Imamat 6:13

6:13 A continual fire must be kept burning on the altar. It must not be extinguished.

Imamat 7:1

The Guilt Offering

7:1 “‘This is the law of the guilt offering. It is most holy.

Imamat 9:2

9:2 and said to Aaron, “Take for yourself a bull calf for a sin offering and a ram for a burnt offering, both flawless, and present them before the Lord.

Imamat 11:11

11:11 Since they are detestable to you, you must not eat their meat and their carcass you must detest.

Imamat 12:8

12:8 If she cannot afford a sheep, ¹  then she must take two turtledoves or two young pigeons, ²  one for a burnt offering and one for a sin offering, and the priest is to make atonement on her behalf, and she will be clean.’” ³ 

Imamat 13:14

13:14 But whenever raw flesh appears in it ⁴  he will be unclean,

Imamat 13:20

13:20 The priest will then examine it, ⁵  and if ⁶  it appears to be deeper than the skin ⁷  and its hair has turned white, then the priest is to pronounce the person unclean. ⁸  It is a diseased infection that has broken out in the boil. ⁹ 

Imamat 13:34

13:34 The priest must then examine the scall on the seventh day, and if ¹⁰  the scall has not spread on the skin and it does not appear to be deeper than the skin, ¹¹  then the priest is to pronounce him clean. ¹²  So he is to wash his clothes and be clean.

Imamat 13:38

Bright White Spots on the Skin

13:38 “When a man or a woman has bright spots – white bright spots – on the skin of their body,

Imamat 13:41

13:41 If his head is bare on the forehead ¹³  so that he is balding in front, ¹⁴  he is clean.

Imamat 14:33

Purification of Disease-Infected Houses

14:33 The Lord spoke to Moses and Aaron:

Imamat 18:8

18:8 You must not have sexual intercourse with your father’s wife; she is your father’s nakedness. ¹⁵ 

Imamat 19:33

19:33 When a foreigner resides ¹⁶  with you in your land, you must not oppress him.

Imamat 21:16

Rules for the Priesthood

21:16 The Lord spoke to Moses:

Imamat 22:17

Regulations for Offering Votive and Freewill Offerings

22:17 The Lord spoke to Moses:

Imamat 22:21

22:21 If a man presents a peace offering sacrifice to the Lord for a special votive offering ¹⁷  or for a freewill offering from the herd or the flock, it must be flawless to be acceptable; ¹⁸  it must have no flaw. ¹⁹ 

Imamat 23:14

23:14 You must not eat bread, roasted grain, or fresh grain until this very day, ²⁰  until you bring the offering of your God. This is a perpetual statute throughout your generations ²¹  in all the places where you live.

Imamat 23:33

The Festival of Booths

23:33 The Lord spoke to Moses:

Imamat 24:1

Regulations for the Lampstand and Table of Bread

24:1 The Lord spoke to Moses:

Imamat 24:13

24:13 Then the Lord spoke to Moses:

Imamat 25:43

25:43 You must not rule over him harshly, ²²  but you must fear your God.

Imamat 26:29

26:29 You will eat the flesh of your sons and the flesh of your daughters. ²³ 

[12:8]  ¹ tn Heb “If her hand cannot find the sufficiency of a sheep.” Many English versions render this as “lamb.”

[12:8]  ² tn Heb “from the sons of the pigeon,” referring either to “young pigeons” or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168, with J. E. Hartley, Leviticus [WBC], 14; cf. Lev 1:14 and esp. 5:7-10).

[12:8]  ³ tn Or “she will be[come] pure.”

[13:14]  ⁴ tn Heb “and in the day of there appears in it living flesh.” Some English versions render this as “open sores” (cf. NCV, TEV, NLT).

[13:20]  ⁵ tn Heb “and the priest shall see.” The pronoun “it” is unexpressed, but it should be assumed and it refers to the infection (cf. the note on v. 8 above).

[13:20]  ⁶ tn Heb “and behold.”

[13:20]  ⁷ tn Heb “and behold its appearance is low (שָׁפָל, shafal) ‘from’ (comparative מִן, min, “lower than”) the skin.” Compare “deeper” in v. 3 above where, however, a different word is used (עָמֹק, ’amoq), and see the note on “swelling” in v. 1 above (cf. J. E. Hartley, Leviticus [WBC], 192; note that, contrary to the MT, Tg. Onq. has עָמֹק in this verse as well as v. 4). The alternation of these two terms (i.e., “deeper” and “lower”) in vv. 25-26 below shows that they both refer to the same phenomenon. Some have argued that “this sore was lower than the surrounding skin” (J. Milgrom, Leviticus [AB], 1:773, 788), in which case “swelling” would be an inappropriate translation of שְׂאֵת (sÿ’et) in v. 19. It seems unlikely, however, that the surface of a “boil” would sink below the surface of the surrounding skin. The infectious pus etc. that makes up a boil normally causes swelling.

[13:20]  ⁸ tn The declarative Piel of the verb טָמֵא (tame’, cf. the note on v. 3 above).

[13:20]  ⁹ tn Heb “It is an infection of disease. In the boil it has broken out.” For the rendering “diseased infection” see the note on v. 2 above.

[13:34]  ¹⁰ tn Heb “and behold” (so KJV, ASV).

[13:34]  ¹¹ tn Heb “and its appearance is not deep ‘from’ (comparative מִן, min, meaning “deeper than”) the skin.”

[13:34]  ¹² tn This is the declarative Piel of the verb טָהֵר (taher, cf. the note on v. 6 above).

[13:41]  ¹³ tn Heb “And if from the front edge of his face, his head is rubbed bare.” See the note on v. 40 above.

[13:41]  ¹⁴ tn The rendering “balding in front” corresponds to the location of the bareness at the beginning of the verse.

[18:8]  ¹⁵ tn Heb “the nakedness of your father she is.” See the note on v. 7 above. This law refers to another wife of the man’s father, who is not that man’s mother. The laws in the Pentateuch sometimes assume the possibility that a man may have more than one wife (cf., e.g., Deut 21:15-17).

[19:33]  ¹⁶ tn Heb “And when a sojourner sojourns.”

[22:21]  ¹⁷ tn The meaning of the expression לְפַלֵּא־נֶדֶר (lÿfalle’-neder) rendered here “for a special votive offering” is much debated. Some take it as an expression for fulfilling a vow, “to fulfill a vow” (e.g., HALOT 927-28 s.v. פלא piel and NASB; cf. NAB, NRSV “in fulfillment of a vow”) or, alternatively, “to make a vow” or “for making a vow” (HALOT 928 s.v. פלא piel [II פלא]). Perhaps it refers to the making a special vow, from the verb פָלַא (pala’, “to be wonderful, to be remarkable”); cf. J. Milgrom, Numbers (JPSTC), 44. B. A. Levine, Leviticus (JPSTC), 151 and 193, suggests that this is a special term for “setting aside a votive offering” (related to פָלָה [palah, “to set aside”]). In general, the point of the expression seems to be that this sacrifice arises as a special gift to God out of special circumstances in the life of the worshiper.

[22:21]  ¹⁸ tn Heb “for acceptance”; NAB “if it is to find acceptance.”

[22:21]  ¹⁹ tn Heb “all/any flaw shall not be in it.”

[23:14]  ²⁰ tn Heb “until the bone of this day.”

[23:14]  ²¹ tn Heb “for your generations.”

[25:43]  ²² tn Heb “You shall not rule in him in violence”; cf. NASB “with severity”; NIV “ruthlessly.”

[26:29]  ²³ tn Heb “and the flesh of your daughters you will eat.” The phrase “you will eat” has not been repeated in the translation for stylistic reasons.