Imamat 1:3

Burnt Offering Regulations: Animal from the Herd

1:3 “‘If his offering is a burnt offering ¹  from the herd he must present it as a flawless male; he must present it at the entrance ²  of the Meeting Tent for its ³  acceptance before the Lord.

Imamat 1:5

1:5 Then the one presenting the offering ⁴  must slaughter the bull ⁵  before the Lord, and the sons of Aaron, the priests, must present the blood and splash ⁶  the blood against the sides of the altar which is at the entrance of the Meeting Tent.

Imamat 1:9

1:9 Finally, the one presenting the offering ⁷  must wash its entrails and its legs in water and the priest must offer all of it up in smoke on the altar ⁸  – it is ⁹  a burnt offering, a gift ¹⁰  of a soothing aroma to the Lord.

Imamat 1:11

1:11 and must slaughter it on the north side of the altar before the Lord, and the sons of Aaron, the priests, will splash its blood against the altar’s sides.

Imamat 1:13

1:13 Then the one presenting the offering must wash the entrails and the legs in water, and the priest must present all of it and offer it up in smoke on the altar – it is a burnt offering, a gift of a soothing aroma to the Lord.

Imamat 1:17--2:1

1:17 and tear it open by its wings without dividing it into two parts. ¹¹  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.

Grain Offering Regulations: Offering of Raw Flour

2:1 “‘When a person presents a grain offering ¹²  to the Lord, his offering must consist of choice wheat flour, ¹³  and he must pour olive oil on it and put frankincense ¹⁴  on it.

Imamat 2:3

2:3 The remainder of the grain offering belongs to Aaron and to his sons ¹⁵  – it is ¹⁶  most holy ¹⁷  from the gifts of the Lord.

Imamat 2:8-9

2:8 “‘You must bring the grain offering that must be made from these to the Lord. Present it to the priest, ¹⁸  and he will bring it to the altar. 2:9 Then the priest must take up ¹⁹  from the grain offering its memorial portion and offer it up in smoke on the altar – it is ²⁰  a gift of a soothing aroma to the Lord.

Imamat 2:14

2:14 “‘If you present a grain offering of first ripe grain to the Lord, you must present your grain offering of first ripe grain as soft kernels roasted in fire – crushed bits of fresh grain. ²¹ 

Imamat 2:16

2:16 Then the priest must offer its memorial portion up in smoke – some of its crushed bits, some of its olive oil, in addition to all of its frankincense – it is ²²  a gift to the Lord.

Imamat 3:3

3:3 Then the one presenting the offering ²³  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, ²⁴ 

Imamat 3:5

3:5 Then the sons of Aaron must offer it up in smoke on the altar atop the burnt offering that is on the wood in the fire as a gift of a soothing aroma to the Lord. ²⁵ 

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, ²⁶ 

Imamat 4:6

4:6 The priest must dip his finger in the blood and sprinkle ²⁷  some of it ²⁸  seven times before the Lord toward ²⁹  the front of the veil-canopy ³⁰  of the sanctuary.

Imamat 4:13

For the Whole Congregation

4:13 “‘If the whole congregation of Israel strays unintentionally ³¹  and the matter is not noticed by ³²  the assembly, and they violate one of the Lord’s commandments, which must not be violated, ³³  so they become guilty,

Imamat 4:24

4:24 He must lay his hand on the head of the male goat and slaughter ³⁴  it in the place where the burnt offering is slaughtered before the Lord – it is a sin offering.

Imamat 4:27

For the Common Person

4:27 “‘If an ordinary individual ³⁵  sins by straying unintentionally ³⁶  when he violates one of the Lord’s commandments which must not be violated, ³⁷  and he pleads guilty

Imamat 6:6

6:6 Then he must bring his guilt offering to the Lord, a flawless ram from the flock, convertible into silver shekels, ³⁸  for a guilt offering to the priest.

Imamat 6:20-22

6:20 “This is the offering of Aaron and his sons which they must present to the Lord on the day when he is anointed: a tenth of an ephah ³⁹  of choice wheat flour ⁴⁰  as a continual grain offering, half of it in the morning and half of it in the evening. 6:21 It must be made with olive oil on a griddle and you must bring it well soaked, ⁴¹  so you must present a grain offering of broken pieces ⁴²  as a soothing aroma to the Lord. 6:22 The high priest who succeeds him ⁴³  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 6:25

6:25 “Tell Aaron and his sons, ‘This is the law of the sin offering. In the place where the burnt offering is slaughtered the sin offering must be slaughtered before the Lord. It is most holy. ⁴⁴ 

Imamat 7:14

7:14 He must present one of each kind of grain offering ⁴⁵  as a contribution offering ⁴⁶  to the Lord; it belongs to the priest who splashes the blood of the peace offering.

Imamat 7:20

7:20 The person who eats meat from the peace offering sacrifice which belongs to the Lord while his uncleanness persists ⁴⁷  will be cut off from his people. ⁴⁸ 

Imamat 7:36

7:36 This is what the Lord commanded to give to them from the Israelites on the day Moses ⁴⁹  anointed them ⁵⁰  – a perpetual allotted portion throughout their generations. ⁵¹ 

Imamat 8:9

8:9 Finally, he set the turban ⁵²  on his head and attached the gold plate, the holy diadem, ⁵³  to the front of the turban just as the Lord had commanded Moses.

Imamat 8:13

8:13 Moses also brought forward Aaron’s sons, clothed them with tunics, wrapped sashes around them, ⁵⁴  and wrapped headbands on them ⁵⁵  just as the Lord had commanded Moses.

Imamat 8:17

8:17 but the rest of the bull – its hide, its flesh, and its dung – he completely burned up ⁵⁶  outside the camp just as the Lord had commanded Moses. ⁵⁷ 

Imamat 8:28

8:28 Moses then took them from their palms and offered them up in smoke on the altar ⁵⁸  on top of the burnt offering – they were an ordination offering for a soothing aroma; it was a gift to the Lord.

Imamat 9:10

9:10 The fat and the kidneys and the protruding lobe of ⁵⁹  the liver from the sin offering he offered up in smoke on the altar just as the Lord had commanded Moses,

Imamat 9:23-24

9:23 Moses and Aaron then entered into the Meeting Tent. When they came out, they blessed the people, and the glory of the Lord appeared to all the people. 9:24 Then fire went out from the presence of the Lord ⁶⁰  and consumed the burnt offering and the fat parts on the altar, and all the people saw it, so they shouted loudly and fell down with their faces to the ground. ⁶¹ 

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 10:13

10:13 You must eat it in a holy place because it is your allotted portion ⁶²  and the allotted portion of your sons from the gifts ⁶³  of the Lord, for this is what I have been commanded. ⁶⁴ 

Imamat 12:7

12:7 The priest ⁶⁵  is to present it before the Lord and make atonement ⁶⁶  on her behalf, and she will be clean ⁶⁷  from her flow of blood. ⁶⁸  This is the law of the one who bears a child, for the male or the female child.

Imamat 14:12

14:12 “The priest is to take one male lamb ⁶⁹  and present it for a guilt offering ⁷⁰  along with the log of olive oil and present them as a wave offering before the Lord. ⁷¹ 

Imamat 14:24

14:24 and the priest is to take the male lamb of the guilt offering and the log of olive oil and wave them ⁷²  as a wave offering before the Lord.

Imamat 14:31

14:31 a sin offering and the other a burnt offering along with the grain offering. ⁷³  So the priest is to make atonement for the one being cleansed before the Lord.

Imamat 15:14-15

15:14 Then on the eighth day he is to take for himself two turtledoves or two young pigeons, ⁷⁴  and he is to present himself ⁷⁵  before the Lord at the entrance of the Meeting Tent and give them to the priest, 15:15 and the priest is to make one of them a sin offering ⁷⁶  and the other a burnt offering. ⁷⁷  So the priest ⁷⁸  is to make atonement for him before the Lord for ⁷⁹  his discharge.

Imamat 15:30

15:30 and the priest is to make one a sin offering and the other a burnt offering. ⁸⁰  So the priest ⁸¹  is to make atonement for her before the Lord from her discharge of impurity.

Imamat 16:10

16:10 but the goat which has been designated by lot for Azazel is to be stood alive ⁸²  before the Lord to make atonement on it by sending it away to Azazel into the wilderness. ⁸³ 

Imamat 16:12

16:12 and take a censer full of coals of fire from the altar before the Lord ⁸⁴  and a full double handful of finely ground fragrant incense, ⁸⁵  and bring them inside the veil-canopy. ⁸⁶ 

Imamat 16:32

16:32 “The priest who is anointed and ordained to act as high priest in place of his father ⁸⁷  is to make atonement. He is to put on the linen garments, the holy garments,

Imamat 16:34

16:34 This is to be a perpetual statute for you ⁸⁸  to make atonement for the Israelites for ⁸⁹  all their sins once a year.” ⁹⁰  So he did just as the Lord had commanded Moses. ⁹¹ 

Imamat 17:3

17:3 “Blood guilt ⁹²  will be accounted to any man ⁹³  from the house of Israel ⁹⁴  who slaughters an ox or a lamb or a goat inside the camp or outside the camp, ⁹⁵ 

Imamat 19:8

19:8 and the one who eats it will bear his punishment for iniquity ⁹⁶  because he has profaned ⁹⁷  what is holy to the Lord. ⁹⁸  That person will be cut off from his people. ⁹⁹ 

Imamat 20:26

20:26 You must be holy to me because I, the Lord, am holy, and I have set you apart from the other peoples to be mine.

Imamat 21:1

Rules for the Priests

21:1 The Lord said to Moses: “Say to the priests, the sons of Aaron – say to them, ‘For a dead person ¹⁰⁰  no priest ¹⁰¹  is to defile himself among his people, ¹⁰² 

Imamat 21:23

21:23 but he must not go into the veil-canopy ¹⁰³  or step forward to the altar because he has a physical flaw. Thus ¹⁰⁴  he must not profane my holy places, for I am the Lord who sanctifies them.’”

Imamat 22:2

22:2 “Tell Aaron and his sons that they must deal respectfully with the holy offerings ¹⁰⁵  of the Israelites, which they consecrate to me, so that they do not profane my holy name. ¹⁰⁶  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 ¹⁰⁷  and therefore die ¹⁰⁸  because they profane it. I am the Lord who sanctifies them.

Imamat 22:16

22:16 and so cause them to incur a penalty for guilt ¹⁰⁹  when they eat their holy offerings, ¹¹⁰  for I am the Lord who sanctifies them.’”

Imamat 22:27

22:27 “When an ox, lamb, or goat is born, it must be under the care of ¹¹¹  its mother seven days, but from the eighth day onward it will be acceptable as an offering gift ¹¹²  to the Lord.

Imamat 22:32

22:32 You must not profane my holy name, and I will be sanctified in the midst of the Israelites. I am the Lord who sanctifies you,

Imamat 23:6

23:6 Then on the fifteenth day of the same month ¹¹³  will be the festival of unleavened bread to the Lord; seven days you must eat unleavened bread.

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 23:12

23:12 On the day you wave the sheaf you must also offer ¹¹⁴  a flawless yearling lamb ¹¹⁵  for a burnt offering to the Lord,

Imamat 23:41

23:41 You must celebrate it as a pilgrim festival to the Lord for seven days in the year. This is a perpetual statute throughout your generations; ¹¹⁶  you must celebrate it in the seventh month.

Imamat 24:10

A Case of Blaspheming the Name

24:10 Now ¹¹⁷  an Israelite woman’s son whose father was an Egyptian went out among the Israelites, and the Israelite woman’s son and an Israelite man ¹¹⁸  had a fight in the camp.

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 ¹¹⁹  to the Lord.

Imamat 25:4

25:4 but in the seventh year the land must have a Sabbath of complete rest ¹²⁰  – a Sabbath to the Lord. You must not sow your field or ¹²¹  prune your vineyard.

Imamat 27:11

27:11 If what is vowed is an unclean animal from which an offering must not be presented to the Lord, then he must stand the animal before the priest,

Imamat 27:14

Redemption of Vowed Houses

27:14 “‘If a man consecrates his house as holy to the Lord, the priest will establish its conversion value, whether good or bad. Just as the priest establishes its conversion value, thus it will stand. ¹²² 

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, ¹²³  a homer of barley seed being priced at fifty shekels of silver. ¹²⁴ 

Imamat 27:23

27:23 the priest will calculate for him the amount of its conversion value until the jubilee year, and he must pay ¹²⁵  the conversion value on that jubilee day as something that is holy to the Lord.

[1:3]  ¹ sn The burnt offering (עֹלָה, ’olah) was basically a “a gift of a soothing aroma to the Lord” (vv. 9, 13, 17). It could serve as a votive or freewill offering (e.g., Lev 22:18-20), an accompaniment of prayer and supplication (e.g., 1 Sam 7:9-10), part of the regular daily, weekly, monthly, and festival cultic pattern (e.g., Num 28-29), or to make atonement either alone (e.g., Lev 1:4; 16:24) or in combination with the grain offering (e.g., Lev 14:20) or sin offering (e.g., Lev 5:7; 9:7). See R. E. Averbeck, NIDOTTE 4:996-1022.

[1:3]  ² tn Heb “door” (so KJV, ASV); NASB “doorway” (likewise throughout the book of Leviticus). The translation “door” or “doorway” may suggest a framed door in a casing to the modern reader, but here the term refers to the entrance to a tent.

[1:3]  ³ tn The NIV correctly has “it” in the text, referring to the acceptance of the animal (cf., e.g., RSV, NEB, NLT), but “he” in the margin, referring to the acceptance of the offerer (cf. ASV, NASB, JB). The reference to a “flawless male” in the first half of this verse suggests that the issue here is the acceptability of the animal to make atonement on behalf of the offerer (Lev 1:4; cf. NRSV “for acceptance in your behalf”).

[1:5]  ⁴ tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity. The LXX has “they” rather than “he,” suggesting that the priests, not the offerer, were to slaughter the bull (cf. the notes on vv. 6a and 9a).

[1:5]  ⁵ tn Heb “the son of the herd”; cf. KJV “bullock”; NASB, NIV “young bull.”

[1:5]  ⁶ tn “Splash” (cf. NAB) or “dash” (cf. NRSV) is better than “sprinkle,” which is the common English translation of this verb (זָרַק, zaraq; see, e.g., KJV, NASB, NIV, NLT). “Sprinkle” is not strong enough (contrast נָזָה [nazah], which does indeed mean “to sprinkle” or “to splatter”; cf. Lev 4:6).

[1:9]  ⁷ tn Heb “Finally, he”; the referent (the offerer) has been specified in the translation for clarity. Once again, the MT assigns the preparation of the offering (here the entrails and legs) to the offerer because it did not bring him into direct contact with the altar, but reserves the actual placing of the sacrifice on the altar for the officiating priest (cf. the notes on vv. 5a and 6a).

[1:9]  ⁸ tn Heb “toward the altar,” but the so-called locative ה (hey) attached to the word for “altar” can indicate the place where something is or happens (GKC 250 §90.d and GKC 373-74 §118.g; cf. also J. Milgrom, Leviticus [AB], 1:161). This is a standard way of expressing “on/at the altar” with the verb “to offer up in smoke” (Hiphil of קָטַר [qatar]; cf. also Exod 29:13, 18, 25; Lev 1:9, 13, 15, 17; 2:2, etc.).

[1:9]  ⁹ tc A few Hebrew mss and possibly the Leningrad B19a ms itself (the basis of the BHS Hebrew text of the MT), under an apparent erasure, plus Smr, LXX, Syriac, and Tg. Ps.-J. suggest that Hebrew הוּא (hu’, translated as “it is”) should be added here as in vv. 13 and 17. Whether or not the text should be changed, the meaning is the same as in vv. 13 and 17, so it has been included in the translation here.

[1:9]  ¹⁰ sn The standard English translation of “gift” (אִשֶּׁה, ’isheh) is “an offering [made] by fire” (cf. KJV, ASV). It is based on a supposed etymological relationship to the Hebrew word for “fire” (אֵשׁ, ’esh) and is still maintained in many versions (e.g., NIV, RSV, NRSV, NLT; B. A. Levine, Leviticus [JPSTC], 7-8). For various reasons, including the fact that some offerings referred to by this term are not burned on the altar (see, e.g., Lev 24:9), it is probably better to understand the term to mean “gift” (J. E. Hartley, Leviticus [WBC], 22) or “food gift” (“food offering” in NEB and TEV; J. Milgrom, Leviticus [AB], 1:161-62). See R. E. Averbeck, NIDOTTE 1:540-49 for a complete discussion.

[1:17]  ¹¹ 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).

[2:1]  ¹² sn The “grain offering” ( מִנְחָה[minkhah]; here קָרְבַּן מִנְחָה, [qorbban minkhah], “an offering of a grain offering”) generally accompanied a burnt or peace offering to supplement the meat with bread (the libation provided the drink; cf. Num 15:1-10), thus completing the food “gift” to the Lord. It made atonement (see the note on Lev 1:4) along with the burnt offering (e.g., Lev 14:20) or alone as a sin offering for the poor (Lev 5:11-13).

[2:1]  ¹³ tn The Hebrew term for “choice wheat flour” (סֹלֶת, selet) is often translated “fine flour” (cf. KJV, NAB, NIV, NCV), but it refers specifically to wheat as opposed to barley (B. A. Levine, Leviticus [JPSTC], 10). Moreover, the translation “flour” might be problematic, since the Hebrew term may designate the “grits” rather than the more finely ground “flour” (see J. Milgrom, Leviticus [AB], 1:179 as opposed to Levine, 10, and J. E. Hartley, Leviticus [WBC], 30).

[2:1]  ¹⁴ sn This is not just any “incense” (קְטֹרֶת, qÿtoret; R. E. Averbeck, NIDOTTE 3:913-16), but specifically “frankincense” (לְבֹנָה, lÿvonah; R. E. Averbeck, NIDOTTE 2:756-57).

[2:3]  ¹⁵ tn Heb “…is to Aaron and to his sons.” The preposition “to” (לְ, lamed) indicates ownership. Cf. NAB, NASB, NIV and other English versions.

[2:3]  ¹⁶ tn The words “it is” (הוּא, hu’) are not in the MT, but are supplied for the sake of translation into English. The Syriac also for translational reasons adds it between “most holy” and “from the gifts” (cf. 1:13, 17).

[2:3]  ¹⁷ tn Heb “holy of holies”; KJV, NASB “a thing most holy.”

[2:8]  ¹⁸ tc There are several person, gender, and voice verb problems in this verse. First, the MT has “And you shall bring the grain offering,” but the LXX and Qumran have “he” rather than “you” (J. Milgrom, Leviticus [AB], 1:185). Second, the MT has “which shall be made” (i.e., the 3rd person masculine Niphal passive verb which, in fact, does not agree with its feminine subject, מִנְחָה, minkhah, “grain offering”), while the LXX has “which he shall make” (3rd person Qal), thus agreeing with the LXX 3rd person verb at the beginning of the verse (see above). Third, the MT has a 3rd person vav consecutive verb “and he shall present it to the priest,” which agrees with the LXX but is not internally consistent with the 2nd person verb at the beginning of the verse in the MT. The BHS editors conjecture that the latter might be repointed to an imperative verb yielding “present it to the priest.” This would require no change of consonants and corresponds to the person of the first verb in the MT. This solution has been tentatively accepted here (cf. also J. E. Hartley, Leviticus [WBC], 26-27), even though it neither resolves the gender problem of the second verb nor fits the general grammatical pattern of the chapter in the MT.

[2:9]  ¹⁹ tn The Hebrew verb הֵרִים (herim, “to take up”; cf. NAB “lift”) is commonly used for setting aside portions of an offering (see, e.g., Lev 4:8-10 and R. E. Averbeck, NIDOTTE 4:335-36). A number of English versions employ the more normal English idiom “take out” here (e.g., NIV, NCV); cf. NRSV “remove.”

[2:9]  ²⁰ tn The words “it is” (הוּא, hu’) both here and in vv. 10 and 16 are not in the MT, but are assumed. (cf. vv. 2b and 3b and the notes there).

[2:14]  ²¹ tn The translation of this whole section of the clause is difficult. Theoretically, it could describe one, two, or three different ways of preparing first ripe grain offerings (J. E. Hartley, Leviticus [WBC], 27). The translation here takes it as a description of only one kind of prepared grain. This is suggested by the fact that v. 16 uses only one term “crushed bits” (גֶּרֶשׂ, geres) to refer back to the grain as it is prepared in v. 14 (a more technical translation is “groats”; see J. Milgrom, Leviticus [AB], 1:178, 194). Cf. NAB “fresh grits of new ears of grain”; NRSV “coarse new grain from fresh ears.”

[2:16]  ²² tn See the note on “it is” in 2:9b.

[3:3]  ²³ 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]  ²⁴ 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).

[3:5]  ²⁵ tn Or “on the fire – [it is] a gift of a soothing aroma to the Lord” (see Lev 1:13b, 17b, and the note on 1:9b).

[3:14]  ²⁶ sn See the note on this phrase in 3:3.

[4:6]  ²⁷ tn The Hebrew verb וְהִזָּה (vÿhizzah, Hiphil of נָזָה, nazah) does indeed mean “sprinkle” or “splatter.” Contrast the different Hebrew verb meaning “splash” in Lev 1:5 (זָרָק, zaraq).

[4:6]  ²⁸ tn Heb “of the blood.” The relative pronoun (“it”) has been used in the translation here for stylistic reasons.

[4:6]  ²⁹ tn The particle here translated “toward” usually serves as a direct object indicator or a preposition meaning “with.” With the verb of motion it probably means “toward,” “in the direction of” (J. Milgrom, Leviticus [AB], 1:234; J. E. Hartley, Leviticus [WBC], 60); cf. NAB, CEV.

[4:6]  ³⁰ tn The Hebrew term פָּרֹכֶת (parokhet) is usually translated “veil” (e.g., ASV, NAB, NASB) or “curtain” (e.g., NIV, NRSV), 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).

[4:13]  ³¹ tn Heb “strays”; KJV “sin through ignorance.” The verb “strays” here is the verbal form of the noun in the expression “by straying” (see the note on Lev 4:2 above).

[4:13]  ³² tn Heb “is concealed from the eyes of”; NASB, NRSV, NLT “escapes the notice of.”

[4:13]  ³³ tn Heb “and they do one from all the commandments of the Lord which must not be done” (cf. v. 2).

[4:24]  ³⁴ 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.

[4:27]  ³⁵ tn Heb “an individual from the people of the land”; cf. NASB “anyone of the common people” (KJV, ASV both similar); NAB “a private person.”

[4:27]  ³⁶ tn Heb “If one person sins by straying, from the people of the land.” See Lev 4:2 for a note on “straying.”

[4:27]  ³⁷ tn Heb “by doing it, one from the commandments of the Lord which must not be done.”

[6:6]  ³⁸ tn The words “into silver shekels” are supplied here. See the full expression in Lev 5:15, and compare 5:18. Cf. NRSV “or its equivalent”; NLT “or the animal’s equivalent value in silver.”

[6:20]  ³⁹ sn A tenth of an ephah is about 2.3 liters, one day’s ration for a single person (J. Milgrom, Leviticus [AB], 1:306).

[6:20]  ⁴⁰ tn For the rendering “choice wheat flour” see the note on Lev 2:1.

[6:21]  ⁴¹ 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]  ⁴² 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.

[6:22]  ⁴³ tn Heb “And the anointed priest under him.”

[6:25]  ⁴⁴ tn Heb “holiness of holinesses [or holy of holies] it is.” Cf. NAB “most sacred”; CEV “very sacred”; TEV “very holy.”

[7:14]  ⁴⁵ tn Here the Hebrew text reads “offering” (קָרְבָּן, qorbban), not “grain offering” (מִנְחָה, minkhah), but in this context the term refers once again to the list in 7:12.

[7:14]  ⁴⁶ tn The term rendered “contribution offering” is תְּרוּמָה (tÿrumah), which generally refers to that which is set aside from the offerings to the Lord as prebends for the officiating priests (cf. esp. Lev 7:28-34 and R. E. Averbeck, NIDOTTE 4:335-37). Cf. TEV “as a special contribution.”

[7:20]  ⁴⁷ tn Heb “and his unclean condition is on him.”

[7:20]  ⁴⁸ 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.

[7:36]  ⁴⁹ tn Heb “the day he”; the referent (Moses) has been specified in the translation for clarity.

[7:36]  ⁵⁰ 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]  ⁵¹ tn Heb “for your generations”; cf. NIV “for the generations to come”; TEV “for all time to come.”

[8:9]  ⁵² tn Although usually thought to be a “turban” (and so translated by the majority of English versions) this object might be only a “turban-like headband” wound around the forehead area (HALOT 624 s.v. מִצְנֶפֶת).

[8:9]  sn The turban consisted of wound-up linen (cf. Exod 28:4, 37, 39; 29:6; 39:31; Lev 16:4).

[8:9]  ⁵³ sn The gold plate was attached as a holy diadem to the front of the turban by means of a blue cord, and had written on it “Holy to the Lord” (Exod 28:36-37; 39:30-31). This was a particularly important article of high priestly clothing in that it served as the main emblem indicating Aaron’s acceptable representation of Israel before the Lord (Exod 28:38).

[8:13]  ⁵⁴ tc The MT has here “sash” (singular), but the context is clearly plural and Smr has it in the plural.

[8:13]  tn Heb “girded them with sashes” (so NAB, NASB); NRSV “fastened sashes around them.”

[8:13]  ⁵⁵ tn Heb “wrapped headdresses to them”; cf. KJV “bonnets”; NASB, TEV “caps”; NIV, NCV “headbands”; NAB, NLT “turbans.”

[8:13]  sn Notice that the priestly garments of Aaron’s sons are quite limited compared to those of Aaron himself, the high priest (cf. vv. 7-9 above). The terms for “tunic” and “sash” are the same but not the headgear (cf. Exod 28:40; 29:8-9; 39:27-29).

[8:17]  ⁵⁶ tn Heb “he burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”

[8:17]  ⁵⁷ sn See Lev 4:11-12, 21; 6:30 [23 HT].

[8:28]  ⁵⁸ tn Heb “toward the altar” (see the note on Lev 1:9).

[9:10]  ⁵⁹ tn Heb “from.”

[9:24]  ⁶⁰ tn Heb “from to the faces of the Lord.” The rendering here is based on the use of “my faces” and “your faces” referring to the very “presence” of the Lord in Exod 33:14-15.

[9:24]  ⁶¹ tn Heb “fell on their faces.” Many English versions and commentaries render here “shouted for joy” (e.g., NIV; cf. NCV, NLT) or “shouted joyfully,” but the fact the people “fell on their faces” immediately afterward suggests that they were frightened as, for example, in Exod 19:16b; 20:18-21.

[10:13]  ⁶² tn Heb “statute” (cf. 10:9, 11); cf. KJV, NAB, NASB, NRSV “due”; NIV “share”; NLT “regular share.”

[10:13]  ⁶³ tn For the rendering of the Hebrew אִשֶׁה (’isheh) as “gift” rather than “offering [made] by fire,” see the note on Lev 1:9.

[10:13]  ⁶⁴ sn Cf. Lev 2:3 and 6:14-18 [6:7-11 HT] for these regulations.

[12:7]  ⁶⁵ 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]  ⁶⁶ 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]  ⁶⁷ tn Or “she will be[come] pure.”

[12:7]  ⁶⁸ 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.”

[14:12]  ⁶⁹ tn Heb “And the priest shall take the one lamb.”

[14:12]  ⁷⁰ tn See the note on Lev 5:15 above. The primary purpose of the “guilt offering” (אָשָׁם, ’asham) was to “atone” (כִּפֶּר, kipper, “to make atonement,” see v. 18 below and the note on Lev 1:4) for “trespassing” on the Lord’s “holy things,” whether sacred objects or sacred people. It is, therefore, closely associated with the reconsecration of the Lord’s holy people as, for example, here and in the case of the corpse contaminated Nazirite (Num 6:11b-12). Since the nation of Israel was “a kingdom of priests and a holy nation” to the Lord (Exod 19:6; cf. the blood splashed on all the people in Exod 24:8), the skin diseased person was essentially a member of the “holy nation” who had been expelled from the community. Therefore, he or she had been desecrated and the guilt offering was essential to restoring him or her to the community. In fact, the manipulation of blood and oil in the guilt offering ritual procedure for the healed person (see vv. 14-18 below) is reminiscent of that employed for the ordination offering in the consecration of the holy Aaronic priests of the nation (Exod 29:19-21; Lev 8:22-30).

[14:12]  ⁷¹ tn Heb “wave them [as] a wave offering before the Lord” (NAB similar). See the note on Lev 7:30 and the literature cited there. Other possible translations include “elevate them [as] an elevation offering before the Lord” (cf. NRSV) or “present them [as] a presentation offering before the Lord.” To be sure, the actual physical “waving” of a male lamb seems unlikely, but some waving gesture may have been performed in the presentation of the offering (cf. also the “waving” of the Levites as a “wave offering” in Num 8:11, etc.).

[14:24]  ⁷² tn Heb “and the priest shall wave them.” In the present translation “priest” is not repeated a second time in the verse for stylistic reasons. With regard to the “waving” of the “wave offering,” see the note on v. 12 above.

[14:31]  ⁷³ tn Heb “and the one a burnt offering on the grain offering.”

[15:14]  ⁷⁴ 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]  ⁷⁵ 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.

[15:15]  ⁷⁶ sn See the note on Lev 4:3 regarding the term “sin offering.”

[15:15]  ⁷⁷ 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]  ⁷⁸ tn Heb “And the priest.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[15:15]  ⁷⁹ tn Heb “from”; see the note on 4:26.

[15:30]  ⁸⁰ tn Heb “And the priest shall make the one a sin offering and the one a burnt offering.”

[15:30]  ⁸¹ tn Heb “And the priest.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[16:10]  ⁸² tn The LXX has “he shall stand it” (cf. v. 7).

[16:10]  ⁸³ tn Heb “to make atonement on it to send it away to Azazel toward the wilderness.”

[16:12]  ⁸⁴ 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]  ⁸⁵ tn Heb “and the fullness of the hollow of his two hands, finely ground fragrant incense.”

[16:12]  ⁸⁶ tn Heb “and he shall bring from house to the veil-canopy.”

[16:32]  ⁸⁷ tn Heb “And the priest whom he shall anointed him and whom he shall fill his hand to act as priest under his father.” Imperfect active verbs are often used as passives (see, e.g., v. 27 above and the note on Lev 14:4).

[16:34]  ⁸⁸ 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]  ⁸⁹ tn Heb “from”; see note on 4:26.

[16:34]  ⁹⁰ tn Heb “one [feminine] in the year.”

[16:34]  ⁹¹ 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.

[17:3]  ⁹² tn The complex wording of vv. 3-4 requires stating “blood guilt” at the beginning of v. 3 even though it is not mentioned until the middle of v. 4. The Hebrew text has simply “blood,” but in this case it refers to the illegitimate shedding of animal blood, similar to the shedding of the blood of an innocent human being (Deut 19:10, etc.). In order for it to be legitimate the animal must be slaughtered at the tabernacle and its blood handled by the priests in the prescribed way (see, e.g., Lev 1:5; 3:2, 17; 4:5-7; 7:26-27, etc.; cf. vv. 10-16 below for more details).

[17:3]  ⁹³ tn Heb “Man man.” The reduplication is way of saying “any man” (cf. Lev 15:2; 22:18, etc.). See the note on Lev 15:2.

[17:3]  ⁹⁴ tn The original LXX adds “or the sojourners who sojourn in your midst” (cf. Lev 16:29, etc., and note esp. 17:8, 10, and 13 below).

[17:3]  ⁹⁵ tn Heb “or who slaughters from outside to the camp.”

[19:8]  ⁹⁶ tn See the note on Lev 17:16 above.

[19:8]  ⁹⁷ sn Regarding “profaned,” see the note on Lev 10:10 above.

[19:8]  ⁹⁸ tn Heb “the holiness of the Lord.”

[19:8]  ⁹⁹ sn On the “cut off” penalty see the note on Lev 7:20.

[21:1]  ¹⁰⁰ tn The Hebrew term נֶפֶשׁ (nefesh, “soul, person, life”) can sometimes refer to a “dead person” (cf. Lev 19:28 above and the literature cited there).

[21:1]  ¹⁰¹ tn Heb “no one,” but “priest” has been used in the translation to clarify that these restrictions are limited to the priests, not to the Israelites in general (note the introductory formula, “say to the priests, the sons of Aaron”).

[21:1]  ¹⁰² tc The MT has “in his peoples,” but Smr, LXX, Syriac, Targum, and Tg. Ps.-J. have “in his people,” referring to the Israelites as a whole.

[21:23]  ¹⁰³ sn See the note on Lev 16:2 for the rendering “veil-canopy.”

[21:23]  ¹⁰⁴ tn Heb “And.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[22:2]  ¹⁰⁵ tn Heb “holy things,” which means the “holy offerings” in this context, as the following verses show. The referent has been specified in the translation for clarity.

[22:2]  ¹⁰⁶ tn Heb “from the holy things of the sons of Israel, and they shall not profane my holy name, which they are consecrating to me.” The latter (relative) clause applies to the “the holy things of the sons of Israel” (the first clause), not the Lord’s name (i.e., the immediately preceding clause). The clause order in the translation has been rearranged to indicate this.

[22:9]  ¹⁰⁷ 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]  ¹⁰⁸ tn Heb “and die in it.”

[22:16]  ¹⁰⁹ tn Heb “iniquity of guilt”; NASB “cause them to bear punishment for guilt.” The Hebrew word עָוֹן (’avon, “iniquity”) can designate either acts of iniquity or the penalty (i.e., punishment) for such acts.

[22:16]  ¹¹⁰ sn That is, when the lay people eat portions of offerings that should have been eaten only by priests and those who belonged to priestly households.

[22:27]  ¹¹¹ tn The words “the care of” are not in the Hebrew text, but are implied. Although many modern English versions render “with its mother” (e.g., NAB, NASB, NIV, NRSV, NLT), the literal phrase “under its mother” refers to the young animal nursing from its mother. Cf. KJV, ASV “it shall be seven days under the dam,” which would probably be misunderstood.

[22:27]  ¹¹² tn Heb “for an offering of a gift.”

[23:6]  ¹¹³ tn Heb “to this month.”

[23:12]  ¹¹⁴ tn Heb “And you shall make in the day of your waving the sheaf.”

[23:12]  ¹¹⁵ tn Heb “a flawless lamb, a son of its year”; KJV “of the first year”; NLT “a year-old male lamb.”

[23:41]  ¹¹⁶ tn Heb “for your generations.”

[24:10]  ¹¹⁷ tn Heb “And.”

[24:10]  ¹¹⁸ tn Heb “the Israelite man,” but Smr has no article, and the point is that there was a conflict between the man of mixed background and a man of full Israelite descent.

[25:2]  ¹¹⁹ tn Heb “the land shall rest a Sabbath.”

[25:4]  ¹²⁰ 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]  ¹²¹ tn Heb “and.” Here the Hebrew conjunction ו (vav, “and”) has an alternative sense (“or”).

[27:14]  ¹²² tn The expression “it shall stand” may be a technical term for “it shall be legally valid”; cf. NLT “assessment will be final.”

[27:16]  ¹²³ tn Heb “a conversion value shall be to the mouth of its seed.”

[27:16]  ¹²⁴ tn Heb “seed of a homer of barley in fifty shekels of silver.”

[27:23]  ¹²⁵ tn Heb “give” (so KJV, ASV, NASB, NLT).