Imamat 6:18

6:18 Every male among the sons of Aaron may eat it. It is a perpetual allotted portion ¹  throughout your generations ²  from the gifts of the Lord. Anyone who touches these gifts ³  must be holy.’” ⁴ 

Imamat 10:17

10:17 “Why did you not eat the sin offering in the sanctuary? For it is most holy and he gave it to you to bear the iniquity of the congregation, ⁵  to make atonement on their behalf before the Lord.

Imamat 13:6

13:6 The priest must then examine it again on the seventh day, ⁶  and if ⁷  the infection has faded and has not spread on the skin, then the priest is to pronounce the person clean. ⁸  It is a scab, ⁹  so he must wash his clothes ¹⁰  and be clean.

Imamat 13:51

13:51 He must then examine the infection on the seventh day. If the infection has spread in the garment, or in the warp, or in the woof, or in the leather – whatever the article into which the leather was made ¹¹  – the infection is a malignant disease. It is unclean.

Imamat 13:55

13:55 The priest must then examine it after the infection has been washed out, and if ¹²  the infection has not changed its appearance ¹³  even though the infection has not spread, it is unclean. You must burn it up in the fire. It is a fungus, whether on the back side or front side of the article. ¹⁴ 

Imamat 14:13

14:13 He must then slaughter ¹⁵  the male lamb in the place where ¹⁶  the sin offering ¹⁷  and the burnt offering ¹⁸  are slaughtered, ¹⁹  in the sanctuary, because, like the sin offering, the guilt offering belongs to the priest; ²⁰  it is most holy.

Imamat 14:17

14:17 The priest will then put some of the rest of the olive oil that is in his hand ²¹  on the right earlobe of the one being cleansed, on the thumb of his right hand, and on the big toe of his right foot, on the blood of the guilt offering,

Imamat 24:9

24:9 It will belong to Aaron and his sons, and they must eat it in a holy place because it is most holy to him, a perpetual allotted portion ²²  from the gifts of the Lord.”

Imamat 26:43

26:43 The land will be abandoned by them ²³  in order that it may make up for ²⁴  its Sabbaths while it is made desolate ²⁵  without them, ²⁶  and they will make up for their iniquity because ²⁷  they have rejected my regulations and have abhorred ²⁸  my statutes.

Imamat 27:8

27:8 If he is too poor to pay the conversion value, he must stand the person before the priest and the priest will establish his conversion value; ²⁹  according to what the man who made the vow can afford, ³⁰  the priest will establish his conversion value.

Imamat 27:28

Things Permanently Dedicated to the Lord

27:28 “‘Surely anything which a man permanently dedicates to the Lord ³¹  from all that belongs to him, whether from people, animals, or his landed property, must be neither sold nor redeemed; anything permanently dedicated is most holy to the Lord.

[6:18]  ¹ tn Or “a perpetual regulation”; cf. NASB “a permanent ordinance”; NRSV “as their perpetual due.”

[6:18]  ² tn Heb “for your generations”; cf. NIV “for the generations to come.”

[6:18]  ³ tn Heb “touches them”; the referent has been specified in the translation for clarity. In this context “them” must refer to the “gifts” of the Lord.

[6:18]  ⁴ tn Or “anyone/anything that touches them shall become holy” (J. Milgrom, Leviticus [AB], 1:443-56). The question is whether this refers to the contagious nature of holy objects (cf. NAB, NASB, NIV, NRSV, NLT) or whether it simply sets forth a demand that anyone who touches the holy gifts of the Lord must be a holy person (cf. CEV). See R. E. Averbeck, NIDOTTE 2:900-902.

[10:17]  ⁵ sn This translation is quite literal. On the surface it appears to mean that the priests would “bear the iniquity” of the congregation by the act of eating the sin offering (so J. Milgrom, Leviticus [AB], 1:622-25, 635-40). Such a notion is, however, found nowhere else in the Levitical regulations and seems unlikely (so J. E. Hartley, Leviticus [WBC], 136). A more likely interpretation is reflected in this interpretive rendering: “he gave it to you [as payment] for [your work of] bearing the iniquity of the congregation.” The previous section of the chapter deals with the prebends that the priests received for performing the ministry of the tabernacle (Lev 10:12-15). Lev 10:16-18, therefore, seems to continue the very same topic in the light of the most immediate situation (see R. E. Averbeck, NIDOTTE 2:702-4).

[13:6]  ⁶ tn That is, at the end of the second set of seven days referred to at the end of v. 5, a total of fourteen days after the first appearance before the priest.

[13:6]  ⁷ tn Heb “and behold.”

[13:6]  ⁸ tn Heb “he shall make him clean.” The verb is the Piel of טָהֵר (taher, “to be clean”). Here it is a so-called “declarative” Piel (i.e., “to declare clean”), but it also implies that the person is put into the category of being “clean” by the pronouncement itself (J. E. Hartley, Leviticus [WBC], 176; cf. the corresponding opposite in v. 3 above).

[13:6]  ⁹ tn On the term “scab” see the note on v. 2 above. Cf. NAB “it was merely eczema”; NRSV “only an eruption”; NLT “only a temporary rash.”

[13:6]  ¹⁰ tn Heb “and he shall wash his clothes.”

[13:51]  ¹¹ tn Heb “to all which the leather was made into a handiwork.”

[13:55]  ¹² tn Heb “and behold” (so KJV, ASV).

[13:55]  ¹³ tn Heb “the infection has not changed its eye.” Smr has “its/his eyes,” as in vv. 5 and 37, but here it refers to the appearance of the article of cloth or leather, unlike vv. 5 and 37 where there is a preposition attached and it refers to the eyes of the priest.

[13:55]  ¹⁴ tn The terms “back side” and “front side” are the same as those used in v. 42 for the “back or front bald area” of a man’s head. The exact meaning of these terms when applied to articles of cloth or leather is uncertain. It could refer, for example, to the inside versus the outside of a garment, or the back versus the front side of an article of cloth or leather. See J. Milgrom, Leviticus (AB), 1:814, for various possibilities.

[14:13]  ¹⁵ tn Heb “And he shall slaughter.”

[14:13]  ¹⁶ tn Heb “in the place which.”

[14:13]  ¹⁷ sn See the note on Lev 4:3 regarding the term “sin offering.”

[14:13]  ¹⁸ sn See the note on Lev 1:3 regarding the “burnt offering.”

[14:13]  ¹⁹ tn Since the priest himself presents this offering as a wave offering (v. 12), it would seem that the offering is already in his hands and he would, therefore, be the one who slaughtered the male lamb in this instance rather than the offerer. Smr and LXX make the second verb “to slaughter” plural rather than singular, which suggests that it is to be taken as an impersonal passive (see J. Milgrom, Leviticus [AB], 1:852).

[14:13]  ²⁰ tn Heb “the guilt offering, it [is] to the Lord.” Regarding the “guilt offering,” see the note on Lev 5:15.

[14:17]  ²¹ tn Heb “on his hand.”

[24:9]  ²² tn Or “a perpetual regulation”; NRSV “a perpetual due.”

[26:43]  ²³ tn Heb “from them.” The preposition “from” refers here to the agent of the action (J. E. Hartley, Leviticus [WBC], 455).

[26:43]  ²⁴ tn The jussive form of the verb with the simple vav (ו) here calls for a translation that expresses purpose.

[26:43]  ²⁵ tn The verb is the Hophal infinitive construct with the third feminine singular suffix (GKC 182 §67.y; cf. v. 34).

[26:43]  ²⁶ tn Heb “from them.”

[26:43]  ²⁷ tn Heb “because and in because,” a double expression, which is used only here and in Ezek 13:10 (without the vav) for emphasis (GKC 492 §158.b).

[26:43]  ²⁸ tn Heb “and their soul has abhorred.”

[27:8]  ²⁹ tn Heb “and the priest shall cause him to be valued.”

[27:8]  ³⁰ tn Heb “on the mouth which the hand of the one who vowed reaches.”

[27:28]  ³¹ tn Heb “Surely, any permanently dedicated [thing] which a man shall permanently dedicate to the Lord.” The Hebrew term חֵרֶם (kherem) refers to things that are devoted permanently to the Lord (see the note on v. 21 above).