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. ¹ 

Imamat 7:36

7:36 This is what the Lord commanded to give to them from the Israelites on the day Moses ²  anointed them ³  – a perpetual allotted portion throughout their generations. ⁴ 

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 ⁵  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. ⁶ 

Imamat 14:4

14:4 then the priest will command that two live clean birds, a piece of cedar wood, a scrap of crimson fabric, ⁷  and some twigs of hyssop ⁸  be taken up ⁹  for the one being cleansed. ¹⁰ 

Imamat 14:19

14:19 “The priest must then perform the sin offering ¹¹  and make atonement for the one being cleansed from his impurity. After that he ¹²  is to slaughter the burnt offering,

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, ¹³  and be clean.

Imamat 16:11

The Sin Offering Sacrificial Procedures

16:11 “Aaron is to present the sin offering bull which is for himself, and he is to make atonement on behalf of himself and his household. He is to slaughter the sin offering bull which is for himself,

Imamat 16:19

16:19 Then he is to sprinkle on it some of the blood with his finger seven times, and cleanse and consecrate it ¹⁴  from the impurities of the Israelites.

Imamat 16:34

16:34 This is to be a perpetual statute for you ¹⁵  to make atonement for the Israelites for ¹⁶  all their sins once a year.” ¹⁷  So he did just as the Lord had commanded Moses. ¹⁸ 

Imamat 17:6

17:6 The priest is to splash ¹⁹  the blood on the altar ²⁰  of the Lord at the entrance of the Meeting Tent, and offer the fat up in smoke for a soothing aroma to the Lord.

Imamat 18:17

18:17 You must not have sexual intercourse with both a woman and her daughter; you must not take as wife either her son’s daughter or her daughter’s daughter to have intercourse with them. ²¹  They are closely related to her ²²  – it is lewdness. ²³ 

Imamat 18:23-24

18:23 You must not have sexual intercourse ²⁴  with any animal to become defiled with it, and a woman must not stand before an animal to have sexual intercourse with it; ²⁵  it is a perversion. ²⁶ 

Warning against the Abominations of the Nations

18:24 “‘Do not defile yourselves with any of these things, for the nations which I am about to drive out before you ²⁷  have been defiled with all these things.

Imamat 19:6

19:6 It must be eaten on the day of your sacrifice and on the following day, ²⁸  but what is left over until the third day must be burned up. ²⁹ 

Imamat 19:22

19:22 and the priest is to make atonement for him with the ram of the guilt offering before the Lord for his sin that he has committed, ³⁰  and he will be forgiven ³¹  of his sin ³²  that he has committed.

Imamat 20:16

20:16 If a woman approaches any animal to have sexual intercourse with it, ³³  you must kill the woman, and the animal must be put to death; their blood guilt is on themselves.

Imamat 20:23

20:23 You must not walk in the statutes of the nation ³⁴  which I am about to drive out before you, because they have done all these things and I am filled with disgust against them.

Imamat 21:14

21:14 He must not marry ³⁵  a widow, a divorced woman, or one profaned by prostitution; he may only take a virgin from his people ³⁶  as a wife.

Imamat 25:27

25:27 he is to calculate the value of the years it was sold, ³⁷  refund the balance ³⁸  to the man to whom he had sold it, and return to his property.

Imamat 26:22

26:22 I will send the wild animals ³⁹  against you and they will bereave you of your children, ⁴⁰  annihilate your cattle, and diminish your population ⁴¹  so that your roads will become deserted.

[6:30]  ¹ tn Heb “burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”

[7:36]  ² tn Heb “the day he”; the referent (Moses) has been specified in the translation for clarity.

[7:36]  ³ 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]  ⁴ tn Heb “for your generations”; cf. NIV “for the generations to come”; TEV “for all time to come.”

[13:59]  ⁵ 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]  ⁶ tn These are declarative Piel forms of the verbs טָהֵר (taher) and טָמֵא (tame’) respectively (cf. the notes on vv. 3 and 6 above).

[14:4]  ⁷ tn The term rendered here “crimson fabric” consists of two Hebrew words and means literally, “crimson of worm” (in this order only in Lev 14:4, 6, 49, 51, 52 and Num 19:6; for the more common reverse order, “worm of crimson,” see, e.g., the colored fabrics used in making the tabernacle, Exod 25:4, etc.). This particular “worm” is an insect that lives on the leaves of palm trees, the eggs of which are the source for a “crimson” dye used to color various kinds of cloth (B. A. Levine, Leviticus [JPSTC], 86). That a kind of dyed “fabric” is intended, not just the dye substance itself, is made certain by the dipping of it along with the other ritual materials listed here into the blood and water mixture for sprinkling on the person being cleansed (Lev 14:6; cf. also the burning of it in the fire of the red heifer in Num 19:6). Both the reddish color of cedar wood and the crimson colored fabric seem to correspond to the color of blood and may, therefore, symbolize either “life,” which is in the blood, or the use of blood to “make atonement” (see, e.g., Gen 9:4 and Lev 17:11). See further the note on v. 7 below.

[14:4]  ⁸ sn Twigs of hyssop (probably one or several species of marjoram thymus), a spice and herb plant that grows out of walls in Palestine (see 1 Kgs 4:33 [5:13 HT], HALOT 27 s.v. אֵזוֹב, and J. E. Hartley, Leviticus [WBC], 195), were particularly leafy and therefore especially useful for sprinkling the purifying liquid (cf. vv. 5-7). Many of the details of the ritual procedure are obscure. It has been proposed, for example, that the “cedar wood” was a stick to which the hyssop was bound with the crimson material to make a sort of sprinkling instrument (Hartley, 195). In light of the burning of these three materials as part of the preparation of the ashes of the red heifer in Num 19:5-6, however, this seems unlikely.

[14:4]  ⁹ tn The MT reads literally, “And the priest shall command and he shall take.” Clearly, the second verb (“and he shall take”) contains the thrust of the priest’s command, which suggests the translation “that he take” (cf. also v. 5a). Since the priest issues the command here, he cannot be the subject of the second verb because he cannot be commanding himself to “take” up these ritual materials. Moreover, since the ritual is being performed “for the one being cleansed,” the antecedent of the pronoun “he” cannot refer to him. The LXX, Smr, and Syriac versions have the third person plural here and in v. 5a, which corresponds to other combinations with the verb וְצִוָּה (vÿtsivvah) “and he (the priest) shall command” in this context (see Lev 13:54; 14:36, 40). This suggests an impersonal (i.e., “someone shall take” and “someone shall slaughter,” respectively) or perhaps even passive rendering of the verbs in 14:4, 5 (i.e., “there shall be taken” and “there shall be slaughtered,” respectively). The latter option has been chosen here.

[14:4]  ¹⁰ tn Heb “the one cleansing himself” (i.e., Hitpael participle of טָהֵר, taher, “to be clean”).

[14:19]  ¹¹ tn Heb “do [or “make”] the sin offering.”

[14:19]  ¹² tn Heb “And after[ward] he [i.e., the offerer] shall slaughter.” The LXX adds “the priest” as the subject of the verb (as do several English versions, e.g., NAB, NIV, NCV, NLT), but the offerer is normally the one who does the actually slaughtering of the sacrificial animal (cf. the notes on Lev 1:5a, 6a, and 9a).

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

[16:19]  ¹⁴ tn Heb “and he shall purify it and he shall consecrate it.”

[16:34]  ¹⁵ 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]  ¹⁶ tn Heb “from”; see note on 4:26.

[16:34]  ¹⁷ tn Heb “one [feminine] in the year.”

[16:34]  ¹⁸ 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.

[17:6]  ¹⁹ tn For the translation “splash” see the note on Lev 1:5.

[17:6]  ²⁰ tn The LXX adds “all around” (i.e., Hebrew סָבִיב [saviv, “all around”]), which is normal for this overall construction (see, e.g., Lev 1:5; 3:8, etc.).

[18:17]  ²¹ tn Heb “You must not uncover the nakedness of both a woman and her daughter; the daughter of her son and the daughter of her daughter you must not take to uncover her nakedness.” Translating “her” as “them” provides consistency in the English. In this kind of context, “take” means to “take in marriage” (cf. also v. 18). The LXX and Syriac have “their nakedness,” referring to the nakedness of the woman’s granddaughters, rather than the nakedness of the woman herself.

[18:17]  ²² tc Heb “they are her flesh.” The LXX reads “your” here (followed by NRSV). If the LXX reading were followed by the present translation, the result would be “They are closely related to you.”

[18:17]  ²³ tn The term rendered “lewdness” almost always carries a connotation of cunning, evil device, and divisiveness (cf. HALOT 272 s.v. I זִמָּה 2, “infamy”), and is closely associated with sexual and religious infidelity (cf., e.g., Lev 19:29; 20:14; Job 31:11; Jer 13:27; Ezek 16:27; 22:9). Recent English versions differ on how they handle this: NAB “would be shameful”; CEV “would make you unclean”; NIV “wickedness”; NLT “horrible wickedness”; NRSV “depravity”; TEV “incest.”

[18:23]  ²⁴ tn See the note on v. 20 above.

[18:23]  ²⁵ tn Heb “to copulate with it” (cf. Lev 20:16).

[18:23]  ²⁶ tn The Hebrew term תֶּבֶל (tevel, “perversion”) derives from the verb “to mix; to confuse” and therefore refers to illegitimate mixtures of species or violation of the natural order of things.

[18:24]  ²⁷ tn Heb “which I am sending away (Piel participle of שָׁלַח [shalakh, “to send”]) from your faces.” The rendering here takes the participle as anticipatory of the coming conquest events.

[19:6]  ²⁸ tn Heb “from the following day” (HALOT 572 s.v. מָחֳרָת 2.b).

[19:6]  ²⁹ tn Heb “shall be burned with fire”; KJV “shall be burnt in the fire.” Because “to burn with fire” is redundant in contemporary English the present translation simply has “must be burned up.”

[19:22]  ³⁰ tn Heb “on his sin which he has sinned.”

[19:22]  ³¹ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him.”

[19:22]  ³² tn Heb “from his sin.”

[20:16]  ³³ tn Heb “to copulate with it” (cf. Lev 20:16).

[20:23]  ³⁴ tc One medieval Hebrew ms, Smr, and all the major ancient versions have the plural “nations.” Some English versions retain the singular (e.g., KJV, ASV, NASB, NRSV); others have the plural “nations” (e.g., NAB, NIV) and still others translate as “people” (e.g., TEV, NLT).

[21:14]  ³⁵ tn Heb “take.” In context this means “take as wife,” i.e., “marry.”

[21:14]  ³⁶ tc The MT has literally, “from his peoples,” but Smr, LXX, Syriac, Targum, and Tg. Ps.-J. have “from his people,” referring to the Israelites as a whole.

[25:27]  ³⁷ tn Heb “and he shall calculate its years of sale.”

[25:27]  ³⁸ tn Heb “and return the excess.”

[26:22]  ³⁹ tn Heb “the animal of the field.” This collective singular has been translated as a plural. The expression “animal of the field” refers to a wild (i.e., nondomesticated) animal.

[26:22]  ⁴⁰ tn The words “of your children” are not in the Hebrew text, but are implied.

[26:22]  ⁴¹ tn Heb “and diminish you.”