Imamat 2:1

Grain Offering Regulations: Offering of Raw Flour

2:1 “‘When a person presents a grain offering ¹  to the Lord, his offering must consist of choice wheat flour, ²  and he must pour olive oil on it and put frankincense ³  on it.

Imamat 2:5

2:5 If your offering is a grain offering made on the griddle, it must be choice wheat flour mixed with olive oil, unleavened.

Imamat 4:21

4:21 He ⁴  must bring the rest of the bull outside the camp ⁵  and burn it just as he burned the first bull – it is the sin offering of the assembly.

Imamat 5:1

Additional Sin Offering Regulations

5:1 “‘When a person sins ⁶  in that he hears a public curse against one who fails to testify ⁷  and he is a witness (he either saw or knew what had happened ⁸ ) and he does not make it known, ⁹  then he will bear his punishment for iniquity. ¹⁰ 

Imamat 8:22

8:22 Then he presented the second ram, the ram of ordination, ¹¹  and Aaron and his sons laid their hands on the head of the ram

Imamat 12:7

12:7 The priest ¹²  is to present it before the Lord and make atonement ¹³  on her behalf, and she will be clean ¹⁴  from her flow of blood. ¹⁵  This is the law of the one who bears a child, for the male or the female child.

Imamat 13:4

A Bright Spot on the Skin

13:4 “If ¹⁶  it is a white bright spot on the skin of his body, but it does not appear to be deeper than the skin, ¹⁷  and the hair has not turned white, then the priest is to quarantine the person with the infection for seven days. ¹⁸ 

Imamat 13:12

13:12 If, however, the disease breaks out ¹⁹  on the skin so that the disease covers all the skin of the person with the infection ²⁰  from his head to his feet, as far as the priest can see, ²¹ 

Imamat 13:37

13:37 If, as far as the priest can see, the scall has stayed the same ²²  and black hair has sprouted in it, the scall has been healed; the person is clean. So the priest is to pronounce him clean. ²³ 

Imamat 14:40

14:40 then the priest is to command that the stones that had the infection in them be pulled and thrown ²⁴  outside the city ²⁵  into an unclean place.

Imamat 14:45

14:45 He must tear down the house, ²⁶  its stones, its wood, and all the plaster of the house, and bring all of it ²⁷  outside the city to an unclean place.

Imamat 15:26

15:26 Any bed she lies on all the days of her discharge will be to her like the bed of her menstruation, any furniture she sits on will be unclean like the impurity of her menstruation,

Imamat 15:29

15:29 Then on the eighth day she must take for herself two turtledoves or two young pigeons ²⁸  and she must bring them to the priest at the entrance of the Meeting Tent,

Imamat 16:26

16:26 and the one who sent the goat away to Azazel ²⁹  must wash his clothes, bathe his body in water, and afterward he may reenter the camp.

Imamat 17:7

17:7 So they must no longer offer ³⁰  their sacrifices to the goat demons, ³¹  acting like prostitutes by going after them. ³²  This is to be a perpetual statute for them throughout their generations. ³³ 

Imamat 18:23

18:23 You must not have sexual intercourse ³⁴  with any animal to become defiled with it, and a woman must not stand before an animal to have sexual intercourse with it; ³⁵  it is a perversion. ³⁶ 

Imamat 18:25

18:25 Therefore ³⁷  the land has become unclean and I have brought the punishment for its iniquity upon it, ³⁸  so that the land has vomited out its inhabitants.

Imamat 19:9

Leaving the Gleanings

19:9 “‘When you gather in the harvest ³⁹  of your land, you must not completely harvest the corner of your field, ⁴⁰  and you must not gather up the gleanings of your harvest.

Imamat 19:29

19:29 Do not profane your daughter by making her a prostitute, ⁴¹  so that the land does not practice prostitution and become full of lewdness. ⁴² 

Imamat 21:12

21:12 He must not go out from the sanctuary and must not profane ⁴³  the sanctuary of his God, because the dedication of the anointing oil of his God is on him. I am the Lord.

Imamat 23:21

23:21 “‘On this very day you must proclaim an assembly; it is to be a holy assembly for you. ⁴⁴  You must not do any regular work. This is a perpetual statute in all the places where you live throughout your generations. ⁴⁵ 

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 25:4

25:4 but in the seventh year the land must have a Sabbath of complete rest ⁴⁶  – a Sabbath to the Lord. You must not sow your field or ⁴⁷  prune your vineyard.

Imamat 25:6

25:6 You may have the Sabbath produce ⁴⁸  of the land to eat – you, your male servant, your female servant, your hired worker, the resident foreigner who stays with you, ⁴⁹ 

Imamat 25:29

Release of Houses

25:29 “‘If a man sells a residential house in a walled city, ⁵⁰  its right of redemption must extend ⁵¹  until one full year from its sale; ⁵²  its right of redemption must extend to a full calendar year. ⁵³ 

Imamat 25:36

25:36 Do not take interest or profit from him, ⁵⁴  but you must fear your God and your brother must live ⁵⁵  with you.

Imamat 26:22

26:22 I will send the wild animals ⁵⁶  against you and they will bereave you of your children, ⁵⁷  annihilate your cattle, and diminish your population ⁵⁸  so that your roads will become deserted.

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 27:27

27:27 If, however, ⁵⁹  it is among the unclean animals, he may ransom it according to ⁶⁰  its conversion value and must add one fifth to it, but if it is not redeemed it must be sold according to its conversion value.

Imamat 27:30

Redemption of the Tithe

27:30 “‘Any tithe ⁶¹  of the land, from the grain of the land or from the fruit of the trees, belongs to the Lord; it is holy to the Lord.

[2:1]  ¹ 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]  ² 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]  ³ 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).

[4:21]  ⁴ sn See the note on the word “slaughter” in v. 15.

[4:21]  ⁵ tn Heb “And he shall bring out the bull to from outside to the camp.”

[5:1]  ⁶ tn Heb “And a person when he sins.” Most English versions translate this as the protasis of a conditional clause: “if a person sins” (NASB, NIV).

[5:1]  sn The same expression occurs in Lev 4:2 where it introduces sins done “by straying unintentionally from any of the commandments of the Lord which must not be done” (see the notes there). Lev 5:1-13 is an additional section of sin offering regulations directed at violations other than those referred to by this expression in Lev 4:2 (see esp. 5:1-6), and expanding on the offering regulations for the common person in Lev 4:27-35 with concessions to the poor common person (5:7-13).

[5:1]  ⁷ tn The words “against one who fails to testify” are not in the Hebrew text, but have been supplied to make sense of the remark about the “curse” (“imprecation” or “oath”; cf. ASV “adjuration”; NIV “public charge”) for the modern reader. For the interpretation of this verse reflected in the present translation see J. Milgrom, Leviticus (AB), 1:292-97.

[5:1]  ⁸ tn The words “what had happened” are not in the Hebrew text, but are implied.

[5:1]  ⁹ tn Heb “and hears a voice of curse, and he is a witness or he saw or he knew, if he does not declare.”

[5:1]  ¹⁰ tn Heb “and he shall bear his iniquity.” The rendering “bear the punishment (for the iniquity)” reflects the use of the word “iniquity” to refer to the punishment for iniquity (cf. NRSV, NLT “subject to punishment”). It is sometimes referred to as the consequential use of the term (cf. Lev 5:17; 7:18; 10:17; etc.).

[8:22]  ¹¹ tn For “ordination offering” see Lev 7:37

[12:7]  ¹² 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]  ¹³ 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]  ¹⁴ tn Or “she will be[come] pure.”

[12:7]  ¹⁵ 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.”

[13:4]  ¹⁶ tn Heb “and if.”

[13:4]  ¹⁷ tn Heb “and deep is not its appearance from the skin”; cf. NAB “does not seem to have penetrated below the skin.”

[13:4]  ¹⁸ tn Heb “and the priest will shut up the infection seven days.”

[13:12]  ¹⁹ 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]  ²⁰ tn Heb “all the skin of the infection,” but see v. 4 above.

[13:12]  ²¹ tn Heb “to all the appearance of the eyes of the priest.”

[13:37]  ²² tn Heb “and if in his eyes the infection has stood.”

[13:37]  ²³ tn This is the declarative Piel of the verb טָהֵר (taher, cf. the note on v. 6 above).

[14:40]  ²⁴ 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]  ²⁵ tn Heb “into from outside to the city.”

[14:45]  ²⁶ tn Smr, LXX, Syriac, and Tg. Ps.-J. have the plural verb, perhaps suggesting a passive translation, “The house…shall be torn down” (cf. NAB, NIV, TEV, NLT, and see the note on v. 4b above).

[14:45]  ²⁷ tn Once again, Smr, LXX, and Syriac have the plural verb, perhaps to be rendered passive, “shall be brought.”

[15:29]  ²⁸ 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).

[16:26]  ²⁹ tn For “Azazel” see the note on v. 8 above.

[17:7]  ³⁰ tn Heb “sacrifice.” This has been translated as “offer” for stylistic reasons to avoid the redundancy of “sacrifice their sacrifices.”

[17:7]  ³¹ tn On “goat demons” of the desert regions see the note on Lev 16:8.

[17:7]  ³² tn Heb “which they are committing harlotry after them.”

[17:7]  ³³ tn Heb “for your generations.”

[18:23]  ³⁴ tn See the note on v. 20 above.

[18:23]  ³⁵ tn Heb “to copulate with it” (cf. Lev 20:16).

[18:23]  ³⁶ 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.

[18:25]  ³⁷ tn Heb “And.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative or even inferential force here.

[18:25]  ³⁸ tn Heb “and I have visited its [punishment for] iniquity on it.” See the note on Lev 17:16 above.

[19:9]  ³⁹ tn Heb “And in your harvesting the harvest.”

[19:9]  ⁴⁰ tn Heb “you shall not complete the corner of your field to harvest.”

[19:29]  ⁴¹ tn Heb “to make her practice harlotry.” Some recent English versions regard this as religious or temple prostitution (cf. TEV, CEV).

[19:29]  ⁴² tn Heb “and the land become full of lewdness.” Regarding the term “lewdness,” see the note on Lev 18:17 above.

[21:12]  ⁴³ sn Regarding “profane,” see the note on Lev 10:10 above.

[23:21]  ⁴⁴ 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]  ⁴⁵ tn Heb “for your generations.”

[25:4]  ⁴⁶ 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]  ⁴⁷ tn Heb “and.” Here the Hebrew conjunction ו (vav, “and”) has an alternative sense (“or”).

[25:6]  ⁴⁸ tn The word “produce” is not in the Hebrew text but is implied; cf. NASB “the sabbath products.”

[25:6]  ⁴⁹ 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.

[25:29]  ⁵⁰ tn Heb “a house of a residence of a walled city.”

[25:29]  ⁵¹ tn Heb “shall be.”

[25:29]  ⁵² tn Heb “of its sale.”

[25:29]  ⁵³ tn Heb “days its right of redemption shall be” (see B. A. Levine, Leviticus [JPSTC], 176).

[25:36]  ⁵⁴ tn The meaning of the terms rendered “interest” and “profit” is much debated (see the summaries in P. J. Budd, Leviticus [NCBC], 354-55 and B. A. Levine, Leviticus [JPSTC], 178). Verse 37, however, suggests that the first refers to a percentage of money and the second percentage of produce (see J. E. Hartley, Leviticus [WBC], 421).

[25:36]  ⁵⁵ tn In form the Hebrew term וְחֵי (vÿkhey, “shall live”) is the construct plural noun (i.e., “the life of”), but here it is used as the finite verb (cf. v. 35 and GKC 218 §76.i).

[26:22]  ⁵⁶ tn Heb “the animal of the field.” This collective singular has been translated as a plural. The expression “animal of the field” refers to a wild (i.e., nondomesticated) animal.

[26:22]  ⁵⁷ tn The words “of your children” are not in the Hebrew text, but are implied.

[26:22]  ⁵⁸ tn Heb “and diminish you.”

[27:27]  ⁵⁹ tn Heb “And if.”

[27:27]  ⁶⁰ tn Heb “in” or “by.”

[27:30]  ⁶¹ tn On the “tithe” system in Israel, see R. E. Averbeck, NIDOTTE 2:1035-55 and esp. pp. 1041-42 on Lev 27:30-33.