Imamat 6:9

6:9 “Command Aaron and his sons, ‘This is the law of the burnt offering. The burnt offering is to remain on the hearth ¹  on the altar all night until morning, and the fire of the altar must be kept burning on it. ² 

Imamat 6:12

6:12 but the fire which is on the altar must be kept burning on it. ³  It must not be extinguished. So the priest must kindle wood on it morning by morning, and he must arrange the burnt offering on it and offer the fat of the peace offering up in smoke on it.

Imamat 8:7

8:7 Then he ⁴  put the tunic ⁵  on Aaron, ⁶  wrapped the sash around him, ⁷  and clothed him with the robe. ⁸  Next he put the ephod on him ⁹  and placed on him ¹⁰  the decorated band of the ephod, and fastened the ephod closely to him with the band. ¹¹ 

Imamat 13:31-32

13:31 But if the priest examines the scall infection and it does not appear to be deeper than the skin, ¹²  and there is no black hair in it, then the priest is to quarantine the person with the scall infection for seven days. ¹³  13:32 The priest must then examine the infection on the seventh day, and if ¹⁴  the scall has not spread, there is no reddish yellow hair in it, and the scall does not appear to be deeper than the skin, ¹⁵ 

Imamat 13:52

13:52 He must burn the garment or the warp or the woof, whether wool or linen, or any article of leather which has the infection in it. Because it is a malignant disease it must be burned up in the fire.

Imamat 13:57

13:57 Then if ¹⁶  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 21:23

21:23 but he must not go into the veil-canopy ¹⁷  or step forward to the altar because he has a physical flaw. Thus ¹⁸  he must not profane my holy places, for I am the Lord who sanctifies them.’”

Imamat 22:13

22:13 but if a priest’s daughter is a widow or divorced, and she has no children so that she returns to live in ¹⁹  her father’s house as in her youth, ²⁰  she may eat from her father’s food, but no lay person may eat it.

Imamat 22:21

22:21 If a man presents a peace offering sacrifice to the Lord for a special votive offering ²¹  or for a freewill offering from the herd or the flock, it must be flawless to be acceptable; ²²  it must have no flaw. ²³ 

[6:9]  ¹ tn Heb “It is the burnt offering on the hearth.”

[6:9]  ² tn Heb “in it.” In this context “in it” apparently refers to the “hearth” which was on top of the altar.

[6:12]  ³ tn Heb “in it,” apparently referring to the “hearth” which was on top of the altar (cf. the note on v. 9).

[8:7]  ⁴ sn Here Moses actually clothes Aaron (cf. v. 13 below for Aaron’s sons). Regarding the various articles of clothing see J. E. Hartley, Leviticus (WBC), 111-12 and esp. J. Milgrom, Leviticus (AB), 1:501-13.

[8:7]  ⁵ sn The term “tunic” refers to a shirt-like garment worn next to the skin and, therefore, put on first (cf. Exod 28:4, 39-40; 29:5, 8; 39:27). Traditionally this has been translated “coat” (so KJV, ASV), but that English word designates an outer garment.

[8:7]  ⁶ tn Heb “on him”; the referent (Aaron) has been specified in the translation for clarity.

[8:7]  ⁷ tn Heb “girded him with the sash” (so NASB); NCV “tied the cloth belt around him.”

[8:7]  sn The sash fastened the tunic around the waist (Exod 28:4, 39; 29:9; 39:29).

[8:7]  ⁸ sn The robe was a long shirt-like over-garment that reached down below the knees. Its hem was embroidered with pomegranates and golden bells around the bottom (Exod 28:4, 31-35; 29:5; 39:22-26).

[8:7]  ⁹ sn The ephod was an apron like garment suspended from shoulder straps. It draped over the robe and extended from the chest down to the thighs (Exod 28:4, 6-14, 25-28; 29:5; 39:2-7).

[8:7]  ¹⁰ tn Heb “girded him with.”

[8:7]  ¹¹ sn The decorated band of the ephod served as a sort of belt around Aaron’s body that would hold the ephod closely to him rather than allowing it to hang loosely across his front (Exod 28:8, 27; 29:5; 39:5, 20).

[13:31]  ¹² tn Heb “and behold there is not its appearance deep ‘from’ (comparative מִן, min, meaning “deeper than”) the skin.”

[13:31]  ¹³ tn Heb “and the priest will shut up the infection of the scall seven days.”

[13:32]  ¹⁴ tn Heb “and behold” (so KJV, ASV).

[13:32]  ¹⁵ tn Heb “and the appearance of the scall is not deep ‘from’ (comparative מִן, min, meaning “deeper than”) the skin.”

[13:57]  ¹⁶ tn Heb “And if”; NIV, NCV “But if”; NAB “If, however.”

[21:23]  ¹⁷ sn See the note on Lev 16:2 for the rendering “veil-canopy.”

[21:23]  ¹⁸ tn Heb “And.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[22:13]  ¹⁹ tn Heb “to”; the words “live in” have been supplied in the translation for clarity.

[22:13]  ²⁰ tn Heb “and seed there is not to her and she returns to the house of her father as her youth.” The mention of having “no children” appears to imply that her children, if she had any, should support her; this is made explicit by NLT’s “and has no children to support her.”

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

[22:21]  ²³ tn Heb “all/any flaw shall not be in it.”