Imamat 1:9

1:9 Finally, the one presenting the offering ¹  must wash its entrails and its legs in water and the priest must offer all of it up in smoke on the altar ²  – it is ³  a burnt offering, a gift ⁴  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 1:13-15

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.

From the Birds

1:14 “‘If his offering to the Lord is a burnt offering from the birds, ⁵  he must present his offering from the turtledoves or from the young pigeons. ⁶  1:15 The priest must present it at the altar, pinch off ⁷  its head and offer the head ⁸  up in smoke on the altar, and its blood must be drained out against the side of the altar.

Imamat 2:8

2:8 “‘You must bring the grain offering that must be made from these to the Lord. Present it to the priest, ⁹  and he will bring it to the altar.

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. ¹⁰ 

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. ¹¹ 

Imamat 4:8

4:8 “‘Then he must take up all the fat from the sin offering bull: ¹²  the fat covering the entrails ¹³  and all the fat surrounding the entrails, ¹⁴ 

Imamat 4:17

4:17 and that priest must dip his finger in the blood ¹⁵  and sprinkle ¹⁶  some of the blood seven times ¹⁷  before the Lord toward ¹⁸  the front of the veil-canopy. ¹⁹ 

Imamat 4:23-24

4:23 or his sin that he committed ²⁰  is made known to him, ²¹  he must bring a flawless male goat as his offering. ²²  4:24 He must lay his hand on the head of the male goat and slaughter ²³  it in the place where the burnt offering is slaughtered before the Lord – it is a sin offering.

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 ²⁴  and offer it up in smoke on the altar on top of the other gifts of the Lord – it is a sin offering.

Imamat 7:14

7:14 He must present one of each kind of grain offering ²⁵  as a contribution offering ²⁶  to the Lord; it belongs to the priest who splashes the blood of the peace offering.

Imamat 7:16

7:16 “‘If his offering is a votive or freewill sacrifice, ²⁷  it may be eaten on the day he presents his sacrifice, and also the leftovers from it may be eaten on the next day, ²⁸ 

Imamat 7:33

7:33 The one from Aaron’s sons who presents the blood of the peace offering and fat will have the right thigh as his share,

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 8:16-17

8:16 Then he ²⁹  took all the fat on the entrails, the protruding lobe of the liver, and the two kidneys and their fat, ³⁰  and Moses offered it all up in smoke on the altar, ³¹  8:17 but the rest of the bull – its hide, its flesh, and its dung – he completely burned up ³²  outside the camp just as the Lord had commanded Moses. ³³ 

Imamat 8:27

8:27 He then put all of them on the palms ³⁴  of Aaron and his sons, who waved ³⁵  them as a wave offering before the Lord. ³⁶ 

Imamat 8:33

8:33 And you must not go out from the entrance of the Meeting Tent for seven days, until the day when your days of ordination are completed, because you must be ordained over a seven-day period. ³⁷ 

Imamat 8:35

8:35 You must reside at the entrance of the Meeting Tent day and night for seven days and keep the charge of the Lord so that you will not die, for this is what I have been commanded.”

Imamat 9:5

9:5 So they took what Moses had commanded to the front of ³⁸  the Meeting Tent and the whole congregation presented them and stood before the Lord.

Imamat 9:10

9:10 The fat and the kidneys and the protruding lobe of ³⁹  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 ⁴⁰  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. ⁴¹ 

Imamat 10:18

10:18 See here! ⁴²  Its blood was not brought into the holy place within! ⁴³  You should certainly have eaten it in the sanctuary just as I commanded!”

Imamat 11:9

Clean and Unclean Water Creatures

11:9 “‘These you can eat from all creatures that are in the water: Any creatures in the water that have both fins and scales, ⁴⁴  whether in the seas or in the streams, ⁴⁵  you may eat.

Imamat 11:13

Clean and Unclean Birds

11:13 “‘These you are to detest from among the birds – they must not be eaten, because they are detestable: ⁴⁶  the griffon vulture, the bearded vulture, the black vulture,

Imamat 11:40

11:40 One who eats from its carcass must wash his clothes and be unclean until the evening, and whoever carries its carcass must wash his clothes and be unclean until the evening.

Imamat 13:12

13:12 If, however, the disease breaks out ⁴⁷  on the skin so that the disease covers all the skin of the person with the infection ⁴⁸  from his head to his feet, as far as the priest can see, ⁴⁹ 

Imamat 14:7

14:7 and sprinkle it seven times on the one being cleansed ⁵⁰  from the disease, pronounce him clean, ⁵¹  and send the live bird away over the open countryside. ⁵² 

Imamat 14:12

14:12 “The priest is to take one male lamb ⁵³  and present it for a guilt offering ⁵⁴  along with the log of olive oil and present them as a wave offering before the Lord. ⁵⁵ 

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 ⁵⁶  as a wave offering before the Lord.

Imamat 14:37

14:37 He is to examine the infection, and if ⁵⁷  the infection in the walls of the house consists of yellowish green or reddish eruptions, ⁵⁸  and it appears to be deeper than the surface of the wall, ⁵⁹ 

Imamat 14:40-42

14:40 then the priest is to command that the stones that had the infection in them be pulled and thrown ⁶⁰  outside the city ⁶¹  into an unclean place. 14:41 Then he is to have the house scraped ⁶²  all around on the inside, ⁶³  and the plaster ⁶⁴  which is scraped off ⁶⁵  must be dumped outside the city ⁶⁶  into an unclean place. 14:42 They are then to take other stones and replace those stones, ⁶⁷  and he is to take other plaster and replaster the house.

Imamat 14:52-53

14:52 So he is to decontaminate the house with the blood of the bird, the fresh water, the live bird, the piece of cedar wood, the twigs of hyssop, and the scrap of crimson fabric, 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 15:3

15:3 Now this is his uncleanness in regard to his discharge ⁶⁹  – whether his body secretes his discharge or blocks his discharge, he is unclean. All the days that his body has a discharge or his body blocks his discharge, ⁷⁰  this is his uncleanness. ⁷¹ 

Imamat 15:16

15:16 “‘When a man has a seminal emission, ⁷²  he must bathe his whole body in water ⁷³  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. ⁷⁴  So the priest ⁷⁵  is to make atonement for her before the Lord from her discharge of impurity.

Imamat 16:23

The Concluding Rituals

16:23 “Aaron must then enter ⁷⁶  the Meeting Tent and take off the linen garments which he had put on when he entered the sanctuary, and leave them there.

Imamat 16:28

16:28 and the one who burns them must wash his clothes and bathe his body in water, and afterward he may reenter the camp.

Imamat 16:33

16:33 and he is to purify ⁷⁷  the Most Holy Place, ⁷⁸  he is to purify the Meeting Tent and the altar, ⁷⁹  and he is to make atonement for ⁸⁰  the priests and for all the people of the assembly.

Imamat 17:6-7

17:6 The priest is to splash ⁸¹  the blood on the altar ⁸²  of the Lord at the entrance of the Meeting Tent, and offer the fat up in smoke for a soothing aroma to the Lord. 17:7 So they must no longer offer ⁸³  their sacrifices to the goat demons, ⁸⁴  acting like prostitutes by going after them. ⁸⁵  This is to be a perpetual statute for them throughout their generations. ⁸⁶ 

Imamat 18:5

18:5 So you must keep ⁸⁷  my statutes and my regulations; anyone who does so will live by keeping them. ⁸⁸  I am the Lord.

Imamat 18:26

18:26 You yourselves must obey ⁸⁹  my statutes and my regulations and must not do any of these abominations, both the native citizen and the resident foreigner in your midst, ⁹⁰ 

Imamat 18:30

18:30 You must obey my charge to not practice any of the abominable statutes ⁹¹  that have been done before you, so that you do not ⁹²  defile yourselves by them. I am the Lord your God.’”

Imamat 19:9

Leaving the Gleanings

19:9 “‘When you gather in the harvest ⁹³  of your land, you must not completely harvest the corner of your field, ⁹⁴  and you must not gather up the gleanings of your harvest.

Imamat 19:13

19:13 You must not oppress your neighbor or commit robbery against him. ⁹⁵  You must not withhold ⁹⁶  the wages of the hired laborer overnight until morning.

Imamat 19:19

19:19 You must keep my statutes. You must not allow two different kinds of your animals to breed, ⁹⁷  you must not sow your field with two different kinds of seed, and you must not wear ⁹⁸  a garment made of two different kinds of fabric. ⁹⁹ 

Imamat 20:4-6

20:4 If, however, the people of the land shut their eyes ¹⁰⁰  to that man ¹⁰¹  when he gives some of his children to Molech so that they do not put him to death, 20:5 I myself will set my face against that man and his clan. I will cut off from the midst of their people both him and all who follow after him in spiritual prostitution, ¹⁰²  to commit prostitution by worshiping Molech. ¹⁰³ 

Prohibition against Spiritists and Mediums ¹⁰⁴ 

20:6 “‘The person who turns to the spirits of the dead and familiar spirits ¹⁰⁵  to commit prostitution by going after them, I will set my face ¹⁰⁶  against that person and cut him off from the midst of his people.

Imamat 20:9

Family Life and Sexual Prohibitions ¹⁰⁷ 

20:9 “‘If anyone ¹⁰⁸  curses his father and mother ¹⁰⁹  he must be put to death. He has cursed his father and mother; his blood guilt is on himself. ¹¹⁰ 

Imamat 20:11

20:11 If a man has sexual intercourse with his father’s wife, he has exposed his father’s nakedness. ¹¹¹  Both of them must be put to death; their blood guilt is on themselves. ¹¹² 

Imamat 20:13-14

20:13 If a man has sexual intercourse with a male as one has sexual intercourse with a woman, ¹¹³  the two of them have committed an abomination. They must be put to death; their blood guilt is on themselves. 20:14 If a man has sexual intercourse with both a woman and her mother, ¹¹⁴  it is lewdness. ¹¹⁵  Both he and they must be burned to death, ¹¹⁶  so there is no lewdness in your midst.

Imamat 20:16

20:16 If a woman approaches any animal to have sexual intercourse with it, ¹¹⁷  you must kill the woman, and the animal must be put to death; their blood guilt is on themselves.

Imamat 20:19

20:19 You must not expose the nakedness of your mother’s sister and your father’s sister, for such a person has laid bare his own close relative. ¹¹⁸  They must bear their punishment for iniquity. ¹¹⁹ 

Imamat 20:21

20:21 If a man has sexual intercourse with ¹²⁰  his brother’s wife, it is indecency. He has exposed his brother’s nakedness; ¹²¹  they will be childless.

Imamat 20:23

20:23 You must not walk in the statutes of the nation ¹²²  which I am about to drive out before you, because they have done all these things and I am filled with disgust against them.

Imamat 21:6

21:6 “‘They must be holy to their God, and they must not profane ¹²³  the name of their God, because they are the ones who present the Lord’s gifts, ¹²⁴  the food of their God. Therefore they must be holy. ¹²⁵ 

Imamat 21:8

21:8 You must sanctify him because he presents the food of your God. He must be holy to you because I, the Lord who sanctifies you all, ¹²⁶  am holy.

Imamat 21:12

21:12 He must not go out from the sanctuary and must not profane ¹²⁷  the sanctuary of his God, because the dedication of the anointing oil of his God is on him. I am the Lord.

Imamat 21:14

21:14 He must not marry ¹²⁸  a widow, a divorced woman, or one profaned by prostitution; he may only take a virgin from his people ¹²⁹  as a wife.

Imamat 22:9

22:9 They must keep my charge so that they do not incur sin on account of it ¹³⁰  and therefore die ¹³¹  because they profane it. I am the Lord who sanctifies them.

Imamat 22:25

22:25 Even from a foreigner ¹³²  you must not present the food of your God from such animals as these, for they are ruined and flawed; ¹³³  they will not be acceptable for your benefit.’”

Imamat 23:15

The Festival of Weeks

23:15 “‘You must count for yourselves seven weeks from the day after the Sabbath, from the day you bring the wave offering sheaf; they must be complete weeks. ¹³⁴ 

Imamat 23:27

23:27 “The ¹³⁵  tenth day of this seventh month is the Day of Atonement. ¹³⁶  It is to be a holy assembly for you, and you must humble yourselves ¹³⁷  and present a gift to the Lord.

Imamat 23:30

23:30 As for any person ¹³⁸  who does any work on this particular day, I will exterminate ¹³⁹  that person from the midst of his people! ¹⁴⁰ 

Imamat 23:32

23:32 It is a Sabbath of complete rest for you, and you must humble yourselves on the ninth day of the month in the evening, from evening until evening you must observe your Sabbath.” ¹⁴¹ 

Imamat 23:43

23:43 so that your future generations may know that I made the Israelites live in temporary shelters when I brought them out from the land of Egypt. I am the Lord your God.’”

Imamat 24:2

24:2 “Command the Israelites to bring ¹⁴²  to you pure oil of beaten olives for the light, to make a lamp burn continually. ¹⁴³ 

Imamat 24:11

24:11 The Israelite woman’s son misused the Name and cursed, ¹⁴⁴  so they brought him to Moses. (Now his mother’s name was Shelomith daughter of Dibri, of the tribe of Dan.)

Imamat 25:5

25:5 You must not gather in the aftergrowth of your harvest and you must not pick the grapes of your unpruned ¹⁴⁵  vines; the land must have a year of complete rest.

Imamat 25:14

25:14 If you make a sale ¹⁴⁶  to your fellow citizen ¹⁴⁷  or buy ¹⁴⁸  from your fellow citizen, no one is to wrong his brother. ¹⁴⁹ 

Imamat 25:20

25:20 If you say, ‘What will we eat in the seventh year if we do not sow and gather our produce?’

Imamat 25:22

25:22 and you may sow the eighth year and eat from that sixth year’s produce ¹⁵⁰  – old produce. Until you bring in the ninth year’s produce, ¹⁵¹  you may eat old produce.

Imamat 25:25

25:25 “‘If your brother becomes impoverished and sells some of his property, his near redeemer is to come to you and redeem what his brother sold. ¹⁵² 

Imamat 25:38

25:38 I am the Lord your God who brought you out from the land of Egypt to give you the land of Canaan – to be your God. ¹⁵³ 

Imamat 25:52

25:52 but if only a few years remain ¹⁵⁴  until the jubilee, he must calculate for himself in keeping with the remaining years and refund it for his redemption.

Imamat 26:20

26:20 Your strength will be used up in vain, your land will not give its yield, and the trees of the land ¹⁵⁵  will not produce their fruit.

Imamat 26:40-41

26:40 However, when ¹⁵⁶  they confess their iniquity and their ancestors’ iniquity which they committed by trespassing against me, ¹⁵⁷  by which they also walked ¹⁵⁸  in hostility against me ¹⁵⁹  26:41 (and I myself will walk in hostility against them and bring them into the land of their enemies), and ¹⁶⁰  then their uncircumcised hearts become humbled and they make up for ¹⁶¹  their iniquity,

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 27:19

27:19 If, however, the one who consecrated the field redeems it, ¹⁶²  he must add to it one fifth of the conversion price ¹⁶³  and it will belong to him. ¹⁶⁴ 

[1:9]  ¹ 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]  ² 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]  ³ 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]  ⁴ 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.

[1:14]  ⁵ tn Heb “from the [category] ‘bird.’”

[1:14]  ⁶ tn Heb “from the sons of the pigeon,” referring either to “young pigeons” (cf. KJV, NASB, NIV, NLT) or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168, with J. E. Hartley, Leviticus [WBC], 14).

[1:15]  ⁷ 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]  ⁸ 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.

[2:8]  ⁹ 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.

[2:14]  ¹⁰ 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.”

[3:2]  ¹¹ tn See the remarks on Lev 1:3-5 above for some of the details of translation here.

[4:8]  ¹² tn Heb “all the fat of the bull of the sin offering he shall take up from it.”

[4:8]  ¹³ tc The MT has here the preposition עַל (’al, “on, upon” [i.e., “which covers on the entrails,” as awkward in Hebrew as it is in English]), but Smr, LXX, Syriac, and Targums read אֶת (’et), which is what would be expected (i.e., “which covers the entrails”; cf. Lev 3:3, 9, 14). It may have been mistakenly inserted here under the influence of “on (עַל) the entrails” at the end of the verse.

[4:8]  ¹⁴ 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).

[4:17]  ¹⁵ tn The words “in the blood” are not repeated in the Hebrew text at this point, but must be supplied in the English translation for clarity.

[4:17]  ¹⁶ tn The Hebrew verb וְהִזָּה (vÿhizzah, Hiphil of נָזָה, nazah) does indeed mean “sprinkle” or “splatter.” Contrast the different Hebrew verb translated “splash” in Lev 1:5 (זָרָק, zaraq).

[4:17]  ¹⁷ tc The MT reads literally, “and the priest shall dip his finger from the blood and sprinkle seven times.” This is awkward. Compare v. 6, which has literally, “and the priest shall dip his finger in the blood and sprinkle from the blood seven times.” The MT appears to be corrupt by haplography (i.e., assuming v. 6 to be the correct form, in v. 17 the scribe skipped from “his finger” to “from the blood,” thus missing “in the blood”) and metathesis (i.e., this also resulted in a text where “from the blood” stands before “sprinkle” rather than after it; J. E. Hartley, Leviticus [WBC], 47).

[4:17]  ¹⁸ tn See the note on v. 6 above.

[4:17]  ¹⁹ tn See the note on v. 6 above.

[4:23]  ²⁰ tn Heb “or his sin which he sinned in it is made known to him”; NAB “if he learns of the sin he committed.”

[4:23]  ²¹ tn Lev 4:22b-23a is difficult. The present translation suggests that there are two possible legal situations envisioned, separated by the Hebrew אוֹ (’o, “or”) at the beginning of v. 23. Lev 4:22b refers to any case in which the leader readily admits his guilt (i.e., “pleads guilty”), whereas v. 23a refers to cases where the leader is convicted of his guilt by legal action (“his sin…is made known to him”). See R. E. Averbeck, NIDOTTE 2:95-96; Lev 4:27-28; and esp. the notes on Lev 5:1 below.

[4:23]  ²² tn Heb “a he-goat of goats, a male without defect”; cf. NLT “with no physical defects.”

[4:24]  ²³ 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.

[5:12]  ²⁴ 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).

[7:14]  ²⁵ 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]  ²⁶ 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.”

[7:16]  ²⁷ tn For the distinction between votive and freewill offerings see the note on Lev 22:23 and the literature cited there.

[7:16]  ²⁸ tn Heb “and on the next day and the left over from it shall be eaten.”

[8:16]  ²⁹ 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]  ³⁰ sn See Lev 3:3-4 for the terminology of fat and kidneys here.

[8:16]  ³¹ tn Heb “toward the altar” (see the note on Lev 1:9).

[8:17]  ³² tn Heb “he burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”

[8:17]  ³³ sn See Lev 4:11-12, 21; 6:30 [23 HT].

[8:27]  ³⁴ sn The “palms” refer to the up-turned hands, positioned in such a way that the articles of the offering could be placed on them.

[8:27]  ³⁵ tn Heb “and he waved.” The subject of the verb “he waved” is Aaron, but Aaron’s sons also performed the action (see “Aaron and his sons” just previously). See the similar shifts from Moses to Aaron as the subject of the action above (vv. 15, 16, 19, 20, 23), and esp. the note on Lev 8:15. In the present translation this is rendered as an adjectival clause (“who waved”) to indicate that the referent is not Moses but Aaron and his sons. Cf. CEV “who lifted it up”; NAB “whom he had wave” (with “he” referring to Moses here).

[8:27]  ³⁶ sn See Lev 7:30-31, 34.

[8:33]  ³⁷ tn Heb “because seven days he shall fill your hands”; KJV “for seven days shall he consecrate you”; CEV “ends seven days from now.”

[8:33]  sn It is apparent that the term for “ordination offering” (מִלֻּאִים, millu’im; cf. Lev 7:37 and the note there) is closely related to the expression “he shall fill (Piel מִלֵּא, mille’) your hands” in this verse. Some derive the terminology from the procedure in Lev 8:27-28, but the term for “hands” there is actually “palms.” It seems more likely that it derives from the notion of putting the priestly responsibilities (or possibly its associated prebends) under their control (i.e., “filling their hands” with authority; see J. Milgrom, Leviticus [AB], 1:538-39). The command “to keep the charge of the Lord” in v. 35 and the expression “by the hand of Moses” (i.e., under the authoritative hand of Moses, v. 36) may also support this interpretation.

[9:5]  ³⁸ tn Heb “to the faces of.”

[9:10]  ³⁹ tn Heb “from.”

[9:24]  ⁴⁰ 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]  ⁴¹ 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.

[10:18]  ⁴² tn Or “Behold!” (so KJV, ASV, NASB).

[10:18]  ⁴³ sn The term here rendered “within” refers to the bringing of the blood inside the holy place for application to the altar of incense rather than to the altar of burnt offering in the courtyard of the tabernacle (cf. Lev 4:7, 16-18; 6:30 [23 HT]).

[11:9]  ⁴⁴ tn Heb “all which have fin and scale” (see also vv. 10 and 12).

[11:9]  ⁴⁵ tn Heb “in the water, in the seas and in the streams” (see also vv. 10 and 12).

[11:13]  ⁴⁶ tn For zoological remarks on the following list of birds see J. Milgrom, Leviticus (AB), 1:662-64; and J. E. Hartley, Leviticus (WBC), 159-60.

[13:12]  ⁴⁷ 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]  ⁴⁸ tn Heb “all the skin of the infection,” but see v. 4 above.

[13:12]  ⁴⁹ tn Heb “to all the appearance of the eyes of the priest.”

[14:7]  ⁵⁰ tn Heb “the one cleansing himself” (i.e., Hitpael participle of טָהֵר [taher, “to be clean”]).

[14:7]  ⁵¹ tn Heb “and he shall make him clean.” The verb is the Piel of טָהֵר (taher, “to be clean”), here used as a so-called “declarative” Piel (i.e., “to declare clean”; cf. 13:6, etc.).

[14:7]  ⁵² sn The reddish color of cedar wood and the crimson colored fabric called for in v. 4 (see the note there, esp. the association with the color of blood) as well as the priestly commands to bring “two live” birds (v. 4a), to slaughter one of them “over fresh water” (literally “living water,” v. 5b), and the subsequent ritual with the (second) “live” bird (vv. 6-7) combine to communicate the concept of “life” and “being alive” in this passage. This contrasts with the fear of death associated with the serious skin diseases in view here (see, e.g., Aaron’s description of Miriam’s skin disease in Num 12:12, “Do not let her be like the dead one when it goes out from its mother’s womb and its flesh half eaten away”). Since the slaughtered bird here is not sacrificed at the altar and is not designated as an expiatory “sin offering,” this ritual procedure probably symbolizes the renewed life of the diseased person and displays it publicly for all to see. It is preparatory to the expiatory rituals that will follow (vv. 10-20, esp. vv. 18-20), but is not itself expiatory. Thus, although there are important similarities between the bird ritual here, the scapegoat on the Day of Atonement (Lev 16:20-22), and the red heifer for cleansing from corpse contamination (Num 19), this bird ritual is different in that the latter two constitute “sin offerings” (Lev 16:5, 8-10; Num 19:9, 17). Neither of the birds in Lev 14:4-7 is designated or treated as a “sin offering.” Nevertheless, the very nature of the live bird ritual itself and its obvious similarity to the scapegoat ritual suggests that the patient’s disease has been removed far away so that he or she is free from its effects both personally and communally.

[14:12]  ⁵³ tn Heb “And the priest shall take the one lamb.”

[14:12]  ⁵⁴ 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]  ⁵⁵ 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]  ⁵⁶ 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.

[14:37]  ⁵⁷ tn Heb “and behold” (so KJV, ASV).

[14:37]  ⁵⁸ tn For “yellowish green and reddish” see Lev 13:49. The Hebrew term translated “eruptions” occurs only here and its meaning is uncertain. For a detailed summary of the issues and views see J. Milgrom, Leviticus (AB), 1:870. The suggestions include, among others: (1) “depressions” from Hebrew שׁקע (“sink”) or קער as the root of the Hebrew term for “bowl” (LXX, Targums, NAB, NASB, NIV; see also B. A. Levine, Leviticus [JPSTC], 90), (2) “streaks” (ASV, NJPS), (3) and “eruptions” as a loan-word from Egyptian sqr r rwtj (“eruption; rash”); cf. Milgrom, 870; J. E. Hartley, Leviticus (WBC), 198-99. The latter view is taken here.

[14:37]  ⁵⁹ tn The Hebrew term קִיר (qir,“wall”) refers to the surface of the wall in this case, which normally consisted of a coating of plaster made of limestone and sand (see HALOT 1099 s.v. קִיר 1.a; J. Milgrom, Leviticus [AB], 1:871; J. E. Hartley, Leviticus [WBC], 199).

[14:40]  ⁶⁰ tn Heb “and the priest shall command and they shall pull out the stones which in them is the infection, and they shall cast them.” The second and third verbs (“they shall pull out” and “they shall throw”) state the thrust of the priest’s command, which suggests the translation “that they pull out…and throw” (cf. also vv. 4a, 5a, and 36a above), and for the impersonal passive rendering of the active verb (“be pulled and thrown”) see the note on v. 4 above.

[14:40]  ⁶¹ tn Heb “into from outside to the city.”

[14:41]  ⁶² tn Or, according to the plurality of the verb in Smr, LXX, Syriac, and Targums, “Then the house shall be scraped” (cf. NAB, NLT, and the note on v. 40).

[14:41]  ⁶³ tn Heb “from house all around.”

[14:41]  ⁶⁴ tn Heb “dust” (so KJV) or “rubble”; NIV “the material”; NLT “the scrapings.”

[14:41]  ⁶⁵ tn Heb “which they have scraped off.” The MT term קִיר (qir, “wall” from קָצָה, qatsah, “to cut off”; BDB 892), the original Greek does not have this clause, Smr has הקיצו (with uncertain meaning), and the BHS editors and HALOT 1123-24 s.v. I קצע hif.a suggest emending the verb to הִקְצִעוּ (hiqtsi’u, see the same verb at the beginning of this verse; cf. some Greek mss, Syriac, and the Targums). The emendation seems reasonable and is accepted by many commentators, but the root קָצָה (qatsah, “to cut off”) does occur in the Bible (2 Kgs 10:32; Hab 2:10) and in postbiblical Hebrew (J. E. Hartley, Leviticus [WBC], 179, notes 41c and 43d; J. Milgrom, Leviticus [AB], 1:873; cf. also קָצַץ, qatsats, “to cut off”).

[14:41]  ⁶⁶ tn Heb “into from outside to the city.”

[14:42]  ⁶⁷ tn Heb “and bring into under the stones.”

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

[15:3]  ⁶⁹ tn The LXX has “this the law of his uncleanness…” (cf. v. 32 and compare, e.g., 13:59; 14:2, 56).

[15:3]  ⁷⁰ tc Smr, LXX, and the Paleo-Hebrew Leviticus Scroll from Qumran (11QpaleoLev; Fragment G contains Lev 14:52-15:5 and 16:2-4, and agrees with the LXX of Lev 15:3b) are in essential (although not complete) agreement against the MT in Lev 15:3b and are to be preferred in this case. The shorter MT text has probably arisen due to a lengthy haplography. See K. A. Mathews, “The Leviticus Scroll (11QpaleoLev) and the Text of the Hebrew Bible,” CBQ 48 (1986): 177-78, 198; D. N. Freedman, “Variant Readings in the Leviticus Scroll from Qumran Cave 11,” CBQ 36 (1974): 528-29; D. N. Freedman and K. A. Mathews, The Paleo-Hebrew Leviticus Scroll, 32. The MT of Lev 15:3 reads: “Now this is his uncleanness in [regard to] his discharge – whether his body secretes his discharge or blocks his discharge, this is his uncleanness.” Smr adds after MT’s “blocks his discharge” the following: “he is unclean; all the days that his body has a discharge or his body blocks his discharge, this is his uncleanness.” Thus, the MT appears to skip from Smr טמא הוא “he is unclean” in the middle of the verse to יא/טמאתו הו “this is his uncleanness” at the end of the verse, leaving out “he is unclean; all the days that his body has a discharge or his body blocks his discharge” (cf. the BHS footnote). 11Q1 (paleoLev^a frag. G) is indeed fragmentary, but it does have ימי ז בו כל “…in him, all the days of the fl[ow],” supporting Smr and LXX tradition. The LXX adds after MT “blocks his discharge” the following: “all the days of the flow of his body, by which his body is affected by the flow,” followed by “it is his uncleanness” (i.e., the last two words of the MT).

[15:3]  sn The contrast between the dripping or flowing from the male sexual member as opposed to there being a blockage is important. One might not understand that even though a blockage actually causes a lack of discharge, it is still unclean.

[15:3]  ⁷¹ tn Heb “it is his uncleanness,” but the last clause recapitulates the effect of the first clause in this verse, both of which introduce the regulations for such uncleanness in the following verses. In other words, whether his discharge flows from his penis or is blocked in it, he is still unclean and must proceed according to the following regulations (vv. 4ff).

[15:16]  ⁷² tn Heb “And a man when a lying of seed goes out from him”; KJV, ASV “any man’s seed of copulation”; NIV, NRSV, TEV, NLT “an emission of semen.”

[15:16]  ⁷³ tn Heb “and he shall bathe all his flesh in water.”

[15:30]  ⁷⁴ tn Heb “And the priest shall make the one a sin offering and the one a burnt offering.”

[15:30]  ⁷⁵ tn Heb “And the priest.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[16:23]  ⁷⁶ tn Heb “And Aaron shall enter.”

[16:33]  ⁷⁷ tn Heb “to atone” (also later in this verse); see the note on “purifying the holy place” in 16:20.

[16:33]  ⁷⁸ tn Heb “the sanctuary of the holy place.” Although this is the only place this expression occurs in the OT, it clearly refers to the innermost shrine behind the veil-canopy, where the ark of the covenant was located.

[16:33]  ⁷⁹ tn Heb “and the tent of meeting and the alter he shall atone.” The repetition of the verb כִּפֶּר (kipper, “to atone”) at the beginning and end of the sequence appears to be strange, but the MT accents suggest that only “the Most Holy Place” goes with the verb at the beginning of the verse. Of course, the purging of “the Most Holy Place” has been the main emphasis of this chapter from the start (see vv. 2-3 and 11-17).

[16:33]  ⁸⁰ tn At this point in the verse the verb כִּפֶּר (kipper, “to make atonement”) takes its object with the preposition עַל (’al, “for”; literally, “upon”; contrast the first part of the verse and cf. the notes on Lev 1:4 and 16:20 above).

[17:6]  ⁸¹ tn For the translation “splash” see the note on Lev 1:5.

[17:6]  ⁸² 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.).

[17:7]  ⁸³ tn Heb “sacrifice.” This has been translated as “offer” for stylistic reasons to avoid the redundancy of “sacrifice their sacrifices.”

[17:7]  ⁸⁴ tn On “goat demons” of the desert regions see the note on Lev 16:8.

[17:7]  ⁸⁵ tn Heb “which they are committing harlotry after them.”

[17:7]  ⁸⁶ tn Heb “for your generations.”

[18:5]  ⁸⁷ tn Heb “And you shall keep.”

[18:5]  ⁸⁸ tn Heb “which the man shall do them and shall live in them.” The term for “a man, human being; mankind” (אָדָם, ’adam; see the note on Lev 1:2) in this case refers to any person among “mankind,” male or female. The expression וָחַי (vakhay, “and shall live”) looks like the adjective “living” so it is written וְחָיָה (vÿkhayah) in Smr, but the MT form is simply the same verb written as a double ayin verb (see HALOT 309 s.v. חיה qal and GKC 218 §76.i; cf. Lev 25:35).

[18:26]  ⁸⁹ tn Heb “And you shall keep, you.” The latter emphatic personal pronoun “you” is left out of a few medieval Hebrew mss, Smr, the LXX, Syriac, and Vulgate.

[18:26]  ⁹⁰ tn Heb “the native and the sojourner”; NIV “The native-born and the aliens”; NAB “whether natives or resident aliens.”

[18:30]  ⁹¹ tn Heb “to not do from the statutes of the detestable acts.”

[18:30]  ⁹² tn Heb “and you will not.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[19:9]  ⁹³ tn Heb “And in your harvesting the harvest.”

[19:9]  ⁹⁴ tn Heb “you shall not complete the corner of your field to harvest.”

[19:13]  ⁹⁵ tn Heb “You shall not oppress your neighbor and you shall not rob.”

[19:13]  ⁹⁶ tn Heb “hold back with you”; perhaps “hold back for yourself” (cf. NRSV “keep for yourself”).

[19:19]  ⁹⁷ tn Heb “Your animals, you shall not cross-breed two different kinds.”

[19:19]  ⁹⁸ tn Heb “you shall not cause to go up on you.”

[19:19]  ⁹⁹ 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.

[20:4]  ¹⁰⁰ tn Heb “And if shutting [infinitive absolute] they shut [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.

[20:4]  ¹⁰¹ tn Heb “from that man” (so ASV); NASB “disregard that man.”

[20:5]  ¹⁰² tn The adjective “spiritual” has been supplied in the translation to clarify that this is not a reference to literal prostitution, but figuratively compares idolatry to prostitution.

[20:5]  ¹⁰³ tn Heb “to commit harlotry after Molech.” The translation employs “worshiping” here for clarity (cf. NAB, NCV, TEV, CEV, NLT). On the “cut off” penalty see the note on Lev 7:20.

[20:6]  ¹⁰⁴ sn For structure and coherence in Lev 20:6-27 see the note on v. 27 below.

[20:6]  ¹⁰⁵ tn See the note on the phrase “familiar spirits” in Lev 19:31 above.

[20:6]  ¹⁰⁶ tn Heb “I will give my faces.”

[20:9]  ¹⁰⁷ sn Compare the regulations in Lev 18:6-23.

[20:9]  ¹⁰⁸ tn Heb “If a man a man who.”

[20:9]  ¹⁰⁹ tn Heb “makes light of his father and his mother.” Almost all English versions render this as some variation of “curses his father or mother.”

[20:9]  ¹¹⁰ tn Heb “his blood [plural] is in him.” Cf. NAB “he has forfeited his life”; TEV “is responsible for his own death.”

[20:9]  sn The rendering “blood guilt” refers to the fact that the shedding of blood brings guilt on those who shed it illegitimately (even the blood of animals shed illegitimately, Lev 17:4; cf. the background of Gen 4:10-11). If the community performs a legitimate execution, however, the blood guilt rests on the person who has been legitimately executed (see the remarks and literature cited in J. E. Hartley, Leviticus [WBC], 328).

[20:11]  ¹¹¹ sn See the note on Lev 18:7 above.

[20:11]  ¹¹² tn See the note on v. 9 above.

[20:13]  ¹¹³ tn Heb “[as the] lyings of a woman.” The specific reference here is to homosexual intercourse between males.

[20:14]  ¹¹⁴ tn Heb “And a man who takes a woman and her mother.” The Hebrew verb “to take” in this context means “to engage in sexual intercourse.”

[20:14]  ¹¹⁵ tn Regarding “lewdness,” see the note on Lev 18:17 above.

[20:14]  ¹¹⁶ tn Heb “in fire they shall burn him and them.” The active plural verb sometimes requires a passive translation (GKC 460 §144.f, g), esp. when no active plural subject has been expressed in the context. The present translation specifies “burned to death” because the traditional rendering “burnt with fire” (KJV, ASV; NASB “burned with fire”) could be understood to mean “branded” or otherwise burned, but not fatally.

[20:16]  ¹¹⁷ tn Heb “to copulate with it” (cf. Lev 20:16).

[20:19]  ¹¹⁸ tn Heb “his flesh.”

[20:19]  ¹¹⁹ tn See the note on Lev 17:16 above.

[20:21]  ¹²⁰ tn Heb “takes.” The verb “to take” in this context means “to engage in sexual intercourse.”

[20:21]  ¹²¹ sn See the note on Lev 18:7 above.

[20:23]  ¹²² tc One medieval Hebrew ms, Smr, and all the major ancient versions have the plural “nations.” Some English versions retain the singular (e.g., KJV, ASV, NASB, NRSV); others have the plural “nations” (e.g., NAB, NIV) and still others translate as “people” (e.g., TEV, NLT).

[21:6]  ¹²³ sn Regarding “profane,” see the note on Lev 10:10 above.

[21:6]  ¹²⁴ sn Regarding the Hebrew term for “gifts,” see the note on Lev 1:9 above (cf. also 3:11 and 16 in combination with the word for “food” that follows in the next phrase here).

[21:6]  ¹²⁵ tc Smr and all early versions have the plural adjective “holy” rather than the MT singular noun “holiness.”

[21:8]  ¹²⁶ tn The three previous second person references in this verse are all singular, but this reference is plural. By adding “all” this grammatical distinction is preserved in the translation.

[21:12]  ¹²⁷ sn Regarding “profane,” see the note on Lev 10:10 above.

[21:14]  ¹²⁸ tn Heb “take.” In context this means “take as wife,” i.e., “marry.”

[21:14]  ¹²⁹ tc The MT has literally, “from his peoples,” but Smr, LXX, Syriac, Targum, and Tg. Ps.-J. have “from his people,” referring to the Israelites as a whole.

[22:9]  ¹³⁰ 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]  ¹³¹ tn Heb “and die in it.”

[22:25]  ¹³² tn Heb “And from the hand of a son of a foreigner.”

[22:25]  ¹³³ 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).

[23:15]  ¹³⁴ tn Heb “seven Sabbaths, they shall be complete.” The disjunctive accent under “Sabbaths” precludes the translation “seven complete Sabbaths” (as NASB, NIV; cf. NAB, NRSV, NLT). The text is somewhat awkward, which may explain why the LXX tradition is confused here, either adding “you shall count” again at the end of the verse, or leaving out “they shall be,” or keeping “they shall be” and adding “to you.”

[23:27]  ¹³⁵ tn Heb “Surely the tenth day” or perhaps “Precisely the tenth day.” The Hebrew adverbial particle אַךְ (’akh) is left untranslated by most recent English versions; cf. however NASB “On exactly the tenth day.”

[23:27]  ¹³⁶ sn See the description of this day and its regulations in Lev 16 and the notes there.

[23:27]  ¹³⁷ tn Heb “you shall humble your souls.” See the note on Lev 16:29 above.

[23:30]  ¹³⁸ tn Heb “And any person.”

[23:30]  ¹³⁹ tn See HALOT 3 s.v. I אבד hif. Cf. KJV, NASB, NIV, NRSV, NLT “destroy”; CEV “wipe out.”

[23:30]  ¹⁴⁰ tn Heb “its people” (“its” is feminine to agree with “person,” literally “soul,” which is feminine in Hebrew; cf. v. 29).

[23:32]  ¹⁴¹ tn Heb “you shall rest your Sabbath.”

[24:2]  ¹⁴² tn Heb “and let them take.” The simple vav (ו) on the imperfect/jussive form of the verb לָקַח (laqakh, “to take”) following the imperative (“Command”) indicates a purpose clause (“to bring…”).

[24:2]  ¹⁴³ tn Heb “to cause to ascend a lamp continually.”

[24:11]  ¹⁴⁴ tn The verb rendered “misused” means literally “to bore through, to pierce” (HALOT 719 s.v. נקב qal); it is from נָקַב (naqav), not קָבַב (qavav; see the participial form in v. 16a). Its exact meaning here is uncertain. The two verbs together may form a hendiadys, “he pronounced by cursing blasphemously” (B. A. Levine, Leviticus [JPSTC], 166), the idea being one of the following: (1) he pronounced the name “Yahweh” in a way or with words that amounted to “some sort of verbal aggression against Yahweh himself” (E. S. Gerstenberger, Leviticus [OTL], 362), (2) he pronounced a curse against the man using the name “Yahweh” (N. H. Snaith, Leviticus and Numbers [NCBC], 110; G. J. Wenham, Leviticus [NICOT], 311), or (3) he pronounced the name “Yahweh” and thereby blasphemed, since the “Name” was never to be pronounced (a standard Jewish explanation). In one way or another, the offense surely violated Exod 20:7, one of the ten commandments, and the same verb for cursing is used explicitly in Exod 22:28 (27 HT) prohibition against “cursing” God. For a full discussion of these and related options for interpreting this verse see P. J. Budd, Leviticus (NCBC), 335-36; J. E. Hartley, Leviticus (WBC), 408-9; and Levine, 166.

[25:5]  ¹⁴⁵ tn Heb “consecrated, devoted, forbidden” (נָזִיר, nazir). The same term is used for the “consecration” of the “Nazirite” (and his hair, Num 6:2, 18, etc.), a designation which, in turn, derives from the very same root.

[25:14]  ¹⁴⁶ tn Heb “sell a sale.”

[25:14]  ¹⁴⁷ tn Or “to one of your countrymen” (NIV); NASB “to your friend.”

[25:14]  ¹⁴⁸ tn The Hebrew infinitive absolute קָנֹה (qanoh, “buying”) substitutes for the finite verb here in sequence with the previous finite verb “sell” at the beginning of the verse (see GKC 345 §113.z).

[25:14]  ¹⁴⁹ tn Heb “do not oppress a man his brother.” Here “brother” does not refer only to a sibling, but to a fellow Israelite.

[25:22]  ¹⁵⁰ tn Heb “the produce,” referring to “the produce” of the sixth year of v. 21. The words “sixth year” are supplied for clarity.

[25:22]  ¹⁵¹ tn Heb “until the ninth year, until bringing [in] its produce.”

[25:25]  ¹⁵² tn Heb “the sale of his brother.”

[25:38]  ¹⁵³ tn Heb “to be to you for a God.”

[25:52]  ¹⁵⁴ tn Heb “but if a little remains in the years.”

[26:20]  ¹⁵⁵ tn Heb “the tree of the land will not give its fruit.” The collective singular has been translated as a plural. Tg. Onq., some medieval Hebrew mss, Smr, LXX, and Tg. Ps.-J. have “the field” as in v. 4, rather than “the land.”

[26:40]  ¹⁵⁶ tn Heb “And.” Many English versions take this to be a conditional clause (“if…”) though there is no conditional particle (see, e.g., NASB, NIV, NRSV; but see the very different rendering in B. A. Levine, Leviticus [JPSTC], 190). The temporal translation offered here (“when”) takes into account the particle אָז (’az, “then”), which occurs twice in v. 41. The obvious contextual contrast between vv. 39 and 40 is expressed by “however” in the translation.

[26:40]  ¹⁵⁷ tn Heb “in their trespassing which they trespassed in me.” See the note on Lev 5:15, although the term is used in a more technical sense there in relation to the “guilt offering.”

[26:40]  ¹⁵⁸ tn Heb “and also which they walked.”

[26:40]  ¹⁵⁹ tn Heb “with me.”

[26:41]  ¹⁶⁰ tn Heb “or then,” although the LXX has “then” and the Syriac “and then.”

[26:41]  ¹⁶¹ tn Heb “and then they make up for.” On the verb “make up for” see the note on v. 34 above.

[27:19]  ¹⁶² 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]  ¹⁶³ tn Heb “the silver of the conversion value.”

[27:19]  ¹⁶⁴ 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).