Imamat 3:3

3:3 Then the one presenting the offering ¹  must present a gift to the Lord from the peace offering sacrifice: He must remove the fat that covers the entrails and all the fat that surrounds the entrails, ² 

Imamat 3:5

3:5 Then the sons of Aaron must offer it up in smoke on the altar atop the burnt offering that is on the wood in the fire as a gift of a soothing aroma to the Lord. ³ 

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, ⁴ 

Imamat 6:17

6:17 It must not be baked with yeast. ⁵  I have given it as their portion from my gifts. It is most holy, ⁶  like the sin offering and the guilt offering.

Imamat 6:22

6:22 The high priest who succeeds him ⁷  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 7:7

7:7 The law is the same for the sin offering and the guilt offering; ⁸  it belongs to the priest who makes atonement with it.

Imamat 7:30

7:30 With his own hands he must bring the Lord’s gifts. He must bring the fat with the breast ⁹  to wave the breast as a wave offering before the Lord, ¹⁰ 

Imamat 7:35

7:35 This is the allotment of Aaron and the allotment of his sons from the Lord’s gifts on the day Moses ¹¹  presented them to serve as priests ¹²  to the Lord.

Imamat 8:33

8:33 And you must not go out from the entrance of the Meeting Tent for seven days, until the day when your days of ordination are completed, because you must be ordained over a seven-day period. ¹³ 

Imamat 11:27

11:27 All that walk on their paws among all the creatures that walk on all fours ¹⁴  are unclean to you. Anyone who touches their carcass will be unclean until the evening,

Imamat 13:5

13:5 The priest must then examine it on the seventh day, and if, ¹⁵  as far as he can see, the infection has stayed the same ¹⁶  and has not spread on the skin, ¹⁷  then the priest is to quarantine the person for another seven days. ¹⁸ 

Imamat 13:7

13:7 If, however, the scab is spreading further ¹⁹  on the skin after he has shown himself to the priest for his purification, then he must show himself to the priest a second time.

Imamat 13:27

13:27 The priest must then examine it on the seventh day, and if it is spreading further ²⁰  on the skin, then the priest is to pronounce him unclean. It is a diseased infection. ²¹ 

Imamat 13:37

13:37 If, as far as the priest can see, the scall has stayed the same ²²  and black hair has sprouted in it, the scall has been healed; the person is clean. So the priest is to pronounce him clean. ²³ 

Imamat 14:4

14:4 then the priest will command that two live clean birds, a piece of cedar wood, a scrap of crimson fabric, ²⁴  and some twigs of hyssop ²⁵  be taken up ²⁶  for the one being cleansed. ²⁷ 

Imamat 14:44

14:44 the priest is to come and examine it, and if ²⁸  the infection has spread in the house, it is a malignant disease in the house. It is unclean.

Imamat 14:48

14:48 “If, however, the priest enters ²⁹  and examines it, and the ³⁰  infection has not spread in the house after the house has been replastered, then the priest is to pronounce the house clean because the infection has been healed.

Imamat 21:6

21:6 “‘They must be holy to their God, and they must not profane ³¹  the name of their God, because they are the ones who present the Lord’s gifts, ³²  the food of their God. Therefore they must be holy. ³³ 

Imamat 21:8

21:8 You must sanctify him because he presents the food of your God. He must be holy to you because I, the Lord who sanctifies you all, ³⁴  am holy.

Imamat 21:21

21:21 No man from the descendants of Aaron the priest who has a physical flaw may step forward ³⁵  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 23:20

23:20 and the priest is to wave them – the two lambs ³⁶  – 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 25:36

25:36 Do not take interest or profit from him, ³⁷  but you must fear your God and your brother must live ³⁸  with you.

Imamat 26:4

26:4 I will give you your rains in their time so that ³⁹  the land will give its yield and the trees of the field will produce their fruit. ⁴⁰ 

[3:3]  ¹ tn Heb “Then he”; the referent (the person presenting the offering) has been specified in the translation for clarity (cf. the note on Lev 1:5).

[3:3]  ² tn Heb “and all the fat on the entrails.” The fat layer that covers the entrails as a whole (i.e., “that covers the entrails”) is different from the fat that surrounds and adheres to the various organs (“on the entrails,” i.e., surrounding them; J. Milgrom, Leviticus [AB], 1:205-7).

[3:5]  ³ tn Or “on the fire – [it is] a gift of a soothing aroma to the Lord” (see Lev 1:13b, 17b, and the note on 1:9b).

[3:14]  ⁴ sn See the note on this phrase in 3:3.

[6:17]  ⁵ tn Heb “It must not be baked leavened” (cf. Lev 2:11). The noun “leaven” is traditional in English versions (cf. KJV, ASV, NASB, NRSV), but “yeast” is more commonly used today.

[6:17]  ⁶ tn Heb “holiness of holinesses [or holy of holies] it is”; cf. NAB “most sacred.”

[6:22]  ⁷ tn Heb “And the anointed priest under him.”

[7:7]  ⁸ tn Heb “like the sin offering like the guilt offering, one law to them.”

[7:30]  ⁹ tn Heb “on the breast.”

[7:30]  ¹⁰ 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.

[7:35]  ¹¹ tn Heb “the day he”; the referent (Moses) has been specified in the translation for clarity.

[7:35]  ¹² tn Heb “in the day of he presented them to serve as priests to the Lord.” The grammar here is relatively unusual. First, the verb “presented” appears to be in the perfect rather than the infinitive (but see GKC 531), the latter being normal in such temporal expressions. Second, the active verb form appears to be used as a passive plural (“they were presented”). However, if it is translated active and singular then Moses would be the subject: “on the day he [Moses] offered them [Aaron and his sons].”

[8:33]  ¹³ tn Heb “because seven days he shall fill your hands”; KJV “for seven days shall he consecrate you”; CEV “ends seven days from now.”

[8:33]  sn It is apparent that the term for “ordination offering” (מִלֻּאִים, millu’im; cf. Lev 7:37 and the note there) is closely related to the expression “he shall fill (Piel מִלֵּא, mille’) your hands” in this verse. Some derive the terminology from the procedure in Lev 8:27-28, but the term for “hands” there is actually “palms.” It seems more likely that it derives from the notion of putting the priestly responsibilities (or possibly its associated prebends) under their control (i.e., “filling their hands” with authority; see J. Milgrom, Leviticus [AB], 1:538-39). The command “to keep the charge of the Lord” in v. 35 and the expression “by the hand of Moses” (i.e., under the authoritative hand of Moses, v. 36) may also support this interpretation.

[11:27]  ¹⁴ tn Heb “the one walking on four.” Compare Lev 11:20-23.

[13:5]  ¹⁵ tn Heb “and behold” (so KJV, ASV).

[13:5]  ¹⁶ tn Heb “the infection has stood in his eyes”; ASV “if in his eyes the plague be at a stay.”

[13:5]  ¹⁷ tn Although there is no expressed “and” at the beginning of this clause, there is in the corresponding clause of v. 6, so it should be assumed here as well.

[13:5]  ¹⁸ tn Heb “a second seven days.”

[13:7]  ¹⁹ tn Heb “And if spreading [infinitive absolute] it spreads [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.

[13:27]  ²⁰ tn Heb “is indeed spreading.”

[13:27]  ²¹ tn For the rendering “diseased infection” see the note on v. 2 above.

[13:37]  ²² tn Heb “and if in his eyes the infection has stood.”

[13:37]  ²³ tn This is the declarative Piel of the verb טָהֵר (taher, cf. the note on v. 6 above).

[14:4]  ²⁴ tn The term rendered here “crimson fabric” consists of two Hebrew words and means literally, “crimson of worm” (in this order only in Lev 14:4, 6, 49, 51, 52 and Num 19:6; for the more common reverse order, “worm of crimson,” see, e.g., the colored fabrics used in making the tabernacle, Exod 25:4, etc.). This particular “worm” is an insect that lives on the leaves of palm trees, the eggs of which are the source for a “crimson” dye used to color various kinds of cloth (B. A. Levine, Leviticus [JPSTC], 86). That a kind of dyed “fabric” is intended, not just the dye substance itself, is made certain by the dipping of it along with the other ritual materials listed here into the blood and water mixture for sprinkling on the person being cleansed (Lev 14:6; cf. also the burning of it in the fire of the red heifer in Num 19:6). Both the reddish color of cedar wood and the crimson colored fabric seem to correspond to the color of blood and may, therefore, symbolize either “life,” which is in the blood, or the use of blood to “make atonement” (see, e.g., Gen 9:4 and Lev 17:11). See further the note on v. 7 below.

[14:4]  ²⁵ sn Twigs of hyssop (probably one or several species of marjoram thymus), a spice and herb plant that grows out of walls in Palestine (see 1 Kgs 4:33 [5:13 HT], HALOT 27 s.v. אֵזוֹב, and J. E. Hartley, Leviticus [WBC], 195), were particularly leafy and therefore especially useful for sprinkling the purifying liquid (cf. vv. 5-7). Many of the details of the ritual procedure are obscure. It has been proposed, for example, that the “cedar wood” was a stick to which the hyssop was bound with the crimson material to make a sort of sprinkling instrument (Hartley, 195). In light of the burning of these three materials as part of the preparation of the ashes of the red heifer in Num 19:5-6, however, this seems unlikely.

[14:4]  ²⁶ tn The MT reads literally, “And the priest shall command and he shall take.” Clearly, the second verb (“and he shall take”) contains the thrust of the priest’s command, which suggests the translation “that he take” (cf. also v. 5a). Since the priest issues the command here, he cannot be the subject of the second verb because he cannot be commanding himself to “take” up these ritual materials. Moreover, since the ritual is being performed “for the one being cleansed,” the antecedent of the pronoun “he” cannot refer to him. The LXX, Smr, and Syriac versions have the third person plural here and in v. 5a, which corresponds to other combinations with the verb וְצִוָּה (vÿtsivvah) “and he (the priest) shall command” in this context (see Lev 13:54; 14:36, 40). This suggests an impersonal (i.e., “someone shall take” and “someone shall slaughter,” respectively) or perhaps even passive rendering of the verbs in 14:4, 5 (i.e., “there shall be taken” and “there shall be slaughtered,” respectively). The latter option has been chosen here.

[14:4]  ²⁷ tn Heb “the one cleansing himself” (i.e., Hitpael participle of טָהֵר, taher, “to be clean”).

[14:44]  ²⁸ tn Heb “and behold” (so KJV, ASV); NASB “If he sees that the mark has indeed spread.”

[14:48]  ²⁹ tn Heb “And if the priest entering [infinitive absolute] enters [finite verb]” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.

[14:48]  ³⁰ tn Heb “and behold” (so KJV, ASV); NASB “and the mark has not indeed spread.”

[21:6]  ³¹ sn Regarding “profane,” see the note on Lev 10:10 above.

[21:6]  ³² sn Regarding the Hebrew term for “gifts,” see the note on Lev 1:9 above (cf. also 3:11 and 16 in combination with the word for “food” that follows in the next phrase here).

[21:6]  ³³ tc Smr and all early versions have the plural adjective “holy” rather than the MT singular noun “holiness.”

[21:8]  ³⁴ tn The three previous second person references in this verse are all singular, but this reference is plural. By adding “all” this grammatical distinction is preserved in the translation.

[21:21]  ³⁵ tn Or “shall approach” (see HALOT 670 s.v. נגשׁ).

[23:20]  ³⁶ 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).

[25:36]  ³⁷ tn The meaning of the terms rendered “interest” and “profit” is much debated (see the summaries in P. J. Budd, Leviticus [NCBC], 354-55 and B. A. Levine, Leviticus [JPSTC], 178). Verse 37, however, suggests that the first refers to a percentage of money and the second percentage of produce (see J. E. Hartley, Leviticus [WBC], 421).

[25:36]  ³⁸ tn In form the Hebrew term וְחֵי (vÿkhey, “shall live”) is the construct plural noun (i.e., “the life of”), but here it is used as the finite verb (cf. v. 35 and GKC 218 §76.i).

[26:4]  ³⁹ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[26:4]  ⁴⁰ tn Heb “the tree of the field will give its fruit.” As a collective singular this has been translated as plural.