Imamat 5:13

5:13 So the priest will make atonement ¹  on his behalf for his sin which he has committed by doing one of these things, ²  and he will be forgiven. ³  The remainder of the offering ⁴  will belong to the priest like the grain offering.’” ⁵ 

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 8:9

8:9 Finally, he set the turban ⁶  on his head and attached the gold plate, the holy diadem, ⁷  to the front of the turban just as the Lord had commanded Moses.

Imamat 10:13

10:13 You must eat it in a holy place because it is your allotted portion ⁸  and the allotted portion of your sons from the gifts ⁹  of the Lord, for this is what I have been commanded. ¹⁰ 

Imamat 13:57

13:57 Then if ¹¹  it still appears again in the garment or the warp or the woof, or in any article of leather, it is an outbreak. Whatever has the infection in it you must burn up in the fire.

Imamat 20:11

20:11 If a man has sexual intercourse with his father’s wife, he has exposed his father’s nakedness. ¹²  Both of them must be put to death; their blood guilt is on themselves. ¹³ 

Imamat 21:6-7

21:6 “‘They must be holy to their God, and they must not profane ¹⁴  the name of their God, because they are the ones who present the Lord’s gifts, ¹⁵  the food of their God. Therefore they must be holy. ¹⁶  21:7 They must not take a wife defiled by prostitution, ¹⁷  nor are they to take a wife divorced from her husband, ¹⁸  for the priest ¹⁹  is holy to his God. ²⁰ 

Imamat 25:14

25:14 If you make a sale ²¹  to your fellow citizen ²²  or buy ²³  from your fellow citizen, no one is to wrong his brother. ²⁴ 

Imamat 25:53

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

Imamat 26:1

Exhortation to Obedience

26:1 “‘You must not make for yourselves idols, ²⁸  so you must not set up for yourselves a carved image or a pillar, and you must not place a sculpted stone in your land to bow down before ²⁹  it, for I am the Lord your God.

Imamat 27:10

27:10 He must not replace or exchange it, good for bad or bad for good, and if he does indeed exchange one animal for another animal, then both the original animal ³⁰  and its substitute will be holy.

Imamat 27:23

27:23 the priest will calculate for him the amount of its conversion value until the jubilee year, and he must pay ³¹  the conversion value on that jubilee day as something that is holy to the Lord.

[5:13]  ¹ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[5:13]  ² tn Heb “from one from these,” referring to the four kinds of violations of the law delineated in Lev 5:1-4 (see the note on Lev 5:5 above and cf. Lev 4:27).

[5:13]  ³ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[5:13]  ⁴ tn Heb “and it”; the referent (the remaining portion of the offering) has been specified in the translation for clarity.

[5:13]  ⁵ tn Heb “and it shall be to the priest like the grain offering,” referring to the rest of the grain that was not offered on the altar (cf. the regulations in Lev 2:3, 10).

[8:9]  ⁶ tn Although usually thought to be a “turban” (and so translated by the majority of English versions) this object might be only a “turban-like headband” wound around the forehead area (HALOT 624 s.v. מִצְנֶפֶת).

[8:9]  sn The turban consisted of wound-up linen (cf. Exod 28:4, 37, 39; 29:6; 39:31; Lev 16:4).

[8:9]  ⁷ sn The gold plate was attached as a holy diadem to the front of the turban by means of a blue cord, and had written on it “Holy to the Lord” (Exod 28:36-37; 39:30-31). This was a particularly important article of high priestly clothing in that it served as the main emblem indicating Aaron’s acceptable representation of Israel before the Lord (Exod 28:38).

[10:13]  ⁸ tn Heb “statute” (cf. 10:9, 11); cf. KJV, NAB, NASB, NRSV “due”; NIV “share”; NLT “regular share.”

[10:13]  ⁹ tn For the rendering of the Hebrew אִשֶׁה (’isheh) as “gift” rather than “offering [made] by fire,” see the note on Lev 1:9.

[10:13]  ¹⁰ sn Cf. Lev 2:3 and 6:14-18 [6:7-11 HT] for these regulations.

[13:57]  ¹¹ tn Heb “And if”; NIV, NCV “But if”; NAB “If, however.”

[20:11]  ¹² sn See the note on Lev 18:7 above.

[20:11]  ¹³ tn See the note on v. 9 above.

[21:6]  ¹⁴ sn Regarding “profane,” see the note on Lev 10:10 above.

[21:6]  ¹⁵ 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]  ¹⁶ tc Smr and all early versions have the plural adjective “holy” rather than the MT singular noun “holiness.”

[21:7]  ¹⁷ tn Heb “A wife harlot and profaned they shall not take.” The structure of the verse (e.g., “wife” at the beginning of the two main clauses) suggests that “harlot and profaned” constitutes a hendiadys, meaning “a wife defiled by harlotry” (see the explanation in B. A. Levine, Leviticus [JPSTC], 143, as opposed to that in J. E. Hartley, Leviticus [WBC], 343, 348; cf. v. 14 below). Cf. NASB “a woman who is profaned by harlotry.”

[21:7]  ¹⁸ sn For a helpful discussion of divorce in general and as it relates to this passage see B. A. Levine, Leviticus (JPSTC), 143-44.

[21:7]  ¹⁹ tn Heb “he”; the referent (the priest) has been specified in the translation for clarity.

[21:7]  ²⁰ tn The pronoun “he” in this clause refers to the priest, not the former husband of the divorced woman.

[25:14]  ²¹ tn Heb “sell a sale.”

[25:14]  ²² tn Or “to one of your countrymen” (NIV); NASB “to your friend.”

[25:14]  ²³ 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]  ²⁴ tn Heb “do not oppress a man his brother.” Here “brother” does not refer only to a sibling, but to a fellow Israelite.

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

[25:53]  ²⁶ tn Heb “As a hired worker year in year.”

[25:53]  ²⁷ tn Heb “He”; the referent (the one who bought him) has been specified in the translation for clarity.

[26:1]  ²⁸ sn For the literature regarding the difficult etymology and meaning of the term for “idols” (אֱלִילִם, ’elilim), see the literature cited in the note on Lev 19:4. It appears to be a diminutive play on words with אֵל (’el, “god, God”) and, perhaps at the same time, recalls a common Semitic word for “worthless, weak, powerless, nothingness.” Snaith suggests a rendering of “worthless godlings.”

[26:1]  ²⁹ tn Heb “on.” The “sculpted stone” appears to be some sort of stone with images carved into (see B. A. Levine, Leviticus [JPSTC], 181, and J. E. Hartley, Leviticus [WBC], 449).

[27:10]  ³⁰ tn Heb “it and its substitute.” The referent (the original animal offered) has been specified in the translation for clarity.

[27:23]  ³¹ tn Heb “give” (so KJV, ASV, NASB, NLT).