Imamat 1:17

1:17 and tear it open by its wings without dividing it into two parts. ¹  Finally, the priest must offer it up in smoke on the altar on the wood which is in the fire – it is a burnt offering, a gift of a soothing aroma to the Lord.

Imamat 2:2

2:2 Then he must bring it to the sons of Aaron, the priests, and the priest ²  must scoop out from there a handful of its choice wheat flour and some of its olive oil in addition to all of its frankincense, and the priest must offer its memorial portion ³  up in smoke on the altar – it is ⁴  a gift of a soothing aroma to the Lord.

Imamat 4:7

4:7 The priest must put some of the blood on the horns of the altar of fragrant incense that is before the Lord in the Meeting Tent, and all the rest of the bull’s blood he must pour out at the base of the altar of burnt offering that is at the entrance of the Meeting Tent.

Imamat 5:6

5:6 and he must bring his penalty for guilt ⁵  to the Lord for his sin that he has committed, a female from the flock, whether a female sheep or a female goat, for a sin offering. So the priest will make atonement ⁶  on his behalf for ⁷  his sin.

Imamat 6:10

6:10 Then the priest must put on his linen robe and must put linen leggings ⁸  over his bare flesh, and he must take up the fatty ashes of the burnt offering that the fire consumed on the altar, ⁹  and he must place them ¹⁰  beside the altar.

Imamat 6:12

6:12 but the fire which is on the altar must be kept burning on it. ¹¹  It must not be extinguished. So the priest must kindle wood on it morning by morning, and he must arrange the burnt offering on it and offer the fat of the peace offering up in smoke on it.

Imamat 7:34

7:34 for the breast of the wave offering and the thigh of the contribution offering I have taken from the Israelites out of their peace offering sacrifices and have given them to Aaron the priest and to his sons from the people of Israel as a perpetual allotted portion.’” ¹² 

Imamat 12:6

12:6 “‘When ¹³  the days of her purification are completed for a son or for a daughter, she must bring a one year old lamb ¹⁴  for a burnt offering ¹⁵  and a young pigeon or turtledove for a sin offering ¹⁶  to the entrance of the Meeting Tent, to the priest.

Imamat 12:8

12:8 If she cannot afford a sheep, ¹⁷  then she must take two turtledoves or two young pigeons, ¹⁸  one for a burnt offering and one for a sin offering, and the priest is to make atonement on her behalf, and she will be clean.’” ¹⁹ 

Imamat 13:2

13:2 “When someone has ²⁰  a swelling ²¹  or a scab ²²  or a bright spot ²³  on the skin of his body ²⁴  that may become a diseased infection, ²⁵  he must be brought to Aaron the priest or one of his sons, the priests. ²⁶ 

Imamat 13:4

A Bright Spot on the Skin

13:4 “If ²⁷  it is a white bright spot on the skin of his body, but it does not appear to be deeper than the skin, ²⁸  and the hair has not turned white, then the priest is to quarantine the person with the infection for seven days. ²⁹ 

Imamat 13:32

13:32 The priest must then examine the infection on the seventh day, and if ³⁰  the scall has not spread, there is no reddish yellow hair in it, and the scall does not appear to be deeper than the skin, ³¹ 

Imamat 13:49

13:49 if the infection ³²  in the garment or leather or warp or woof or any article of leather is yellowish green or reddish, it is a diseased infection and it must be shown to the priest.

Imamat 13:55-56

13:55 The priest must then examine it after the infection has been washed out, and if ³³  the infection has not changed its appearance ³⁴  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. ³⁵  13:56 But if the priest has examined it and ³⁶  the infection has faded after it has been washed, he is to tear it out of ³⁷  the garment or the leather or the warp or the woof.

Imamat 14:16-17

14:16 Then the priest is to dip his right forefinger into the olive oil ³⁸  that is in his left hand, and sprinkle some of the olive oil with his finger seven times before the Lord. 14:17 The priest will then put some of the rest of the olive oil that is in his hand ³⁹  on the right earlobe of the one being cleansed, on the thumb of his right hand, and on the big toe of his right foot, on the blood of the guilt offering,

Imamat 14:25

14:25 Then he is to slaughter the male lamb of the guilt offering, and the priest is to take some of the blood of the guilt offering and put it on the right earlobe of the one being cleansed, ⁴⁰  on the thumb of his right hand, and on the big toe ⁴¹  of his right foot.

Imamat 14:28

14:28 Then the priest is to put some of the olive oil that is in his hand ⁴²  on the right earlobe of the one being cleansed, on the thumb of his right hand, and on the big toe of his right foot, on the place of the blood of the guilt offering,

Imamat 15:14

15:14 Then on the eighth day he is to take for himself two turtledoves or two young pigeons, ⁴³  and he is to present himself ⁴⁴  before the Lord at the entrance of the Meeting Tent and give them to the priest,

Imamat 17:5

17:5 This is so that ⁴⁵  the Israelites will bring their sacrifices that they are sacrificing in the open field ⁴⁶  to the Lord at the entrance of the Meeting Tent to the priest and sacrifice them there as peace offering sacrifices to the Lord.

Imamat 21:21

21:21 No man from the descendants of Aaron the priest who has a physical flaw may step forward ⁴⁷  to present the Lord’s gifts; he has a physical flaw, so he must not step forward to present the food of his God.

Imamat 23:10

23:10 “Speak to the Israelites and tell them, ‘When you enter the land that I am about to give to you and you gather in its harvest, ⁴⁸  then you must bring the sheaf of the first portion of your harvest ⁴⁹  to the priest,

Imamat 27:18

27:18 but if ⁵⁰  he consecrates his field after the jubilee, the priest will calculate the price ⁵¹  for him according to the years that are left until the next jubilee year, and it will be deducted from the conversion value.

[1:17]  ¹ tn Heb “he shall not divide it.” Several Hebrew mss, Smr, LXX, and Syriac have a vav on the negative, yielding the translation, “but he shall not divide it into two parts.” Cf. NIV “not severing it completely” (NRSV similar).

[2:2]  ² tn Heb “and he”; the referent has been specified in the translation for clarity. The syntax is strange here and might suggest that it was the offerer who scooped out a handful of the grain offering for the memorial portion (G. J. Wenham, Leviticus [NICOT], 66), but based on v. 9 below it should be understood that it was the priest who performed this act (see, e.g., NRSV “After taking from it a handful of the choice flour and oil…the priest shall…”; see also J. Milgrom, Leviticus [AB], 1:177, 181 and J. E. Hartley, Leviticus [WBC], 30).

[2:2]  ³ sn The “memorial portion” (אַזְכָרָה, ’azkharah) was the part of the grain offering that was burnt on the altar (see the previous clause), as opposed to the remainder, which was normally consumed by the priests (v. 3; see the full regulations in Lev 6:14-23[7-16]). 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).

[2:2]  ⁴ tn The words “it is” have been supplied. See the notes on Lev 1:9 and 2:3. There is no text critical problem here, but the syntax suggests the same translation.

[5:6]  ⁵ tn In this context the word for “guilt” (אָשָׁם, ’asham) refers to the “penalty” for incurring guilt, the so-called consequential אָשָׁם (J. Milgrom, Leviticus [AB], 1:303; cf. the note on Lev 5:1).

[5:6]  ⁶ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[5:6]  ⁷ tn See the note on 4:26 regarding the use of מִן (min).

[6:10]  ⁸ tn The exact nature of this article of the priest’s clothing is difficult to determine. Cf. KJV, ASV “breeches”; NAB “drawers”; NASB, NIV, NRSV, NLT “undergarments”; NCV “underclothes”; CEV “underwear”; TEV “shorts.”

[6:10]  ⁹ tn Heb “he shall lift up the fatty ashes which the fire shall consume the burnt offering on the altar.”

[6:10]  ¹⁰ tn Heb “it,” referring the “fatty ashes” as a single unit.

[6:12]  ¹¹ tn Heb “in it,” apparently referring to the “hearth” which was on top of the altar (cf. the note on v. 9).

[7:34]  ¹² tn Or “a perpetual regulation”; cf. NASB “as their due forever”; NRSV “as a perpetual due”; NLT “their regular share.”

[12:6]  ¹³ tn Heb “And when” (so KJV, NASB). Many recent English versions leave the conjunction untranslated.

[12:6]  ¹⁴ tn Heb “a lamb the son of his year”; KJV “a lamb of the first year” (NRSV “in its first year”); NAB “a yearling lamb.”

[12:6]  ¹⁵ sn See the note on Lev 1:3 regarding the “burnt offering.”

[12:6]  ¹⁶ sn See the note on Lev 4:3 regarding the term “sin offering.”

[12:8]  ¹⁷ tn Heb “If her hand cannot find the sufficiency of a sheep.” Many English versions render this as “lamb.”

[12:8]  ¹⁸ tn Heb “from the sons of the pigeon,” referring either to “young pigeons” or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168, with J. E. Hartley, Leviticus [WBC], 14; cf. Lev 1:14 and esp. 5:7-10).

[12:8]  ¹⁹ tn Or “she will be[come] pure.”

[13:2]  ²⁰ tn Heb “A man, if [or when] he has….” The term for “a man, human being” (אָדָם, ’adam; see the note on Lev 1:2) in this case refers to any person among “mankind,” male or female, since either could be afflicted with infections on the skin.

[13:2]  ²¹ tn Some of the terms for disease or symptoms of disease in this chapter present difficulties for the translator. Most modern English versions render the Hebrew term שְׂאֵת (sÿ’et) as “swelling,” which has been retained here (see the explanation in J. E. Hartley, Leviticus [WBC], 189). Some have argued that “deeper (עָמֹק, ’amoq) than the skin of his body” in v. 3 means that “this sore was lower than the surrounding skin” (J. Milgrom, Leviticus [AB], 1:773), in which case “swelling” would be an inappropriate translation of שְׂאֵת in v. 2. Similarly, שְׂאֵת also occurs in v. 19, and then v. 20 raises the issue of whether or not it appears to be “lower (שָׁפָל, shafal) than the skin” (cf. also 14:37 for a mark on the wall of a house), which may mean that the sore sinks below the surface of the skin rather than protruding above it as a swelling would (B. A. Levine, Leviticus [JPSTC], 76-77). Thus, one could translate here, for example, “discoloration” (so Milgrom and II שְׂאֵת “spot, blemish on the skin” in HALOT 1301 s.v. II שְׂאֵת) or “local inflammation, boil, mole” (so Levine). However, one could interpret “lower” as “deeper,” i.e., visibly extending below the surface of the skin into the deeper layers as suggested by J. E. Hartley, Leviticus (WBC), 188, 192. “Swelling” often extends deeply below the surface of the skin, it is certainly a common symptom of skin diseases, and the alternation of these two terms (i.e., “deeper” and “lower”) in vv. 25-26 below shows that they both refer to the same phenomenon (see also the note on v. 20 below), so it is retained in the present translation.

[13:2]  ²² tn The etymology and meaning of this term is unknown. It could mean “scab” (KJV, ASV, NASB) or possibly “rash” (NIV, NLT), “flaking skin,” or an “eruption” (NRSV) of some sort.

[13:2]  ²³ tn Heb “shiny spot” or “white spot,” but to render this term “white spot” in this chapter would create redundancy in v. 4 where the regular term for “white” occurs alongside this word for “bright spot.”

[13:2]  ²⁴ tn Heb “in the skin of his flesh” as opposed to the head or the beard (v. 29).

[13:2]  ²⁵ tn Heb “a mark [or stroke; or plague] of disease.” In some places in this context (vv. 2, 3) it could be translated “a contagious skin disease.” Although the Hebrew term צָרָעַת (tsara’at) rendered here “diseased” is translated in many English versions as “leprosy,” it does not refer to Hanson’s disease, which is the modern technical understanding of the term “leprosy” (HALOT 1057 s.v. צָרְעַת a). There has been much discussion of the proper meaning of the term and the disease(s) to which it may refer (see, e.g., J. Milgrom, Leviticus [AB], 1:774-76, 816-26; J. E. Hartley, Leviticus [WBC], 187-89; and the literature cited by them). The further description of the actual condition in the text suggests that the regulations are concerned with any kind of infectious diseases that are observable on the surface of the skin and, in addition to that, penetrate below the surface of the skin (vv. 3-4) or spread further across the surface of the skin (vv. 5-8). It is true that, in the OT, the term “disease” is often associated specifically with white “scaly” skin diseases that resemble the wasting away of the skin after death (see Milgrom who, in fact, translates “scale disease”; cf., e.g., Exod 4:6-7 and Num 12:9-12, esp. v. 12), but here it appears to be a broader term for any skin disease that penetrates deep or spreads far on the body. Scaly skin diseases would be included in this category, but also other types. Thus, a “swelling,” “scab,” or “bright spot” on the skin might be a symptom of disease, but not necessarily so. In this sense, “diseased” is a technical term. The term “infection” can apply to any “mark” on the skin whether it belongs to the category of “disease” or not (compare and contrast v. 3, where the “infection” is not “diseased,” with v. 4, where the “infection” is found to be “diseased”).

[13:2]  ²⁶ tn Or “it shall be reported to Aaron the priest.” This alternative rendering may be better in light of the parallel use of the same expression in Lev 14:2, where the priest had to go outside the camp in order to inspect the person who had been diseased. Since the rendering “he shall be brought to Aaron the priest” might confuse matters there, this expression should be rendered “it shall be reported” both here in 13:2 (cf. also v. 9) and in 14:2. See, however, the further note on 14:2 below, where it is argued that the diseased person would still need to “be brought” to the priest even if this happened outside the camp. Most English versions retain the idea of the afflicted person being “brought” to the priest for inspection.

[13:4]  ²⁷ tn Heb “and if.”

[13:4]  ²⁸ tn Heb “and deep is not its appearance from the skin”; cf. NAB “does not seem to have penetrated below the skin.”

[13:4]  ²⁹ tn Heb “and the priest will shut up the infection seven days.”

[13:32]  ³⁰ tn Heb “and behold” (so KJV, ASV).

[13:32]  ³¹ tn Heb “and the appearance of the scall is not deep ‘from’ (comparative מִן, min, meaning “deeper than”) the skin.”

[13:49]  ³² tn Heb “and the infection is.” This clause is conditional in force, and is translated as such by almost all English versions.

[13:55]  ³³ tn Heb “and behold” (so KJV, ASV).

[13:55]  ³⁴ 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]  ³⁵ 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.

[13:56]  ³⁶ tn Heb “And if the priest saw and behold….”

[13:56]  ³⁷ tn Heb “and he shall tear it from.”

[14:16]  ³⁸ tn Heb “his right finger from the oil.”

[14:17]  ³⁹ tn Heb “on his hand.”

[14:25]  ⁴⁰ tn Heb “and the priest shall put [literally ‘give’] on the lobe of the ear of the one being cleansed, the right one.”

[14:25]  ⁴¹ tn The term for “big toe” (בֹּהֶן, bohen) is the same as that for “thumb.” It refers to the larger appendage on either the hand or the foot.

[14:28]  ⁴² tn Heb “on his hand.”

[15:14]  ⁴³ tn Heb “from the sons of the pigeon,” referring either to “young pigeons” or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168 with J. E. Hartley, Leviticus [WBC], 14; cf. Lev 1:14 and esp. 5:7-10).

[15:14]  ⁴⁴ tc The MT has the Qal form of the verb בּוֹא (bo’) “to come” here, but the LXX (followed generally by the Syriac and Tg. Ps.-J.) reflects the Hiphil form of the same verb, “to bring” as in v. 29 below. In v. 29, however, there is no additional clause “and give them to the priest,” so the Hiphil is necessary in that context while it is not necessary here in v. 14.

[17:5]  ⁴⁵ tn Heb “So that which.”

[17:5]  ⁴⁶ tn Heb “on the faces of the field.”

[21:21]  ⁴⁷ tn Or “shall approach” (see HALOT 670 s.v. נגשׁ).

[23:10]  ⁴⁸ tn Heb “and you harvest its harvest.”

[23:10]  ⁴⁹ tn Heb “the sheaf of the first of your harvest.”

[27:18]  ⁵⁰ tn Heb “And if.” The Hebrew conjunction ו (vav, “and”) can be considered to have adversative force here.

[27:18]  ⁵¹ tn Heb “the silver.”