Imamat 6:22

6:22 The high priest who succeeds him ¹  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 6:27

6:27 Anyone who touches its meat must be holy, and whoever spatters some of its blood on a garment, ²  you must wash ³  whatever he spatters it on in a holy place.

Imamat 6:30

6:30 But any sin offering from which some of its blood is brought into the Meeting Tent to make atonement in the sanctuary must not be eaten. It must be burned up in the fire. ⁴ 

Imamat 11:24

Carcass Uncleanness

11:24 “‘By these ⁵  you defile yourselves; anyone who touches their carcass will be unclean until the evening,

Imamat 11:40

11:40 One who eats from its carcass must wash his clothes and be unclean until the evening, and whoever carries its carcass must wash his clothes and be unclean until the evening.

Imamat 11:44

11:44 for I am the Lord your God and you are to sanctify yourselves and be holy because I am holy. You must not defile yourselves by any of the swarming things that creep on the ground,

Imamat 13:59

Summary of Infection Regulations

13:59 This is the law ⁶  of the diseased infection in the garment of wool or linen, or the warp or woof, or any article of leather, for pronouncing it clean or unclean. ⁷ 

Imamat 15:5

15:5 Anyone who touches his bed ⁸  must wash his clothes, bathe in water, and be unclean until evening. ⁹ 

Imamat 15:11

15:11 Anyone whom the man with the discharge touches without having rinsed his hands in water ¹⁰  must wash his clothes, bathe in water, and be unclean until evening.

Imamat 15:19

Female Bodily Discharges

15:19 “‘When a woman has a discharge ¹¹  and her discharge is blood from her body, ¹²  she is to be in her menstruation ¹³  seven days, and anyone who touches her will be unclean until evening.

Imamat 15:27

15:27 and anyone who touches them will be unclean, and he must wash his clothes, bathe in water, and be unclean until evening. ¹⁴ 

Imamat 15:33

15:33 the one who is sick in her menstruation, the one with a discharge, whether male or female, ¹⁵  and a man ¹⁶  who has sexual intercourse with an unclean woman.’”

Imamat 17:11

17:11 for the life of every living thing ¹⁷  is in the blood. ¹⁸  So I myself have assigned it to you ¹⁹  on the altar to make atonement for your lives, for the blood makes atonement by means of the life. ²⁰ 

Imamat 20:27

Prohibition against Spiritists and Mediums

20:27 “‘A man or woman who ²¹  has in them a spirit of the dead or a familiar spirit ²²  must be put to death. They must pelt them with stones; ²³  their blood guilt is on themselves.’”

Imamat 22:10

22:10 “‘No lay person ²⁴  may eat anything holy. Neither a priest’s lodger ²⁵  nor a hired laborer may eat anything holy,

Imamat 23:8

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 24:14

24:14 “Bring the one who cursed outside the camp, and all who heard him are to lay their hands on his head, and the whole congregation is to stone him to death. ²⁶ 

Imamat 25:2

25:2 “Speak to the Israelites and tell them, ‘When you enter the land that I am giving you, the land must observe a Sabbath ²⁷  to the Lord.

Imamat 25:4

25:4 but in the seventh year the land must have a Sabbath of complete rest ²⁸  – a Sabbath to the Lord. You must not sow your field or ²⁹  prune your vineyard.

Imamat 25:31

25:31 The houses of villages, however, ³⁰  which have no wall surrounding them ³¹  must be considered as the field ³²  of the land; they will have the right of redemption and must revert in the jubilee.

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, ³³  a homer of barley seed being priced at fifty shekels of silver. ³⁴ 

[6:22]  ¹ tn Heb “And the anointed priest under him.”

[6:27]  ² tn Heb “on the garment”; NCV “on any clothes”; CEV “on the clothes of the priest.”

[6:27]  ³ tc The translation “you must wash” is based on the MT as it stands (cf. NASB, NIV). Smr, LXX, Syriac, Tg. Ps.-J., and the Vulgate have a third person masculine singular passive form (Pual), “[the garment] must be washed” (cf. NAB, NRSV, NLT). This could also be supported from the verbs in the following verse, and it requires only a repointing of the Hebrew text with no change in consonants. See the remarks in J. E. Hartley, Leviticus (WBC), 90 and J. Milgrom, Leviticus (AB), 1:404.

[6:30]  ⁴ tn Heb “burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”

[11:24]  ⁵ tn Heb “and to these.”

[13:59]  ⁶ sn The Hebrew term translated “law” (תוֹרָה, torah) introduces here a summary or colophon for all of Lev 13. Similar summaries are found in Lev 7:37-38; 11:46-47; 14:54-57; and 15:32-33.

[13:59]  ⁷ tn These are declarative Piel forms of the verbs טָהֵר (taher) and טָמֵא (tame’) respectively (cf. the notes on vv. 3 and 6 above).

[15:5]  ⁸ tn Heb “And a man who touches in his bed”; NLT “touch the man’s bedding.”

[15:5]  ⁹ tn Heb “he shall wash his clothes and bathe in water and be unclean until the evening” (cf. also vv. 6-8, 10-11, etc.).

[15:11]  ¹⁰ tn Heb “And all who the man with the discharge touches in him and his hands he has not rinsed in water.”

[15:19]  ¹¹ tn See the note on Lev 15:2 above.

[15:19]  ¹² 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]  ¹³ tn See the note on Lev 12:2 and R. E. Averbeck, NIDOTTE 1:925-27.

[15:27]  ¹⁴ tn See the note on v. 5 above.

[15:33]  ¹⁵ tn Heb “and the one with a discharge, his discharge to the male and the female.”

[15:33]  ¹⁶ tn Heb “and for a man.”

[17:11]  ¹⁷ tn Heb “the life of the flesh.” Here “flesh” stands for “every living thing,” that is, all creatures (cf. NIV, NRSV, NLT “every creature”; CEV “every living creature.”

[17:11]  ¹⁸ tn Heb “for the soul/life (נֶפֶשׁ, nefesh) of the flesh, it is in the blood” (cf. the note of v. 10 above and v. 14 below). Although most modern English versions begin a new sentence in v. 11, “For the life of the flesh is in the blood” (see, e.g., NJPS, NASB, NIV, NRSV), the כִּי (ki, “for, because”) at the beginning of the verse suggests continuation from v. 10, as the rendering here indicates (see, e.g., NEB, NLT; J. E. Hartley, Leviticus [WBC], 261; and G. J. Wenham, Leviticus [NICOT], 239).

[17:11]  sn This verse is a well-known crux interpretum for blood atonement in the Bible. The close association between the blood and “the soul/life [נֶפֶשׁ] of the flesh [בָּשָׂר, basar]” (v. 11a) begins in Gen 9:2-5 (if not Gen 4:10-11), where the Lord grants man the eating of meat (i.e., the “flesh” of animals) but also issues a warning: “But flesh [בָּשָׂר] with its soul/life [נֶפֶשׁ], [which is] its blood, you shall not eat” (cf. G. J. Wenham, Genesis [WBC], 1:151 and 193). Unfortunately, the difficulty in translating נֶפֶשׁ consistently (see the note on v. 10 above) obscures the close connection between the (human) “person” in v. 10 and “the life” (of animals, 2 times) and “your (human) lives” in v. 11, all of which are renderings of נֶפֶשׁ. The basic logic of the passage is that (a) no נֶפֶשׁ should eat the blood when he eats the בָּשָׂר of an animal (v. 10) because (b) the נֶפֶשׁ of בָּשָׂר is identified with the blood that flows through and permeates it (v. 11a), and (c) the Lord himself has assigned (i.e., limited the use of) animal blood, that is, animal נֶפֶשׁ, to be the instrument or price of making atonement for the נֶפֶשׁ of people (v. 11b). See the detailed remarks and literature cited in R. E. Averbeck, NIDOTTE 2:693-95, 697-98.

[17:11]  ¹⁹ tn Heb “And I myself have given it to you.”

[17:11]  ²⁰ tn Heb “for the blood, it by (בְּ, bet preposition, “in”] the life makes atonement.” The interpretation of the preposition is pivotal here. Some scholars have argued that it is a bet of exchange; that is, “the blood makes atonement in exchange for the life [of the slaughtered animal]” (see R. E. Averbeck, NIDOTTE 2:694-95, 697 for analysis and criticism of this view). It is more likely that, as in the previous clause (“your lives”), “life/soul” (נֶפֶשׁ, nefesh) here refers to the person who makes the offering, not the animal offered. The blood of the animal makes atonement for the person who offers it either “by means of” (instrumental bet) the “life/soul” of the animal, which it symbolizes or embodies (the meaning of the translation given here); or perhaps the blood of the animal functions as “the price” (bet of price) for ransoming the “life/soul” of the person.

[20:27]  ²¹ tc Smr, LXX, Syriac, and some Targum mss have the relative pronoun אֲשֶׁר (’asher, “who, which”), rather than the MT’s כִּי (ki, “for, because, that”).

[20:27]  ²² tn See the note on the phrase “familiar spirit” in Lev 19:31 above.

[20:27]  ²³ tn This is not the most frequently-used Hebrew verb for stoning, but a word that refers to the action of throwing, slinging, or pelting someone with stones (see the note on v. 2 above). Smr and LXX have “you [plural] shall pelt them with stones.”

[20:27]  sn At first glance Lev 20:27 appears to be out of place but, on closer examination, one could argue that it constitutes the back side of an envelope around the case laws in 20:9-21, with Lev 20:6 forming the front of the envelope (note also that execution of mediums and spiritists by stoning in v. 27 is not explicitly stated in v. 6). This creates a chiastic structure: prohibition against mediums and spiritists (vv. 6 and 27), variations of the holiness formula (vv. 7 and 25-26), and exhortations to obey the Lord’s statutes (and judgments; vv. 8 and 22-24). Again, in the middle are the case laws (vv. 9-21).

[22:10]  ²⁴ tn Heb “No stranger” (so KJV, ASV), which refers here to anyone other than the Aaronic priests. Some English versions reverse the negation and state positively: NIV “No one outside a priest’s family”; NRSV “Only a member of a priestly family”; CEV “Only you priests and your families.”

[22:10]  ²⁵ tn Heb “A resident [תּוֹשָׁב (toshav) from יָשַׁב (yashav, “to dwell, to reside”)] of a priest.” The meaning of the term is uncertain. It could refer to a “guest” (NIV) or perhaps “bound servant” (NRSV; see B. A. Levine, Leviticus [JPSTC], 149). In the translation “lodger” was used instead of “boarder” precisely because a boarder would be provided meals with his lodging, the very issue at stake here.

[24:14]  ²⁶ tn The words “to death” are supplied in the translation as a clarification; they are clearly implied from v. 16.

[25:2]  ²⁷ tn Heb “the land shall rest a Sabbath.”

[25:4]  ²⁸ tn Heb “and in the seventh year a Sabbath of complete rest shall be to the land.” The expression “a Sabbath of complete rest” is superlative, emphasizing the full and all inclusive rest of the seventh year of the sabbatical cycle. Cf. ASV “a sabbath of solemn rest”; NAB “a complete rest.”

[25:4]  ²⁹ tn Heb “and.” Here the Hebrew conjunction ו (vav, “and”) has an alternative sense (“or”).

[25:31]  ³⁰ tn Heb “And the houses of the villages.”

[25:31]  ³¹ tn Heb “which there is not to them a wall.”

[25:31]  ³² tn Heb “on the field.”

[27:16]  ³³ tn Heb “a conversion value shall be to the mouth of its seed.”

[27:16]  ³⁴ tn Heb “seed of a homer of barley in fifty shekels of silver.”