Imamat 2:9

2:9 Then the priest must take up ¹  from the grain offering its memorial portion and offer it up in smoke on the altar – it is ²  a gift of a soothing aroma to the Lord.

Imamat 8:29

8:29 Finally, Moses took the breast and waved it as a wave offering before the Lord from the ram of ordination. It was Moses’ share just as the Lord had commanded Moses.

Imamat 20:26

20:26 You must be holy to me because I, the Lord, am holy, and I have set you apart from the other peoples to be mine.

Imamat 23:43

23:43 so that your future generations may know that I made the Israelites live in temporary shelters when I brought them out from the land of Egypt. I am the Lord your God.’”

Imamat 24:11

24:11 The Israelite woman’s son misused the Name and cursed, ³  so they brought him to Moses. (Now his mother’s name was Shelomith daughter of Dibri, of the tribe of Dan.)

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. ⁴ 

Imamat 25:55

25:55 because the Israelites are my own servants; ⁵  they are my servants whom I brought out from the land of Egypt. I am the Lord your God.

Imamat 26:13

26:13 I am the Lord your God who brought you out from the land of Egypt, from being their slaves, ⁶  and I broke the bars of your yoke and caused you to walk upright. ⁷ 

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, ⁸  a homer of barley seed being priced at fifty shekels of silver. ⁹ 

[2:9]  ¹ tn The Hebrew verb הֵרִים (herim, “to take up”; cf. NAB “lift”) is commonly used for setting aside portions of an offering (see, e.g., Lev 4:8-10 and R. E. Averbeck, NIDOTTE 4:335-36). A number of English versions employ the more normal English idiom “take out” here (e.g., NIV, NCV); cf. NRSV “remove.”

[2:9]  ² tn The words “it is” (הוּא, hu’) both here and in vv. 10 and 16 are not in the MT, but are assumed. (cf. vv. 2b and 3b and the notes there).

[24:11]  ³ tn The verb rendered “misused” means literally “to bore through, to pierce” (HALOT 719 s.v. נקב qal); it is from נָקַב (naqav), not קָבַב (qavav; see the participial form in v. 16a). Its exact meaning here is uncertain. The two verbs together may form a hendiadys, “he pronounced by cursing blasphemously” (B. A. Levine, Leviticus [JPSTC], 166), the idea being one of the following: (1) he pronounced the name “Yahweh” in a way or with words that amounted to “some sort of verbal aggression against Yahweh himself” (E. S. Gerstenberger, Leviticus [OTL], 362), (2) he pronounced a curse against the man using the name “Yahweh” (N. H. Snaith, Leviticus and Numbers [NCBC], 110; G. J. Wenham, Leviticus [NICOT], 311), or (3) he pronounced the name “Yahweh” and thereby blasphemed, since the “Name” was never to be pronounced (a standard Jewish explanation). In one way or another, the offense surely violated Exod 20:7, one of the ten commandments, and the same verb for cursing is used explicitly in Exod 22:28 (27 HT) prohibition against “cursing” God. For a full discussion of these and related options for interpreting this verse see P. J. Budd, Leviticus (NCBC), 335-36; J. E. Hartley, Leviticus (WBC), 408-9; and Levine, 166.

[25:25]  ⁴ tn Heb “the sale of his brother.”

[25:55]  ⁵ tn Heb “because to me the sons of Israel are servants.”

[26:13]  ⁶ tn Heb “from being to them slaves.”

[26:13]  ⁷ tn In other words, to walk as free people and not as slaves. Cf. NIV “with (+ your CEV, NLT) heads held high”; NCV “proudly.”

[27:16]  ⁸ tn Heb “a conversion value shall be to the mouth of its seed.”

[27:16]  ⁹ tn Heb “seed of a homer of barley in fifty shekels of silver.”