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 1:13

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 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 6:17

6:17 It must not be baked with yeast. ⁵  I have given it as their portion from my gifts. It is most holy, ⁶  like the sin offering and the guilt offering.

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. ⁷ 

Imamat 7:6

7:6 Any male among the priests may eat it. It must be eaten in a holy place. It is most holy. ⁸ 

Imamat 8:17

8:17 but the rest of the bull – its hide, its flesh, and its dung – he completely burned up ⁹  outside the camp just as the Lord had commanded Moses. ¹⁰ 

Imamat 13:5

13:5 The priest must then examine it on the seventh day, and if, ¹¹  as far as he can see, the infection has stayed the same ¹²  and has not spread on the skin, ¹³  then the priest is to quarantine the person for another seven days. ¹⁴ 

Imamat 13:27

13:27 The priest must then examine it on the seventh day, and if it is spreading further ¹⁵  on the skin, then the priest is to pronounce him unclean. It is a diseased infection. ¹⁶ 

Imamat 13:37

13:37 If, as far as the priest can see, the scall has stayed the same ¹⁷  and black hair has sprouted in it, the scall has been healed; the person is clean. So the priest is to pronounce him clean. ¹⁸ 

Imamat 14:18

14:18 and the remainder of the olive oil ¹⁹  that is in his hand the priest is to put on the head of the one being cleansed. So the priest is to make atonement for him before the Lord.

Imamat 14:44

14:44 the priest is to come and examine it, and if ²⁰  the infection has spread in the house, it is a malignant disease in the house. It is unclean.

Imamat 14:48

14:48 “If, however, the priest enters ²¹  and examines it, and the ²²  infection has not spread in the house after the house has been replastered, then the priest is to pronounce the house clean because the infection has been healed.

Imamat 22:23

22:23 As for an ox ²³  or a sheep with a limb too long or stunted, ²⁴  you may present it as a freewill offering, but it will not be acceptable for a votive offering. ²⁵ 

Imamat 22:27

22:27 “When an ox, lamb, or goat is born, it must be under the care of ²⁶  its mother seven days, but from the eighth day onward it will be acceptable as an offering gift ²⁷  to the Lord.

Imamat 27:18

27:18 but if ²⁸  he consecrates his field after the jubilee, the priest will calculate the price ²⁹  for him according to the years that are left until the next jubilee year, and it will be deducted from the conversion value.

[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.

[6:17]  ⁵ tn Heb “It must not be baked leavened” (cf. Lev 2:11). The noun “leaven” is traditional in English versions (cf. KJV, ASV, NASB, NRSV), but “yeast” is more commonly used today.

[6:17]  ⁶ tn Heb “holiness of holinesses [or holy of holies] it is”; cf. NAB “most sacred.”

[6:25]  ⁷ tn Heb “holiness of holinesses [or holy of holies] it is.” Cf. NAB “most sacred”; CEV “very sacred”; TEV “very holy.”

[7:6]  ⁸ tn Heb “holiness of holinesses [or holy of holies] it is”; NAB “most sacred”; TEV “very holy.”

[8:17]  ⁹ tn Heb “he burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”

[8:17]  ¹⁰ sn See Lev 4:11-12, 21; 6:30 [23 HT].

[13:5]  ¹¹ tn Heb “and behold” (so KJV, ASV).

[13:5]  ¹² tn Heb “the infection has stood in his eyes”; ASV “if in his eyes the plague be at a stay.”

[13:5]  ¹³ tn Although there is no expressed “and” at the beginning of this clause, there is in the corresponding clause of v. 6, so it should be assumed here as well.

[13:5]  ¹⁴ tn Heb “a second seven days.”

[13:27]  ¹⁵ tn Heb “is indeed spreading.”

[13:27]  ¹⁶ tn For the rendering “diseased infection” see the note on v. 2 above.

[13:37]  ¹⁷ tn Heb “and if in his eyes the infection has stood.”

[13:37]  ¹⁸ tn This is the declarative Piel of the verb טָהֵר (taher, cf. the note on v. 6 above).

[14:18]  ¹⁹ tn Heb “and the remainder in the oil.”

[14:44]  ²⁰ tn Heb “and behold” (so KJV, ASV); NASB “If he sees that the mark has indeed spread.”

[14:48]  ²¹ tn Heb “And if the priest entering [infinitive absolute] enters [finite verb]” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.

[14:48]  ²² tn Heb “and behold” (so KJV, ASV); NASB “and the mark has not indeed spread.”

[22:23]  ²³ tn Heb “And an ox.”

[22:23]  ²⁴ tn Heb “and stunted” (see HALOT 1102 s.v. I קלט).

[22:23]  ²⁵ sn The freewill offering was voluntary, so the regulations regarding it were more relaxed. Once a vow was made, the paying of it was not voluntary (see B. A. Levine, Leviticus [JPSTC], 151-52, for very helpful remarks on this verse).

[22:27]  ²⁶ 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]  ²⁷ tn Heb “for an offering of a gift.”

[27:18]  ²⁸ tn Heb “And if.” The Hebrew conjunction ו (vav, “and”) can be considered to have adversative force here.

[27:18]  ²⁹ tn Heb “the silver.”