Imamat 2:9

2:9 Then the priest must take up ¹  from the grain offering its memorial portion and offer it up in smoke on the altar – it is ²  a gift of a soothing aroma to the Lord.

Imamat 3:13

3:13 lay his hand on its head, and slaughter it before the Meeting Tent, and the sons of Aaron must splash its blood against the altar’s sides.

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 9:24

9:24 Then fire went out from the presence of the Lord ³  and consumed the burnt offering and the fat parts on the altar, and all the people saw it, so they shouted loudly and fell down with their faces to the ground. ⁴ 

Imamat 11:24

Carcass Uncleanness

11:24 “‘By these ⁵  you defile yourselves; anyone who touches their carcass will be unclean until the evening,

Imamat 13:13

13:13 the priest must then examine it, ⁶  and if ⁷  the disease covers his whole body, he is to pronounce the person with the infection clean. ⁸  He has turned all white, so he is clean. ⁹ 

Imamat 14:24

14:24 and the priest is to take the male lamb of the guilt offering and the log of olive oil and wave them ¹⁰  as a wave offering before the Lord.

Imamat 18:24

Warning against the Abominations of the Nations

18:24 “‘Do not defile yourselves with any of these things, for the nations which I am about to drive out before you ¹¹  have been defiled with all these things.

Imamat 19:34

19:34 The foreigner who resides with you must be to you like a native citizen among you; so ¹²  you must love him as yourself, because you were foreigners in the land of Egypt. I am the Lord your God.

Imamat 21:1

Rules for the Priests

21:1 The Lord said to Moses: “Say to the priests, the sons of Aaron – say to them, ‘For a dead person ¹³  no priest ¹⁴  is to defile himself among his people, ¹⁵ 

Imamat 22:2

22:2 “Tell Aaron and his sons that they must deal respectfully with the holy offerings ¹⁶  of the Israelites, which they consecrate to me, so that they do not profane my holy name. ¹⁷  I am the Lord.

Imamat 22:10

22:10 “‘No lay person ¹⁸  may eat anything holy. Neither a priest’s lodger ¹⁹  nor a hired laborer may eat anything holy,

Imamat 23:20

23:20 and the priest is to wave them – the two lambs ²⁰  – along with the bread of the first fruits, as a wave offering before the Lord; they will be holy to the Lord for the priest.

Imamat 24:11

24:11 The Israelite woman’s son misused the Name and cursed, ²¹  so they brought him to Moses. (Now his mother’s name was Shelomith daughter of Dibri, of the tribe of Dan.)

Imamat 24:15-16

24:15 Moreover, ²²  you are to tell the Israelites, ‘If any man curses his God ²³  he will bear responsibility for his sin, 24:16 and one who misuses ²⁴  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 25:25

25:25 “‘If your brother becomes impoverished and sells some of his property, his near redeemer is to come to you and redeem what his brother sold. ²⁵ 

Imamat 25:53

25:53 He must be with the one who bought him ²⁶  like a yearly hired worker. ²⁷  The one who bought him ²⁸  must not rule over him harshly in your sight.

[2:9]  ¹ tn The Hebrew verb הֵרִים (herim, “to take up”; cf. NAB “lift”) is commonly used for setting aside portions of an offering (see, e.g., Lev 4:8-10 and R. E. Averbeck, NIDOTTE 4:335-36). A number of English versions employ the more normal English idiom “take out” here (e.g., NIV, NCV); cf. NRSV “remove.”

[2:9]  ² tn The words “it is” (הוּא, hu’) both here and in vv. 10 and 16 are not in the MT, but are assumed. (cf. vv. 2b and 3b and the notes there).

[9:24]  ³ tn Heb “from to the faces of the Lord.” The rendering here is based on the use of “my faces” and “your faces” referring to the very “presence” of the Lord in Exod 33:14-15.

[9:24]  ⁴ tn Heb “fell on their faces.” Many English versions and commentaries render here “shouted for joy” (e.g., NIV; cf. NCV, NLT) or “shouted joyfully,” but the fact the people “fell on their faces” immediately afterward suggests that they were frightened as, for example, in Exod 19:16b; 20:18-21.

[11:24]  ⁵ tn Heb “and to these.”

[13:13]  ⁶ tn Heb “and the priest shall see.” The pronoun “it” is unexpressed, but it should be assumed and it refers to the infection (cf. the note on v. 8 above).

[13:13]  ⁷ tn Heb “and behold” (so KJV, ASV, NASB).

[13:13]  ⁸ tn Heb “he shall pronounce the infection clean,” but see v. 4 above. Also, this is another use of the declarative Piel of the verb טָהֵר (taher; cf. the note on v. 6 above).

[13:13]  ⁹ tn Heb “all of him has turned white, and he is clean.”

[14:24]  ¹⁰ tn Heb “and the priest shall wave them.” In the present translation “priest” is not repeated a second time in the verse for stylistic reasons. With regard to the “waving” of the “wave offering,” see the note on v. 12 above.

[18:24]  ¹¹ tn Heb “which I am sending away (Piel participle of שָׁלַח [shalakh, “to send”]) from your faces.” The rendering here takes the participle as anticipatory of the coming conquest events.

[19:34]  ¹² tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[21:1]  ¹³ tn The Hebrew term נֶפֶשׁ (nefesh, “soul, person, life”) can sometimes refer to a “dead person” (cf. Lev 19:28 above and the literature cited there).

[21:1]  ¹⁴ tn Heb “no one,” but “priest” has been used in the translation to clarify that these restrictions are limited to the priests, not to the Israelites in general (note the introductory formula, “say to the priests, the sons of Aaron”).

[21:1]  ¹⁵ tc The MT has “in his peoples,” but Smr, LXX, Syriac, Targum, and Tg. Ps.-J. have “in his people,” referring to the Israelites as a whole.

[22:2]  ¹⁶ tn Heb “holy things,” which means the “holy offerings” in this context, as the following verses show. The referent has been specified in the translation for clarity.

[22:2]  ¹⁷ tn Heb “from the holy things of the sons of Israel, and they shall not profane my holy name, which they are consecrating to me.” The latter (relative) clause applies to the “the holy things of the sons of Israel” (the first clause), not the Lord’s name (i.e., the immediately preceding clause). The clause order in the translation has been rearranged to indicate this.

[22:10]  ¹⁸ tn Heb “No stranger” (so KJV, ASV), which refers here to anyone other than the Aaronic priests. Some English versions reverse the negation and state positively: NIV “No one outside a priest’s family”; NRSV “Only a member of a priestly family”; CEV “Only you priests and your families.”

[22:10]  ¹⁹ tn Heb “A resident [תּוֹשָׁב (toshav) from יָשַׁב (yashav, “to dwell, to reside”)] of a priest.” The meaning of the term is uncertain. It could refer to a “guest” (NIV) or perhaps “bound servant” (NRSV; see B. A. Levine, Leviticus [JPSTC], 149). In the translation “lodger” was used instead of “boarder” precisely because a boarder would be provided meals with his lodging, the very issue at stake here.

[23:20]  ²⁰ tn Smr and LXX have the Hebrew article on “lambs.” The syntax of this verse is difficult. The object of the verb (two lambs) is far removed from the verb itself (shall wave) in the MT, and the preposition עַל (’al, “upon”), rendered “along with” in this verse, is also added to the far removed subject (literally, “upon [the] two lambs”; see B. A. Levine, Leviticus [JPSTC], 159). It is clear, however, that the two lambs and the loaves (along with their associated grain and drink offerings) constituted the “wave offering,” which served as the prebend “for the priest.” Burnt and sin offerings (vv. 18-19a) were not included in this (see Lev 7:11-14, 28-36).

[24:11]  ²¹ 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.

[24:15]  ²² tn Heb “And.”

[24:15]  ²³ sn See the note on v. 11 above and esp. Exod 22:28 [27 HT].

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

[25:25]  ²⁵ tn Heb “the sale of his brother.”

[25:53]  ²⁶ tn Heb “be with him”; the referent (the one who bought him) has been specified in the translation for clarity.

[25:53]  ²⁷ tn Heb “As a hired worker year in year.”

[25:53]  ²⁸ tn Heb “He”; the referent (the one who bought him) has been specified in the translation for clarity.