Imamat 3:17

3:17 This is ¹  a perpetual statute throughout your generations ²  in all the places where you live: You must never eat any fat or any blood.’” ³ 

Imamat 6:18

6:18 Every male among the sons of Aaron may eat it. It is a perpetual allotted portion ⁴  throughout your generations ⁵  from the gifts of the Lord. Anyone who touches these gifts ⁶  must be holy.’” ⁷ 

Imamat 6:22

6:22 The high priest who succeeds him ⁸  from among his sons must do it. It is a perpetual statute; it must be offered up in smoke as a whole offering to the Lord.

Imamat 7:34

7:34 for the breast of the wave offering and the thigh of the contribution offering I have taken from the Israelites out of their peace offering sacrifices and have given them to Aaron the priest and to his sons from the people of Israel as a perpetual allotted portion.’” ⁹ 

Imamat 7:36

7:36 This is what the Lord commanded to give to them from the Israelites on the day Moses ¹⁰  anointed them ¹¹  – a perpetual allotted portion throughout their generations. ¹² 

Imamat 8:33

8:33 And you must not go out from the entrance of the Meeting Tent for seven days, until the day when your days of ordination are completed, because you must be ordained over a seven-day period. ¹³ 

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, ¹⁴ 

Imamat 10:15

10:15 The thigh of the contribution offering and the breast of the wave offering they must bring in addition to the gifts of the fat parts to wave them as a wave offering before the Lord, and it will belong to you and your sons with you for a perpetual statute just as the Lord has commanded.”

Imamat 12:2

12:2 “Tell the Israelites, ‘When a woman produces offspring ¹⁵  and bears a male child, ¹⁶  she will be unclean seven days, as she is unclean during the days of her menstruation. ¹⁷ 

Imamat 12:4-5

12:4 Then she will remain ¹⁸  thirty-three days in blood purity. ¹⁹  She must not touch anything holy and she must not enter the sanctuary until the days of her purification are fulfilled. ²⁰  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 ²¹  blood purity. ²² 

Imamat 13:4-5

A Bright Spot on the Skin

13:4 “If ²³  it is a white bright spot on the skin of his body, but it does not appear to be deeper than the skin, ²⁴  and the hair has not turned white, then the priest is to quarantine the person with the infection for seven days. ²⁵  13:5 The priest must then examine it on the seventh day, and if, ²⁶  as far as he can see, the infection has stayed the same ²⁷  and has not spread on the skin, ²⁸  then the priest is to quarantine the person for another seven days. ²⁹ 

Imamat 13:11

13:11 it is a chronic ³⁰  disease on the skin of his body, ³¹  so the priest is to pronounce him unclean. ³²  The priest ³³  must not merely quarantine him, for he is unclean. ³⁴ 

Imamat 13:21-22

13:21 If, however, ³⁵  the priest examines it, and ³⁶  there is no white hair in it, it is not deeper than the skin, and it has faded, then the priest is to quarantine him for seven days. ³⁷  13:22 If ³⁸  it is spreading further ³⁹  on the skin, then the priest is to pronounce him unclean. ⁴⁰  It is an infection.

Imamat 13:26

13:26 If, however, ⁴¹  the priest examines it and ⁴²  there is no white hair in the bright spot, it is not deeper than the skin, ⁴³  and it has faded, then the priest is to quarantine him for seven days. ⁴⁴ 

Imamat 13:31

13:31 But if the priest examines the scall infection and it does not appear to be deeper than the skin, ⁴⁵  and there is no black hair in it, then the priest is to quarantine the person with the scall infection for seven days. ⁴⁶ 

Imamat 13:33

13:33 then the individual is to shave himself, ⁴⁷  but he must not shave the area affected by the scall, ⁴⁸  and the priest is to quarantine the person with the scall for another seven days. ⁴⁹ 

Imamat 13:46

13:46 The whole time he has the infection ⁵⁰  he will be continually unclean. He must live in isolation, and his place of residence must be outside the camp.

Imamat 13:50

13:50 The priest is to examine and then quarantine the article with the infection for seven days. ⁵¹ 

Imamat 13:54

13:54 the priest is to command that they wash whatever has the infection and quarantine it for another seven days. ⁵² 

Imamat 14:8

The Seven Days of Purification

14:8 “The one being cleansed ⁵³  must then wash his clothes, shave off all his hair, and bathe in water, and so be clean. ⁵⁴  Then afterward he may enter the camp, but he must live outside his tent seven days.

Imamat 14:38

14:38 then the priest is to go out of the house to the doorway of the house and quarantine the house for seven days. ⁵⁵ 

Imamat 14:42

14:42 They are then to take other stones and replace those stones, ⁵⁶  and he is to take other plaster and replaster the house.

Imamat 14:46

14:46 Anyone who enters ⁵⁷  the house all the days the priest ⁵⁸  has quarantined it will be unclean until evening.

Imamat 15:3

15:3 Now this is his uncleanness in regard to his discharge ⁵⁹  – whether his body secretes his discharge or blocks his discharge, he is unclean. All the days that his body has a discharge or his body blocks his discharge, ⁶⁰  this is his uncleanness. ⁶¹ 

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, ⁶²  and be clean.

Imamat 15:19-20

Female Bodily Discharges

15:19 “‘When a woman has a discharge ⁶³  and her discharge is blood from her body, ⁶⁴  she is to be in her menstruation ⁶⁵  seven days, and anyone who touches her will be unclean until evening. 15:20 Anything she lies on during her menstruation will be unclean, and anything she sits on will be unclean.

Imamat 15:24-26

15:24 and if a man actually has sexual intercourse with her so that her menstrual impurity touches him, ⁶⁶  then he will be unclean seven days and any bed he lies on will be unclean.

15:25 “‘When a woman’s discharge of blood flows ⁶⁷  many days not at the time of her menstruation, or if it flows beyond the time of her menstruation, ⁶⁸  all the days of her discharge of impurity will be like the days of her menstruation – she is unclean. 15:26 Any bed she lies on all the days of her discharge will be to her like the bed of her menstruation, any furniture she sits on will be unclean like the impurity of her menstruation,

Imamat 15:28

Purity Regulations from Female Bodily Discharges

15:28 “‘If ⁶⁹  she becomes clean from her discharge, then she is to count off for herself seven days, and afterward she will be clean.

Imamat 16:29

Review of the Day of Atonement

16:29 “This is to be a perpetual statute for you. ⁷⁰  In the seventh month, on the tenth day of the month, you must humble yourselves ⁷¹  and do no work of any kind, ⁷²  both the native citizen and the foreigner who resides ⁷³  in your midst,

Imamat 16:31

16:31 It is to be a Sabbath of complete rest for you, and you must humble yourselves. ⁷⁴  It is a perpetual statute. ⁷⁵ 

Imamat 16:34

16:34 This is to be a perpetual statute for you ⁷⁶  to make atonement for the Israelites for ⁷⁷  all their sins once a year.” ⁷⁸  So he did just as the Lord had commanded Moses. ⁷⁹ 

Imamat 17:7

17:7 So they must no longer offer ⁸⁰  their sacrifices to the goat demons, ⁸¹  acting like prostitutes by going after them. ⁸²  This is to be a perpetual statute for them throughout their generations. ⁸³ 

Imamat 18:18-19

18:18 You must not take a woman in marriage and then marry her sister as a rival wife ⁸⁴  while she is still alive, ⁸⁵  to have sexual intercourse with her.

18:19 “‘You must not approach a woman in her menstrual impurity ⁸⁶  to have sexual intercourse with her.

Imamat 19:23

The Produce of Fruit Trees

19:23 “‘When you enter the land and plant any fruit tree, ⁸⁷  you must consider its fruit to be forbidden. ⁸⁸  Three years it will be forbidden to you; ⁸⁹  it must not be eaten.

Imamat 21:17

21:17 “Tell Aaron, ‘No man from your descendants throughout their generations ⁹⁰  who has a physical flaw ⁹¹  is to approach to present the food of his God.

Imamat 22:3

22:3 Say to them, ‘Throughout your generations, ⁹²  if any man from all your descendants approaches the holy offerings which the Israelites consecrate ⁹³  to the Lord while he is impure, ⁹⁴  that person must be cut off from before me. ⁹⁵  I am the Lord.

Imamat 22:26-27

22:26 The Lord spoke to Moses: 22:27 “When an ox, lamb, or goat is born, it must be under the care of ⁹⁶  its mother seven days, but from the eighth day onward it will be acceptable as an offering gift ⁹⁷  to the Lord.

Imamat 23:3

The Weekly Sabbath

23:3 “‘Six days work may be done, but on the seventh day there must be a Sabbath of complete rest, ⁹⁸  a holy assembly. You must not do any work; it is a Sabbath to the Lord in all the places where you live.

Imamat 23:6-8

23:6 Then on the fifteenth day of the same month ⁹⁹  will be the festival of unleavened bread to the Lord; seven days you must eat unleavened bread. 23:7 On the first day there will be a holy assembly for you; you must not do any regular work. ¹⁰⁰  23:8 You must present a gift to the Lord for seven days, and the seventh day is a holy assembly; you must not do any regular work.’”

Imamat 23:14

23:14 You must not eat bread, roasted grain, or fresh grain until this very day, ¹⁰¹  until you bring the offering of your God. This is a perpetual statute throughout your generations ¹⁰²  in all the places where you live.

Imamat 23:21

23:21 “‘On this very day you must proclaim an assembly; it is to be a holy assembly for you. ¹⁰³  You must not do any regular work. This is a perpetual statute in all the places where you live throughout your generations. ¹⁰⁴ 

Imamat 23:31

23:31 You must not do any work. This is a perpetual statute throughout your generations ¹⁰⁵  in all the places where you live.

Imamat 23:33-36

The Festival of Booths

23:33 The Lord spoke to Moses: 23:34 “Tell the Israelites, ‘On the fifteenth day of this seventh month is the Festival of Temporary Shelters ¹⁰⁶  for seven days to the Lord. 23:35 On the first day is a holy assembly; you must do no regular work. ¹⁰⁷  23:36 For seven days you must present a gift to the Lord. On the eighth day there is to be a holy assembly for you, and you must present a gift to the Lord. It is a solemn assembly day; ¹⁰⁸  you must not do any regular work.

Imamat 23:38-43

23:38 besides ¹⁰⁹  the Sabbaths of the Lord and all your gifts, votive offerings, and freewill offerings which you must give to the Lord.

23:39 “‘On ¹¹⁰  the fifteenth day of the seventh month, when you gather in the produce of the land, you must celebrate a pilgrim festival of the Lord for seven days. On the first day is a complete rest and on the eighth day is complete rest. 23:40 On the first day you must take for yourselves branches from majestic trees ¹¹¹  – palm branches, branches of leafy trees, and willows of the brook – and you must rejoice before the Lord your God for seven days. 23:41 You must celebrate it as a pilgrim festival to the Lord for seven days in the year. This is a perpetual statute throughout your generations; ¹¹²  you must celebrate it in the seventh month. 23:42 You must live in temporary shelters ¹¹³  for seven days; every native citizen in Israel must live in temporary shelters, 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 24:3

24:3 Outside the veil-canopy ¹¹⁴  of the congregation in the Meeting Tent Aaron ¹¹⁵  must arrange it from evening until morning before the Lord continually. This is a perpetual statute throughout your generations. ¹¹⁶ 

Imamat 24:8-9

24:8 Each Sabbath day ¹¹⁷  Aaron ¹¹⁸  must arrange it before the Lord continually; this portion ¹¹⁹  is from the Israelites as a perpetual covenant. 24:9 It will belong to Aaron and his sons, and they must eat it in a holy place because it is most holy to him, a perpetual allotted portion ¹²⁰  from the gifts of the Lord.”

Imamat 25:3

25:3 Six years you may sow your field, and six years you may prune your vineyard and gather the produce, ¹²¹ 

Imamat 25:6

25:6 You may have the Sabbath produce ¹²²  of the land to eat – you, your male servant, your female servant, your hired worker, the resident foreigner who stays with you, ¹²³ 

Imamat 25:14-15

25:14 If you make a sale ¹²⁴  to your fellow citizen ¹²⁵  or buy ¹²⁶  from your fellow citizen, no one is to wrong his brother. ¹²⁷  25:15 You may buy it from your fellow citizen according to the number of years since ¹²⁸  the last jubilee; he may sell it to you according to the years of produce that are left. ¹²⁹ 

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 25:22-23

25:22 and you may sow the eighth year and eat from that sixth year’s produce ¹³⁰  – old produce. Until you bring in the ninth year’s produce, ¹³¹  you may eat old produce. 25:23 The land must not be sold without reclaim ¹³²  because the land belongs to me, for you are foreigners and residents with me. ¹³³ 

Imamat 25:27

25:27 he is to calculate the value of the years it was sold, ¹³⁴  refund the balance ¹³⁵  to the man to whom he had sold it, and return to his property.

Imamat 25:29-30

Release of Houses

25:29 “‘If a man sells a residential house in a walled city, ¹³⁶  its right of redemption must extend ¹³⁷  until one full year from its sale; ¹³⁸  its right of redemption must extend to a full calendar year. ¹³⁹  25:30 If it is not redeemed before the full calendar year is ended, ¹⁴⁰  the house in the walled city ¹⁴¹  will belong without reclaim ¹⁴²  to the one who bought it throughout his generations; it will not revert in the jubilee.

Imamat 25:32

25:32 As for ¹⁴³  the cities of the Levites, the houses in the cities which they possess, ¹⁴⁴  the Levites must have a perpetual right of redemption.

Imamat 25:34

25:34 Moreover, ¹⁴⁵  the open field areas of their cities ¹⁴⁶  must not be sold, because that is their perpetual possession.

Imamat 25:46

25:46 You may give them as inheritance to your children after you to possess as property. You may enslave them perpetually. However, as for your brothers the Israelites, no man may rule over his brother harshly. ¹⁴⁷ 

Imamat 25:50-51

25:50 He must calculate with the one who bought him the number of years ¹⁴⁸  from the year he sold himself to him until the jubilee year, and the cost of his sale must correspond to the number of years, according to the rate of wages a hired worker would have earned while with him. ¹⁴⁹  25:51 If there are still many years, in keeping with them ¹⁵⁰  he must refund most of the cost of his purchase for his redemption,

Imamat 26:5

26:5 Threshing season will extend for you until the season for harvesting grapes, ¹⁵¹  and the season for harvesting grapes will extend until sowing season, so ¹⁵²  you will eat your bread until you are satisfied, ¹⁵³  and you will live securely in your land.

Imamat 26:10

26:10 You will still be eating stored produce from the previous year ¹⁵⁴  and will have to clean out what is stored from the previous year to make room for new. ¹⁵⁵ 

Imamat 26:34-35

26:34 “‘Then the land will make up for ¹⁵⁶  its Sabbaths all the days it lies desolate while you are in the land of your enemies; then the land will rest and make up its Sabbaths. 26:35 All the days of the desolation it will have the rest it did not have ¹⁵⁷  on your Sabbaths when you lived on it.

Imamat 26:43

26:43 The land will be abandoned by them ¹⁵⁸  in order that it may make up for ¹⁵⁹  its Sabbaths while it is made desolate ¹⁶⁰  without them, ¹⁶¹  and they will make up for their iniquity because ¹⁶²  they have rejected my regulations and have abhorred ¹⁶³  my statutes.

Imamat 27:21

27:21 When it reverts ¹⁶⁴  in the jubilee, the field will be holy to the Lord like a permanently dedicated field; ¹⁶⁵  it will become the priest’s property. ¹⁶⁶ 

Imamat 27:28

Things Permanently Dedicated to the Lord

27:28 “‘Surely anything which a man permanently dedicates to the Lord ¹⁶⁷  from all that belongs to him, whether from people, animals, or his landed property, must be neither sold nor redeemed; anything permanently dedicated is most holy to the Lord.

[3:17]  ¹ tn The words “This is” are not in the Hebrew text, but are supplied due to requirements of English style.

[3:17]  ² tn Heb “for your generations”; NAB “for your descendants”; NLT “for you and all your descendants.”

[3:17]  ³ tn Heb “all fat and all blood you must not eat.”

[6:18]  ⁴ tn Or “a perpetual regulation”; cf. NASB “a permanent ordinance”; NRSV “as their perpetual due.”

[6:18]  ⁵ tn Heb “for your generations”; cf. NIV “for the generations to come.”

[6:18]  ⁶ tn Heb “touches them”; the referent has been specified in the translation for clarity. In this context “them” must refer to the “gifts” of the Lord.

[6:18]  ⁷ tn Or “anyone/anything that touches them shall become holy” (J. Milgrom, Leviticus [AB], 1:443-56). The question is whether this refers to the contagious nature of holy objects (cf. NAB, NASB, NIV, NRSV, NLT) or whether it simply sets forth a demand that anyone who touches the holy gifts of the Lord must be a holy person (cf. CEV). See R. E. Averbeck, NIDOTTE 2:900-902.

[6:22]  ⁸ tn Heb “And the anointed priest under him.”

[7:34]  ⁹ tn Or “a perpetual regulation”; cf. NASB “as their due forever”; NRSV “as a perpetual due”; NLT “their regular share.”

[7:36]  ¹⁰ tn Heb “the day he”; the referent (Moses) has been specified in the translation for clarity.

[7:36]  ¹¹ tn Heb “which the Lord commanded to give to them in the day he anointed them from the children of Israel.” Thus v. 36 is tied syntactically to v. 35 (see the note there).

[7:36]  ¹² tn Heb “for your generations”; cf. NIV “for the generations to come”; TEV “for all time to come.”

[8:33]  ¹³ tn Heb “because seven days he shall fill your hands”; KJV “for seven days shall he consecrate you”; CEV “ends seven days from now.”

[8:33]  sn It is apparent that the term for “ordination offering” (מִלֻּאִים, millu’im; cf. Lev 7:37 and the note there) is closely related to the expression “he shall fill (Piel מִלֵּא, mille’) your hands” in this verse. Some derive the terminology from the procedure in Lev 8:27-28, but the term for “hands” there is actually “palms.” It seems more likely that it derives from the notion of putting the priestly responsibilities (or possibly its associated prebends) under their control (i.e., “filling their hands” with authority; see J. Milgrom, Leviticus [AB], 1:538-39). The command “to keep the charge of the Lord” in v. 35 and the expression “by the hand of Moses” (i.e., under the authoritative hand of Moses, v. 36) may also support this interpretation.

[10:9]  ¹⁴ 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).

[12:2]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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.

[12:4]  ¹⁸ tn Heb “sit, dwell” (יָשָׁב, yashav) normally means “to sit, to dwell”), but here it means “to remain, to stay” in the same condition for a period of time (cf., e.g., Gen 24:55).

[12:4]  ¹⁹ tn Heb “in bloods of purification” or “purifying” or “purity”; NASB “in the blood of her purification”; NRSV “her time of blood purification.” See the following note.

[12:4]  ²⁰ tn The initial seven days after the birth of a son were days of blood impurity for the woman as if she were having her menstrual period. Her impurity was contagious during this period, so no one should touch her or even furniture on which she has sat or reclined (Lev 15:19-23), lest they too become impure. Even her husband would become impure for seven days if he had sexual intercourse with her during this time (Lev 15:24; cf. 18:19). The next thirty-three days were either “days of purification, purifying” or “days of purity,” depending on how one understands the abstract noun טֹהֳרָה (toharah, “purification, purity”) in this context. During this time the woman could not touch anything holy or enter the sanctuary, but she was no longer contagious like she had been during the first seven days. She could engage in normal everyday life, including sexual intercourse, without fear of contaminating anyone else (B. A. Levine, Leviticus [JPSTC], 73-74; cf. J. Milgrom, Leviticus [AB], 1:749-50). Thus, in a sense, the thirty-three days were a time of blood “purity” (cf. the present translation) as compared to the previous seven days of blood “impurity,” but they were also a time of blood “purification” (or “purifying”) as compared to the time after the thirty-three days, when the blood atonement had been made and she was pronounced “clean” by the priest (see vv. 6-8 below). In other words, the thirty-three day period was a time of “blood” (flow), but this was “pure blood,” as opposed to the blood of the first seven days.

[12:5]  ²¹ 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]  ²² 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]  ²³ tn Heb “and if.”

[13:4]  ²⁴ tn Heb “and deep is not its appearance from the skin”; cf. NAB “does not seem to have penetrated below the skin.”

[13:4]  ²⁵ tn Heb “and the priest will shut up the infection seven days.”

[13:5]  ²⁶ tn Heb “and behold” (so KJV, ASV).

[13:5]  ²⁷ tn Heb “the infection has stood in his eyes”; ASV “if in his eyes the plague be at a stay.”

[13:5]  ²⁸ tn Although there is no expressed “and” at the beginning of this clause, there is in the corresponding clause of v. 6, so it should be assumed here as well.

[13:5]  ²⁹ tn Heb “a second seven days.”

[13:11]  ³⁰ 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]  ³¹ tn Heb “in the skin of his flesh” as opposed to the head or the beard (v. 29; cf. v. 2 above).

[13:11]  ³² tn This is the declarative Piel of the verb טָמֵא (tame’, cf. the note on v. 3 above).

[13:11]  ³³ tn Heb “he”; the referent (the priest) has been specified in the translation for clarity.

[13:11]  ³⁴ 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).

[13:21]  ³⁵ tn Heb “and if.”

[13:21]  ³⁶ tn Heb “and behold” (so KJV, ASV, NASB).

[13:21]  ³⁷ tn Heb “and the priest will shut him up seven days.”

[13:22]  ³⁸ tn Heb “and if.”

[13:22]  ³⁹ tn Heb “is indeed spreading.”

[13:22]  ⁴⁰ tn This is the declarative Piel of the verb טָמֵא (tame’, cf. the note on v. 3 above).

[13:26]  ⁴¹ tn Heb “and if.”

[13:26]  ⁴² tn Heb “and behold” (so KJV, ASV); NASB “and indeed.”

[13:26]  ⁴³ tn Heb “and low it is not ‘from’ (comparative מִן, min, “lower than”) the skin.” See the note on v. 20 above. Cf. TEV “not deeper than the surrounding skin.”

[13:26]  ⁴⁴ tn Heb “and the priest will shut him up seven days.”

[13:31]  ⁴⁵ tn Heb “and behold there is not its appearance deep ‘from’ (comparative מִן, min, meaning “deeper than”) the skin.”

[13:31]  ⁴⁶ tn Heb “and the priest will shut up the infection of the scall seven days.”

[13:33]  ⁴⁷ 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]  ⁴⁸ tn Heb “but the scall shall he not shave” (so KJV, ASV); NIV “except for the diseased area.”

[13:33]  ⁴⁹ tn Heb “and the priest will shut up the scall a second seven days.”

[13:46]  ⁵⁰ tn Heb “All the days which the infection is in him.”

[13:50]  ⁵¹ tn Heb “And the priest shall see the infection and he shall shut up the infection seven days.”

[13:54]  ⁵² tn Heb “a second seven days.”

[14:8]  ⁵³ tn Heb “the one cleansing himself” (i.e., Hitpael participle of טָהֵר [taher, “to be clean”]).

[14:8]  ⁵⁴ 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.

[14:38]  ⁵⁵ tn Heb “and he shall shut up the house seven days.”

[14:42]  ⁵⁶ tn Heb “and bring into under the stones.”

[14:46]  ⁵⁷ tn Heb “the one who comes into.”

[14:46]  ⁵⁸ tn Heb “he,” referring to the priest (see v. 38). The referent has been specified in the translation for clarity.

[15:3]  ⁵⁹ tn The LXX has “this the law of his uncleanness…” (cf. v. 32 and compare, e.g., 13:59; 14:2, 56).

[15:3]  ⁶⁰ tc Smr, LXX, and the Paleo-Hebrew Leviticus Scroll from Qumran (11QpaleoLev; Fragment G contains Lev 14:52-15:5 and 16:2-4, and agrees with the LXX of Lev 15:3b) are in essential (although not complete) agreement against the MT in Lev 15:3b and are to be preferred in this case. The shorter MT text has probably arisen due to a lengthy haplography. See K. A. Mathews, “The Leviticus Scroll (11QpaleoLev) and the Text of the Hebrew Bible,” CBQ 48 (1986): 177-78, 198; D. N. Freedman, “Variant Readings in the Leviticus Scroll from Qumran Cave 11,” CBQ 36 (1974): 528-29; D. N. Freedman and K. A. Mathews, The Paleo-Hebrew Leviticus Scroll, 32. The MT of Lev 15:3 reads: “Now this is his uncleanness in [regard to] his discharge – whether his body secretes his discharge or blocks his discharge, this is his uncleanness.” Smr adds after MT’s “blocks his discharge” the following: “he is unclean; all the days that his body has a discharge or his body blocks his discharge, this is his uncleanness.” Thus, the MT appears to skip from Smr טמא הוא “he is unclean” in the middle of the verse to יא/טמאתו הו “this is his uncleanness” at the end of the verse, leaving out “he is unclean; all the days that his body has a discharge or his body blocks his discharge” (cf. the BHS footnote). 11Q1 (paleoLev^a frag. G) is indeed fragmentary, but it does have ימי ז בו כל “…in him, all the days of the fl[ow],” supporting Smr and LXX tradition. The LXX adds after MT “blocks his discharge” the following: “all the days of the flow of his body, by which his body is affected by the flow,” followed by “it is his uncleanness” (i.e., the last two words of the MT).

[15:3]  sn The contrast between the dripping or flowing from the male sexual member as opposed to there being a blockage is important. One might not understand that even though a blockage actually causes a lack of discharge, it is still unclean.

[15:3]  ⁶¹ tn Heb “it is his uncleanness,” but the last clause recapitulates the effect of the first clause in this verse, both of which introduce the regulations for such uncleanness in the following verses. In other words, whether his discharge flows from his penis or is blocked in it, he is still unclean and must proceed according to the following regulations (vv. 4ff).

[15:13]  ⁶² tn For the expression “fresh water” see the note on Lev 14:5 above.

[15:19]  ⁶³ tn See the note on Lev 15:2 above.

[15:19]  ⁶⁴ 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]  ⁶⁵ tn See the note on Lev 12:2 and R. E. Averbeck, NIDOTTE 1:925-27.

[15:24]  ⁶⁶ tn Heb “and if a man indeed lies with her and her menstrual impurity is on him.”

[15:25]  ⁶⁷ tn Heb “And a woman when the flow of her blood flows.”

[15:25]  ⁶⁸ tn Heb “in not the time of her menstruation or when it flows on her menstruation.”

[15:28]  ⁶⁹ tn Heb “And if…” Although this clause is parallel to v. 13 above, it begins with וְאִם (vÿ’im, “and if”) here rather than וְכִי (vÿkhi, “and when/if”) there.

[16:29]  ⁷⁰ tn Heb “And it [feminine] shall be for you a perpetual statute.” Verse 34 begins with the same clause except for the missing demonstrative pronoun “this” here in v. 29. The LXX has “this” in both places and it suits the sense of the passage, although both the verb and the pronoun are sometimes missing in this clause elsewhere in the book (see, e.g., Lev 3:17).

[16:29]  ⁷¹ tn Heb “you shall humble your souls.” The verb “to humble” here refers to various forms of self-denial, including but not limited to fasting (cf. Ps 35:13 and Isa 58:3, 10). The Mishnah (m. Yoma 8:1) lists abstentions from food and drink, bathing, using oil as an unguent to moisten the skin, wearing leather sandals, and sexual intercourse (cf. 2 Sam 12:16-17, 20; see the remarks in J. Milgrom, Leviticus [AB], 1:1054; B. A. Levine, Leviticus [JPSTC], 109; and J. E. Hartley, Leviticus [WBC], 242).

[16:29]  ⁷² tn Heb “and all work you shall not do.”

[16:29]  ⁷³ tn Heb “the native and the sojourner who sojourns.”

[16:31]  ⁷⁴ tn See the note on v. 29 above.

[16:31]  ⁷⁵ tn Compare v. 29a above.

[16:34]  ⁷⁶ tn Heb “And this shall be for you to a statute of eternity” (cf. v. 29a above). cf. NASB “a permanent statute”; NIV “a lasting ordinance.”

[16:34]  ⁷⁷ tn Heb “from”; see note on 4:26.

[16:34]  ⁷⁸ tn Heb “one [feminine] in the year.”

[16:34]  ⁷⁹ tn The MT of Lev 16:34b reads literally, “and he did just as the Lord had commanded Moses.” This has been retained here in spite of the fact that it suggests that Aaron immediately performed the rituals outlined in Lev 16 (see, e.g., J. E. Hartley, Leviticus [WBC], 224 and 243; J. Milgrom, Leviticus [AB], 1:1059; note that Aaron was the one to whom Moses was to speak the regulations in this chapter, v. 2). The problem is that the chapter presents these procedures as regulations for “the tenth day of the seventh month” and calls for their fulfillment at that time (Lev 16:29; cf. Lev 23:26-32 and the remarks in P. J. Budd, Leviticus [NCBC], 237), not during the current (first) month (Exod 40:2; note also that they left Sinai in the second month, long before the next seventh month, Num 10:11). The LXX translates, “once in the year it shall be done as the Lord commanded Moses,” attaching “once in the year” to this clause rather than the former one, and rendering the verb as passive, “it shall be done” (cf. NAB, NIV, etc.). We have already observed the passive use of active verbs in this context (see the note on v. 32 above). The RSV (cf. also the NRSV, TEV, CEV, NLT) translates, “And Moses did as the Lord commanded him,” ignoring the fact that the name Moses in the Hebrew text has the direct object indicator. Passive verbs, however, regularly take subjects with direct object indicators (see, e.g., v. 27 above). The NIV renders it “And it was done, as the Lord commanded Moses,” following the LXX passive translation. The NASB translates, “And just as the Lord had commanded Moses, so he did,” transposing the introductory verb to the end of the sentence and supplying “so” in order to make it fit the context.

[17:7]  ⁸⁰ tn Heb “sacrifice.” This has been translated as “offer” for stylistic reasons to avoid the redundancy of “sacrifice their sacrifices.”

[17:7]  ⁸¹ tn On “goat demons” of the desert regions see the note on Lev 16:8.

[17:7]  ⁸² tn Heb “which they are committing harlotry after them.”

[17:7]  ⁸³ tn Heb “for your generations.”

[18:18]  ⁸⁴ tn Or “as a concubine”; Heb “And a woman to her sister you shall not take to be a second wife [or “to be a concubine”].” According to HALOT 1059 s.v. III צרר, the infinitive “to be a second wife” (לִצְרֹר, litsror) is a denominative verb from II צָרָה A (“concubine; second wife”), which, in turn, derives from II צר “to treat with hostility” (cf. J. E. Hartley, Leviticus [WBC], 283, and B. A. Levine, Leviticus [JPSTC], 122).

[18:18]  ⁸⁵ tn Heb “on her in her life.”

[18:19]  ⁸⁶ tn Heb “in the menstruation of her impurity”; NIV “during the uncleanness of her monthly period.”

[19:23]  ⁸⁷ tn Heb “tree of food”; KJV, ASV, NASB, NRSV “trees for food.”

[19:23]  ⁸⁸ 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]  ⁸⁹ tn Heb “it shall be to you uncircumcised.”

[21:17]  ⁹⁰ tn Heb “to their generations.”

[21:17]  ⁹¹ tn Heb “who in him is a flaw”; cf. KJV, ASV “any blemish”; NASB, NIV “a defect.” The rendering “physical flaw” is used to refer to any birth defect or physical injury of the kind described in the following verses (cf. the same Hebrew word also in Lev 24:19-20). The same term is used for “flawed” animals, which must not be offered to the Lord in Lev 22:20-25.

[22:3]  ⁹² tn Heb “To your generations.”

[22:3]  ⁹³ tn The Piel (v. 2) and Hiphil (v. 3) forms of the verb קָדַשׁ (qadash) appear to be interchangeable in this context. Both mean “to consecrate” (Heb “make holy [or “sacred”]”).

[22:3]  ⁹⁴ tn Heb “and his impurity [is] on him”; NIV “is ceremonially unclean”; NAB, NRSV “while he is in a state of uncleanness.”

[22:3]  ⁹⁵ sn Regarding the “cut off” penalty, see the note on Lev 7:20. Cf. the interpretive translation of TEV “he can never again serve at the altar.”

[22:27]  ⁹⁶ tn The words “the care of” are not in the Hebrew text, but are implied. Although many modern English versions render “with its mother” (e.g., NAB, NASB, NIV, NRSV, NLT), the literal phrase “under its mother” refers to the young animal nursing from its mother. Cf. KJV, ASV “it shall be seven days under the dam,” which would probably be misunderstood.

[22:27]  ⁹⁷ tn Heb “for an offering of a gift.”

[23:3]  ⁹⁸ tn This is a superlative expression, emphasizing the full and all inclusive rest of the Sabbath and certain festival times throughout the chapter (see B. A. Levine, Leviticus [JPSTC], 155). Cf. ASV “a sabbath of solemn rest.”

[23:6]  ⁹⁹ tn Heb “to this month.”

[23:7]  ¹⁰⁰ tn Heb “work of service”; KJV “servile work”; NASB “laborious work”; TEV “daily work.”

[23:14]  ¹⁰¹ tn Heb “until the bone of this day.”

[23:14]  ¹⁰² tn Heb “for your generations.”

[23:21]  ¹⁰³ tn Heb “And you shall proclaim [an assembly] in the bone of this day; a holy assembly it shall be to you” (see the remarks in B. A. Levine, Leviticus [JPSTC], 160, and the remarks on the LXX rendering in J. E. Hartley, Leviticus [WBC], 367).

[23:21]  ¹⁰⁴ tn Heb “for your generations.”

[23:31]  ¹⁰⁵ tn Heb “for your generations.”

[23:34]  ¹⁰⁶ tn The rendering “booths” (cf. NAB, NASB, NRSV) is probably better than the traditional “tabernacles” in light of the meaning of the term סֻכָּה (sukkah, “hut, booth”), but “booths” are frequently associated with trade shows and craft fairs in contemporary American English. The nature of the celebration during this feast (see the following verses) as a commemoration of the wanderings of the Israelites after they left Egypt suggests that a translation like “temporary shelters” is more appropriate.

[23:35]  ¹⁰⁷ tn Heb “work of service”; KJV “servile work”; NASB “laborious work”; TEV “daily work.”

[23:36]  ¹⁰⁸ tn The Hebrew term עֲצֶרֶת (’atseret) “solemn assembly [day]” derives from a root associated with restraint or closure. It could refer either to the last day as “closing assembly” day of the festival (e.g., NIV) or a special day of restraint expressed in a “solemn assembly” (e.g., NRSV); cf. NLT “a solemn closing assembly.”

[23:38]  ¹⁰⁹ tn Heb “from to separation.” See BDB 94 s.v. בַּד 1.e for an explanation of this phrase. This phrase is repeated in front of each of the four items in this verse in the Hebrew text, but these have not been translated into English for stylistic reasons. Cf. KJV, NASB “besides”; NRSV “apart from.”

[23:39]  ¹¹⁰ tn Heb “Surely on the fifteenth day.” The Hebrew adverbial particle אַךְ (’akh) is left untranslated by most recent English versions; however, cf. NASB “On exactly the fifteenth day.”

[23:40]  ¹¹¹ tn Heb “fruit of majestic trees,” but the following terms and verses define what is meant by this expression. For extensive remarks on the celebration of this festival in history and tradition see B. A. Levine, Leviticus (JPSTC), 163; J. E. Hartley, Leviticus (WBC), 389-90; and P. J. Budd, Leviticus (NCBC), 328-29.

[23:41]  ¹¹² tn Heb “for your generations.”

[23:42]  ¹¹³ tn Heb “in the huts” (again at the end of this verse and in v. 43), perhaps referring to temporary shelters (i.e., huts) made of the foliage referred to in v. 40 (J. E. Hartley, Leviticus [WBC], 389).

[24:3]  ¹¹⁴ tn The Hebrew term פָּרֹכֶת (parokhet) is usually translated “veil” or “curtain,” but it seems to have stretched not only in front of but also over the top of the ark of the covenant which stood behind and under it inside the most holy place (see R. E. Averbeck, NIDOTTE 3:687-89).

[24:3]  ¹¹⁵ tc Several medieval Hebrew mss, Smr, and the LXX add “and his sons.”

[24:3]  ¹¹⁶ tn Heb “for your generations.”

[24:8]  ¹¹⁷ tn Heb “In the day of the Sabbath, in the day of the Sabbath.” The repetition is distributive. A few medieval Hebrew mss, the LXX, and the Syriac delete the second occurrence of the expression.

[24:8]  ¹¹⁸ tn Heb “he”; the referent (Aaron) has been specified in the translation for clarity.

[24:8]  ¹¹⁹ tn The word “portion” is supplied in the translation here for clarity, to specify what “this” refers to.

[24:9]  ¹²⁰ tn Or “a perpetual regulation”; NRSV “a perpetual due.”

[25:3]  ¹²¹ tn Heb “its produce,” but the feminine pronoun “its” probably refers to the “land” (a feminine noun in Hebrew; cf. v. 2), not the “field” or the “vineyard,” both of which are normally masculine nouns (see B. A. Levine, Leviticus [JPSTC], 170).

[25:6]  ¹²² tn The word “produce” is not in the Hebrew text but is implied; cf. NASB “the sabbath products.”

[25:6]  ¹²³ tn A “resident who stays” would be a foreign person who was probably residing as another kind of laborer in the household of a landowner (B. A. Levine, Leviticus [JPSTC], 170-71). See v. 35 below.

[25:14]  ¹²⁴ tn Heb “sell a sale.”

[25:14]  ¹²⁵ tn Or “to one of your countrymen” (NIV); NASB “to your friend.”

[25:14]  ¹²⁶ tn The Hebrew infinitive absolute קָנֹה (qanoh, “buying”) substitutes for the finite verb here in sequence with the previous finite verb “sell” at the beginning of the verse (see GKC 345 §113.z).

[25:14]  ¹²⁷ tn Heb “do not oppress a man his brother.” Here “brother” does not refer only to a sibling, but to a fellow Israelite.

[25:15]  ¹²⁸ tn Heb “in the number of years after.”

[25:15]  ¹²⁹ tn The words “that are left” are not in the Hebrew text, but are implied.

[25:15]  sn The purchaser is actually buying only the crops that the land will produce until the next jubilee, since the land will revert to the original owner at that time. The purchaser, therefore, is not actually buying the land itself.

[25:22]  ¹³⁰ tn Heb “the produce,” referring to “the produce” of the sixth year of v. 21. The words “sixth year” are supplied for clarity.

[25:22]  ¹³¹ tn Heb “until the ninth year, until bringing [in] its produce.”

[25:23]  ¹³² tn The term rendered “without reclaim” means that the land has been bought for the full price and is, therefore, not subject to reclaim under any circumstances. This was not to be done with land in ancient Israel (contrast the final full sale of houses in v. 30; see the evidence cited in B. A. Levine, Leviticus [JPSTC], 174).

[25:23]  ¹³³ tn That is, the Israelites were strangers and residents who were attached to the Lord’s household. They did not own the land. Note the parallel to the “priest’s lodger” in Lev 22:10.

[25:27]  ¹³⁴ tn Heb “and he shall calculate its years of sale.”

[25:27]  ¹³⁵ tn Heb “and return the excess.”

[25:29]  ¹³⁶ tn Heb “a house of a residence of a walled city.”

[25:29]  ¹³⁷ tn Heb “shall be.”

[25:29]  ¹³⁸ tn Heb “of its sale.”

[25:29]  ¹³⁹ tn Heb “days its right of redemption shall be” (see B. A. Levine, Leviticus [JPSTC], 176).

[25:30]  ¹⁴⁰ tn Heb “until fulfilling to it a complete year.’

[25:30]  ¹⁴¹ 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]  ¹⁴² tn See the note on v. 23 above.

[25:32]  ¹⁴³ tn Heb “And.”

[25:32]  ¹⁴⁴ tn Heb “the houses of the cities of their property.”

[25:34]  ¹⁴⁵ tn Heb “And.”

[25:34]  ¹⁴⁶ sn This refers to the region of fields just outside and surrounding the city where cattle were kept and garden crops were grown (B. A. Levine, Leviticus [JPSTC], 177).

[25:46]  ¹⁴⁷ tn Heb “and your brothers, the sons of Israel, a man in his brother you shall not rule in him in violence.”

[25:50]  ¹⁴⁸ tn Heb “the years.”

[25:50]  ¹⁴⁹ tn Heb “as days of a hired worker he shall be with him.” For this and the following verses see the explanation in P. J. Budd, Leviticus (NCBC), 358-59.

[25:51]  ¹⁵⁰ tn Heb “to the mouth of them.”

[26:5]  ¹⁵¹ tn Heb “will reach for you the vintage season.”

[26:5]  ¹⁵² tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[26:5]  ¹⁵³ tn Heb “to satisfaction”; KJV, ASV, NASB “to the full.”

[26:10]  ¹⁵⁴ tn Heb “old [produce] growing old.”

[26:10]  ¹⁵⁵ tn Heb “and old from the presence of new you will bring out.”

[26:34]  ¹⁵⁶ tn There are two Hebrew roots רָצָה (ratsah), one meaning “to be pleased with; to take pleasure” (HALOT 1280-81 s.v. רצה; cf. “enjoy” in NASB, NIV, NRSV, and J. E. Hartley, Leviticus [WBC], 452), and the other meaning “to restore” (HALOT 1281-82 s.v. II רצה; cf. NAB “retrieve” and B. A. Levine, Leviticus [JPSTC], 189).

[26:35]  ¹⁵⁷ tn Heb “it shall rest which it did not rest.”

[26:43]  ¹⁵⁸ tn Heb “from them.” The preposition “from” refers here to the agent of the action (J. E. Hartley, Leviticus [WBC], 455).

[26:43]  ¹⁵⁹ tn The jussive form of the verb with the simple vav (ו) here calls for a translation that expresses purpose.

[26:43]  ¹⁶⁰ tn The verb is the Hophal infinitive construct with the third feminine singular suffix (GKC 182 §67.y; cf. v. 34).

[26:43]  ¹⁶¹ tn Heb “from them.”

[26:43]  ¹⁶² tn Heb “because and in because,” a double expression, which is used only here and in Ezek 13:10 (without the vav) for emphasis (GKC 492 §158.b).

[26:43]  ¹⁶³ tn Heb “and their soul has abhorred.”

[27:21]  ¹⁶⁴ tn Heb “When it goes out” (cf. Lev 25:25-34).

[27:21]  ¹⁶⁵ tn Heb “like the field of the permanent dedication.” The Hebrew word חֵרֶם (kherem) is a much discussed term. In this and the following verses it refers in a general way to the fact that something is permanently devoted to the Lord and therefore cannot be redeemed (cf. v. 20b). See J. A. Naudé, NIDOTTE 2:276-77; N. Lohfink, TDOT 5:180-99, esp. pp. 184, 188, and 198-99; and the numerous explanations in J. E. Hartley, Leviticus (WBC), 483-85.

[27:21]  ¹⁶⁶ tn Heb “to the priest it shall be his property.”

[27:28]  ¹⁶⁷ tn Heb “Surely, any permanently dedicated [thing] which a man shall permanently dedicate to the Lord.” The Hebrew term חֵרֶם (kherem) refers to things that are devoted permanently to the Lord (see the note on v. 21 above).