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 ¹  a gift to the Lord.

Imamat 7:16

7:16 “‘If his offering is a votive or freewill sacrifice, ²  it may be eaten on the day he presents his sacrifice, and also the leftovers from it may be eaten on the next day, ³ 

Imamat 8:2

8:2 “Take Aaron and his sons with him, and the garments, the anointing oil, the sin offering bull, the two rams, and the basket of unleavened bread,

Imamat 10:9

10:9 “Do not drink wine or strong drink, you and your sons with you, when you enter into the Meeting Tent, so that you do not die, which is a perpetual statute throughout your generations, ⁴ 

Imamat 13:4

A Bright Spot on the Skin

13:4 “If ⁵  it is a white bright spot on the skin of his body, but it does not appear to be deeper than the skin, ⁶  and the hair has not turned white, then the priest is to quarantine the person with the infection for seven days. ⁷ 

Imamat 13:36

13:36 then the priest is to examine it, and if ⁸  the scall has spread on the skin the priest is not to search further for reddish yellow hair. ⁹  The person ¹⁰  is unclean.

Imamat 13:49

13:49 if the infection ¹¹  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 14:1

Purification of Diseased Skin Infections

14:1 The Lord spoke to Moses:

Imamat 14:12

14:12 “The priest is to take one male lamb ¹²  and present it for a guilt offering ¹³  along with the log of olive oil and present them as a wave offering before the Lord. ¹⁴ 

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. ¹⁵ 

Imamat 17:11

17:11 for the life of every living thing ¹⁶  is in the blood. ¹⁷  So I myself have assigned it to you ¹⁸  on the altar to make atonement for your lives, for the blood makes atonement by means of the life. ¹⁹ 

Imamat 19:31

19:31 Do not turn to the spirits of the dead and do not seek familiar spirits ²⁰  to become unclean by them. I am the Lord your God.

Imamat 20:9

Family Life and Sexual Prohibitions ²¹ 

20:9 “‘If anyone ²²  curses his father and mother ²³  he must be put to death. He has cursed his father and mother; his blood guilt is on himself. ²⁴ 

Imamat 24:5

24:5 “You must take choice wheat flour ²⁵  and bake twelve loaves; ²⁶  there must be two tenths of an ephah of flour in ²⁷  each loaf,

Imamat 25:9

25:9 You must sound loud horn blasts ²⁸  – 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 25:36

25:36 Do not take interest or profit from him, ²⁹  but you must fear your God and your brother must live ³⁰  with you.

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, ³¹  a homer of barley seed being priced at fifty shekels of silver. ³² 

Imamat 27:23

27:23 the priest will calculate for him the amount of its conversion value until the jubilee year, and he must pay ³³  the conversion value on that jubilee day as something that is holy to the Lord.

[2:16]  ¹ tn See the note on “it is” in 2:9b.

[7:16]  ² tn For the distinction between votive and freewill offerings see the note on Lev 22:23 and the literature cited there.

[7:16]  ³ tn Heb “and on the next day and the left over from it shall be eaten.”

[10:9]  ⁴ tn Heb “a perpetual statute for your generations”; NAB “a perpetual ordinance”; NRSV “a statute forever”; NLT “a permanent law.” The Hebrew grammar here suggests that the last portion of v. 9 functions as both a conclusion to v. 9 and an introduction to vv. 10-11. It is a pivot clause, as it were. Thus, it was a “perpetual statute” to not drink alcoholic beverages when ministering in the tabernacle, but it was also a “perpetual statue” to distinguish between holy and profane and unclean and clean (v. 10) as well as to teach the children of Israel all such statutes (v. 11).

[13:4]  ⁵ tn Heb “and if.”

[13:4]  ⁶ tn Heb “and deep is not its appearance from the skin”; cf. NAB “does not seem to have penetrated below the skin.”

[13:4]  ⁷ tn Heb “and the priest will shut up the infection seven days.”

[13:36]  ⁸ tn Heb “and behold.”

[13:36]  ⁹ tn Heb “the priest shall not search to the reddish yellow hair.”

[13:36]  ¹⁰ tn Heb “he”; the referent (the affected person) is specified in the translation for clarity (likewise in the following verse).

[13:49]  ¹¹ tn Heb “and the infection is.” This clause is conditional in force, and is translated as such by almost all English versions.

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

[14:12]  ¹³ 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]  ¹⁴ 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.).

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

[17:11]  ¹⁶ tn Heb “the life of the flesh.” Here “flesh” stands for “every living thing,” that is, all creatures (cf. NIV, NRSV, NLT “every creature”; CEV “every living creature.”

[17:11]  ¹⁷ tn Heb “for the soul/life (נֶפֶשׁ, nefesh) of the flesh, it is in the blood” (cf. the note of v. 10 above and v. 14 below). Although most modern English versions begin a new sentence in v. 11, “For the life of the flesh is in the blood” (see, e.g., NJPS, NASB, NIV, NRSV), the כִּי (ki, “for, because”) at the beginning of the verse suggests continuation from v. 10, as the rendering here indicates (see, e.g., NEB, NLT; J. E. Hartley, Leviticus [WBC], 261; and G. J. Wenham, Leviticus [NICOT], 239).

[17:11]  sn This verse is a well-known crux interpretum for blood atonement in the Bible. The close association between the blood and “the soul/life [נֶפֶשׁ] of the flesh [בָּשָׂר, basar]” (v. 11a) begins in Gen 9:2-5 (if not Gen 4:10-11), where the Lord grants man the eating of meat (i.e., the “flesh” of animals) but also issues a warning: “But flesh [בָּשָׂר] with its soul/life [נֶפֶשׁ], [which is] its blood, you shall not eat” (cf. G. J. Wenham, Genesis [WBC], 1:151 and 193). Unfortunately, the difficulty in translating נֶפֶשׁ consistently (see the note on v. 10 above) obscures the close connection between the (human) “person” in v. 10 and “the life” (of animals, 2 times) and “your (human) lives” in v. 11, all of which are renderings of נֶפֶשׁ. The basic logic of the passage is that (a) no נֶפֶשׁ should eat the blood when he eats the בָּשָׂר of an animal (v. 10) because (b) the נֶפֶשׁ of בָּשָׂר is identified with the blood that flows through and permeates it (v. 11a), and (c) the Lord himself has assigned (i.e., limited the use of) animal blood, that is, animal נֶפֶשׁ, to be the instrument or price of making atonement for the נֶפֶשׁ of people (v. 11b). See the detailed remarks and literature cited in R. E. Averbeck, NIDOTTE 2:693-95, 697-98.

[17:11]  ¹⁸ tn Heb “And I myself have given it to you.”

[17:11]  ¹⁹ tn Heb “for the blood, it by (בְּ, bet preposition, “in”] the life makes atonement.” The interpretation of the preposition is pivotal here. Some scholars have argued that it is a bet of exchange; that is, “the blood makes atonement in exchange for the life [of the slaughtered animal]” (see R. E. Averbeck, NIDOTTE 2:694-95, 697 for analysis and criticism of this view). It is more likely that, as in the previous clause (“your lives”), “life/soul” (נֶפֶשׁ, nefesh) here refers to the person who makes the offering, not the animal offered. The blood of the animal makes atonement for the person who offers it either “by means of” (instrumental bet) the “life/soul” of the animal, which it symbolizes or embodies (the meaning of the translation given here); or perhaps the blood of the animal functions as “the price” (bet of price) for ransoming the “life/soul” of the person.

[19:31]  ²⁰ sn The prohibition here concerns those who would seek special knowledge through the spirits of the dead, whether the dead in general or dead relatives in particular (i.e., familiar spirits; see J. E. Hartley, Leviticus [WBC], 321, and B. A. Levine, Leviticus [JPSTC], 134). Cf. Lev 20:6 below.

[20:9]  ²¹ sn Compare the regulations in Lev 18:6-23.

[20:9]  ²² tn Heb “If a man a man who.”

[20:9]  ²³ tn Heb “makes light of his father and his mother.” Almost all English versions render this as some variation of “curses his father or mother.”

[20:9]  ²⁴ tn Heb “his blood [plural] is in him.” Cf. NAB “he has forfeited his life”; TEV “is responsible for his own death.”

[20:9]  sn The rendering “blood guilt” refers to the fact that the shedding of blood brings guilt on those who shed it illegitimately (even the blood of animals shed illegitimately, Lev 17:4; cf. the background of Gen 4:10-11). If the community performs a legitimate execution, however, the blood guilt rests on the person who has been legitimately executed (see the remarks and literature cited in J. E. Hartley, Leviticus [WBC], 328).

[24:5]  ²⁵ sn See the note on Lev 2:1.

[24:5]  ²⁶ tn Heb “and bake it twelve loaves”; KJV, NAB, NASB “cakes.”

[24:5]  ²⁷ tn The words “of flour” are supplied in the translation for clarity.

[24:5]  sn See the note on Lev 5:11.

[25:9]  ²⁸ 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).

[25:36]  ²⁹ tn The meaning of the terms rendered “interest” and “profit” is much debated (see the summaries in P. J. Budd, Leviticus [NCBC], 354-55 and B. A. Levine, Leviticus [JPSTC], 178). Verse 37, however, suggests that the first refers to a percentage of money and the second percentage of produce (see J. E. Hartley, Leviticus [WBC], 421).

[25:36]  ³⁰ tn In form the Hebrew term וְחֵי (vÿkhey, “shall live”) is the construct plural noun (i.e., “the life of”), but here it is used as the finite verb (cf. v. 35 and GKC 218 §76.i).

[27:16]  ³¹ tn Heb “a conversion value shall be to the mouth of its seed.”

[27:16]  ³² tn Heb “seed of a homer of barley in fifty shekels of silver.”

[27:23]  ³³ tn Heb “give” (so KJV, ASV, NASB, NLT).