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. ¹ 

Imamat 14:11-12

14:11 and the priest who pronounces him clean will have the man who is being cleansed stand along with these offerings ²  before the Lord at the entrance of the Meeting Tent.

14:12 “The priest is to take one male lamb ³  and present it for a guilt offering ⁴  along with the log of olive oil and present them as a wave offering before the Lord. ⁵ 

Imamat 23:43

23:43 so that your future generations may know that I made the Israelites live in temporary shelters when I brought them out from the land of Egypt. I am the Lord your God.’”

Imamat 25:35

Debt and Slave Regulations

25:35 “‘If your brother ⁶  becomes impoverished and is indebted to you, ⁷  you must support ⁸  him; he must live ⁹  with you like a foreign resident. ¹⁰ 

Imamat 26:39

Restoration through Confession and Repentance

26:39 “‘As for the ones who remain among you, they will rot away because of ¹¹  their iniquity in the lands of your enemies, and they will also rot away because of their ancestors’ ¹²  iniquities which are with them.

[3:5]  ¹ 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).

[14:11]  ² tn The MT here is awkward to translate into English. It reads literally, “and the priest who pronounces clean (Piel participle of טָהֵר, taher) shall cause to stand (Hiphil of עָמַד, ’amad) the man who is cleansing himself (Hitpael participle of טָהֵר) and them” (i.e., the offerings listed in v. 10; the referent has been specified in the translation for clarity). Alternatively, the Piel of טָהֵר could be rendered “who performs the cleansing/purification” (J. Milgrom, Leviticus [AB], 1:827), perhaps even as a technical term for one who holds the office of “purification priest” (B. A. Levine, Leviticus [JPSTC], 87). It is probably better, however, to retain the same meaning here as in v. 7 above (see the note there regarding the declarative Piel use of this verb).

[14:12]  ³ tn Heb “And the priest shall take the one lamb.”

[14:12]  ⁴ tn See the note on Lev 5:15 above. The primary purpose of the “guilt offering” (אָשָׁם, ’asham) was to “atone” (כִּפֶּר, kipper, “to make atonement,” see v. 18 below and the note on Lev 1:4) for “trespassing” on the Lord’s “holy things,” whether sacred objects or sacred people. It is, therefore, closely associated with the reconsecration of the Lord’s holy people as, for example, here and in the case of the corpse contaminated Nazirite (Num 6:11b-12). Since the nation of Israel was “a kingdom of priests and a holy nation” to the Lord (Exod 19:6; cf. the blood splashed on all the people in Exod 24:8), the skin diseased person was essentially a member of the “holy nation” who had been expelled from the community. Therefore, he or she had been desecrated and the guilt offering was essential to restoring him or her to the community. In fact, the manipulation of blood and oil in the guilt offering ritual procedure for the healed person (see vv. 14-18 below) is reminiscent of that employed for the ordination offering in the consecration of the holy Aaronic priests of the nation (Exod 29:19-21; Lev 8:22-30).

[14:12]  ⁵ tn Heb “wave them [as] a wave offering before the Lord” (NAB similar). See the note on Lev 7:30 and the literature cited there. Other possible translations include “elevate them [as] an elevation offering before the Lord” (cf. NRSV) or “present them [as] a presentation offering before the Lord.” To be sure, the actual physical “waving” of a male lamb seems unlikely, but some waving gesture may have been performed in the presentation of the offering (cf. also the “waving” of the Levites as a “wave offering” in Num 8:11, etc.).

[25:35]  ⁶ tn It is not clear to whom this refers. It is probably broader than “sibling” (cf. NRSV “any of your kin”; NLT “any of your Israelite relatives”) but some English versions take it to mean “fellow Israelite” (so TEV; cf. NAB, NIV “countrymen”) and others are ambiguous (cf. CEV “any of your people”).

[25:35]  ⁷ tn Heb “and his hand slips with you.”

[25:35]  ⁸ tn Heb “strengthen”; NASB “sustain.”

[25:35]  ⁹ tn The form וָחַי (vakhay, “and shall live”) looks like the adjective “living,” but the MT form is simply the same verb written as a double ayin verb (see HALOT 309 s.v. חיה qal, and GKC 218 §76.i; cf. Lev 18:5).

[25:35]  ¹⁰ tn Heb “a foreigner and resident,” which is probably to be combined (see B. A. Levine, Leviticus [JPSTC], 170-71).

[26:39]  ¹¹ tn Heb “in” (so KJV, ASV; also later in this verse).

[26:39]  ¹² tn Heb “fathers’” (also in the following verse).