Imamat 2:3

2:3 The remainder of the grain offering belongs to Aaron and to his sons ¹  – it is ²  most holy ³  from the gifts of the Lord.

Imamat 4:13

For the Whole Congregation

4:13 “‘If the whole congregation of Israel strays unintentionally ⁴  and the matter is not noticed by ⁵  the assembly, and they violate one of the Lord’s commandments, which must not be violated, ⁶  so they become guilty,

Imamat 4:27

For the Common Person

4:27 “‘If an ordinary individual ⁷  sins by straying unintentionally ⁸  when he violates one of the Lord’s commandments which must not be violated, ⁹  and he pleads guilty

Imamat 5:1

Additional Sin Offering Regulations

5:1 “‘When a person sins ¹⁰  in that he hears a public curse against one who fails to testify ¹¹  and he is a witness (he either saw or knew what had happened ¹² ) and he does not make it known, ¹³  then he will bear his punishment for iniquity. ¹⁴ 

Imamat 5:3-4

5:3 or when he touches human uncleanness with regard to anything by which he can become unclean, ¹⁵  even if he did not realize it, but he himself has later come to know it and is guilty; 5:4 or when a person swears an oath, speaking thoughtlessly ¹⁶  with his lips, whether to do evil or to do good, with regard to anything which the individual might speak thoughtlessly in an oath, even if he did not realize it, but he himself has later come to know it and is guilty with regard to one of these oaths ¹⁷  –

Imamat 7:17-18

7:17 but the leftovers from the meat of the sacrifice must be burned up in the fire ¹⁸  on the third day. 7:18 If some of the meat of his peace offering sacrifice is ever eaten on the third day it will not be accepted; it will not be accounted to the one who presented it, since it is spoiled, ¹⁹  and the person who eats from it will bear his punishment for iniquity. ²⁰ 

Imamat 7:20

7:20 The person who eats meat from the peace offering sacrifice which belongs to the Lord while his uncleanness persists ²¹  will be cut off from his people. ²² 

Imamat 13:36

13:36 then the priest is to examine it, and if ²³  the scall has spread on the skin the priest is not to search further for reddish yellow hair. ²⁴  The person ²⁵  is unclean.

Imamat 13:58

13:58 But the garment or the warp or the woof or any article of leather which you wash and infection disappears from it ²⁶  is to be washed a second time and it will be clean.”

Imamat 14:40

14:40 then the priest is to command that the stones that had the infection in them be pulled and thrown ²⁷  outside the city ²⁸  into an unclean place.

Imamat 14:45

14:45 He must tear down the house, ²⁹  its stones, its wood, and all the plaster of the house, and bring all of it ³⁰  outside the city to an unclean place.

Imamat 17:10

Prohibition against Eating Blood

17:10 “‘Any man ³¹  from the house of Israel or from the foreigners who reside ³²  in their ³³  midst who eats any blood, I will set my face against that person who eats the blood, and I will cut him off from the midst of his people, ³⁴ 

Imamat 18:29

18:29 For if anyone does any of these abominations, the persons who do them will be cut off from the midst of their people. ³⁵ 

Imamat 19:8

19:8 and the one who eats it will bear his punishment for iniquity ³⁶  because he has profaned ³⁷  what is holy to the Lord. ³⁸  That person will be cut off from his people. ³⁹ 

Imamat 20:5-6

20:5 I myself will set my face against that man and his clan. I will cut off from the midst of their people both him and all who follow after him in spiritual prostitution, ⁴⁰  to commit prostitution by worshiping Molech. ⁴¹ 

Prohibition against Spiritists and Mediums ⁴² 

20:6 “‘The person who turns to the spirits of the dead and familiar spirits ⁴³  to commit prostitution by going after them, I will set my face ⁴⁴  against that person and cut him off from the midst of his people.

Imamat 20:18

20:18 If a man has sexual intercourse with a menstruating woman and uncovers her nakedness, he has laid bare her fountain of blood and she has exposed the fountain of her blood, so both of them ⁴⁵  must be cut off from the midst of their people.

Imamat 22:25

22:25 Even from a foreigner ⁴⁶  you must not present the food of your God from such animals as these, for they are ruined and flawed; ⁴⁷  they will not be acceptable for your benefit.’”

Imamat 26:26

26:26 When I break off your supply of bread, ⁴⁸  ten women will bake your bread in one oven; they will ration your bread by weight, ⁴⁹  and you will eat and not be satisfied.

[2:3]  ¹ tn Heb “…is to Aaron and to his sons.” The preposition “to” (לְ, lamed) indicates ownership. Cf. NAB, NASB, NIV and other English versions.

[2:3]  ² tn The words “it is” (הוּא, hu’) are not in the MT, but are supplied for the sake of translation into English. The Syriac also for translational reasons adds it between “most holy” and “from the gifts” (cf. 1:13, 17).

[2:3]  ³ tn Heb “holy of holies”; KJV, NASB “a thing most holy.”

[4:13]  ⁴ tn Heb “strays”; KJV “sin through ignorance.” The verb “strays” here is the verbal form of the noun in the expression “by straying” (see the note on Lev 4:2 above).

[4:13]  ⁵ tn Heb “is concealed from the eyes of”; NASB, NRSV, NLT “escapes the notice of.”

[4:13]  ⁶ tn Heb “and they do one from all the commandments of the Lord which must not be done” (cf. v. 2).

[4:27]  ⁷ tn Heb “an individual from the people of the land”; cf. NASB “anyone of the common people” (KJV, ASV both similar); NAB “a private person.”

[4:27]  ⁸ tn Heb “If one person sins by straying, from the people of the land.” See Lev 4:2 for a note on “straying.”

[4:27]  ⁹ tn Heb “by doing it, one from the commandments of the Lord which must not be done.”

[5:1]  ¹⁰ 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]  ¹¹ 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]  ¹² tn The words “what had happened” are not in the Hebrew text, but are implied.

[5:1]  ¹³ 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]  ¹⁴ 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.).

[5:3]  ¹⁵ tn Heb “or if he touches uncleanness of mankind to any of his uncleanness which he becomes unclean in it.”

[5:4]  ¹⁶ tn Heb “to speak thoughtlessly”; cf. NAB “rashly utters an oath.”

[5:4]  ¹⁷ tn Heb “and is guilty to one from these,” probably referring here to any of “these” things about which one might swear a thoughtless oath (J. E. Hartley, Leviticus [WBC], 45), with the word “oath” supplied in the translation for clarity. Another possibility is that “to one from these” is a dittography from v. 5 (cf. the note on v. 5a), and that v. 4 ends with “and is guilty” like vv. 2 and 3 (J. Milgrom, Leviticus [AB], 1:300).

[7:17]  ¹⁸ 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).

[7:18]  ¹⁹ tn Or “desecrated,” or “defiled,” or “forbidden.” For this difficult term see J. Milgrom, Leviticus (AB), 1:422. Cf. NIV “it is impure”; NCV “it will become unclean”; NLT “will be contaminated.”

[7:18]  ²⁰ tn Heb “his iniquity he shall bear” (cf. Lev 5:1); NIV “will be held responsible”; NRSV “shall incur guilt”; TEV “will suffer the consequences.”

[7:20]  ²¹ tn Heb “and his unclean condition is on him.”

[7:20]  ²² sn The exact meaning of this penalty clause is not certain. It could mean that he will be executed, whether by God or by man, he will be excommunicated from sanctuary worship and/or community benefits (cf. TEV, CEV), or his line will be terminated by God (i.e., extirpation), etc. See J. E. Hartley, Leviticus (WBC), 100; J. Milgrom, Leviticus (AB), 1:457-60; and B. A. Levine, Leviticus (JPSTC), 241-42 for further discussion.

[13:36]  ²³ tn Heb “and behold.”

[13:36]  ²⁴ tn Heb “the priest shall not search to the reddish yellow hair.”

[13:36]  ²⁵ tn Heb “he”; the referent (the affected person) is specified in the translation for clarity (likewise in the following verse).

[13:58]  ²⁶ tn Heb “and the infection turns aside from them.”

[14:40]  ²⁷ 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]  ²⁸ tn Heb “into from outside to the city.”

[14:45]  ²⁹ 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]  ³⁰ tn Once again, Smr, LXX, and Syriac have the plural verb, perhaps to be rendered passive, “shall be brought.”

[17:10]  ³¹ tn Heb “And man, man.” The repetition of the word “man” is distributive, meaning “any (or every) man” (GKC 395-96 §123.c; cf. Lev 15:2).

[17:10]  ³² tn Heb “from the sojourner who sojourns.”

[17:10]  ³³ tc The LXX, Syriac, and Vulgate have “your” (plural) rather than “their.”

[17:10]  ³⁴ tn Heb “I will give my faces against [literally “in”] the soul/person/life [נֶפֶשׁ, nefesh, feminine] who eats the blood and I will cut it [i.e., that נֶפֶשׁ, nefesh] off from the midst of its people.” The uses of נֶפֶשׁ in this and the following verse are most significant for the use of animal blood in Israel’s sacrificial system. Unfortunately, it is a most difficult word to translate accurately and consistently, and this presents a major problem for the rendering of these verses (see, e.g., G. J. Wenham, Leviticus [NICOT], 244-45). No matter which translation of נֶפֶשׁ one uses here, it is important to see that both man and animal have נֶפֶשׁ and that this נֶפֶשׁ is identified with the blood. See the further remarks on v. 11 below. On the “cutting off” penalty see the note on v. 4 above. In this instance, God takes it on himself to “cut off” the person (i.e., extirpation).

[18:29]  ³⁵ sn Regarding the “cut off” penalty see the note on Lev 7:20.

[19:8]  ³⁶ tn See the note on Lev 17:16 above.

[19:8]  ³⁷ sn Regarding “profaned,” see the note on Lev 10:10 above.

[19:8]  ³⁸ tn Heb “the holiness of the Lord.”

[19:8]  ³⁹ sn On the “cut off” penalty see the note on Lev 7:20.

[20:5]  ⁴⁰ tn The adjective “spiritual” has been supplied in the translation to clarify that this is not a reference to literal prostitution, but figuratively compares idolatry to prostitution.

[20:5]  ⁴¹ tn Heb “to commit harlotry after Molech.” The translation employs “worshiping” here for clarity (cf. NAB, NCV, TEV, CEV, NLT). On the “cut off” penalty see the note on Lev 7:20.

[20:6]  ⁴² sn For structure and coherence in Lev 20:6-27 see the note on v. 27 below.

[20:6]  ⁴³ tn See the note on the phrase “familiar spirits” in Lev 19:31 above.

[20:6]  ⁴⁴ tn Heb “I will give my faces.”

[20:18]  ⁴⁵ tn Heb “and the two of them.”

[22:25]  ⁴⁶ tn Heb “And from the hand of a son of a foreigner.”

[22:25]  ⁴⁷ tn Heb “for their being ruined [is] in them, flaw is in them”; NRSV “are mutilated, with a blemish in them”; NIV “are deformed and have defects.” The MT term מָשְׁחָתָם (moshkhatam, “their being ruined”) is a Muqtal form (= Hophal participle) from שָׁחַת (shakhat, “to ruin”). Smr has plural בהם משׁחתים (“deformities in them”; cf. the LXX translation). The Qumran Leviticus scroll (11QpaleoLev) has תימ הם[…], in which case the restored participle would appear to be the same as Smr, but there is no בְּ (bet) preposition before the pronoun, yielding “they are deformed” (see D. N. Freedman and K. A. Mathews, The Paleo-Hebrew Leviticus Scroll, 41 and the remarks in J. E. Hartley, Leviticus [WBC], 358).

[26:26]  ⁴⁸ tn Heb “When I break to you staff of bread” (KJV, ASV, and NASB all similar).

[26:26]  ⁴⁹ tn Heb “they will return your bread in weight.”