Imamat 2:8

2:8 “‘You must bring the grain offering that must be made from these to the Lord. Present it to the priest, ¹  and he will bring it to the altar.

Imamat 4:26

4:26 Then the priest ²  must offer all of its fat up in smoke on the altar like the fat of the peace offering sacrifice. So the priest will make atonement ³  on his behalf for ⁴  his sin and he will be forgiven. ⁵ 

Imamat 9:18

9:18 Then he slaughtered the ox and the ram – the peace offering sacrifices which were for the people – and Aaron’s sons handed ⁶  the blood to him and he splashed it against the altar’s sides.

Imamat 13:57

13:57 Then if ⁷  it still appears again in the garment or the warp or the woof, or in any article of leather, it is an outbreak. Whatever has the infection in it you must burn up in the fire.

Imamat 14:44

14:44 the priest is to come and examine it, and if ⁸  the infection has spread in the house, it is a malignant disease in the house. It is unclean.

Imamat 20:9

Family Life and Sexual Prohibitions ⁹ 

20:9 “‘If anyone ¹⁰  curses his father and mother ¹¹  he must be put to death. He has cursed his father and mother; his blood guilt is on himself. ¹² 

Imamat 25:27

25:27 he is to calculate the value of the years it was sold, ¹³  refund the balance ¹⁴  to the man to whom he had sold it, and return to his property.

Imamat 27:18

27:18 but if ¹⁵  he consecrates his field after the jubilee, the priest will calculate the price ¹⁶  for him according to the years that are left until the next jubilee year, and it will be deducted from the conversion value.

[2:8]  ¹ tc There are several person, gender, and voice verb problems in this verse. First, the MT has “And you shall bring the grain offering,” but the LXX and Qumran have “he” rather than “you” (J. Milgrom, Leviticus [AB], 1:185). Second, the MT has “which shall be made” (i.e., the 3rd person masculine Niphal passive verb which, in fact, does not agree with its feminine subject, מִנְחָה, minkhah, “grain offering”), while the LXX has “which he shall make” (3rd person Qal), thus agreeing with the LXX 3rd person verb at the beginning of the verse (see above). Third, the MT has a 3rd person vav consecutive verb “and he shall present it to the priest,” which agrees with the LXX but is not internally consistent with the 2nd person verb at the beginning of the verse in the MT. The BHS editors conjecture that the latter might be repointed to an imperative verb yielding “present it to the priest.” This would require no change of consonants and corresponds to the person of the first verb in the MT. This solution has been tentatively accepted here (cf. also J. E. Hartley, Leviticus [WBC], 26-27), even though it neither resolves the gender problem of the second verb nor fits the general grammatical pattern of the chapter in the MT.

[4:26]  ² tn Heb “Then he”; the referent has been specified in the translation for clarity. Based on the parallel statements in 4:10 and 4:31, it is the priest who performs this action rather than the person who brought the offering.

[4:26]  ³ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[4:26]  ⁴ tn Heb “from.” In this phrase the preposition מִן (min) may be referring to the reason or cause (“on account of, because of”; GKC 383 §119.z). As J. E. Hartley (Leviticus [WBC], 47) points out, “from” may refer to the removal of the sin, but is an awkward expression. Hartley also suggests that the phrasing might be “an elliptical expression for יְכַפֵּר עַל־לְטַהֵר אֶת־מִן, ‘he will make expiation for…to cleanse…from…,’ as in 16:30.”

[4:26]  ⁵ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[9:18]  ⁶ tn See the note on Lev 9:12.

[13:57]  ⁷ tn Heb “And if”; NIV, NCV “But if”; NAB “If, however.”

[14:44]  ⁸ tn Heb “and behold” (so KJV, ASV); NASB “If he sees that the mark has indeed spread.”

[20:9]  ⁹ sn Compare the regulations in Lev 18:6-23.

[20:9]  ¹⁰ tn Heb “If a man a man who.”

[20:9]  ¹¹ tn Heb “makes light of his father and his mother.” Almost all English versions render this as some variation of “curses his father or mother.”

[20:9]  ¹² tn Heb “his blood [plural] is in him.” Cf. NAB “he has forfeited his life”; TEV “is responsible for his own death.”

[20:9]  sn The rendering “blood guilt” refers to the fact that the shedding of blood brings guilt on those who shed it illegitimately (even the blood of animals shed illegitimately, Lev 17:4; cf. the background of Gen 4:10-11). If the community performs a legitimate execution, however, the blood guilt rests on the person who has been legitimately executed (see the remarks and literature cited in J. E. Hartley, Leviticus [WBC], 328).

[25:27]  ¹³ tn Heb “and he shall calculate its years of sale.”

[25:27]  ¹⁴ tn Heb “and return the excess.”

[27:18]  ¹⁵ tn Heb “And if.” The Hebrew conjunction ו (vav, “and”) can be considered to have adversative force here.

[27:18]  ¹⁶ tn Heb “the silver.”