Imamat 5:2

5:2 Or when there is ¹  a person who touches anything ceremonially ²  unclean, whether the carcass of an unclean wild animal, or the carcass of an unclean domesticated animal, or the carcass of an unclean creeping thing, even if he did not realize it, ³  but he himself has become unclean and is guilty; ⁴ 

Imamat 5:11

5:11 “‘If he cannot afford ⁵  two turtledoves or two young pigeons, ⁶  he must bring as his offering for his sin which he has committed ⁷  a tenth of an ephah ⁸  of choice wheat flour ⁹  for a sin offering. He must not place olive oil on it and he must not put frankincense on it, because it is a sin offering.

Imamat 13:55

13:55 The priest must then examine it after the infection has been washed out, and if ¹⁰  the infection has not changed its appearance ¹¹  even though the infection has not spread, it is unclean. You must burn it up in the fire. It is a fungus, whether on the back side or front side of the article. ¹² 

Imamat 22:13

22:13 but if a priest’s daughter is a widow or divorced, and she has no children so that she returns to live in ¹³  her father’s house as in her youth, ¹⁴  she may eat from her father’s food, but no lay person may eat it.

Imamat 22:21

22:21 If a man presents a peace offering sacrifice to the Lord for a special votive offering ¹⁵  or for a freewill offering from the herd or the flock, it must be flawless to be acceptable; ¹⁶  it must have no flaw. ¹⁷ 

Imamat 24:3

24:3 Outside the veil-canopy ¹⁸  of the congregation in the Meeting Tent Aaron ¹⁹  must arrange it from evening until morning before the Lord continually. This is a perpetual statute throughout your generations. ²⁰ 

Imamat 26:25

26:25 I will bring on you an avenging sword, a covenant vengeance. ²¹  Although ²²  you will gather together into your cities, I will send pestilence among you and you will be given into enemy hands. ²³ 

Imamat 27:8

27:8 If he is too poor to pay the conversion value, he must stand the person before the priest and the priest will establish his conversion value; ²⁴  according to what the man who made the vow can afford, ²⁵  the priest will establish his conversion value.

[5:2]  ¹ tc The insertion of the words “when there is” is a reflection of the few Hebrew mss, Smr, and LXX that have כִּי (ki, “when, if”; cf. vv. 3 and esp. 4) rather than the MT’s אֲשֶׁר (’asher, “who”). Many English versions render this as a conditional clause (“if”).

[5:2]  ² tn The word “ceremonially” has been supplied in the translation to clarify that the uncleanness involved is ritual or ceremonial in nature.

[5:2]  ³ tn Heb “and it is hidden from him,” meaning that the person who contracted the ceremonial uncleanness was not aware at the time what had happened, but later found out that he had become ceremonially unclean. This same phrase occurs again in both vv. 3 and 4.

[5:2]  ⁴ sn Lev 5:2-3 are parallel laws of uncleanness (contracted from animals and people, respectively), and both seem to assume that the contraction of uncleanness was originally unknown to the person (vv. 2 and 3) but became known to him or her at a later time (v. 3; i.e., “has come to know” in v. 3 is to be assumed for v. 2 as well). Uncleanness itself did not make a person “guilty” unless he or she failed to handle it according to the normal purification regulations (see, e.g., “wash his clothes and bathe with water, and he will be unclean till evening,” Lev 15:5 NIV; cf. Lev 11:39-40; 15:5-12, 16-24; Num 19, etc.). The problem here in Lev 5:2-3 is that, because the person had not been aware of his or her uncleanness, he or she had incurred guilt for not carrying out these regular procedures, and it would now be too late for that. Thus, the unclean person needs to bring a sin offering to atone for the contamination caused by his or her neglect of the purity regulations.

[5:11]  ⁵ tn Heb “and if his hand does not reach [or is not sufficient] to”; cf. NASB “if his means are insufficient for.” The expression is the same as that in Lev 5:7 above except for the verb: נָשַׂג (nasag, “to collect, to reach, to be sufficient”) is used here, but נָגַע (nagah, “to touch, to reach”) is used in v. 7. Smr has the former in both v. 7 and 11.

[5:11]  ⁶ tn See the note on Lev 1:14 above (cf. also 5:7).

[5:11]  ⁷ tn Heb “and he shall bring his offering which he sinned.” Like the similar expression in v. 7 above (see the note there), this is an abbreviated form of Lev 5:6, “and he shall bring his [penalty for] guilt to the Lord for his sin which he committed.” Here the words “to the Lord for his sin” have been left out, and “his [penalty for] guilt” has been changed to “his offering.”

[5:11]  ⁸ sn A tenth of an ephah would be about 2.3 liters, one day’s ration for a single person (J. Milgrom, Leviticus [AB], 1:306). English versions handle the amount somewhat differently, cf. NCV “about two quarts”; TEV “one kilogramme”; CEV “two pounds.”

[5:11]  ⁹ tn See the note on Lev 2:1 above.

[13:55]  ¹⁰ tn Heb “and behold” (so KJV, ASV).

[13:55]  ¹¹ tn Heb “the infection has not changed its eye.” Smr has “its/his eyes,” as in vv. 5 and 37, but here it refers to the appearance of the article of cloth or leather, unlike vv. 5 and 37 where there is a preposition attached and it refers to the eyes of the priest.

[13:55]  ¹² tn The terms “back side” and “front side” are the same as those used in v. 42 for the “back or front bald area” of a man’s head. The exact meaning of these terms when applied to articles of cloth or leather is uncertain. It could refer, for example, to the inside versus the outside of a garment, or the back versus the front side of an article of cloth or leather. See J. Milgrom, Leviticus (AB), 1:814, for various possibilities.

[22:13]  ¹³ tn Heb “to”; the words “live in” have been supplied in the translation for clarity.

[22:13]  ¹⁴ tn Heb “and seed there is not to her and she returns to the house of her father as her youth.” The mention of having “no children” appears to imply that her children, if she had any, should support her; this is made explicit by NLT’s “and has no children to support her.”

[22:21]  ¹⁵ tn The meaning of the expression לְפַלֵּא־נֶדֶר (lÿfalle’-neder) rendered here “for a special votive offering” is much debated. Some take it as an expression for fulfilling a vow, “to fulfill a vow” (e.g., HALOT 927-28 s.v. פלא piel and NASB; cf. NAB, 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 פָלַא (pala’, “to be wonderful, to be remarkable”); cf. J. 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 arises as a special gift to God out of special circumstances in the life of the worshiper.

[22:21]  ¹⁶ tn Heb “for acceptance”; NAB “if it is to find acceptance.”

[22:21]  ¹⁷ tn Heb “all/any flaw shall not be in it.”

[24:3]  ¹⁸ 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]  ¹⁹ tc Several medieval Hebrew mss, Smr, and the LXX add “and his sons.”

[24:3]  ²⁰ tn Heb “for your generations.”

[26:25]  ²¹ tn Heb “vengeance of covenant”; cf. NAB “the avenger of my covenant.”

[26:25]  ²² tn Heb “and.” The Hebrew conjunction ו (vav, “and”) has a concessive force in this context.

[26:25]  ²³ tn Heb “in hand of enemy,” but Tg. Ps.-J. and Tg. Neof. have “in the hands of your enemies” (J. E. Hartley, Leviticus [WBC], 454).

[27:8]  ²⁴ tn Heb “and the priest shall cause him to be valued.”

[27:8]  ²⁵ tn Heb “on the mouth which the hand of the one who vowed reaches.”