Imamat 2:15
Konteks2:15 And you must put olive oil on it and set frankincense on it – it is a grain offering.
Imamat 10:11
Konteks10:11 and to teach the Israelites all the statutes that the Lord has spoken to them through 1 Moses.”
Imamat 14:15
Konteks14:15 The priest will then take some of the log of olive oil and pour it into his own left hand. 2
Imamat 17:16
Konteks17:16 But if he does not wash his clothes 3 and does not bathe his body, he will bear his punishment for iniquity.’” 4
Imamat 19:3
Konteks19:3 Each of you must respect his mother and his father, 5 and you must keep my Sabbaths. I am the Lord your God.
Imamat 20:8
Konteks20:8 You must be sure to obey my statutes. 6 I am the Lord who sanctifies you.
Imamat 22:26
Konteks22:26 The Lord spoke to Moses:
Imamat 23:4
Konteks23:4 “‘These are the Lord’s appointed times, holy assemblies, which you must proclaim at their appointed time.
Imamat 24:4
Konteks24:4 On the ceremonially pure lampstand 7 he must arrange the lamps before the Lord continually.
Imamat 24:12
Konteks24:12 So they placed him in custody until they were able 8 to make a clear legal decision for themselves based on words from the mouth of the Lord. 9
Imamat 25:17
Konteks25:17 No one is to oppress his fellow citizen, 10 but you must fear your God, because I am the Lord your God.
[10:11] 1 tn Heb “by the hand of” (so KJV).
[14:15] 2 tn Heb “And the priest…shall pour on the left hand of the priest.” As the Rabbis observe, the repetition of “priest” as the expressed subject of both verbs in this verse may suggest that two priests were involved in this ritual (see m. Nega’im 14:8, referred to by J. Milgrom, Leviticus [AB], 1:852), but the seemingly unnecessary repetition of “priest” in several verses throughout the chapter argues against this (see esp. vv. 3, 14, 18, 20, 24, and 26). Moreover, in this case, “priest” may be repeated to avoid confusing the priest’s hand with that of the one being cleansed (cf. v. 14).
[17:16] 3 tn The words “his clothes” are not in the Hebrew text, but are repeated in the translation for clarity.
[17:16] 4 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. This is sometimes referred to as the consequential use of the term (cf. Lev 5:17; 7:18; 10:17; etc.).
[17:16] sn For the interpretation of this verse reflected in the present translation, see the remarks on Lev 5:1 in J. Milgrom, Leviticus (AB), 1:292-97.
[19:3] 5 tn Heb “A man his mother and his father you [plural] shall fear.” The LXX, Syriac, Vulgate, and certain Targum
[20:8] 6 tn Heb “And you shall keep my statutes and you shall do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 22:31, etc.).
[24:4] 7 tn Alternatively, “pure [gold] lampstand,” based on Exod 25:31, etc., where the term for “gold” actually appears (see NAB, NASB, NIV, NRSV, NLT, and the remarks in J. E. Hartley, Leviticus [WBC], 395, etc.). However, in Lev 24:4 the adjective “pure” is feminine, corresponding to “lampstand,” not an assumed noun “gold” (contrast Exod 25:31), and the “table” in v. 6 was overlaid with gold, but was not made of pure gold. Therefore, it is probably better to translate “[ceremonially] pure lampstand” (v. 4) and “[ceremonially] pure table” (v. 6); see NEB; cf. KJV, ASV; B. A. Levine, Leviticus [JPSTC], 164-65; and G. J. Wenham, Leviticus [NICOT], 307.
[24:12] 8 tn The words “until they were able” are not in the Hebrew text, but are implied.
[24:12] 9 tn The Hebrew here is awkward. A literal reading would be something like the following: “And they placed him in custody to give a clear decision [HALOT 976 s.v. פרשׁ qal] for themselves on the mouth of the
[25:17] 10 tn Heb “And you shall not oppress a man his fellow citizen.”
