Imamat 3:14

3:14 Then he must present from it his offering as a gift to the Lord: the fat which covers the entrails and all the fat on the entrails, ¹ 

Imamat 4:2

4:2 “Tell the Israelites, ‘When a person sins by straying unintentionally ²  from any of the Lord’s commandments which must not be violated, and violates any ³  one of them ⁴  –

Imamat 5:3-4

5:3 or when he touches human uncleanness with regard to anything by which he can become unclean, ⁵  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 ⁶  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 ⁷  –

Imamat 5:8

5:8 He must bring them to the priest and present first the one that is for a sin offering. The priest ⁸  must pinch ⁹  its head at the nape of its neck, but must not sever the head from the body. ¹⁰ 

Imamat 6:16

6:16 Aaron and his sons are to eat what is left over from it. It must be eaten unleavened in a holy place; they are to eat it in the courtyard of the Meeting Tent.

Imamat 6:22

6:22 The high priest who succeeds him ¹¹  from among his sons must do it. It is a perpetual statute; it must be offered up in smoke as a whole offering to the Lord.

Imamat 7:15

7:15 The meat of his ¹²  thanksgiving peace offering must be eaten on the day of his offering; he must not set any of it aside until morning.

Imamat 7:19

7:19 The meat which touches anything ceremonially ¹³  unclean must not be eaten; it must be burned up in the fire. As for ceremonially clean meat, ¹⁴  everyone who is ceremonially clean may eat the meat.

Imamat 7:30

7:30 With his own hands he must bring the Lord’s gifts. He must bring the fat with the breast ¹⁵  to wave the breast as a wave offering before the Lord, ¹⁶ 

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 17:4

17:4 but has not brought it to the entrance of the Meeting Tent ¹⁷  to present it as ¹⁸  an offering to the Lord before the tabernacle of the Lord. He has shed blood, so that man will be cut off from the midst of his people. ¹⁹ 

Imamat 21:12

21:12 He must not go out from the sanctuary and must not profane ²⁰  the sanctuary of his God, because the dedication of the anointing oil of his God is on him. I am the Lord.

Imamat 21:21

21:21 No man from the descendants of Aaron the priest who has a physical flaw may step forward ²¹  to present the Lord’s gifts; he has a physical flaw, so he must not step forward to present the food of his God.

Imamat 22:23

22:23 As for an ox ²²  or a sheep with a limb too long or stunted, ²³  you may present it as a freewill offering, but it will not be acceptable for a votive offering. ²⁴ 

Imamat 22:25

22:25 Even from a foreigner ²⁵  you must not present the food of your God from such animals as these, for they are ruined and flawed; ²⁶  they will not be acceptable for your benefit.’”

Imamat 25:14

25:14 If you make a sale ²⁷  to your fellow citizen ²⁸  or buy ²⁹  from your fellow citizen, no one is to wrong his brother. ³⁰ 

[3:14]  ¹ sn See the note on this phrase in 3:3.

[4:2]  ² tn Heb “And a person, when he sins in straying.” The English translation of “by straying” (בִּשְׁגָגָה [bishgagah] literally, “in going astray; in making an error”) varies greatly, but almost all suggest that this term refers to sins that were committed by mistake or done not knowing that the particular act was sinful (J. Milgrom, Leviticus [AB], 1:228-29). See, e.g., LXX “involuntarily”; Tg. Onq. “by neglect”; KJV “through ignorance”; ASV, RSV, NJPS “unwittingly”; NASB, NIV, NRSV, NLT “unintentionally”; NAB, NEB “inadvertently”; NCV “by accident.” However, we know from Num 15:27-31 that committing a sin “by straying” is the opposite of committing a sin “defiantly” (i.e., בְּיַד רָמָה [bÿyad ramah] “with a raised hand,” v. 30). In the latter case the person, as it were, raises his fist in presumptuous defiance against the Lord. Thus, he “blasphemes” the Lord and has “despised” his word, for which he should be “cut off from among his people” (Num 15:30-31). One could not bring an offering for such a sin. The expression here in Lev 4:2 combines “by straying” with the preposition “from” which fits naturally with “straying” (i.e., “straying from” the Lord’s commandments). For sins committed “by straying” from the commandments (Lev 4 throughout) or other types of transgressions (Lev 5:1-6) there was indeed forgiveness available through the sin offering. See R. E. Averbeck, NIDOTTE 2:94-95.

[4:2]  ³ tn This is an emphatic use of the preposition מִן (min; see R. J. Williams, Hebrew Syntax, 56-57, §325).

[4:2]  ⁴ tn The “when” clause (כִּי, ki) breaks off here before its resolution, thus creating an open-ended introduction to the following subsections, which are introduced by “if” (אִם [’im] vv. 3, 13, 27, 32). Also, the last part of the verse reads literally, “which must not be done and does from one from them.”

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

[5:4]  ⁶ tn Heb “to speak thoughtlessly”; cf. NAB “rashly utters an oath.”

[5:4]  ⁷ 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).

[5:8]  ⁸ tn Heb “he.” The subject (“he”) refers to the priest here, not the offerer who presented the birds to the priest (cf. v. 8a).

[5:8]  ⁹ sn The action seems to involve both a twisting action, breaking the neck of the bird and severing its vertebrae, as well as pinching or nipping the skin, but in this case not severing the head from the main body (note the rest of this verse).

[5:8]  ¹⁰ tn Heb “he shall not divide [it]” (see J. Milgrom, Leviticus [AB], 1:305).

[6:22]  ¹¹ tn Heb “And the anointed priest under him.”

[7:15]  ¹² tn In the verse “his” refers to the offerer.

[7:19]  ¹³ 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]  ¹⁴ 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.

[7:30]  ¹⁵ tn Heb “on the breast.”

[7:30]  ¹⁶ tc Many Hebrew mss and some versions (esp. the LXX) limit the offerings in the last part of this verse to the fat portions, specifically, the fat and the fat lobe of the liver (see the BHS footnote). The verse is somewhat awkward in Hebrew but nevertheless correct.

[7:30]  tn Heb “the breast to wave it, a wave offering before the Lord.” Other possible translations are “to elevate the breast [as] an elevation offering before the Lord” (cf. NRSV) or “to present the breast [as] a presentation offering before the Lord.” See J. E. Hartley, Leviticus (WBC), 91, J. Milgrom, Leviticus (AB), 1:430-31, 461-72, and R. E. Averbeck, NIDOTTE 3:63-67.

[17:4]  ¹⁷ tn Smr and LXX add after “tent of meeting” the following: “to make it a burnt offering or a peace offering to the Lord for your acceptance as a soothing aroma, and slaughters it outside, and at the doorway of the tent of meeting has not brought it.”

[17:4]  ¹⁸ tc Smr includes the suffix “it,” which is needed in any case in the translation to conform to English style.

[17:4]  ¹⁹ sn The exact meaning of this penalty clause is not certain. It could mean (1) that he will be executed, whether by God or by man, (2) that he will be excommunicated from sanctuary worship and/or community benefits, or (3) that his line will be terminated by God (i.e., extirpation). See also the note on Lev 7:20.

[21:12]  ²⁰ sn Regarding “profane,” see the note on Lev 10:10 above.

[21:21]  ²¹ tn Or “shall approach” (see HALOT 670 s.v. נגשׁ).

[22:23]  ²² tn Heb “And an ox.”

[22:23]  ²³ tn Heb “and stunted” (see HALOT 1102 s.v. I קלט).

[22:23]  ²⁴ sn The freewill offering was voluntary, so the regulations regarding it were more relaxed. Once a vow was made, the paying of it was not voluntary (see B. A. Levine, Leviticus [JPSTC], 151-52, for very helpful remarks on this verse).

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

[22:25]  ²⁶ 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).

[25:14]  ²⁷ tn Heb “sell a sale.”

[25:14]  ²⁸ tn Or “to one of your countrymen” (NIV); NASB “to your friend.”

[25:14]  ²⁹ tn The Hebrew infinitive absolute קָנֹה (qanoh, “buying”) substitutes for the finite verb here in sequence with the previous finite verb “sell” at the beginning of the verse (see GKC 345 §113.z).

[25:14]  ³⁰ tn Heb “do not oppress a man his brother.” Here “brother” does not refer only to a sibling, but to a fellow Israelite.