tn Heb “And the priest shall make the one a sin offering and the one a burnt offering.”

[15:30]  ⁶⁴ tn Heb “And the priest.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[16:13]  ⁶⁵ 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]  ⁶⁶ 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).

[16:20]  ⁶⁷ tn Heb “And he shall finish from atoning the holy place.” In this case, the “holy place” etc. are direct objects of the verb “to atone” (cf. v. 33a below). In this case, therefore, the basic meaning of the verb (i.e., “to purge” or “wipe clean”) comes to the forefront. When the prepositions עַל (’al) or בֲּעַד (ba’ad) occur with the verb כִּפֶּר (kipper) the purging is almost always being done “for” or “on behalf of” priests or people (see the note on Lev 1:4 as well as R. E. Averbeck, NIDOTTE 2:698, the literature cited there, and B. A. Levine, Leviticus [JPSTC], 110, for more details).

[16:34]  ⁶⁸ 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]  ⁶⁹ tn Heb “from”; see note on 4:26.

[16:34]  ⁷⁰ tn Heb “one [feminine] in the year.”

[16:34]  ⁷¹ 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.

[19:22]  ⁷² tn Heb “on his sin which he has sinned.”

[19:22]  ⁷³ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him.”

[19:22]  ⁷⁴ tn Heb “from his sin.”

[20:19]  ⁷⁵ tn Heb “his flesh.”

[20:19]  ⁷⁶ tn See the note on Lev 17:16 above.

[22:9]  ⁷⁷ 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]  ⁷⁸ tn Heb “and die in it.”

[22:14]  ⁷⁹ 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]  ⁸⁰ sn When a person trespassed in regard to something sacred to the Lord, reparation was to be made for the trespass, involving restitution of that which was violated plus one fifth of its value as a fine. It is possible that the restoration of the offering and the additional one fifth of its value were made as a monetary payment (see, e.g., B. A. Levine, Leviticus [JPSTC], 150). See the regulations for the “guilt offering” in Lev 5:16; 6:5 [5:24 HT] and the notes there.

[24:5]  ⁸¹ sn See the note on Lev 2:1.

[24:5]  ⁸² tn Heb “and bake it twelve loaves”; KJV, NAB, NASB “cakes.”

[24:5]  ⁸³ tn The words “of flour” are supplied in the translation for clarity.

[24:5]  sn See the note on Lev 5:11.

[27:16]  ⁸⁴ tn Heb “a conversion value shall be to the mouth of its seed.”

[27:16]  ⁸⁵ tn Heb “seed of a homer of barley in fifty shekels of silver.”

[27:19]  ⁸⁶ 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]  ⁸⁷ tn Heb “the silver of the conversion value.”

[27:19]  ⁸⁸ 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).

[27:27]  ⁸⁹ tn Heb “And if.”

[27:27]  ⁹⁰ tn Heb “in” or “by.”