Imamat 2:16

2:16 Then the priest must offer its memorial portion up in smoke – some of its crushed bits, some of its olive oil, in addition to all of its frankincense – it is ¹  a gift to the Lord.

Imamat 6:30

6:30 But any sin offering from which some of its blood is brought into the Meeting Tent to make atonement in the sanctuary must not be eaten. It must be burned up in the fire. ² 

Imamat 7:17

7:17 but the leftovers from the meat of the sacrifice must be burned up in the fire ³  on the third day.

Imamat 7:19

7:19 The meat which touches anything ceremonially ⁴  unclean must not be eaten; it must be burned up in the fire. As for ceremonially clean meat, ⁵  everyone who is ceremonially clean may eat the meat.

Imamat 8:2

8:2 “Take Aaron and his sons with him, and the garments, the anointing oil, the sin offering bull, the two rams, and the basket of unleavened bread,

Imamat 8:16

8:16 Then he ⁶  took all the fat on the entrails, the protruding lobe of the liver, and the two kidneys and their fat, ⁷  and Moses offered it all up in smoke on the altar, ⁸ 

Imamat 10:7

10:7 but you must not go out from the entrance of the Meeting Tent lest you die, for the Lord’s anointing oil is on you.” So they acted according to the word of Moses.

Imamat 10:16

The Problem with the Inaugural Sin Offering

10:16 Later Moses sought diligently for the sin offering male goat, ⁹  but it had actually been burnt. ¹⁰  So he became angry at Eleazar and Ithamar, Aaron’s remaining sons, saying,

Imamat 11:27

11:27 All that walk on their paws among all the creatures that walk on all fours ¹¹  are unclean to you. Anyone who touches their carcass will be unclean until the evening,

Imamat 13:52

13:52 He must burn the garment or the warp or the woof, whether wool or linen, or any article of leather which has the infection in it. Because it is a malignant disease it must be burned up in the fire.

Imamat 15:5-6

15:5 Anyone who touches his bed ¹²  must wash his clothes, bathe in water, and be unclean until evening. ¹³  15:6 The one who sits on the furniture the man with a discharge sits on must wash his clothes, bathe in water, and be unclean until evening.

Imamat 15:27

15:27 and anyone who touches them will be unclean, and he must wash his clothes, bathe in water, and be unclean until evening. ¹⁴ 

Imamat 24:11

24:11 The Israelite woman’s son misused the Name and cursed, ¹⁵  so they brought him to Moses. (Now his mother’s name was Shelomith daughter of Dibri, of the tribe of Dan.)

Imamat 24:14

24:14 “Bring the one who cursed outside the camp, and all who heard him are to lay their hands on his head, and the whole congregation is to stone him to death. ¹⁶ 

Imamat 24:16

24:16 and one who misuses ¹⁷  the name of the Lord must surely be put to death. The whole congregation must surely stone him, whether he is a foreigner or a native citizen; when he misuses the Name he must be put to death.

Imamat 26:8

26:8 Five of you will pursue a hundred, and a hundred of you will pursue ten thousand, and your enemies will fall before you by the sword.

[2:16]  ¹ tn See the note on “it is” in 2:9b.

[6:30]  ² tn Heb “burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”

[7:17]  ³ tn Heb “burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely” (likewise in v. 19).

[7:19]  ⁴ tn The word “ceremonially” has been supplied in the translation both here and in the following sentence to clarify that the uncleanness involved is ritual or ceremonial in nature.

[7:19]  ⁵ tn The Hebrew has simply “the flesh,” but this certainly refers to “clean” flesh in contrast to the unclean flesh in the first half of the verse.

[8:16]  ⁶ 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]  ⁷ sn See Lev 3:3-4 for the terminology of fat and kidneys here.

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

[10:16]  ⁹ sn This is the very same male goat offered in Lev 9:15 (cf. the note on Lev 10:1 above).

[10:16]  ¹⁰ tn Heb “but behold, it had been burnt” (KJV and NASB both similar).

[11:27]  ¹¹ tn Heb “the one walking on four.” Compare Lev 11:20-23.

[15:5]  ¹² tn Heb “And a man who touches in his bed”; NLT “touch the man’s bedding.”

[15:5]  ¹³ tn Heb “he shall wash his clothes and bathe in water and be unclean until the evening” (cf. also vv. 6-8, 10-11, etc.).

[15:27]  ¹⁴ tn See the note on v. 5 above.

[24:11]  ¹⁵ 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.

[24:14]  ¹⁶ tn The words “to death” are supplied in the translation as a clarification; they are clearly implied from v. 16.

[24:16]  ¹⁷ sn See the note on v. 11 above.