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. ¹ 

Imamat 7:9

7:9 Every grain offering which is baked in the oven or ²  made in the pan ³  or on the griddle belongs to the priest who presented it.

Imamat 10:13

10:13 You must eat it in a holy place because it is your allotted portion ⁴  and the allotted portion of your sons from the gifts ⁵  of the Lord, for this is what I have been commanded. ⁶ 

Imamat 11:33

11:33 As for any clay vessel they fall into, ⁷  everything in it ⁸  will become unclean and you must break it.

Imamat 13:33

13:33 then the individual is to shave himself, ⁹  but he must not shave the area affected by the scall, ¹⁰  and the priest is to quarantine the person with the scall for another seven days. ¹¹ 

Imamat 14:6

14:6 Then ¹²  he is to take the live bird along with the piece of cedar wood, the scrap of crimson fabric, and the twigs of hyssop, and he is to dip them and the live bird in the blood of the bird slaughtered over the fresh water,

Imamat 14:44

14:44 the priest is to come and examine it, and if ¹³  the infection has spread in the house, it is a malignant disease in the house. It is unclean.

Imamat 16:12

16:12 and take a censer full of coals of fire from the altar before the Lord ¹⁴  and a full double handful of finely ground fragrant incense, ¹⁵  and bring them inside the veil-canopy. ¹⁶ 

Imamat 16:14

16:14 Then he is to take some of the blood of the bull and sprinkle it with his finger on the eastern face of the atonement plate, ¹⁷  and in front of the atonement plate he is to sprinkle some of the blood seven times with his finger. ¹⁸ 

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, ¹⁹  and he will be forgiven ²⁰  of his sin ²¹  that he has committed.

Imamat 20:22

Exhortation to Holiness and Obedience

20:22 “‘You must be sure to obey all my statutes and regulations, ²²  so that ²³  the land to which I am about to bring you to take up residence there does not vomit you out.

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 ²⁴  no priest ²⁵  is to defile himself among his people, ²⁶ 

Imamat 22:25

22:25 Even from a foreigner ²⁷  you must not present the food of your God from such animals as these, for they are ruined and flawed; ²⁸  they will not be acceptable for your benefit.’”

Imamat 24:5

24:5 “You must take choice wheat flour ²⁹  and bake twelve loaves; ³⁰  there must be two tenths of an ephah of flour in ³¹  each loaf,

Imamat 25:53

25:53 He must be with the one who bought him ³²  like a yearly hired worker. ³³  The one who bought him ³⁴  must not rule over him harshly in your sight.

Imamat 26:1

Exhortation to Obedience

26:1 “‘You must not make for yourselves idols, ³⁵  so you must not set up for yourselves a carved image or a pillar, and you must not place a sculpted stone in your land to bow down before ³⁶  it, for I am the Lord your God.

Imamat 26:8

26:8 Five of you will pursue a hundred, and a hundred of you will pursue ten thousand, and your enemies will fall before you by the sword.

[2:14]  ¹ 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.”

[7:9]  ² tn Heb “and” rather than “or” (cf. also the next “or”).

[7:9]  ³ tn Heb “and all made in the pan”; cf. KJV “fryingpan”; NAB “deep-fried in a pot.”

[10:13]  ⁴ tn Heb “statute” (cf. 10:9, 11); cf. KJV, NAB, NASB, NRSV “due”; NIV “share”; NLT “regular share.”

[10:13]  ⁵ 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]  ⁶ sn Cf. Lev 2:3 and 6:14-18 [6:7-11 HT] for these regulations.

[11:33]  ⁷ tn Heb “And any earthenware vessel which shall fall from them into its midst.”

[11:33]  ⁸ tn Heb “all which is in its midst.”

[13:33]  ⁹ tn The shaving is done by the one who has the infection. Although KJV, ASV have the passive “he shall be shaven” here, most modern English versions have the reflexive “shall shave himself” (so NAB).

[13:33]  ¹⁰ tn Heb “but the scall shall he not shave” (so KJV, ASV); NIV “except for the diseased area.”

[13:33]  ¹¹ tn Heb “and the priest will shut up the scall a second seven days.”

[14:6]  ¹² tc Heb “the live bird he [i.e., the priest] shall take it.” Although the MT has no ו (vav, “and”) at the beginning of this clause, a few medieval Hebrew mss and Smr have one and the LXX, Syriac, and Vulgate translate as if it is there. The “but” in the present translation reflects this text critical background, the object-first word order in the clause with the resumptive pronoun at the end, and the obvious contrast between the slaughtered bird in v. 5 and the live bird in v. 6.

[14:44]  ¹³ tn Heb “and behold” (so KJV, ASV); NASB “If he sees that the mark has indeed spread.”

[16:12]  ¹⁴ tn Heb “and he shall take the fullness of the censer, coals of fire, from on the altar from to the faces of the Lord.”

[16:12]  ¹⁵ tn Heb “and the fullness of the hollow of his two hands, finely ground fragrant incense.”

[16:12]  ¹⁶ tn Heb “and he shall bring from house to the veil-canopy.”

[16:14]  ¹⁷ tn Heb “on the faces of the atonement plate toward the east.” Some have taken this to mean that the ark was stationed just behind the veil-canopy on the eastern side of the most holy place. Thus, the high priest would need to enter and walk toward the west end of the most holy place and then turn eastward in order to face the ark and sprinkle the blood in an eastward direction. The rendering here, however, requires that the ark was stationed on the western end, or perhaps in the middle of the area, so that as the priest entered he was already facing the ark and would sprinkle the blood on the eastern face of the atonement plate, in a westward direction (see, e.g., J. E. Hartley, Leviticus [WBC], 239 versus J. Milgrom, Leviticus [AB], 1:1032).

[16:14]  ¹⁸ sn Presumably in this case the blood was sprinkled seven times on the ground in front of the ark on which the atonement plate was mounted.

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

[19:22]  ²⁰ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him.”

[19:22]  ²¹ tn Heb “from his sin.”

[20:22]  ²² tn Heb “And you shall keep all my statutes and all my regulations 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 22:31, etc.).

[20:22]  ²³ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[21:1]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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.

[22:25]  ²⁷ tn Heb “And from the hand of a son of a foreigner.”

[22:25]  ²⁸ 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).

[24:5]  ²⁹ sn See the note on Lev 2:1.

[24:5]  ³⁰ tn Heb “and bake it twelve loaves”; KJV, NAB, NASB “cakes.”

[24:5]  ³¹ tn The words “of flour” are supplied in the translation for clarity.

[24:5]  sn See the note on Lev 5:11.

[25:53]  ³² tn Heb “be with him”; the referent (the one who bought him) has been specified in the translation for clarity.

[25:53]  ³³ tn Heb “As a hired worker year in year.”

[25:53]  ³⁴ tn Heb “He”; the referent (the one who bought him) has been specified in the translation for clarity.

[26:1]  ³⁵ sn For the literature regarding the difficult etymology and meaning of the term for “idols” (אֱלִילִם, ’elilim), see the literature cited in the note on Lev 19:4. It appears to be a diminutive play on words with אֵל (’el, “god, God”) and, perhaps at the same time, recalls a common Semitic word for “worthless, weak, powerless, nothingness.” Snaith suggests a rendering of “worthless godlings.”

[26:1]  ³⁶ tn Heb “on.” The “sculpted stone” appears to be some sort of stone with images carved into (see B. A. Levine, Leviticus [JPSTC], 181, and J. E. Hartley, Leviticus [WBC], 449).