Imamat 1:15

1:15 The priest must present it at the altar, pinch off ¹  its head and offer the head ²  up in smoke on the altar, and its blood must be drained out against the side of the altar.

Imamat 3:3

3:3 Then the one presenting the offering ³  must present a gift to the Lord from the peace offering sacrifice: He must remove the fat that covers the entrails and all the fat that surrounds the entrails, ⁴ 

Imamat 3:14

3:14 Then he must present from it his offering as a gift to the Lord: the fat which covers the entrails and all the fat on the entrails, ⁵ 

Imamat 4:3

For the Priest

4:3 “‘If the high priest ⁶  sins so that the people are guilty, ⁷  on account of the sin he has committed he must present a flawless young bull to the Lord ⁸  for a sin offering. ⁹ 

Imamat 4:14-15

4:14 the assembly must present a young bull for a sin offering when the sin they have committed ¹⁰  becomes known. They must bring it before the Meeting Tent, 4:15 the elders of the congregation must lay their hands on the head of the bull before the Lord, and someone must slaughter ¹¹  the bull before the Lord.

Imamat 4:20

4:20 He must do with the rest of the bull just as he did with the bull of the sin offering; this is what he must do with it. ¹²  So the priest will make atonement ¹³  on their behalf and they will be forgiven. ¹⁴ 

Imamat 4:24-26

4:24 He must lay his hand on the head of the male goat and slaughter ¹⁵  it in the place where the burnt offering is slaughtered before the Lord – it is a sin offering. 4:25 Then the priest must take some of the blood of the sin offering with his finger and put it on the horns of the altar of burnt offering, and he must pour out the rest of its blood at the base of the altar of burnt offering. 4:26 Then the priest ¹⁶  must offer all of its fat up in smoke on the altar like the fat of the peace offering sacrifice. So the priest will make atonement ¹⁷  on his behalf for ¹⁸  his sin and he will be forgiven. ¹⁹ 

Imamat 4:28

4:28 or his sin that he committed ²⁰  is made known to him, ²¹  he must bring a flawless female goat ²²  as his offering for the sin ²³  that he committed.

Imamat 4:30

4:30 Then the priest must take some of its blood with his finger and put it on the horns of the altar of burnt offering, and he must pour out all the rest of its blood at the base of the altar.

Imamat 4:33-34

4:33 He must lay his hand on the head of the sin offering and slaughter it for a sin offering in the place where the burnt offering is slaughtered. 4:34 Then the priest must take some of the blood of the sin offering with his finger and put it on the horns of the altar of burnt offering, and he must pour out all the rest of its blood at the base of the altar.

Imamat 5:9-10

5:9 Then he must sprinkle ²⁴  some of the blood of the sin offering on the wall of the altar, and the remainder of the blood ²⁵  must be squeezed out at the base of the altar – it is a sin offering. 5:10 The second bird ²⁶  he must make a burnt offering according to the standard regulation. ²⁷  So the priest will make atonement ²⁸  on behalf of this person for ²⁹  his sin which he has committed, and he will be forgiven. ³⁰ 

Imamat 5:12

5:12 He must bring it to the priest and the priest must scoop out from it a handful as its memorial portion ³¹  and offer it up in smoke on the altar on top of the other gifts of the Lord – it is a sin offering.

Imamat 6:21

6:21 It must be made with olive oil on a griddle and you must bring it well soaked, ³²  so you must present a grain offering of broken pieces ³³  as a soothing aroma to the Lord.

Imamat 7:2

7:2 In the place where they slaughter the burnt offering they must slaughter the guilt offering, and the officiating priest ³⁴  must splash ³⁵  the blood against the altar’s sides.

Imamat 7:9

7:9 Every grain offering which is baked in the oven or ³⁶  made in the pan ³⁷  or on the griddle belongs to the priest who presented it.

Imamat 7:20

7:20 The person who eats meat from the peace offering sacrifice which belongs to the Lord while his uncleanness persists ³⁸  will be cut off from his people. ³⁹ 

Imamat 7:30

7:30 With his own hands he must bring the Lord’s gifts. He must bring the fat with the breast ⁴⁰  to wave the breast as a wave offering before the Lord, ⁴¹ 

Imamat 8:11

8:11 Next he sprinkled some of it on the altar seven times and so anointed the altar, all its vessels, and the wash basin and its stand to consecrate them.

Imamat 8:14

Consecration Offerings

8:14 Then he brought near the sin offering bull ⁴²  and Aaron and his sons laid their hands on the head of the sin offering bull,

Imamat 8:16

8:16 Then he ⁴³  took all the fat on the entrails, the protruding lobe of the liver, and the two kidneys and their fat, ⁴⁴  and Moses offered it all up in smoke on the altar, ⁴⁵ 

Imamat 8:22

8:22 Then he presented the second ram, the ram of ordination, ⁴⁶  and Aaron and his sons laid their hands on the head of the ram

Imamat 9:12

The Burnt Offering for the Priests

9:12 He then slaughtered the burnt offering, and his sons ⁴⁷  handed ⁴⁸  the blood to him and he splashed ⁴⁹  it against the altar’s sides.

Imamat 10:3

10:3 Moses then said to Aaron, “This is what the Lord spoke: ‘Among the ones close to me I will show myself holy, ⁵⁰  and in the presence of all the people I will be honored.’” ⁵¹  So Aaron kept silent.

Imamat 10:7

10:7 but you must not go out from the entrance of the Meeting Tent lest you die, for the Lord’s anointing oil is on you.” So they acted according to the word of Moses.

Imamat 11:2

11:2 “Tell the Israelites: ‘This is the kind of creature you may eat from among all the animals ⁵²  that are on the land.

Imamat 11:34-35

11:34 Any food that may be eaten which becomes soaked with water ⁵³  will become unclean. Anything drinkable ⁵⁴  in any such vessel will become unclean. ⁵⁵  11:35 Anything their carcass may fall on will become unclean. An oven or small stove must be smashed to pieces; they are unclean, and they will stay unclean ⁵⁶  to you.

Imamat 11:46

11:46 This is the law ⁵⁷  of the land animals, the birds, all the living creatures that move in the water, and all the creatures ⁵⁸  that swarm on the land,

Imamat 12:5

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 ⁵⁹  blood purity. ⁶⁰ 

Imamat 12:7

12:7 The priest ⁶¹  is to present it before the Lord and make atonement ⁶²  on her behalf, and she will be clean ⁶³  from her flow of blood. ⁶⁴  This is the law of the one who bears a child, for the male or the female child.

Imamat 13:45

The Life of the Person with Skin Disease

13:45 “As for the diseased person who has the infection, ⁶⁵  his clothes must be torn, the hair of his head must be unbound, he must cover his mustache, ⁶⁶  and he must call out ‘Unclean! Unclean!’

Imamat 14:27

14:27 and sprinkle some of the olive oil that is in his left hand with his right forefinger ⁶⁷  seven times before the Lord.

Imamat 14:53

14:53 and he is to send the live bird away outside the city ⁶⁸  into the open countryside. So he is to make atonement for the house and it will be clean.

Imamat 15:15

15:15 and the priest is to make one of them a sin offering ⁶⁹  and the other a burnt offering. ⁷⁰  So the priest ⁷¹  is to make atonement for him before the Lord for ⁷²  his discharge.

Imamat 15:17

15:17 and he must wash in water any clothing or leather that has semen on it, and it will be unclean until evening.

Imamat 15:22

15:22 Anyone who touches any furniture she sits on must wash his clothes, bathe in water, and be unclean until evening.

Imamat 15:30

15:30 and the priest is to make one a sin offering and the other a burnt offering. ⁷³  So the priest ⁷⁴  is to make atonement for her before the Lord from her discharge of impurity.

Imamat 16:12

16:12 and take a censer full of coals of fire from the altar before the Lord ⁷⁵  and a full double handful of finely ground fragrant incense, ⁷⁶  and bring them inside the veil-canopy. ⁷⁷ 

Imamat 16:14

16:14 Then he is to take some of the blood of the bull and sprinkle it with his finger on the eastern face of the atonement plate, ⁷⁸  and in front of the atonement plate he is to sprinkle some of the blood seven times with his finger. ⁷⁹ 

Imamat 16:16

16:16 So ⁸⁰  he is to make atonement for the holy place from the impurities of the Israelites and from their transgressions with regard to all their sins, ⁸¹  and thus he is to do for the Meeting Tent which resides with them in the midst of their impurities.

Imamat 16:22

16:22 The goat is to bear on itself all their iniquities into an inaccessible land, ⁸²  so he is to send the goat away ⁸³  in the wilderness.

Imamat 17:6

17:6 The priest is to splash ⁸⁴  the blood on the altar ⁸⁵  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 17:12

17:12 Therefore, I have said to the Israelites: No person among you is to eat blood, ⁸⁶  and no resident foreigner who lives among you is to eat blood. ⁸⁷ 

Imamat 19:17

19:17 You must not hate your brother in your heart. You must surely reprove your fellow citizen so that you do not incur sin on account of him. ⁸⁸ 

Imamat 19:19

19:19 You must keep my statutes. You must not allow two different kinds of your animals to breed, ⁸⁹  you must not sow your field with two different kinds of seed, and you must not wear ⁹⁰  a garment made of two different kinds of fabric. ⁹¹ 

Imamat 21:12

21:12 He must not go out from the sanctuary and must not profane ⁹²  the sanctuary of his God, because the dedication of the anointing oil of his God is on him. I am the Lord.

Imamat 22:9

22:9 They must keep my charge so that they do not incur sin on account of it ⁹³  and therefore die ⁹⁴  because they profane it. I am the Lord who sanctifies them.

Imamat 23:28

23:28 You must not do any work on this particular day, ⁹⁵  because it is a day of atonement to make atonement for yourselves ⁹⁶  before the Lord your God.

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. ⁹⁷ 

Imamat 25:31

25:31 The houses of villages, however, ⁹⁸  which have no wall surrounding them ⁹⁹  must be considered as the field ¹⁰⁰  of the land; they will have the right of redemption and must revert in the jubilee.

Imamat 26:21

26:21 “‘If you walk in hostility against me ¹⁰¹  and are not willing to obey me, I will increase your affliction ¹⁰²  seven times according to your sins.

Imamat 26:25

26:25 I will bring on you an avenging sword, a covenant vengeance. ¹⁰³  Although ¹⁰⁴  you will gather together into your cities, I will send pestilence among you and you will be given into enemy hands. ¹⁰⁵ 

Imamat 26:30

26:30 I will destroy your high places and cut down your incense altars, ¹⁰⁶  and I will stack your dead bodies on top of the lifeless bodies of your idols. ¹⁰⁷  I will abhor you. ¹⁰⁸ 

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; ¹⁰⁹  according to what the man who made the vow can afford, ¹¹⁰  the priest will establish his conversion value.

Imamat 27:19

27:19 If, however, the one who consecrated the field redeems it, ¹¹¹  he must add to it one fifth of the conversion price ¹¹²  and it will belong to him. ¹¹³ 

Imamat 27:27

27:27 If, however, ¹¹⁴  it is among the unclean animals, he may ransom it according to ¹¹⁵  its conversion value and must add one fifth to it, but if it is not redeemed it must be sold according to its conversion value.

[1:15]  ¹ tn The action here seems to involve both a twisting action, breaking the neck of the bird and severing its vertebrae, as well as pinching or nipping the skin to sever the head from the main body. Cf. NASB, NRSV “wring off its head”; NAB “snap its head loose”; NLT “twist off its head.”

[1:15]  ² tn Many English versions have “it” here, referring to the head of the bird, which the priest immediately tossed on the altar fire. However, “it” could be misunderstood to refer to the bird’s body, so “head” is repeated in the present translation for clarity. As the following lines show, certain things needed to be done to the body of the bird before it could be placed on the altar.

[3:3]  ³ tn Heb “Then he”; the referent (the person presenting the offering) has been specified in the translation for clarity (cf. the note on Lev 1:5).

[3:3]  ⁴ tn Heb “and all the fat on the entrails.” The fat layer that covers the entrails as a whole (i.e., “that covers the entrails”) is different from the fat that surrounds and adheres to the various organs (“on the entrails,” i.e., surrounding them; J. Milgrom, Leviticus [AB], 1:205-7).

[3:14]  ⁵ sn See the note on this phrase in 3:3.

[4:3]  ⁶ tn Heb “the anointed priest” (so ASV, NAB, NASB, NIV, NRSV). This refers to the high priest (cf. TEV, CEV, NLT).

[4:3]  ⁷ tn Heb “to the guilt of the people”; NRSV “thus bringing guilt on the people.”

[4:3]  ⁸ tn Heb “and he shall offer on his sin which he sinned, a bull, a son of the herd, flawless.”

[4:3]  ⁹ sn The word for “sin offering” (sometimes translated “purification offering”) is the same as the word for “sin” earlier in the verse. One can tell which rendering is intended only by the context. The primary purpose of the “sin offering” (חַטָּאת, khatta’t) was to “purge” (כִּפֶּר, kipper, “to make atonement,” see 4:20, 26, 31, 35, and the notes on Lev 1:4 and esp. Lev 16:20, 33) the sanctuary or its furniture in order to cleanse it from any impurities and/or (re)consecrate it for holy purposes (see, e.g., Lev 8:15; 16:19). By making this atonement the impurities of the person or community were cleansed and the people became clean. See R. E. Averbeck, NIDOTTE 2:93-103.

[4:14]  ¹⁰ tn Heb “and the sin which they committed on it becomes known”; KJV “which they have sinned against it.” The Hebrew עָלֶיהָ (’aleha, “on it”) probably refers back to “one of the commandments” in v. 13 (J. Milgrom, Leviticus [AB], 1:243).

[4:15]  ¹¹ tn Heb “and he shall slaughter.” The singular verb seems to refer to an individual who represents the whole congregation, perhaps one of the elders referred to at the beginning of the verse, or the officiating priest (cf. v. 21). The LXX and Syriac make the verb plural, referring to “the elders of the congregation.”

[4:20]  ¹² sn Cf. Lev 4:11-12 above for the disposition of “the [rest of] the bull.”

[4:20]  ¹³ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[4:20]  ¹⁴ tn Heb “there shall be forgiveness to them” or “it shall be forgiven to them.”

[4:24]  ¹⁵ tn The LXX has a plural form here and also for the same verb later in the verse. See the note on Lev 1:5a.

[4:26]  ¹⁶ tn Heb “Then he”; the referent has been specified in the translation for clarity. Based on the parallel statements in 4:10 and 4:31, it is the priest who performs this action rather than the person who brought the offering.

[4:26]  ¹⁷ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[4:26]  ¹⁸ tn Heb “from.” In this phrase the preposition מִן (min) may be referring to the reason or cause (“on account of, because of”; GKC 383 §119.z). As J. E. Hartley (Leviticus [WBC], 47) points out, “from” may refer to the removal of the sin, but is an awkward expression. Hartley also suggests that the phrasing might be “an elliptical expression for יְכַפֵּר עַל־לְטַהֵר אֶת־מִן, ‘he will make expiation for…to cleanse…from…,’ as in 16:30.”

[4:26]  ¹⁹ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[4:28]  ²⁰ tn Heb “or his sin which he sinned is made known to him”; cf. NCV “when that person learns about his sin.”

[4:28]  ²¹ tn Lev 4:27b-28a is essentially the same as 4:22b-23a (see the notes there).

[4:28]  ²² tn Heb “a she-goat of goats, a female without defect”; NAB “an unblemished she-goat.”

[4:28]  ²³ tn Heb “on his sin.”

[5:9]  ²⁴ tn The Hebrew verb וְהִזָּה (vÿhizzah, Hiphil of נָזָה, nazah) does indeed mean “sprinkle” or “splatter” (cf. Lev 4:6, 17). Contrast “splash” in Lev 1:5, etc. (זָרָק, zaraq).

[5:9]  ²⁵ tn Heb “the remainder in the blood.” The Heb. preposition “in” (בְּ, bÿ) is used here to mean “some among” a whole collection of something.

[5:10]  ²⁶ tn The word “bird” is not in the Hebrew text, but is supplied in the translation for clarity.

[5:10]  ²⁷ sn The term “[standard] regulation” (מִשְׁפָּט, mishppat) here refers to the set of regulations for burnt offering birds in Lev 1:14-17.

[5:10]  ²⁸ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[5:10]  ²⁹ tn See the note on 4:26 with regard to מִן, min.

[5:10]  ³⁰ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[5:12]  ³¹ sn The “memorial portion” (אַזְכָּרָה, ’azkkarah) was the part of the grain offering that was burnt on the altar (Lev 2:2), as opposed to the remainder, which was normally consumed by the priests (Lev 2:3; see the full regulations in Lev 6:14-23 [6:7-16 HT]). It was probably intended to call to mind (i.e., memorialize) before the Lord the reason for the presentation of the particular offering (see the remarks in R. E. Averbeck, NIDOTTE 1:335-39).

[6:21]  ³² tn The term rendered here “well soaked” (see, e.g., NRSV; the Hebrew term is מֻרְבֶּכֶת, murbbekhet) occurs only three times (here; 7:12, and 1 Chr 23:29), and is sometimes translated “well-mixed” (e.g., NIV, NCV, NLT; NASB “well stirred”; NAB “well kneaded”). The meaning is uncertain (J. Milgrom, Leviticus [AB], 1:399-400), but in Lev 7:12 it stands parallel to already prepared grain offerings either “mixed” (the Hebrew term is בְּלוּלֹת (bÿlulot), not מֻרְבֶּכֶת as in Lev 6:21 [6:14 HT]) or anointed with oil.

[6:21]  ³³ tn Heb “broken bits [?] of a grain offering of pieces,” but the meaning of the Hebrew term rendered here “broken bits” (תֻּפִינֵי, tufiney) is quite uncertain. Some take it from the Hebrew verb “to break up, to crumble” (פַּת [pat]; e.g., the Syriac, NAB, NIV, NLT “broken” pieces) and others from “to bake” (אָפַה, ’afah; e.g., NRSV “baked pieces”). For a good summary of other proposed options, see J. E. Hartley, Leviticus (WBC), 90. Compare Lev 2:5-6 for the general regulations regarding this manner of grain offering. Similar but less problematic terminology is used there.

[7:2]  ³⁴ tn Heb “he”; the referent (the officiating priest) has been specified in the translation for clarity. This priest was responsible for any actions involving direct contact with the altar (e.g., the splashing of the blood).

[7:2]  ³⁵ tn See the note on Lev 1:5.

[7:9]  ³⁶ tn Heb “and” rather than “or” (cf. also the next “or”).

[7:9]  ³⁷ tn Heb “and all made in the pan”; cf. KJV “fryingpan”; NAB “deep-fried in a pot.”

[7:20]  ³⁸ tn Heb “and his unclean condition is on him.”

[7:20]  ³⁹ sn The exact meaning of this penalty clause is not certain. It could mean that he will be executed, whether by God or by man, he will be excommunicated from sanctuary worship and/or community benefits (cf. TEV, CEV), or his line will be terminated by God (i.e., extirpation), etc. See J. E. Hartley, Leviticus (WBC), 100; J. Milgrom, Leviticus (AB), 1:457-60; and B. A. Levine, Leviticus (JPSTC), 241-42 for further discussion.

[7:30]  ⁴⁰ tn Heb “on the breast.”

[7:30]  ⁴¹ tc Many Hebrew mss and some versions (esp. the LXX) limit the offerings in the last part of this verse to the fat portions, specifically, the fat and the fat lobe of the liver (see the BHS footnote). The verse is somewhat awkward in Hebrew but nevertheless correct.

[7:30]  tn Heb “the breast to wave it, a wave offering before the Lord.” Other possible translations are “to elevate the breast [as] an elevation offering before the Lord” (cf. NRSV) or “to present the breast [as] a presentation offering before the Lord.” See J. E. Hartley, Leviticus (WBC), 91, J. Milgrom, Leviticus (AB), 1:430-31, 461-72, and R. E. Averbeck, NIDOTTE 3:63-67.

[8:14]  ⁴² sn See Lev 4:3-12 above for the sin offering of the priests. In this case, however, the blood manipulation is different because Moses, not Aaron (and his sons), is functioning as the priest. On the one hand, Aaron and his sons are, in a sense, treated as if they were commoners so that the blood manipulation took place at the burnt offering altar in the court of the tabernacle (see v. 15 below), not at the incense altar inside the tabernacle tent itself (contrast Lev 4:5-7 and compare 4:30). On the other hand, since it was a sin offering for the priests, therefore, the priests themselves could not eat its flesh (Lev 4:11-12; 6:30 [23 HT]), which was the normal priestly practice for sin offerings of commoners (Lev 6:26[19], 29[22]).

[8:16]  ⁴³ tn Again, Aaron probably performed the slaughter and collected the fat parts (v. 16a), but Moses presented it all on the altar (v. 16b; cf. the note on v. 15 above).

[8:16]  ⁴⁴ sn See Lev 3:3-4 for the terminology of fat and kidneys here.

[8:16]  ⁴⁵ tn Heb “toward the altar” (see the note on Lev 1:9).

[8:22]  ⁴⁶ tn For “ordination offering” see Lev 7:37

[9:12]  ⁴⁷ tn For smoothness in the English translation, “his” was used in place of “Aaron’s.”

[9:12]  ⁴⁸ 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]  ⁴⁹ tn For “splashed” (also in v. 18) see the note on Lev 1:5.

[10:3]  ⁵⁰ tn The Niphal verb of the Hebrew root קָדַשׁ (qadash) can mean either “to be treated as holy” (so here, e.g., BDB 873 s.v. קָּדַשׁ, LXX, NASB, and NEB) or “to show oneself holy” (so here, e.g., HALOT 1073 s.v. קדשׁnif.1, NIV, NRSV, NLT; J. Milgrom, Leviticus [AB], 1:595, 601-3; and J. E. Hartley, Leviticus [WBC], 133-34). The latter rendering seems more likely here since, in the immediate context, the Lord himself had indeed shown himself to be holy by the way he responded to the illegitimate incense offering of Nadab and Abihu. They had not treated the Lord as holy, so the Lord acted on his own behalf to show that he was indeed holy.

[10:3]  ⁵¹ tn In this context the Niphal of the Hebrew root כָּבֵד (kaved) can mean “to be honored” (e.g., NASB and NIV here), “be glorified” (ASV, NRSV and NLT here), or “glorify oneself, show one’s glory” (cf. NAB; e.g., specifically in this verse HALOT 455 s.v. כבדnif.3; J. Milgrom, Leviticus [AB], 1:595, 603-4; and J. E. Hartley, Leviticus [WBC], 126, 134). Comparing this clause with the previous one (see the note above), the point may be that when the Lord shows himself to be holy as he has done in 10:1-2, this results in him being honored (i.e., reverenced, feared, treated with respect) among the people. This suggests the passive rendering. It is possible, however, that one should use the reflexive rendering here as in the previous clause. If so, the passage means that the Lord showed both his holiness and his glory in one outbreak against Nadab and Abihu.

[11:2]  ⁵² tn Heb “the animal,” but as a collective plural, and so throughout this chapter.

[11:34]  ⁵³ tn Heb “which water comes on it.”

[11:34]  ⁵⁴ tn Heb “any drink which may be drunk”; NASB “any liquid which may be drunk”; NLT “any beverage that is in such an unclean container.”

[11:34]  ⁵⁵ tn This half of the verse assumes that the unclean carcass has fallen into the food or drink (cf. v. 33 and also vv. 35-38).

[11:35]  ⁵⁶ tn Heb “be unclean.”

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

[11:46]  ⁵⁸ tn Heb “for all the creatures.”

[12:5]  ⁵⁹ 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]  ⁶⁰ 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).

[12:7]  ⁶¹ tn Heb “and he” (i.e., the priest mentioned at the end of v. 6). The referent has been specified in the translation for clarity.

[12:7]  ⁶² sn See the note on Lev 1:4 “make atonement.” The purpose of sin offering “atonement,” in particular, was to purge impurities from the tabernacle (see Lev 15:31 and 16:5-19, 29-34), whether they were caused by physical uncleannesses or by sins and iniquities. In this case, the woman has not “sinned” morally by having a child. Even Mary brought such offerings for giving birth to Jesus (Luke 2:22-24), though she certainly did not “sin” in giving birth to him. Note that the result of bringing this “sin offering” was “she will be clean,” not “she will be forgiven” (cf. Lev 4:20, 26, 31, 35; 5:10, 13). The impurity of the blood flow has caused the need for this “sin offering,” not some moral or relational infringement of the law (contrast Lev 4:2, “When a person sins by straying unintentionally from any of the commandments of the Lord”).

[12:7]  ⁶³ tn Or “she will be[come] pure.”

[12:7]  ⁶⁴ tn Heb “from her source [i.e., spring] of blood,” possibly referring to the female genital area, not just the “flow of blood” itself (as suggested by J. Milgrom, Leviticus [AB], 1:761). Cf. ASV “from the fountain of her blood.”

[13:45]  ⁶⁵ tn Heb “And the diseased one who in him is the infection.”

[13:45]  ⁶⁶ tn Heb “and his head shall be unbound, and he shall cover on [his] mustache.” Tearing one’s clothing, allowing the hair to hang loose rather than bound up in a turban, and covering the mustache on the upper lip are all ways of expressing shame, grief, or distress (cf., e.g., Lev 10:6 and Micah 3:7).

[14:27]  ⁶⁷ tn Heb “and the priest shall sprinkle with his right finger from the oil which is on his left hand.”

[14:53]  ⁶⁸ tn Heb “to from outside to the city.”

[15:15]  ⁶⁹ sn See the note on Lev 4:3 regarding the term “sin offering.”

[15:15]  ⁷⁰ tn Heb “and the priest shall make them one a sin offering and the one a burnt offering.” See the note on Lev 1:3 regarding the “burnt offering.”

[15:15]  ⁷¹ tn Heb “And the priest.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[15:15]  ⁷² tn Heb “from”; see the note on 4:26.

[15:30]  ⁷³ tn Heb “And the priest shall make the one a sin offering and the one a burnt offering.”

[15:30]  ⁷⁴ tn Heb “And the priest.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[16:12]  ⁷⁵ tn Heb “and he shall take the fullness of the censer, coals of fire, from on the altar from to the faces of the Lord.”

[16:12]  ⁷⁶ tn Heb “and the fullness of the hollow of his two hands, finely ground fragrant incense.”

[16:12]  ⁷⁷ tn Heb “and he shall bring from house to the veil-canopy.”

[16:14]  ⁷⁸ tn Heb “on the faces of the atonement plate toward the east.” Some have taken this to mean that the ark was stationed just behind the veil-canopy on the eastern side of the most holy place. Thus, the high priest would need to enter and walk toward the west end of the most holy place and then turn eastward in order to face the ark and sprinkle the blood in an eastward direction. The rendering here, however, requires that the ark was stationed on the western end, or perhaps in the middle of the area, so that as the priest entered he was already facing the ark and would sprinkle the blood on the eastern face of the atonement plate, in a westward direction (see, e.g., J. E. Hartley, Leviticus [WBC], 239 versus J. Milgrom, Leviticus [AB], 1:1032).

[16:14]  ⁷⁹ sn Presumably in this case the blood was sprinkled seven times on the ground in front of the ark on which the atonement plate was mounted.

[16:16]  ⁸⁰ tn Heb “And.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative or even inferential force here.

[16:16]  ⁸¹ tn Heb “to all their sins.”

[16:22]  ⁸² tn The Hebrew term rendered “inaccessible” derives from a root meaning “to cut off” (cf. NAB “an isolated region”). Another possible translation would be “infertile land” (see HALOT 187 s.v. *גָּזֵּר and cf. NRSV “a barren region”; NLT “a desolate land.”

[16:22]  ⁸³ tn Heb “and he [the man (standing) ready, v. 21] shall send the goat away.”

[17:6]  ⁸⁴ tn For the translation “splash” see the note on Lev 1:5.

[17:6]  ⁸⁵ 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.).

[17:12]  ⁸⁶ tn Heb “all/any person from you shall not eat blood.”

[17:12]  ⁸⁷ tn Heb “and the sojourner, the one sojourning in your midst, shall not eat blood.”

[19:17]  ⁸⁸ tn Heb “and you will not lift up on him sin.” The meaning of the line is somewhat obscure. It means either (1) that one should rebuke one’s neighbor when he sins lest one also becomes guilty, which is the way it is rendered here (see NIV, NRSV, NEB, JB; see also B. A. Levine, Leviticus [JPSTC], 129-30, and J. E. Hartley, Leviticus [WBC], 303, and the discussion on pp. 316-17), or (2) one may rebuke one’s neighbor without incurring sin just as long as he does not hate him in his heart (see the first part of the verse; cf. NASB, NAB).

[19:19]  ⁸⁹ tn Heb “Your animals, you shall not cross-breed two different kinds.”

[19:19]  ⁹⁰ tn Heb “you shall not cause to go up on you.”

[19:19]  ⁹¹ sn Cf. Deut 22:11 where the Hebrew term translated “two different kinds” (כִּלְאַיִם, kil’ayim) refers to a mixture of linen and wool woven together in a garment.

[21:12]  ⁹² sn Regarding “profane,” see the note on Lev 10:10 above.

[22:9]  ⁹³ tn Heb “and they will not lift up on it sin.” The pronoun “it” (masculine) apparently refers to any item of food that belongs to the category of “holy offerings” (see above).

[22:9]  ⁹⁴ tn Heb “and die in it.”

[23:28]  ⁹⁵ tn Heb “in the bone of this day.”

[23:28]  ⁹⁶ tn Heb “on you [plural]”; cf. NASB, NRSV “on your behalf.”

[24:14]  ⁹⁷ tn The words “to death” are supplied in the translation as a clarification; they are clearly implied from v. 16.

[25:31]  ⁹⁸ tn Heb “And the houses of the villages.”

[25:31]  ⁹⁹ tn Heb “which there is not to them a wall.”

[25:31]  ¹⁰⁰ tn Heb “on the field.”

[26:21]  ¹⁰¹ tn Heb “hostile with me,” but see the added preposition בְּ (bet) on the phrase “in hostility” in v. 24 and 27.

[26:21]  ¹⁰² tn Heb “your blow, stroke”; cf. TEV “punishment”; NLT “I will inflict you with seven more disasters.”

[26:25]  ¹⁰³ tn Heb “vengeance of covenant”; cf. NAB “the avenger of my covenant.”

[26:25]  ¹⁰⁴ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) has a concessive force in this context.

[26:25]  ¹⁰⁵ 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).

[26:30]  ¹⁰⁶ sn Regarding these cultic installations, see the remarks in B. A. Levine, Leviticus (JPSTC), 188, and R. E. Averbeck, NIDOTTE 2:903. The term rendered “incense altars” might better be rendered “sanctuaries [of foreign deities]” or “stelae.”

[26:30]  ¹⁰⁷ tn The translation reflects the Hebrew wordplay “your corpses…the corpses of your idols.” Since idols, being lifeless, do not really have “corpses,” the translation uses “dead bodies” for people and “lifeless bodies” for the idols.

[26:30]  ¹⁰⁸ tn Heb “and my soul will abhor you.”

[27:8]  ¹⁰⁹ tn Heb “and the priest shall cause him to be valued.”

[27:8]  ¹¹⁰ tn Heb “on the mouth which the hand of the one who vowed reaches.”

[27:19]  ¹¹¹ tn Heb “And if redeeming [infinitive absolute] he redeems [finite verb] the field, the one who consecrated it.” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.

[27:19]  ¹¹² tn Heb “the silver of the conversion value.”

[27:19]  ¹¹³ tn Heb “and it shall rise to him.” See HALOT 1087 s.v. קום 7 for the rendering offered here, but see also the note on the end of v. 14 above (cf. J. E. Hartley, Leviticus [WBC], 476, 478).

[27:27]  ¹¹⁴ tn Heb “And if.”

[27:27]  ¹¹⁵ tn Heb “in” or “by.”