Imamat 2:2

2:2 Then he must bring it to the sons of Aaron, the priests, and the priest ¹  must scoop out from there a handful of its choice wheat flour and some of its olive oil in addition to all of its frankincense, and the priest must offer its memorial portion ²  up in smoke on the altar – it is ³  a gift of a soothing aroma to the Lord.

Imamat 5:19

5:19 It is a guilt offering; he was surely guilty before the Lord.”

Imamat 8:30

Anointing Aaron, his Sons, and their Garments

8:30 Then Moses took some of the anointing oil and some of the blood which was on the altar and sprinkled it on Aaron and his garments, and on his sons and his sons’ garments with him. So he consecrated Aaron, his garments, and his sons and his sons’ garments with him.

Imamat 10:1

Nadab and Abihu

10:1 Then ⁴  Aaron’s sons, Nadab and Abihu, each took his fire pan and put fire in it, set incense on it, and presented strange fire ⁵  before the Lord, which he had not commanded them to do.

Imamat 13:14

13:14 But whenever raw flesh appears in it ⁶  he will be unclean,

Imamat 13:25

13:25 the priest must examine it, ⁷  and if ⁸  the hair has turned white in the bright spot and it appears to be deeper than the skin, ⁹  it is a disease that has broken out in the burn. ¹⁰  The priest is to pronounce the person unclean. ¹¹  It is a diseased infection. ¹² 

Imamat 13:32

13:32 The priest must then examine the infection on the seventh day, and if ¹³  the scall has not spread, there is no reddish yellow hair in it, and the scall does not appear to be deeper than the skin, ¹⁴ 

Imamat 13:35

13:35 If, however, the scall spreads further ¹⁵  on the skin after his purification,

Imamat 14:8

The Seven Days of Purification

14:8 “The one being cleansed ¹⁶  must then wash his clothes, shave off all his hair, and bathe in water, and so be clean. ¹⁷  Then afterward he may enter the camp, but he must live outside his tent seven days.

Imamat 15:9

15:9 Any means of riding ¹⁸  the man with a discharge rides on will be unclean.

Imamat 16:24

16:24 Then he must bathe his body in water in a holy place, put on his clothes, and go out and make his burnt offering and the people’s burnt offering. So he is to make atonement ¹⁹  on behalf of himself and the people. ²⁰ 

Imamat 20:1

Prohibitions against Illegitimate Family Worship

20:1 The Lord spoke to Moses:

Imamat 20:17

20:17 “‘If a man has sexual intercourse with ²¹  his sister, whether the daughter of his father or his mother, so that he sees her nakedness and she sees his nakedness, it is a disgrace. They must be cut off in the sight of the children of their people. ²²  He has exposed his sister’s nakedness; he will bear his punishment for iniquity. ²³ 

Imamat 20:25

20:25 Therefore you must distinguish ²⁴  between the clean animal and the unclean, and between the unclean bird and the clean, and you must not make yourselves detestable by means of an animal or bird or anything that creeps on the ground – creatures ²⁵  I have distinguished for you as unclean. ²⁶ 

Imamat 21:10

Rules for the High Priest

21:10 “‘The high ²⁷  priest – who is greater than his brothers, on whose head the anointing oil is poured, who has been ordained ²⁸  to wear the priestly garments – must neither dishevel the hair of his head nor tear his garments. ²⁹ 

Imamat 22:17

Regulations for Offering Votive and Freewill Offerings

22:17 The Lord spoke to Moses:

Imamat 22:22

22:22 “‘You must not present to the Lord something blind, or with a broken bone, or mutilated, or with a running sore, ³⁰  or with a festering eruption, or with a feverish rash. ³¹  You must not give any of these as a gift ³²  on the altar to the Lord.

Imamat 23:33

The Festival of Booths

23:33 The Lord spoke to Moses:

Imamat 24:13

24:13 Then the Lord spoke to Moses:

Imamat 26:44-45

26:44 In spite of this, however, when they are in the land of their enemies I will not reject them and abhor them to make a complete end of them, to break my covenant with them, for I am the Lord their God. 26:45 I will remember for them the covenant with their ancestors ³³  whom I brought out from the land of Egypt in the sight of the nations to be their God. I am the Lord.’”

[2:2]  ¹ tn Heb “and he”; the referent has been specified in the translation for clarity. The syntax is strange here and might suggest that it was the offerer who scooped out a handful of the grain offering for the memorial portion (G. J. Wenham, Leviticus [NICOT], 66), but based on v. 9 below it should be understood that it was the priest who performed this act (see, e.g., NRSV “After taking from it a handful of the choice flour and oil…the priest shall…”; see also J. Milgrom, Leviticus [AB], 1:177, 181 and J. E. Hartley, Leviticus [WBC], 30).

[2:2]  ² sn The “memorial portion” (אַזְכָרָה, ’azkharah) was the part of the grain offering that was burnt on the altar (see the previous clause), as opposed to the remainder, which was normally consumed by the priests (v. 3; see the full regulations in Lev 6:14-23[7-16]). It was probably intended to call to mind (i.e., memorialize) before the Lord the reason for the presentation of the particular offering (see the remarks in R. E. Averbeck, NIDOTTE 1:335-39).

[2:2]  ³ tn The words “it is” have been supplied. See the notes on Lev 1:9 and 2:3. There is no text critical problem here, but the syntax suggests the same translation.

[10:1]  ⁴ tn Although it has been used elsewhere in this translation as an English variation from the ubiquitous use of vav in Hebrew, in this instance “then” as a rendering for vav is intended to show that the Nadab and Abihu catastrophe took place on the inauguration day described in Lev 9. The tragic incident in Lev 10 happened in close temporal connection to the Lord’s fire that consumed the offerings at the end of Lev 9. Thus, for example, the “sin offering” male goat referred to in Lev 10:16-19 is the very one referred to in Lev 9:15.

[10:1]  ⁵ tn The expression “strange fire” (אֵשׁ זָרָה, ’esh zarah) seems imprecise (cf. NAB “profane fire”; NIV “unauthorized fire”; NRSV “unholy fire”; NLT “a different kind of fire”) and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from someplace other than the burnt offering altar (i.e., “unauthorized coals” according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. “unauthorized person” אִישׁ זָר (’ish zar) in Num 16:40 [17:5 HT], NASB “layman”), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against “strange incense” קְטֹרֶת זָרָה (qÿtoreh zarah) on the incense altar and the possible connection to Exod 30:34-38), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1-2).

[13:14]  ⁶ tn Heb “and in the day of there appears in it living flesh.” Some English versions render this as “open sores” (cf. NCV, TEV, NLT).

[13:25]  ⁷ tn Heb “and the priest shall see it.”

[13:25]  ⁸ tn Heb “and behold” (so KJV, ASV).

[13:25]  ⁹ tn Heb “and its appearance is deep ‘from’ [comparative מִן (min) meaning ‘deeper than’] the skin.”

[13:25]  ¹⁰ tn Heb “it is a disease. In the burn it has broken out.”

[13:25]  ¹¹ tn This is the declarative Piel of the verb טָמֵא (tame’; cf. the note on v. 3 above).

[13:25]  ¹² tn For the rendering “diseased infection” see the note on v. 2 above.

[13:32]  ¹³ tn Heb “and behold” (so KJV, ASV).

[13:32]  ¹⁴ tn Heb “and the appearance of the scall is not deep ‘from’ (comparative מִן, min, meaning “deeper than”) the skin.”

[13:35]  ¹⁵ tn Heb “And if spreading (infinitive absolute) it spreads further (finite verb).” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.

[14:8]  ¹⁶ tn Heb “the one cleansing himself” (i.e., Hitpael participle of טָהֵר [taher, “to be clean”]).

[14:8]  ¹⁷ tn Heb “and he shall be clean” (so ASV). The end result of the ritual procedures in vv. 4-7 and the washing and shaving in v. 8a is that the formerly diseased person has now officially become clean in the sense that he can reenter the community (see v. 8b; contrast living outside the community as an unclean diseased person, Lev 13:46). There are, however, further cleansing rituals and pronouncements for him to undergo in the tabernacle as outlined in vv. 10-20 (see Qal “be[come] clean” in vv. 9 and 20, Piel “pronounce clean” in v. 11, and Hitpael “the one being cleansed” in vv. 11, 14, 17, 18, and 19). Obviously, in order to enter the tabernacle he must already “be clean” in the sense of having access to the community.

[15:9]  ¹⁸ 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).

[16:24]  ¹⁹ tn Heb “And he shall make atonement.”

[16:24]  ²⁰ tn Heb “on behalf of himself and on behalf of the people.” After “on behalf of himself” the LXX adds the expected “and on behalf of his household” (cf. vv. 6, 11, and 17).

[20:17]  ²¹ tn Heb “takes.” The verb “to take” in this context means “to engage in sexual intercourse,” though some English versions translate it as “marry” (e.g., NIV, NCV, TEV, CEV).

[20:17]  ²² tn Regarding the “cut off” penalty, see the note on Lev 7:20.

[20:17]  ²³ tn See the note on Lev 17:16 above.

[20:25]  ²⁴ tn Heb “And you shall distinguish.” The verb is the same as “set apart” at the end of the previous verse. The fact that God had “set them apart” from the other peoples roundabout them called for them to “distinguish between” the clean and the unclean, etc.

[20:25]  ²⁵ tn The word “creatures” has been supplied in the translation to make it clear that the following relative clause modifies the animal, bird, or creeping thing mentioned earlier, and not the ground itself.

[20:25]  ²⁶ tc The MT has “to defile,” but Smr, LXX, and Syriac have “to uncleanness.”

[21:10]  ²⁷ tn The adjective “high” has been supplied in the translation for clarity, as in many English versions.

[21:10]  ²⁸ tn Heb “and he has filled his hand.” For this expression see the note on Lev 8:33.

[21:10]  ²⁹ tn Regarding these signs of mourning see the note on Lev 10:6. His head had been anointed (v. 10a) so it must not be unkempt (v. 10b), and his garments were special priestly garments (v. 10a) so he must not tear them (v. 10b). In the translation “garments” has been employed rather than “clothes” to suggest that the special priestly garments are referred to here; cf. NRSV “nor tear his vestments.”

[22:22]  ³⁰ tn Or perhaps “a wart” (cf. NIV; HALOT 383 s.v. יַבֶּלֶת, but see the remarks in J. E. Hartley, Leviticus [WBC], 358).

[22:22]  ³¹ sn See the note on Lev 21:20 above.

[22:22]  ³² sn This term for offering “gift” is explained in the note on Lev 1:9.

[26:45]  ³³ tn Heb “covenant of former ones.”

[26:45]  sn For similar expressions referring back to the ancestors who refused to follow the stipulations of the Mosaic covenant see, for example, Deut 19:14, Jer 11:10, and Ps 79:8 (see B. A. Levine, Leviticus [JPSTC], 192, and J. E. Hartley, Leviticus [WBC], 471).