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 6:25

6:25 “Tell Aaron and his sons, ‘This is the law of the sin offering. In the place where the burnt offering is slaughtered the sin offering must be slaughtered before the Lord. It is most holy. ¹ 

Imamat 12:2

12:2 “Tell the Israelites, ‘When a woman produces offspring ²  and bears a male child, ³  she will be unclean seven days, as she is unclean during the days of her menstruation. ⁴ 

Imamat 12:5

12:5 If she bears a female child, she will be impure fourteen days as during her menstrual flow, and she will remain sixty-six days in ⁵  blood purity. ⁶ 

Imamat 15:18

15:18 When a man has sexual intercourse with a woman and there is a seminal emission, ⁷  they must bathe in water and be unclean until evening.

Imamat 16:11

The Sin Offering Sacrificial Procedures

16:11 “Aaron is to present the sin offering bull which is for himself, and he is to make atonement on behalf of himself and his household. He is to slaughter the sin offering bull which is for himself,

Imamat 16:14

16:14 Then he is to take some of the blood of the bull and sprinkle it with his finger on the eastern face of the atonement plate, ⁸  and in front of the atonement plate he is to sprinkle some of the blood seven times with his finger. ⁹ 

Imamat 16:33

16:33 and he is to purify ¹⁰  the Most Holy Place, ¹¹  he is to purify the Meeting Tent and the altar, ¹²  and he is to make atonement for ¹³  the priests and for all the people of the assembly.

Imamat 24:10

A Case of Blaspheming the Name

24:10 Now ¹⁴  an Israelite woman’s son whose father was an Egyptian went out among the Israelites, and the Israelite woman’s son and an Israelite man ¹⁵  had a fight in the camp.

Imamat 26:5

26:5 Threshing season will extend for you until the season for harvesting grapes, ¹⁶  and the season for harvesting grapes will extend until sowing season, so ¹⁷  you will eat your bread until you are satisfied, ¹⁸  and you will live securely in your land.

Imamat 26:15

26:15 if you reject my statutes and abhor my regulations so that you do not keep ¹⁹  all my commandments and you break my covenant –

Imamat 26:21

26:21 “‘If you walk in hostility against me ²⁰  and are not willing to obey me, I will increase your affliction ²¹  seven times according to your sins.

Imamat 26:26

26:26 When I break off your supply of bread, ²²  ten women will bake your bread in one oven; they will ration your bread by weight, ²³  and you will eat and not be satisfied.

Imamat 26:42

26:42 I will remember my covenant with Jacob and also my covenant with Isaac and also my covenant with Abraham, ²⁴  and I will remember the land.

Imamat 27:30

Redemption of the Tithe

27:30 “‘Any tithe ²⁵  of the land, from the grain of the land or from the fruit of the trees, belongs to the Lord; it is holy to the Lord.

[6:25]  ¹ tn Heb “holiness of holinesses [or holy of holies] it is.” Cf. NAB “most sacred”; CEV “very sacred”; TEV “very holy.”

[12:2]  ² tn Heb “produces seed” (Hiphil of זָרַע, zara’; used only elsewhere in Gen 1:11-12 for plants “producing” their own “seed”), referring to the process of childbearing as a whole, from conception to the time of birth (H. D. Preuss, TDOT 4:144; cf. J. E. Hartley, Leviticus [WBC], 164-65; and J. Milgrom, Leviticus [AB], 1:742-43). Smr and LXX have Niphal “be impregnated” (see, e.g., Num 5:28); note KJV “If a woman have conceived seed” (cf. ASV, NAB, NRSV; also NIV, NLT “becomes pregnant”).

[12:2]  ³ sn The regulations for the “male child” in vv. 2-4 contrast with those for the “female child” in v. 5 (see the note there).

[12:2]  ⁴ tn Heb “as the days of the menstrual flow [nom.] of her menstruating [q. inf.] she shall be unclean” (R. E. Averbeck, NIDOTTE 1:925-26; the verb appears only in this verse in the OT). Cf. NASB “as in the days of her menstruation”; NLT “during her menstrual period”; NIV “during her monthly period.”

[12:2]  sn See Lev 15:19-24 for the standard purity regulations for a woman’s menstrual period.

[12:5]  ⁵ tn Heb “on purity blood.” The preposition here is עַל (’al) rather than בְּ (bÿ, as it is in the middle of v. 4), but no doubt the same meaning is intended.

[12:5]  ⁶ tn For clarification of the translation here, see the notes on vv. 2-4 above.

[12:5]  sn The doubling of the time after the birth of a female child is puzzling (see the remarks in J. Milgrom, Leviticus [AB], 1:750-51; and G. J. Wenham, Leviticus [NICOT], 188). Some have argued, for example, that it derives from the relative status of the sexes, or a supposed longer blood flow for the birth of a woman, or even to compensate for the future menstrual periods of the female just born. Perhaps there is a better explanation. First, a male child must be circumcised on the eighth day, so the impurity of the mother could not last beyond the first seven days lest it interfere with the circumcision rite. A female child, of course, was not circumcised, so the impurity of the mother would not interfere and the length of the impure time could be extended further. Second, it would be natural to expect that the increased severity of the blood flow after childbirth, as compared to that of a woman’s menstrual period, would call for a longer period of impurity than the normal seven days of the menstrual period impurity (compare Lev 15:19 with 15:25-30). Third, this suggests that the fourteen day impurity period for the female child would have been more appropriate, and the impurity period for the birth of a male child had to be shortened. Fourth, not only the principle of multiples of seven but also multiples of forty applies to this reckoning. Since the woman’s blood discharge after bearing a child continues for more than seven days, her discharge keeps her from contact with sacred things for a longer period of time in order to avoid contaminating the tabernacle (note Lev 15:31). This ended up totaling forty days for the birth of a male child (seven plus thirty-three) and a corresponding doubling of the second set of days for the woman (fourteen plus sixty-six). See R. E. Averbeck, NIDOTTE 2:368-70. The fact that the offerings were the same for either a male or a female infant (vv. 6-8) suggests that the other differences in the regulations are not due to the notion that a male child had greater intrinsic value than a female child (J. E. Hartley, Leviticus [WBC], 169).

[15:18]  ⁷ tn Heb “And a woman who a man lies with her a lying of seed.”

[16:14]  ⁸ tn Heb “on the faces of the atonement plate toward the east.” Some have taken this to mean that the ark was stationed just behind the veil-canopy on the eastern side of the most holy place. Thus, the high priest would need to enter and walk toward the west end of the most holy place and then turn eastward in order to face the ark and sprinkle the blood in an eastward direction. The rendering here, however, requires that the ark was stationed on the western end, or perhaps in the middle of the area, so that as the priest entered he was already facing the ark and would sprinkle the blood on the eastern face of the atonement plate, in a westward direction (see, e.g., J. E. Hartley, Leviticus [WBC], 239 versus J. Milgrom, Leviticus [AB], 1:1032).

[16:14]  ⁹ sn Presumably in this case the blood was sprinkled seven times on the ground in front of the ark on which the atonement plate was mounted.

[16:33]  ¹⁰ tn Heb “to atone” (also later in this verse); see the note on “purifying the holy place” in 16:20.

[16:33]  ¹¹ tn Heb “the sanctuary of the holy place.” Although this is the only place this expression occurs in the OT, it clearly refers to the innermost shrine behind the veil-canopy, where the ark of the covenant was located.

[16:33]  ¹² tn Heb “and the tent of meeting and the alter he shall atone.” The repetition of the verb כִּפֶּר (kipper, “to atone”) at the beginning and end of the sequence appears to be strange, but the MT accents suggest that only “the Most Holy Place” goes with the verb at the beginning of the verse. Of course, the purging of “the Most Holy Place” has been the main emphasis of this chapter from the start (see vv. 2-3 and 11-17).

[16:33]  ¹³ tn At this point in the verse the verb כִּפֶּר (kipper, “to make atonement”) takes its object with the preposition עַל (’al, “for”; literally, “upon”; contrast the first part of the verse and cf. the notes on Lev 1:4 and 16:20 above).

[24:10]  ¹⁴ tn Heb “And.”

[24:10]  ¹⁵ tn Heb “the Israelite man,” but Smr has no article, and the point is that there was a conflict between the man of mixed background and a man of full Israelite descent.

[26:5]  ¹⁶ tn Heb “will reach for you the vintage season.”

[26:5]  ¹⁷ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[26:5]  ¹⁸ tn Heb “to satisfaction”; KJV, ASV, NASB “to the full.”

[26:15]  ¹⁹ tn Heb “to not do.”

[26:21]  ²⁰ tn Heb “hostile with me,” but see the added preposition בְּ (bet) on the phrase “in hostility” in v. 24 and 27.

[26:21]  ²¹ tn Heb “your blow, stroke”; cf. TEV “punishment”; NLT “I will inflict you with seven more disasters.”

[26:26]  ²² tn Heb “When I break to you staff of bread” (KJV, ASV, and NASB all similar).

[26:26]  ²³ tn Heb “they will return your bread in weight.”

[26:42]  ²⁴ tn Heb “my covenant with Abraham I will remember.” The phrase “I will remember” has not been repeated in the translation for stylistic reasons.

[27:30]  ²⁵ tn On the “tithe” system in Israel, see R. E. Averbeck, NIDOTTE 2:1035-55 and esp. pp. 1041-42 on Lev 27:30-33.