Imamat 3:4

3:4 the two kidneys with the fat on their sinews, and the protruding lobe on the liver (which he is to remove along with the kidneys). ¹ 

Imamat 3:10

3:10 the two kidneys with the fat on their sinews, and the protruding lobe on the liver (which he is to remove along with the kidneys). ² 

Imamat 3:15

3:15 the two kidneys with the fat on their sinews, and the protruding lobe on the liver (which he is to remove along with the kidneys). ³ 

Imamat 3:17

3:17 This is ⁴  a perpetual statute throughout your generations ⁵  in all the places where you live: You must never eat any fat or any blood.’” ⁶ 

Imamat 4:9

4:9 the two kidneys with the fat on their sinews, and the protruding lobe on the liver (which he is to remove along with the kidneys) ⁷ 

Imamat 7:3

7:3 Then the one making the offering ⁸  must present all its fat: the fatty tail, the fat covering the entrails,

Imamat 8:10

Anointing the Tabernacle and Aaron, and Clothing Aaron’s Sons

8:10 Then Moses took the anointing oil and anointed the tabernacle and everything in it, and so consecrated them. ⁹ 

Imamat 9:12

The Burnt Offering for the Priests

9:12 He then slaughtered the burnt offering, and his sons ¹⁰  handed ¹¹  the blood to him and he splashed ¹²  it against the altar’s sides.

Imamat 10:10

10:10 as well as ¹³  to distinguish between the holy and the common, and between the unclean and the clean, ¹⁴ 

Imamat 11:39

Edible Land Quadrupeds

11:39 “‘Now if an animal ¹⁵  that you may eat dies, ¹⁶  whoever touches its carcass will be unclean until the evening.

Imamat 13:10

13:10 The priest will then examine it, ¹⁷  and if ¹⁸  a white swelling is on the skin, it has turned the hair white, and there is raw flesh in the swelling, ¹⁹ 

Imamat 13:29

Scall on the Head or in the Beard

13:29 “When a man or a woman has an infection on the head or in the beard, ²⁰ 

Imamat 13:43

13:43 The priest is to examine it, ²¹  and if ²²  the swelling of the infection is reddish white in the back or front bald area like the appearance of a disease on the skin of the body, ²³ 

Imamat 14:41

14:41 Then he is to have the house scraped ²⁴  all around on the inside, ²⁵  and the plaster ²⁶  which is scraped off ²⁷  must be dumped outside the city ²⁸  into an unclean place.

Imamat 22:29

22:29 When you sacrifice a thanksgiving offering to the Lord, you must sacrifice it so that it is acceptable for your benefit. ²⁹ 

Imamat 23:2

23:2 “Speak to the Israelites and tell them, ‘These are the Lord’s appointed times which you must proclaim as holy assemblies – my appointed times: ³⁰ 

Imamat 23:28

23:28 You must not do any work on this particular day, ³¹  because it is a day of atonement to make atonement for yourselves ³²  before the Lord your God.

Imamat 23:30

23:30 As for any person ³³  who does any work on this particular day, I will exterminate ³⁴  that person from the midst of his people! ³⁵ 

Imamat 23:35

23:35 On the first day is a holy assembly; you must do no regular work. ³⁶ 

Imamat 24:2

24:2 “Command the Israelites to bring ³⁷  to you pure oil of beaten olives for the light, to make a lamp burn continually. ³⁸ 

Imamat 24:8

24:8 Each Sabbath day ³⁹  Aaron ⁴⁰  must arrange it before the Lord continually; this portion ⁴¹  is from the Israelites as a perpetual covenant.

Imamat 25:8

Regulations for the Jubilee Year of Release

25:8 “‘You must count off ⁴²  seven weeks of years, seven times seven years, ⁴³  and the days of the seven weeks of years will amount to forty-nine years. ⁴⁴ 

Imamat 25:21

25:21 I will command my blessing for you in the sixth year so that it may yield ⁴⁵  the produce ⁴⁶  for three years,

Imamat 25:40

25:40 He must be with you as a hired worker, as a resident foreigner; ⁴⁷  he must serve with you until the year of jubilee,

Imamat 25:52

25:52 but if only a few years remain ⁴⁸  until the jubilee, he must calculate for himself in keeping with the remaining years and refund it for his redemption.

Imamat 26:31

26:31 I will lay your cities waste ⁴⁹  and make your sanctuaries desolate, and I will refuse to smell your soothing aromas.

Imamat 27:2

27:2 “Speak to the Israelites and tell them, ‘When a man makes a special votive offering ⁵⁰  based on the conversion value of persons to the Lord, ⁵¹ 

[3:4]  ¹ tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.” Cf. NRSV “the appendage of the liver”; NIV “the covering of the liver” (KJV “the caul above the liver”).

[3:10]  ² tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.”

[3:15]  ³ tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.”

[3:17]  ⁴ tn The words “This is” are not in the Hebrew text, but are supplied due to requirements of English style.

[3:17]  ⁵ tn Heb “for your generations”; NAB “for your descendants”; NLT “for you and all your descendants.”

[3:17]  ⁶ tn Heb “all fat and all blood you must not eat.”

[4:9]  ⁷ tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.”

[7:3]  ⁸ tn Heb “then he.” This pronoun refers to the offerer, who was responsible for slaughtering the animal. Contrast v. 2 above and v. 5 below.

[8:10]  ⁹ sn The expression “and consecrated it” refers to the effect of the anointing earlier in the verse (cf. “to consecrate them/him” in vv. 11 and 12). “To consecrate” means “to make holy” or “make sacred”; i.e., put something into the category of holy/sacred as opposed to common/profane (see Lev 10:10 below). Thus, the person or thing consecrated is put into the realm of God’s holy things.

[9:12]  ¹⁰ tn For smoothness in the English translation, “his” was used in place of “Aaron’s.”

[9:12]  ¹¹ tn The verb is a Hiphil form of מָצָא, matsa’, “to find” (i.e., causative, literally “to cause to find,” but here the meaning is “to hand to” or “pass to”; see J. E. Hartley, Leviticus [WBC], 117-18, and J. Milgrom, Leviticus [AB], 1:581-82). The distinction between this verb and “presented” in v. 9 above (see the note there) is that in v. 9 Aaron’s sons held the bowl while Aaron manipulated some of the blood at the altar, while here in v. 12 they simply handed the bowl to him so he could splash all the blood around on the altar (Milgrom, 581).

[9:12]  ¹² tn For “splashed” (also in v. 18) see the note on Lev 1:5.

[10:10]  ¹³ tn Heb “and,” but regarding the translation “as well as,” see the note at the end of v. 9.

[10:10]  ¹⁴ sn The two pairs of categories in this verse refer to: (1) the status of a person, place, thing, or time – “holy” (קֹדֶשׁ, qodesh) versus “common” (חֹל, khol); as opposed to (2) the condition of a person, place, or thing – “unclean” (טָמֵא, tame’) versus “clean” (טָהוֹר, tahor). Someone or something could gain “holy” status by being “consecrated” (i.e., made holy; e.g., the Hebrew Piel קִדֵּשׁ (qiddesh) in Lev 8:15, 30), and to treat someone or something that was holy as if it were “common” would be to “profane” that person or thing (the Hebrew Piel הִלֵּל [hillel], e.g., in Lev 19:29 and 22:15). Similarly, on another level, someone or something could be in a “clean” condition, but one could “defile” (the Hebrew Piel טִמֵּא [timme’], e.g., in Gen 34:5 and Num 6:9) that person or thing and thereby make it “unclean.” To “purify” (the Hebrew Piel טִהֵר [tiher], e.g., in Lev 16:19 and Num 8:6, 15) that unclean person or thing would be to make it “clean” once again. With regard to the animals (Lev 11), some were by nature “unclean,” so they could never be eaten, but others were by nature “clean” and, therefore, edible (Lev 11:2, 46-47). The meat of clean animals could become inedible by too long of a delay in eating it, in which case the Hebrew term פִּגּוּל (pigul) “foul, spoiled” is used to describe it (Lev 7:18; 19:7; cf. also Ezek 4:14 and Isa 65:4), not the term for “unclean” (טָהוֹר, tahor). Strictly speaking, therefore, unclean meat never becomes clean, and clean meat never becomes unclean.

[11:39]  ¹⁵ tn This word for “animal” refers to land animal quadrupeds, not just any beast that dwells on the land (cf. 11:2).

[11:39]  ¹⁶ tn Heb “which is food for you” or “which is for you to eat.”

[13:10]  ¹⁷ tn Heb “and the priest shall see.” The pronoun “it” is unexpressed, but it should be assumed and it refers to the infection (cf. the note on v. 8 above).

[13:10]  ¹⁸ tn Heb “and behold” (so KJV, ASV).

[13:10]  ¹⁹ tn Heb “and rawness [i.e., something living] of living flesh is in the swelling”; KJV, NASB, NRSV “quick raw flesh.”

[13:29]  ²⁰ tn Heb “And a man or a woman if there is in him an infection in head or in beard.”

[13:29]  sn The shift here is from diseases that are on the (relatively) bare skin of the body to the scalp area of the male or female head or the bearded area of the male face.

[13:43]  ²¹ tn Heb “and the priest shall see it” (cf. KJV). The MT has “him/it” which some take to refer to the person as a whole (i.e., “him”; see, e.g., J. Milgrom, Leviticus [AB], 1:770; NIV, NRSV, etc.), while others take it as a reference to the “infection” (נֶגַע, nega’) in v. 42 (J. E. Hartley, Leviticus [WBC], 172, 177). Smr has “her/it,” which would probably refer to “disease” (צָרַעַת, tsara’at) in v. 42. The general pattern in the chapter suggests that “it,” either the infection or the disease, is the object of the examination (see, e.g., v. 3 above and v. 50 below).

[13:43]  ²² tn Heb “and behold.”

[13:43]  ²³ tn Heb “like appearance of disease of skin of flesh.”

[14:41]  ²⁴ tn Or, according to the plurality of the verb in Smr, LXX, Syriac, and Targums, “Then the house shall be scraped” (cf. NAB, NLT, and the note on v. 40).

[14:41]  ²⁵ tn Heb “from house all around.”

[14:41]  ²⁶ tn Heb “dust” (so KJV) or “rubble”; NIV “the material”; NLT “the scrapings.”

[14:41]  ²⁷ tn Heb “which they have scraped off.” The MT term קִיר (qir, “wall” from קָצָה, qatsah, “to cut off”; BDB 892), the original Greek does not have this clause, Smr has הקיצו (with uncertain meaning), and the BHS editors and HALOT 1123-24 s.v. I קצע hif.a suggest emending the verb to הִקְצִעוּ (hiqtsi’u, see the same verb at the beginning of this verse; cf. some Greek mss, Syriac, and the Targums). The emendation seems reasonable and is accepted by many commentators, but the root קָצָה (qatsah, “to cut off”) does occur in the Bible (2 Kgs 10:32; Hab 2:10) and in postbiblical Hebrew (J. E. Hartley, Leviticus [WBC], 179, notes 41c and 43d; J. Milgrom, Leviticus [AB], 1:873; cf. also קָצַץ, qatsats, “to cut off”).

[14:41]  ²⁸ tn Heb “into from outside to the city.”

[22:29]  ²⁹ tn Heb “for your acceptance” (see the notes on Lev 1:3-4 and 22:19 above).

[23:2]  ³⁰ tn Heb “these are them, my appointed times.”

[23:2]  sn The term מוֹעֵד (mo’ed, rendered “appointed time” here) can refer to either a time or place of meeting. See the note on “tent of meeting” (אֹהֶל מוֹעֵד, ’ohel mo’ed) in Lev 1:1.

[23:28]  ³¹ tn Heb “in the bone of this day.”

[23:28]  ³² tn Heb “on you [plural]”; cf. NASB, NRSV “on your behalf.”

[23:30]  ³³ tn Heb “And any person.”

[23:30]  ³⁴ tn See HALOT 3 s.v. I אבד hif. Cf. KJV, NASB, NIV, NRSV, NLT “destroy”; CEV “wipe out.”

[23:30]  ³⁵ tn Heb “its people” (“its” is feminine to agree with “person,” literally “soul,” which is feminine in Hebrew; cf. v. 29).

[23:35]  ³⁶ tn Heb “work of service”; KJV “servile work”; NASB “laborious work”; TEV “daily work.”

[24:2]  ³⁷ tn Heb “and let them take.” The simple vav (ו) on the imperfect/jussive form of the verb לָקַח (laqakh, “to take”) following the imperative (“Command”) indicates a purpose clause (“to bring…”).

[24:2]  ³⁸ tn Heb “to cause to ascend a lamp continually.”

[24:8]  ³⁹ 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]  ⁴⁰ tn Heb “he”; the referent (Aaron) has been specified in the translation for clarity.

[24:8]  ⁴¹ tn The word “portion” is supplied in the translation here for clarity, to specify what “this” refers to.

[25:8]  ⁴² tn Heb “And you shall count off for yourself.”

[25:8]  ⁴³ tn Heb “seven years seven times.”

[25:8]  ⁴⁴ tn Heb “and they shall be for you, the days of the seven Sabbaths of years, forty-nine years.”

[25:21]  ⁴⁵ tn Heb “and it [i.e., the land] shall make the produce.” The Hebrew term וְעָשָׂת (vÿ’asat, “and it shall make”) is probably an older third feminine singular form of the verb (GKC 210 §75.m). Smr has the normal form.

[25:21]  ⁴⁶ tn Smr and LXX have “its produce” (cf. 25:3, 7, etc.) rather than “the produce.”

[25:40]  ⁴⁷ tn See the note on Lev 25:6 above.

[25:52]  ⁴⁸ tn Heb “but if a little remains in the years.”

[26:31]  ⁴⁹ tn Heb “And I will give your cities a waste”; NLT “make your cities desolate.”

[27:2]  ⁵⁰ tn Cf. the note on Lev 22:21. Some take this as an expression for fulfilling a vow, “to fulfill a vow” (e.g., HALOT 927-28 s.v. פלא piel and NASB; cf. NRSV “in fulfillment of a vow”) or, alternatively, “to make a vow” or “for making a vow” (HALOT 928 s.v. פלא piel [II פלא]). Perhaps it refers to the making a special vow, from the verb פָלָא (pala’, “to be wonderful; to be remarkable”), cf. Milgrom, Numbers [JPSTC], 44. B. A. Levine, Leviticus (JPSTC), 151 and 193, suggests that this is a special term for “setting aside a votive offering” (related to פָלָה, palah, “to set aside”). In general, the point of the expression seems to be that this sacrifice is a special gift to God that arose out of special circumstances in the life of the worshiper.

[27:2]  ⁵¹ tn Heb “in your valuation, persons to the Lord,” but “in your valuation” is a frozen form and, therefore, the person (“your”) does not figure into the translation (see J. E. Hartley, Leviticus [WBC], 73). Instead of offering a person to the Lord one could redeem that person with the appropriate amount of money delineated in the following verses (see the note on Lev 5:15 above and the explanation in Hartley, 480-81).