Imamat 2:10

2:10 The remainder of the grain offering belongs to Aaron and to his sons – it is ¹  most holy from the gifts of the Lord.

Imamat 7:10

7:10 Every grain offering, whether mixed with olive oil or dry, belongs to all the sons of Aaron, each one alike. ² 

Imamat 8:27

8:27 He then put all of them on the palms ³  of Aaron and his sons, who waved ⁴  them as a wave offering before the Lord. ⁵ 

Imamat 8:34

8:34 What has been done ⁶  on this day the Lord has commanded to be done ⁷  to make atonement for you.

Imamat 9:19

9:19 As for the fat parts from the ox and from the ram ⁸  (the fatty tail, the fat covering the entrails, ⁹  the kidneys, and the protruding lobe of the liver),

Imamat 10:10

10:10 as well as ¹⁰  to distinguish between the holy and the common, and between the unclean and the clean, ¹¹ 

Imamat 14:34

14:34 “When you enter the land of Canaan which I am about to give ¹²  to you for a possession, and I put ¹³  a diseased infection in a house in the land you are to possess, ¹⁴ 

Imamat 18:18

18:18 You must not take a woman in marriage and then marry her sister as a rival wife ¹⁵  while she is still alive, ¹⁶  to have sexual intercourse with her.

Imamat 18:21

18:21 You must not give any of your children as an offering to Molech, ¹⁷  so that you do not profane ¹⁸  the name of your God. I am the Lord!

Imamat 20:4

20:4 If, however, the people of the land shut their eyes ¹⁹  to that man ²⁰  when he gives some of his children to Molech so that they do not put him to death,

Imamat 23:29

23:29 Indeed, ²¹  any person who does not behave with humility on this particular day will be cut off from his people. ²² 

Imamat 24:2

24:2 “Command the Israelites to bring ²³  to you pure oil of beaten olives for the light, to make a lamp burn continually. ²⁴ 

[2:10]  ¹ tn See the note on “it is” in v. 9b.

[7:10]  ² tn Heb “a man like his brother.”

[8:27]  ³ 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]  ⁴ 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]  ⁵ sn See Lev 7:30-31, 34.

[8:34]  ⁶ tn Heb “just as he has done” (cf. the note on v. 33).

[8:34]  ⁷ tn Heb “the Lord has commanded to do” (cf. the note on v. 33).

[9:19]  ⁸ tn Heb “And the fat from the ox and from the ram.”

[9:19]  ⁹ tn The text here has only the participle “the cover” or “that which covers,” which is elliptical for “the fat which covers the entrails” (see Lev 3:3, 9, 14; 7:3).

[10:10]  ¹⁰ tn Heb “and,” but regarding the translation “as well as,” see the note at the end of v. 9.

[10:10]  ¹¹ sn The two pairs of categories in this verse refer to: (1) the status of a person, place, thing, or time – “holy” (קֹדֶשׁ, qodesh) versus “common” (חֹל, khol); as opposed to (2) the condition of a person, place, or thing – “unclean” (טָמֵא, tame’) versus “clean” (טָהוֹר, tahor). Someone or something could gain “holy” status by being “consecrated” (i.e., made holy; e.g., the Hebrew Piel קִדֵּשׁ (qiddesh) in Lev 8:15, 30), and to treat someone or something that was holy as if it were “common” would be to “profane” that person or thing (the Hebrew Piel הִלֵּל [hillel], e.g., in Lev 19:29 and 22:15). Similarly, on another level, someone or something could be in a “clean” condition, but one could “defile” (the Hebrew Piel טִמֵּא [timme’], e.g., in Gen 34:5 and Num 6:9) that person or thing and thereby make it “unclean.” To “purify” (the Hebrew Piel טִהֵר [tiher], e.g., in Lev 16:19 and Num 8:6, 15) that unclean person or thing would be to make it “clean” once again. With regard to the animals (Lev 11), some were by nature “unclean,” so they could never be eaten, but others were by nature “clean” and, therefore, edible (Lev 11:2, 46-47). The meat of clean animals could become inedible by too long of a delay in eating it, in which case the Hebrew term פִּגּוּל (pigul) “foul, spoiled” is used to describe it (Lev 7:18; 19:7; cf. also Ezek 4:14 and Isa 65:4), not the term for “unclean” (טָהוֹר, tahor). Strictly speaking, therefore, unclean meat never becomes clean, and clean meat never becomes unclean.

[14:34]  ¹² tn Heb “which I am giving” (so NAB, NIV).

[14:34]  ¹³ tn Heb “give.”

[14:34]  ¹⁴ tn Heb “in the house of the land of your possession” (KJV and ASV both similar).

[18:18]  ¹⁵ tn Or “as a concubine”; Heb “And a woman to her sister you shall not take to be a second wife [or “to be a concubine”].” According to HALOT 1059 s.v. III צרר, the infinitive “to be a second wife” (לִצְרֹר, litsror) is a denominative verb from II צָרָה A (“concubine; second wife”), which, in turn, derives from II צר “to treat with hostility” (cf. J. E. Hartley, Leviticus [WBC], 283, and B. A. Levine, Leviticus [JPSTC], 122).

[18:18]  ¹⁶ tn Heb “on her in her life.”

[18:21]  ¹⁷ tn Heb “And from your seed you shall not give to cause to pass over to Molech.” Smr (cf. also the LXX) has “to cause to serve” rather than “to cause to pass over.” For detailed remarks on Molech and Molech worship see N. H. Snaith, Leviticus and Numbers (NCBC), 87-88; P. J. Budd, Leviticus (NCBC), 259-60; and J. E. Hartley, Leviticus (WBC), 333-37, and the literature cited there. It could refer to either human sacrifice or a devotion of children to some sort of service of Molech, perhaps of a sexual sort (cf. Lev 20:2-5; 2 Kgs 23:10, etc.). The inclusion of this prohibition against Molech worship here may be due to some sexual connection of this kind, or perhaps simply to the lexical link between זֶרַע (zera’) meaning “seed, semen” in v. 20 but “offspring” in v. 21.

[18:21]  ¹⁸ tn Heb “and you shall not profane.” Regarding “profane,” see the note on Lev 10:10 above.

[20:4]  ¹⁹ 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]  ²⁰ tn Heb “from that man” (so ASV); NASB “disregard that man.”

[23:29]  ²¹ tn The particular כִּי (ki) is taken in an asseverative sense here (“Indeed,” see the NJPS translation).

[23:29]  ²² tn Heb “it [i.e., that person; literally “soul,” feminine] shall be cut off from its peoples [plural]”; NLT “from the community.”

[24:2]  ²³ 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]  ²⁴ tn Heb “to cause to ascend a lamp continually.”