Imamat 1:5

1:5 Then the one presenting the offering ¹  must slaughter the bull ²  before the Lord, and the sons of Aaron, the priests, must present the blood and splash ³  the blood against the sides of the altar which is at the entrance of the Meeting Tent.

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 2:1

Grain Offering Regulations: Offering of Raw Flour

2:1 “‘When a person presents a grain offering ⁴  to the Lord, his offering must consist of choice wheat flour, ⁵  and he must pour olive oil on it and put frankincense ⁶  on it.

Imamat 3:2

3:2 He must lay his hand on the head of his offering and slaughter it at the entrance of the Meeting Tent, and the sons of Aaron, the priests, must splash the blood against the altar’s sides. ⁷ 

Imamat 4:12

4:12 all the rest of the bull ⁸  – he must bring outside the camp ⁹  to a ceremonially clean place, ¹⁰  to the fatty ash pile, ¹¹  and he must burn ¹²  it on a wood fire; it must be burned on the fatty ash pile.

Imamat 4:15

4:15 the elders of the congregation must lay their hands on the head of the bull before the Lord, and someone must slaughter ¹³  the bull before the Lord.

Imamat 4:25

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.

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 4:34

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 5:10

5:10 The second bird ¹⁴  he must make a burnt offering according to the standard regulation. ¹⁵  So the priest will make atonement ¹⁶  on behalf of this person for ¹⁷  his sin which he has committed, and he will be forgiven. ¹⁸ 

Imamat 6:20

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 ¹⁹  of choice wheat flour ²⁰  as a continual grain offering, half of it in the morning and half of it in the evening.

Imamat 6:30

6:30 But any sin offering from which some of its blood is brought into the Meeting Tent to make atonement in the sanctuary must not be eaten. It must be burned up in the fire. ²¹ 

Imamat 7:7

7:7 The law is the same for the sin offering and the guilt offering; ²²  it belongs to the priest who makes atonement with it.

Imamat 7:9

7:9 Every grain offering which is baked in the oven or ²³  made in the pan ²⁴  or on the griddle belongs to the priest who presented it.

Imamat 7:36

7:36 This is what the Lord commanded to give to them from the Israelites on the day Moses ²⁵  anointed them ²⁶  – a perpetual allotted portion throughout their generations. ²⁷ 

Imamat 8:13

8:13 Moses also brought forward Aaron’s sons, clothed them with tunics, wrapped sashes around them, ²⁸  and wrapped headbands on them ²⁹  just as the Lord had commanded Moses.

Imamat 9:9

9:9 Then Aaron’s sons presented the blood to him and he dipped his finger in the blood and put it on the horns of the altar, and the rest of the blood he poured out at the base of the altar.

Imamat 9:18

9:18 Then he slaughtered the ox and the ram – the peace offering sacrifices which were for the people – and Aaron’s sons handed ³⁰  the blood to him and he splashed it against the altar’s sides.

Imamat 9:22

9:22 Then Aaron lifted up his hands toward the people and blessed them and descended from making the sin offering, the burnt offering, and the peace offering.

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 11:33

11:33 As for any clay vessel they fall into, ³¹  everything in it ³²  will become unclean and you must break it.

Imamat 11:35

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 ³³  to you.

Imamat 13:12

13:12 If, however, the disease breaks out ³⁴  on the skin so that the disease covers all the skin of the person with the infection ³⁵  from his head to his feet, as far as the priest can see, ³⁶ 

Imamat 14:22

14:22 and two turtledoves or two young pigeons, ³⁷  which are within his means. ³⁸  One will be a sin offering and the other a burnt offering. ³⁹ 

Imamat 14:31

14:31 a sin offering and the other a burnt offering along with the grain offering. ⁴⁰  So the priest is to make atonement for the one being cleansed before the Lord.

Imamat 15:11

15:11 Anyone whom the man with the discharge touches without having rinsed his hands in water ⁴¹  must wash his clothes, bathe in water, and be unclean until evening.

Imamat 16:10

16:10 but the goat which has been designated by lot for Azazel is to be stood alive ⁴²  before the Lord to make atonement on it by sending it away to Azazel into the wilderness. ⁴³ 

Imamat 17:6

17:6 The priest is to splash ⁴⁴  the blood on the altar ⁴⁵  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 17:8

17:8 “You are to say to them: ‘Any man ⁴⁶  from the house of Israel or ⁴⁷  from the foreigners who reside ⁴⁸  in their ⁴⁹  midst, who offers ⁵⁰  a burnt offering or a sacrifice

Imamat 18:23

18:23 You must not have sexual intercourse ⁵¹  with any animal to become defiled with it, and a woman must not stand before an animal to have sexual intercourse with it; ⁵²  it is a perversion. ⁵³ 

Imamat 18:29

18:29 For if anyone does any of these abominations, the persons who do them will be cut off from the midst of their people. ⁵⁴ 

Imamat 19:15

Justice, Love, and Propriety

19:15 “‘You ⁵⁵  must not deal unjustly in judgment: ⁵⁶  you must neither show partiality to the poor nor honor the rich. ⁵⁷  You must judge your fellow citizen fairly. ⁵⁸ 

Imamat 20:18

20:18 If a man has sexual intercourse with a menstruating woman and uncovers her nakedness, he has laid bare her fountain of blood and she has exposed the fountain of her blood, so both of them ⁵⁹  must be cut off from the midst of their people.

Imamat 22:16

22:16 and so cause them to incur a penalty for guilt ⁶⁰  when they eat their holy offerings, ⁶¹  for I am the Lord who sanctifies them.’”

Imamat 22:25

22:25 Even from a foreigner ⁶²  you must not present the food of your God from such animals as these, for they are ruined and flawed; ⁶³  they will not be acceptable for your benefit.’”

Imamat 23:21

23:21 “‘On this very day you must proclaim an assembly; it is to be a holy assembly for you. ⁶⁴  You must not do any regular work. This is a perpetual statute in all the places where you live throughout your generations. ⁶⁵ 

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; ⁶⁶  you must celebrate it in the seventh month.

Imamat 25:6

25:6 You may have the Sabbath produce ⁶⁷  of the land to eat – you, your male servant, your female servant, your hired worker, the resident foreigner who stays with you, ⁶⁸ 

Imamat 25:49

25:49 or his uncle or his cousin ⁶⁹  may redeem him, or anyone of the rest of his blood relatives – his family ⁷⁰  – may redeem him, or if ⁷¹  he prospers he may redeem himself.

Imamat 26:8

26:8 Five of you will pursue a hundred, and a hundred of you will pursue ten thousand, and your enemies will fall before you by the sword.

Imamat 26:39

Restoration through Confession and Repentance

26:39 “‘As for the ones who remain among you, they will rot away because of ⁷²  their iniquity in the lands of your enemies, and they will also rot away because of their ancestors’ ⁷³  iniquities which are with them.

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, ⁷⁴  a homer of barley seed being priced at fifty shekels of silver. ⁷⁵ 

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 ⁷⁶  the conversion value on that jubilee day as something that is holy to the Lord.

Imamat 27:26

Redemption of the Firstborn

27:26 “‘Surely no man may consecrate a firstborn that already belongs to the Lord as a firstborn among the animals; whether it is an ox or a sheep, it belongs to the Lord. ⁷⁷ 

[1:5]  ¹ 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]  ² tn Heb “the son of the herd”; cf. KJV “bullock”; NASB, NIV “young bull.”

[1:5]  ³ 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).

[2:1]  ⁴ 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]  ⁵ 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]  ⁶ 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).

[3:2]  ⁷ tn See the remarks on Lev 1:3-5 above for some of the details of translation here.

[4:12]  ⁸ tn All of v. 11 is a so-called casus pendens (also known as an extraposition or a nominative absolute), which means that it anticipates the next verse, being the full description of “all (the rest of) the bull” (lit. “all the bull”) at the beginning of v. 12 (actually after the first verb of the verse; see the next note below).

[4:12]  ⁹ tn Heb “And he (the offerer) shall bring out all the bull to from outside to the camp to a clean place.”

[4:12]  ¹⁰ tn Heb “a clean place,” but referring to a place that is ceremonially clean. This has been specified in the translation for clarity.

[4:12]  ¹¹ tn Heb “the pouring out [place] of fatty ash.”

[4:12]  ¹² tn Heb “burn with fire.” This expression is somewhat redundant in English, so the translation collocates “fire” with “wood,” thus “a wood fire.”

[4:15]  ¹³ 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.”

[5:10]  ¹⁴ tn The word “bird” is not in the Hebrew text, but is supplied in the translation for clarity.

[5:10]  ¹⁵ 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]  ¹⁶ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[5:10]  ¹⁷ tn See the note on 4:26 with regard to מִן, min.

[5:10]  ¹⁸ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[6:20]  ¹⁹ 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]  ²⁰ tn For the rendering “choice wheat flour” see the note on Lev 2:1.

[6:30]  ²¹ tn Heb “burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”

[7:7]  ²² tn Heb “like the sin offering like the guilt offering, one law to them.”

[7:9]  ²³ tn Heb “and” rather than “or” (cf. also the next “or”).

[7:9]  ²⁴ tn Heb “and all made in the pan”; cf. KJV “fryingpan”; NAB “deep-fried in a pot.”

[7:36]  ²⁵ tn Heb “the day he”; the referent (Moses) has been specified in the translation for clarity.

[7:36]  ²⁶ 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]  ²⁷ tn Heb “for your generations”; cf. NIV “for the generations to come”; TEV “for all time to come.”

[8:13]  ²⁸ 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]  ²⁹ 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).

[9:18]  ³⁰ tn See the note on Lev 9:12.

[11:33]  ³¹ tn Heb “And any earthenware vessel which shall fall from them into its midst.”

[11:33]  ³² tn Heb “all which is in its midst.”

[11:35]  ³³ tn Heb “be unclean.”

[13:12]  ³⁴ tn Heb “And if spreading [infinitive absolute] it spreads out [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.

[13:12]  ³⁵ tn Heb “all the skin of the infection,” but see v. 4 above.

[13:12]  ³⁶ tn Heb “to all the appearance of the eyes of the priest.”

[14:22]  ³⁷ 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).

[14:22]  ³⁸ tn Heb “which his hand reaches”; NRSV “such as (which NIV) he can afford.”

[14:22]  ³⁹ tn Heb “and one shall be a sin offering and the one a burnt offering.” The versions struggle with whether or not “one” should or should not have the definite article in its two occurrences in this verse (KJV, ASV, NAB, NASB all have the English definite article with both). The MT has the first without and the second with the article.

[14:31]  ⁴⁰ tn Heb “and the one a burnt offering on the grain offering.”

[15:11]  ⁴¹ tn Heb “And all who the man with the discharge touches in him and his hands he has not rinsed in water.”

[16:10]  ⁴² tn The LXX has “he shall stand it” (cf. v. 7).

[16:10]  ⁴³ tn Heb “to make atonement on it to send it away to Azazel toward the wilderness.”

[17:6]  ⁴⁴ tn For the translation “splash” see the note on Lev 1:5.

[17:6]  ⁴⁵ 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.).

[17:8]  ⁴⁶ tn Heb “Man, man.” The repetition of the word “man” is distributive, meaning “any [or “every”] man” (GKC 395-96 §123.c; cf. Lev 15:2).

[17:8]  ⁴⁷ tn Heb “and.” Here the Hebrew conjunction ו (vav, “and”) has an alternative sense (“or”).

[17:8]  ⁴⁸ tn Heb “from the sojourner who sojourns.”

[17:8]  ⁴⁹ tc The LXX, Syriac, and Vulgate have “your” (plural) rather than “their.”

[17:8]  ⁵⁰ tn Heb “causes to go up.”

[18:23]  ⁵¹ tn See the note on v. 20 above.

[18:23]  ⁵² tn Heb “to copulate with it” (cf. Lev 20:16).

[18:23]  ⁵³ tn The Hebrew term תֶּבֶל (tevel, “perversion”) derives from the verb “to mix; to confuse” and therefore refers to illegitimate mixtures of species or violation of the natural order of things.

[18:29]  ⁵⁴ sn Regarding the “cut off” penalty see the note on Lev 7:20.

[19:15]  ⁵⁵ tc Smr has the singular rather than the plural “you” of the MT, which brings this verb form into line with the ones surrounding it.

[19:15]  ⁵⁶ tn Heb “You shall not do injustice in judgment” (NASB similar); cf. NIV “do not pervert justice.”

[19:15]  ⁵⁷ tn Heb “You shall not lift up faces of poor [people] and you shall not honor faces of great.”

[19:15]  ⁵⁸ tn Heb “In righteousness you shall judge your fellow citizen.”

[20:18]  ⁵⁹ tn Heb “and the two of them.”

[22:16]  ⁶⁰ 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]  ⁶¹ 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.

[22:25]  ⁶² tn Heb “And from the hand of a son of a foreigner.”

[22:25]  ⁶³ tn Heb “for their being ruined [is] in them, flaw is in them”; NRSV “are mutilated, with a blemish in them”; NIV “are deformed and have defects.” The MT term מָשְׁחָתָם (moshkhatam, “their being ruined”) is a Muqtal form (= Hophal participle) from שָׁחַת (shakhat, “to ruin”). Smr has plural בהם משׁחתים (“deformities in them”; cf. the LXX translation). The Qumran Leviticus scroll (11QpaleoLev) has תימ הם[…], in which case the restored participle would appear to be the same as Smr, but there is no בְּ (bet) preposition before the pronoun, yielding “they are deformed” (see D. N. Freedman and K. A. Mathews, The Paleo-Hebrew Leviticus Scroll, 41 and the remarks in J. E. Hartley, Leviticus [WBC], 358).

[23:21]  ⁶⁴ tn Heb “And you shall proclaim [an assembly] in the bone of this day; a holy assembly it shall be to you” (see the remarks in B. A. Levine, Leviticus [JPSTC], 160, and the remarks on the LXX rendering in J. E. Hartley, Leviticus [WBC], 367).

[23:21]  ⁶⁵ tn Heb “for your generations.”

[23:41]  ⁶⁶ tn Heb “for your generations.”

[25:6]  ⁶⁷ tn The word “produce” is not in the Hebrew text but is implied; cf. NASB “the sabbath products.”

[25:6]  ⁶⁸ tn A “resident who stays” would be a foreign person who was probably residing as another kind of laborer in the household of a landowner (B. A. Levine, Leviticus [JPSTC], 170-71). See v. 35 below.

[25:49]  ⁶⁹ tn Heb “the son of his uncle.”

[25:49]  ⁷⁰ tn Heb “or from the remainder of his flesh from his family.”

[25:49]  ⁷¹ tc The LXX, followed by the Syriac, actually has “if,” which is not in the MT.

[26:39]  ⁷² tn Heb “in” (so KJV, ASV; also later in this verse).

[26:39]  ⁷³ tn Heb “fathers’” (also in the following verse).

[27:16]  ⁷⁴ tn Heb “a conversion value shall be to the mouth of its seed.”

[27:16]  ⁷⁵ tn Heb “seed of a homer of barley in fifty shekels of silver.”

[27:23]  ⁷⁶ tn Heb “give” (so KJV, ASV, NASB, NLT).

[27:26]  ⁷⁷ tn Heb “to the Lord it is.”