Imamat 2:5

2:5 If your offering is a grain offering made on the griddle, it must be choice wheat flour mixed with olive oil, unleavened.

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 3:1

Peace Offering Regulations: Animal from the Herd

3:1 “‘Now if his offering is a peace offering sacrifice, ²  if he presents an offering from the herd, he must present before the Lord a flawless male or a female. ³ 

Imamat 4:13-14

For the Whole Congregation

4:13 “‘If the whole congregation of Israel strays unintentionally ⁴  and the matter is not noticed by ⁵  the assembly, and they violate one of the Lord’s commandments, which must not be violated, ⁶  so they become guilty, 4:14 the assembly must present a young bull for a sin offering when the sin they have committed ⁷  becomes known. They must bring it before the Meeting Tent,

Imamat 4:27-28

For the Common Person

4:27 “‘If an ordinary individual ⁸  sins by straying unintentionally ⁹  when he violates one of the Lord’s commandments which must not be violated, ¹⁰  and he pleads guilty 4:28 or his sin that he committed ¹¹  is made known to him, ¹²  he must bring a flawless female goat ¹³  as his offering for the sin ¹⁴  that he committed.

Imamat 5:3

5:3 or when he touches human uncleanness with regard to anything by which he can become unclean, ¹⁵  even if he did not realize it, but he himself has later come to know it and is guilty;

Imamat 6:28

6:28 Any clay vessel it is boiled in must be broken, and if it was boiled in a bronze vessel, then that vessel ¹⁶  must be rubbed out and rinsed in water.

Imamat 7:16

7:16 “‘If his offering is a votive or freewill sacrifice, ¹⁷  it may be eaten on the day he presents his sacrifice, and also the leftovers from it may be eaten on the next day, ¹⁸ 

Imamat 7:20

7:20 The person who eats meat from the peace offering sacrifice which belongs to the Lord while his uncleanness persists ¹⁹  will be cut off from his people. ²⁰ 

Imamat 8:35

8:35 You must reside at the entrance of the Meeting Tent day and night for seven days and keep the charge of the Lord so that you will not die, for this is what I have been commanded.”

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, ²¹ 

Imamat 11:33-35

11:33 As for any clay vessel they fall into, ²²  everything in it ²³  will become unclean and you must break it. 11:34 Any food that may be eaten which becomes soaked with water ²⁴  will become unclean. Anything drinkable ²⁵  in any such vessel will become unclean. ²⁶  11:35 Anything their carcass may fall on will become unclean. An oven or small stove must be smashed to pieces; they are unclean, and they will stay unclean ²⁷  to you.

Imamat 12:2

12:2 “Tell the Israelites, ‘When a woman produces offspring ²⁸  and bears a male child, ²⁹  she will be unclean seven days, as she is unclean during the days of her menstruation. ³⁰ 

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 13:7

13:7 If, however, the scab is spreading further ³⁶  on the skin after he has shown himself to the priest for his purification, then he must show himself to the priest a second time.

Imamat 13:11-12

13:11 it is a chronic ³⁷  disease on the skin of his body, ³⁸  so the priest is to pronounce him unclean. ³⁹  The priest ⁴⁰  must not merely quarantine him, for he is unclean. ⁴¹  13:12 If, however, the disease breaks out ⁴²  on the skin so that the disease covers all the skin of the person with the infection ⁴³  from his head to his feet, as far as the priest can see, ⁴⁴ 

Imamat 13:27-28

13:27 The priest must then examine it on the seventh day, and if it is spreading further ⁴⁵  on the skin, then the priest is to pronounce him unclean. It is a diseased infection. ⁴⁶  13:28 But if the bright spot stays in its place, has not spread on the skin, ⁴⁷  and it has faded, then it is the swelling of the burn, so the priest is to pronounce him clean, ⁴⁸  because it is the scar of the burn.

Imamat 13:30

13:30 the priest is to examine the infection, ⁴⁹  and if ⁵⁰  it appears to be deeper than the skin ⁵¹  and the hair in it is reddish yellow and thin, then the priest is to pronounce the person unclean. ⁵²  It is scall, ⁵³  a disease of the head or the beard. ⁵⁴ 

Imamat 13:37

13:37 If, as far as the priest can see, the scall has stayed the same ⁵⁵  and black hair has sprouted in it, the scall has been healed; the person is clean. So the priest is to pronounce him clean. ⁵⁶ 

Imamat 13:56-58

13:56 But if the priest has examined it and ⁵⁷  the infection has faded after it has been washed, he is to tear it out of ⁵⁸  the garment or the leather or the warp or the woof. 13:57 Then if ⁵⁹  it still appears again in the garment or the warp or the woof, or in any article of leather, it is an outbreak. Whatever has the infection in it you must burn up in the fire. 13:58 But the garment or the warp or the woof or any article of leather which you wash and infection disappears from it ⁶⁰  is to be washed a second time and it will be clean.”

Imamat 14:37

14:37 He is to examine the infection, and if ⁶¹  the infection in the walls of the house consists of yellowish green or reddish eruptions, ⁶²  and it appears to be deeper than the surface of the wall, ⁶³ 

Imamat 14:44

14:44 the priest is to come and examine it, and if ⁶⁴  the infection has spread in the house, it is a malignant disease in the house. It is unclean.

Imamat 14:48

14:48 “If, however, the priest enters ⁶⁵  and examines it, and the ⁶⁶  infection has not spread in the house after the house has been replastered, then the priest is to pronounce the house clean because the infection has been healed.

Imamat 15:11

15:11 Anyone whom the man with the discharge touches without having rinsed his hands in water ⁶⁷  must wash his clothes, bathe in water, and be unclean until evening.

Imamat 15:13

Purity Regulations for Male Bodily Discharges

15:13 “‘When the man with the discharge becomes clean from his discharge he is to count off for himself seven days for his purification, and he must wash his clothes, bathe in fresh water, ⁶⁸  and be clean.

Imamat 15:18-19

15:18 When a man has sexual intercourse with a woman and there is a seminal emission, ⁶⁹  they must bathe in water and be unclean until evening.

Female Bodily Discharges

15:19 “‘When a woman has a discharge ⁷⁰  and her discharge is blood from her body, ⁷¹  she is to be in her menstruation ⁷²  seven days, and anyone who touches her will be unclean until evening.

Imamat 15:31

Summary of Purification Regulations for Bodily Discharges

15:31 “‘Thus you ⁷³  are to set the Israelites apart from their impurity so that they ⁷⁴  do not die in their impurity by defiling my tabernacle which is in their midst.

Imamat 19:8-9

19:8 and the one who eats it will bear his punishment for iniquity ⁷⁵  because he has profaned ⁷⁶  what is holy to the Lord. ⁷⁷  That person will be cut off from his people. ⁷⁸ 

Leaving the Gleanings

19:9 “‘When you gather in the harvest ⁷⁹  of your land, you must not completely harvest the corner of your field, ⁸⁰  and you must not gather up the gleanings of your harvest.

Imamat 19:15

Justice, Love, and Propriety

19:15 “‘You ⁸¹  must not deal unjustly in judgment: ⁸²  you must neither show partiality to the poor nor honor the rich. ⁸³  You must judge your fellow citizen fairly. ⁸⁴ 

Imamat 19:23

The Produce of Fruit Trees

19:23 “‘When you enter the land and plant any fruit tree, ⁸⁵  you must consider its fruit to be forbidden. ⁸⁶  Three years it will be forbidden to you; ⁸⁷  it must not be eaten.

Imamat 20:13

20:13 If a man has sexual intercourse with a male as one has sexual intercourse with a woman, ⁸⁸  the two of them have committed an abomination. They must be put to death; their blood guilt is on themselves.

Imamat 21:12

21:12 He must not go out from the sanctuary and must not profane ⁸⁹  the sanctuary of his God, because the dedication of the anointing oil of his God is on him. I am the Lord.

Imamat 22:11

22:11 but if a priest buys a person with his own money, ⁹⁰  that person ⁹¹  may eat the holy offerings, ⁹²  and those born in the priest’s ⁹³  own house may eat his food. ⁹⁴ 

Imamat 22:14

22:14 “‘If a man eats a holy offering by mistake, ⁹⁵  he must add one fifth to it and give the holy offering to the priest. ⁹⁶ 

Imamat 22:23

22:23 As for an ox ⁹⁷  or a sheep with a limb too long or stunted, ⁹⁸  you may present it as a freewill offering, but it will not be acceptable for a votive offering. ⁹⁹ 

Imamat 24:15-16

24:15 Moreover, ¹⁰⁰  you are to tell the Israelites, ‘If any man curses his God ¹⁰¹  he will bear responsibility for his sin, 24:16 and one who misuses ¹⁰²  the name of the Lord must surely be put to death. The whole congregation must surely stone him, whether he is a foreigner or a native citizen; when he misuses the Name he must be put to death.

Imamat 25:20

25:20 If you say, ‘What will we eat in the seventh year if we do not sow and gather our produce?’

Imamat 25:25

25:25 “‘If your brother becomes impoverished and sells some of his property, his near redeemer is to come to you and redeem what his brother sold. ¹⁰³ 

Imamat 25:29-30

Release of Houses

25:29 “‘If a man sells a residential house in a walled city, ¹⁰⁴  its right of redemption must extend ¹⁰⁵  until one full year from its sale; ¹⁰⁶  its right of redemption must extend to a full calendar year. ¹⁰⁷  25:30 If it is not redeemed before the full calendar year is ended, ¹⁰⁸  the house in the walled city ¹⁰⁹  will belong without reclaim ¹¹⁰  to the one who bought it throughout his generations; it will not revert in the jubilee.

Imamat 25:35

Debt and Slave Regulations

25:35 “‘If your brother ¹¹¹  becomes impoverished and is indebted to you, ¹¹²  you must support ¹¹³  him; he must live ¹¹⁴  with you like a foreign resident. ¹¹⁵ 

Imamat 25:49

25:49 or his uncle or his cousin ¹¹⁶  may redeem him, or anyone of the rest of his blood relatives – his family ¹¹⁷  – may redeem him, or if ¹¹⁸  he prospers he may redeem himself.

Imamat 25:53

25:53 He must be with the one who bought him ¹¹⁹  like a yearly hired worker. ¹²⁰  The one who bought him ¹²¹  must not rule over him harshly in your sight.

Imamat 26:15

26:15 if you reject my statutes and abhor my regulations so that you do not keep ¹²²  all my commandments and you break my covenant –

Imamat 26:21

26:21 “‘If you walk in hostility against me ¹²³  and are not willing to obey me, I will increase your affliction ¹²⁴  seven times according to your sins.

Imamat 26:41

26:41 (and I myself will walk in hostility against them and bring them into the land of their enemies), and ¹²⁵  then their uncircumcised hearts become humbled and they make up for ¹²⁶  their iniquity,

Imamat 27:9-11

Redemption of Vowed Animals

27:9 “‘If what is vowed is a kind of animal from which an offering may be presented ¹²⁷  to the Lord, anything which he gives to the Lord from this kind of animal ¹²⁸  will be holy. 27:10 He must not replace or exchange it, good for bad or bad for good, and if he does indeed exchange one animal for another animal, then both the original animal ¹²⁹  and its substitute will be holy. 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 27:14

Redemption of Vowed Houses

27:14 “‘If a man consecrates his house as holy to the Lord, the priest will establish its conversion value, whether good or bad. Just as the priest establishes its conversion value, thus it will stand. ¹³⁰ 

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, ¹³¹  a homer of barley seed being priced at fifty shekels of silver. ¹³² 

Imamat 27:18-19

27:18 but if ¹³³  he consecrates his field after the jubilee, the priest will calculate the price ¹³⁴  for him according to the years that are left until the next jubilee year, and it will be deducted from the conversion value. 27:19 If, however, the one who consecrated the field redeems it, ¹³⁵  he must add to it one fifth of the conversion price ¹³⁶  and it will belong to him. ¹³⁷ 

Imamat 27:33

27:33 The owner ¹³⁸  must not examine the animals to distinguish between good and bad, and he must not exchange it. If, however, he does exchange it, ¹³⁹  both the original animal ¹⁴⁰  and its substitute will be holy. ¹⁴¹  It must not be redeemed.’”

[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.”

[3:1]  ² sn The peace offering sacrifice primarily enacted and practiced communion between God and man (and between the people of God). This was illustrated by the fact that the fat parts of the animal were consumed on the altar of the Lord but the meat was consumed by the worshipers in a meal before God. This is the only kind of offering in which common worshipers partook of the meat of the animal. When there was a series of offerings that included a peace offering (see, e.g., Lev 9:8-21, sin offerings, burnt offerings, and afterward the peace offerings in vv. 18-21), the peace offering was always offered last because it expressed the fact that all was well between God and his worshiper(s). There were various kinds of peace offerings, depending on the worship intended on the specific occasion. The “thank offering” expressed thanksgiving (e.g., Lev 7:11-15; 22:29-30), the “votive offering” fulfilled a vow (e.g., Lev 7:16-18; 22:21-25), and the “freewill offering” was offered as an expression of devotion and praise to God (e.g., Lev 7:16-18; 22:21-25). The so-called “ordination offering” was also a kind of peace offering that was used to consecrate the priests at their ordination (e.g., Exod 29:19-34; Lev 7:37; 8:22-32). See R. E. Averbeck, NIDOTTE 1:1066-73 and 4:135-43.

[3:1]  ³ tn Heb “if a male if a female, perfect he shall present it before the Lord.” The “or” in the present translation (and most other English versions) is not present in the Hebrew text here, but see v. 6 below.

[4:13]  ⁴ tn Heb “strays”; KJV “sin through ignorance.” The verb “strays” here is the verbal form of the noun in the expression “by straying” (see the note on Lev 4:2 above).

[4:13]  ⁵ tn Heb “is concealed from the eyes of”; NASB, NRSV, NLT “escapes the notice of.”

[4:13]  ⁶ tn Heb “and they do one from all the commandments of the Lord which must not be done” (cf. v. 2).

[4:14]  ⁷ tn Heb “and the sin which they committed on it becomes known”; KJV “which they have sinned against it.” The Hebrew עָלֶיהָ (’aleha, “on it”) probably refers back to “one of the commandments” in v. 13 (J. Milgrom, Leviticus [AB], 1:243).

[4:27]  ⁸ tn Heb “an individual from the people of the land”; cf. NASB “anyone of the common people” (KJV, ASV both similar); NAB “a private person.”

[4:27]  ⁹ tn Heb “If one person sins by straying, from the people of the land.” See Lev 4:2 for a note on “straying.”

[4:27]  ¹⁰ tn Heb “by doing it, one from the commandments of the Lord which must not be done.”

[4:28]  ¹¹ tn Heb “or his sin which he sinned is made known to him”; cf. NCV “when that person learns about his sin.”

[4:28]  ¹² tn Lev 4:27b-28a is essentially the same as 4:22b-23a (see the notes there).

[4:28]  ¹³ tn Heb “a she-goat of goats, a female without defect”; NAB “an unblemished she-goat.”

[4:28]  ¹⁴ tn Heb “on his sin.”

[5:3]  ¹⁵ tn Heb “or if he touches uncleanness of mankind to any of his uncleanness which he becomes unclean in it.”

[6:28]  ¹⁶ tn Heb “it”; the words “that vessel” are supplied in the translation to clarify the referent.

[7:16]  ¹⁷ tn For the distinction between votive and freewill offerings see the note on Lev 22:23 and the literature cited there.

[7:16]  ¹⁸ tn Heb “and on the next day and the left over from it shall be eaten.”

[7:20]  ¹⁹ tn Heb “and his unclean condition is on him.”

[7:20]  ²⁰ sn The exact meaning of this penalty clause is not certain. It could mean that he will be executed, whether by God or by man, he will be excommunicated from sanctuary worship and/or community benefits (cf. TEV, CEV), or his line will be terminated by God (i.e., extirpation), etc. See J. E. Hartley, Leviticus (WBC), 100; J. Milgrom, Leviticus (AB), 1:457-60; and B. A. Levine, Leviticus (JPSTC), 241-42 for further discussion.

[10:9]  ²¹ 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).

[11:33]  ²² tn Heb “And any earthenware vessel which shall fall from them into its midst.”

[11:33]  ²³ tn Heb “all which is in its midst.”

[11:34]  ²⁴ tn Heb “which water comes on it.”

[11:34]  ²⁵ tn Heb “any drink which may be drunk”; NASB “any liquid which may be drunk”; NLT “any beverage that is in such an unclean container.”

[11:34]  ²⁶ tn This half of the verse assumes that the unclean carcass has fallen into the food or drink (cf. v. 33 and also vv. 35-38).

[11:35]  ²⁷ tn Heb “be unclean.”

[12:2]  ²⁸ tn Heb “produces seed” (Hiphil of זָרַע, zara’; used only elsewhere in Gen 1:11-12 for plants “producing” their own “seed”), referring to the process of childbearing as a whole, from conception to the time of birth (H. D. Preuss, TDOT 4:144; cf. J. E. Hartley, Leviticus [WBC], 164-65; and J. Milgrom, Leviticus [AB], 1:742-43). Smr and LXX have Niphal “be impregnated” (see, e.g., Num 5:28); note KJV “If a woman have conceived seed” (cf. ASV, NAB, NRSV; also NIV, NLT “becomes pregnant”).

[12:2]  ²⁹ sn The regulations for the “male child” in vv. 2-4 contrast with those for the “female child” in v. 5 (see the note there).

[12:2]  ³⁰ tn Heb “as the days of the menstrual flow [nom.] of her menstruating [q. inf.] she shall be unclean” (R. E. Averbeck, NIDOTTE 1:925-26; the verb appears only in this verse in the OT). Cf. NASB “as in the days of her menstruation”; NLT “during her menstrual period”; NIV “during her monthly period.”

[12:2]  sn See Lev 15:19-24 for the standard purity regulations for a woman’s menstrual period.

[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.”

[13:7]  ³⁶ tn Heb “And if spreading [infinitive absolute] it spreads [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.

[13:11]  ³⁷ tn The term rendered here “chronic” is a Niphal participle meaning “grown old” (HALOT 448 s.v. II ישׁן nif.2). The idea is that this is an old enduring skin disease that keeps on developing or recurring.

[13:11]  ³⁸ tn Heb “in the skin of his flesh” as opposed to the head or the beard (v. 29; cf. v. 2 above).

[13:11]  ³⁹ tn This is the declarative Piel of the verb טָמֵא (tame’, cf. the note on v. 3 above).

[13:11]  ⁴⁰ tn Heb “he”; the referent (the priest) has been specified in the translation for clarity.

[13:11]  ⁴¹ sn Instead of just the normal quarantine isolation, this condition calls for the more drastic and enduring response stated in Lev 13:45-46. Raw flesh, of course, sometimes oozes blood to one degree or another, and blood flows are by nature impure (see, e.g., Lev 12 and 15; cf. J. E. Hartley, Leviticus [WBC], 191).

[13:12]  ⁴² tn Heb “And if spreading [infinitive absolute] it spreads out [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.

[13:12]  ⁴³ tn Heb “all the skin of the infection,” but see v. 4 above.

[13:12]  ⁴⁴ tn Heb “to all the appearance of the eyes of the priest.”

[13:27]  ⁴⁵ tn Heb “is indeed spreading.”

[13:27]  ⁴⁶ tn For the rendering “diseased infection” see the note on v. 2 above.

[13:28]  ⁴⁷ tn Heb “and if under it the bright spot stands, it has not spread in the skin.”

[13:28]  ⁴⁸ tn This is the declarative Piel of the verb טָהֵר (taher; cf. the note on v. 6 above).

[13:30]  ⁴⁹ tn Heb “and the priest shall see the infection.”

[13:30]  ⁵⁰ tn Heb “and behold.”

[13:30]  ⁵¹ tn Heb “its appearance is deep ‘from’ (comparative מִן, min, “deeper than”) the skin.”

[13:30]  ⁵² tn This is the declarative Piel of the verb טָמֵא (tame’; cf. the note on v. 3 above).

[13:30]  ⁵³ tn The exact identification of this disease is unknown. Cf. KJV “dry scall”; NASB “a scale”; NIV, NCV, NRSV “an itch”; NLT “a contagious skin disease.” For a discussion of “scall” disease in the hair, which is a crusty scabby disease of the skin under the hair that also affects the hair itself, see J. E. Hartley, Leviticus (WBC), 192-93, and J. Milgrom, Leviticus (AB), 1:793-94. The Hebrew word rendered “scall” (נֶתֶק, neteq) is related to a verb meaning “to tear; to tear out; to tear apart.” It may derive from the scratching and/or the tearing out of the hair or the scales of the skin in response to the itching sensation caused by the disease.

[13:30]  ⁵⁴ tn Heb “It is scall. It is the disease of the head or the beard.”

[13:37]  ⁵⁵ tn Heb “and if in his eyes the infection has stood.”

[13:37]  ⁵⁶ tn This is the declarative Piel of the verb טָהֵר (taher, cf. the note on v. 6 above).

[13:56]  ⁵⁷ tn Heb “And if the priest saw and behold….”

[13:56]  ⁵⁸ tn Heb “and he shall tear it from.”

[13:57]  ⁵⁹ tn Heb “And if”; NIV, NCV “But if”; NAB “If, however.”

[13:58]  ⁶⁰ tn Heb “and the infection turns aside from them.”

[14:37]  ⁶¹ tn Heb “and behold” (so KJV, ASV).

[14:37]  ⁶² tn For “yellowish green and reddish” see Lev 13:49. The Hebrew term translated “eruptions” occurs only here and its meaning is uncertain. For a detailed summary of the issues and views see J. Milgrom, Leviticus (AB), 1:870. The suggestions include, among others: (1) “depressions” from Hebrew שׁקע (“sink”) or קער as the root of the Hebrew term for “bowl” (LXX, Targums, NAB, NASB, NIV; see also B. A. Levine, Leviticus [JPSTC], 90), (2) “streaks” (ASV, NJPS), (3) and “eruptions” as a loan-word from Egyptian sqr r rwtj (“eruption; rash”); cf. Milgrom, 870; J. E. Hartley, Leviticus (WBC), 198-99. The latter view is taken here.

[14:37]  ⁶³ tn The Hebrew term קִיר (qir,“wall”) refers to the surface of the wall in this case, which normally consisted of a coating of plaster made of limestone and sand (see HALOT 1099 s.v. קִיר 1.a; J. Milgrom, Leviticus [AB], 1:871; J. E. Hartley, Leviticus [WBC], 199).

[14:44]  ⁶⁴ tn Heb “and behold” (so KJV, ASV); NASB “If he sees that the mark has indeed spread.”

[14:48]  ⁶⁵ tn Heb “And if the priest entering [infinitive absolute] enters [finite verb]” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.

[14:48]  ⁶⁶ tn Heb “and behold” (so KJV, ASV); NASB “and the mark has not indeed spread.”

[15:11]  ⁶⁷ tn Heb “And all who the man with the discharge touches in him and his hands he has not rinsed in water.”

[15:13]  ⁶⁸ tn For the expression “fresh water” see the note on Lev 14:5 above.

[15:18]  ⁶⁹ tn Heb “And a woman who a man lies with her a lying of seed.”

[15:19]  ⁷⁰ tn See the note on Lev 15:2 above.

[15:19]  ⁷¹ tn Heb “blood shall be her discharge in her flesh.” The term “flesh” here refers euphemistically to the female sexual area (cf. the note on v. 2 above).

[15:19]  ⁷² tn See the note on Lev 12:2 and R. E. Averbeck, NIDOTTE 1:925-27.

[15:31]  ⁷³ tn Heb “And you shall.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here (cf. KJV, ASV, NASB, NCV, NRSV).

[15:31]  ⁷⁴ tn Heb “and they.” Here the Hebrew conjunction ו (vav, “and”) indicates a negative purpose (“lest,” so NAB, NASB).

[19:8]  ⁷⁵ tn See the note on Lev 17:16 above.

[19:8]  ⁷⁶ sn Regarding “profaned,” see the note on Lev 10:10 above.

[19:8]  ⁷⁷ tn Heb “the holiness of the Lord.”

[19:8]  ⁷⁸ sn On the “cut off” penalty see the note on Lev 7:20.

[19:9]  ⁷⁹ tn Heb “And in your harvesting the harvest.”

[19:9]  ⁸⁰ tn Heb “you shall not complete the corner of your field to harvest.”

[19:15]  ⁸¹ tc Smr has the singular rather than the plural “you” of the MT, which brings this verb form into line with the ones surrounding it.

[19:15]  ⁸² tn Heb “You shall not do injustice in judgment” (NASB similar); cf. NIV “do not pervert justice.”

[19:15]  ⁸³ tn Heb “You shall not lift up faces of poor [people] and you shall not honor faces of great.”

[19:15]  ⁸⁴ tn Heb “In righteousness you shall judge your fellow citizen.”

[19:23]  ⁸⁵ tn Heb “tree of food”; KJV, ASV, NASB, NRSV “trees for food.”

[19:23]  ⁸⁶ tn Heb “you shall circumcise its fruit [as] its foreskin,” taking the fruit to be that which is to be removed and, therefore, forbidden. Since the fruit is uncircumcised it is forbidden (see J. E. Hartley, Leviticus [WBC], 306, and esp. B. A. Levine, Leviticus [JPSTC], 131-32).

[19:23]  ⁸⁷ tn Heb “it shall be to you uncircumcised.”

[20:13]  ⁸⁸ tn Heb “[as the] lyings of a woman.” The specific reference here is to homosexual intercourse between males.

[21:12]  ⁸⁹ sn Regarding “profane,” see the note on Lev 10:10 above.

[22:11]  ⁹⁰ tn Heb “and a priest, if he buys a person, the property of his silver.”

[22:11]  ⁹¹ tn Heb “he”; the referent (the person whom the priest has purchased) has been specified in the translation for clarity.

[22:11]  ⁹² tn Heb “eat it”; the referent (the holy offerings) has been specified in the translation for clarity.

[22:11]  ⁹³ tn Heb “his”; the referent (the priest) has been specified in the translation for clarity.

[22:11]  ⁹⁴ 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.

[22:14]  ⁹⁵ 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]  ⁹⁶ 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.

[22:23]  ⁹⁷ tn Heb “And an ox.”

[22:23]  ⁹⁸ tn Heb “and stunted” (see HALOT 1102 s.v. I קלט).

[22:23]  ⁹⁹ sn The freewill offering was voluntary, so the regulations regarding it were more relaxed. Once a vow was made, the paying of it was not voluntary (see B. A. Levine, Leviticus [JPSTC], 151-52, for very helpful remarks on this verse).

[24:15]  ¹⁰⁰ tn Heb “And.”

[24:15]  ¹⁰¹ sn See the note on v. 11 above and esp. Exod 22:28 [27 HT].

[24:16]  ¹⁰² sn See the note on v. 11 above.

[25:25]  ¹⁰³ tn Heb “the sale of his brother.”

[25:29]  ¹⁰⁴ tn Heb “a house of a residence of a walled city.”

[25:29]  ¹⁰⁵ tn Heb “shall be.”

[25:29]  ¹⁰⁶ tn Heb “of its sale.”

[25:29]  ¹⁰⁷ tn Heb “days its right of redemption shall be” (see B. A. Levine, Leviticus [JPSTC], 176).

[25:30]  ¹⁰⁸ tn Heb “until fulfilling to it a complete year.’

[25:30]  ¹⁰⁹ tn Heb “the house which [is] in the city which to it [is] a wall.” The Kethib has לֹא (lo’, “no, not”) rather than לוֹ (lo, “to it”) which is the Qere.

[25:30]  ¹¹⁰ tn See the note on v. 23 above.

[25:35]  ¹¹¹ tn It is not clear to whom this refers. It is probably broader than “sibling” (cf. NRSV “any of your kin”; NLT “any of your Israelite relatives”) but some English versions take it to mean “fellow Israelite” (so TEV; cf. NAB, NIV “countrymen”) and others are ambiguous (cf. CEV “any of your people”).

[25:35]  ¹¹² tn Heb “and his hand slips with you.”

[25:35]  ¹¹³ tn Heb “strengthen”; NASB “sustain.”

[25:35]  ¹¹⁴ tn The form וָחַי (vakhay, “and shall live”) looks like the adjective “living,” but the MT form is simply the same verb written as a double ayin verb (see HALOT 309 s.v. חיה qal, and GKC 218 §76.i; cf. Lev 18:5).

[25:35]  ¹¹⁵ tn Heb “a foreigner and resident,” which is probably to be combined (see B. A. Levine, Leviticus [JPSTC], 170-71).

[25:49]  ¹¹⁶ tn Heb “the son of his uncle.”

[25:49]  ¹¹⁷ tn Heb “or from the remainder of his flesh from his family.”

[25:49]  ¹¹⁸ tc The LXX, followed by the Syriac, actually has “if,” which is not in the MT.

[25:53]  ¹¹⁹ tn Heb “be with him”; the referent (the one who bought him) has been specified in the translation for clarity.

[25:53]  ¹²⁰ tn Heb “As a hired worker year in year.”

[25:53]  ¹²¹ tn Heb “He”; the referent (the one who bought him) has been specified in the translation for clarity.

[26:15]  ¹²² tn Heb “to not do.”

[26:21]  ¹²³ tn Heb “hostile with me,” but see the added preposition בְּ (bet) on the phrase “in hostility” in v. 24 and 27.

[26:21]  ¹²⁴ tn Heb “your blow, stroke”; cf. TEV “punishment”; NLT “I will inflict you with seven more disasters.”

[26:41]  ¹²⁵ tn Heb “or then,” although the LXX has “then” and the Syriac “and then.”

[26:41]  ¹²⁶ tn Heb “and then they make up for.” On the verb “make up for” see the note on v. 34 above.

[27:9]  ¹²⁷ tn Heb “which they may present from it an offering.” The plural active verb is sometimes best rendered in the passive (GKC 460 §144.f, g). Some medieval Hebrew mss, Smr, a ms of the Targum, and the Vulgate all have the singular verb instead (cf. similarly v. 11).

[27:9]  ¹²⁸ tn Heb “from it.” The masculine suffix “it” here is used for the feminine in the MT, but one medieval Hebrew ms, some mss of Smr, the LXX, and the Syriac have the feminine. The referent (this kind of animal) has been specified in the translation for clarity.

[27:10]  ¹²⁹ tn Heb “it and its substitute.” The referent (the original animal offered) has been specified in the translation for clarity.

[27:14]  ¹³⁰ tn The expression “it shall stand” may be a technical term for “it shall be legally valid”; cf. NLT “assessment will be final.”

[27:16]  ¹³¹ tn Heb “a conversion value shall be to the mouth of its seed.”

[27:16]  ¹³² tn Heb “seed of a homer of barley in fifty shekels of silver.”

[27:18]  ¹³³ tn Heb “And if.” The Hebrew conjunction ו (vav, “and”) can be considered to have adversative force here.

[27:18]  ¹³⁴ tn Heb “the silver.”

[27:19]  ¹³⁵ 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]  ¹³⁶ tn Heb “the silver of the conversion value.”

[27:19]  ¹³⁷ 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).

[27:33]  ¹³⁸ tn Heb “he”; the referent (the owner of the animal) has been specified in the translation for clarity.

[27:33]  ¹³⁹ tn Heb “And if exchanging [infinitive absolute] he exchanges it [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.

[27:33]  ¹⁴⁰ tn Heb “it and its substitute.” The referent (the original animal offered) has been specified in the translation for clarity.

[27:33]  ¹⁴¹ tn Heb “it shall be and its substitute shall be holy.”