Imamat 8:4-5

8:4 So Moses did just as the Lord commanded him, and the congregation assembled at the entrance of the Meeting Tent. 8:5 Then Moses said to the congregation: “This is what the Lord has commanded to be done.”

Imamat 10:11

10:11 and to teach the Israelites all the statutes that the Lord has spoken to them through ¹  Moses.”

Imamat 13:1

Infections on the Skin

13:1 The Lord spoke to Moses and Aaron:

Imamat 16:9

16:9 Aaron must then present the goat which has been designated by lot for the Lord, ²  and he is to make it a sin offering,

Imamat 18:6

Laws of Sexual Relations

18:6 “‘No man is to approach any close relative ³  to have sexual intercourse with her. ⁴  I am the Lord. ⁵ 

Imamat 18:22

18:22 You must not have sexual intercourse with a male as one has sexual intercourse with a woman; ⁶  it is a detestable act. ⁷ 

Imamat 19:5

Eating the Peace Offering

19:5 “‘When you sacrifice a peace offering sacrifice to the Lord, you must sacrifice it so that it is accepted for you. ⁸ 

Imamat 19:24

19:24 In the fourth year all its fruit will be holy, praise offerings ⁹  to the Lord.

Imamat 19:30

Purity, Honor, Respect, and Honesty

19:30 “‘You must keep my Sabbaths and fear my sanctuary. I am the Lord.

Imamat 20:8

20:8 You must be sure to obey my statutes. ¹⁰  I am the Lord who sanctifies you.

Imamat 22:15

22:15 They ¹¹  must not profane the holy offerings which the Israelites contribute ¹²  to the Lord, ¹³ 

Imamat 22:26

22:26 The Lord spoke to Moses:

Imamat 23:4

The Festival of Passover and Unleavened Bread

23:4 “‘These are the Lord’s appointed times, holy assemblies, which you must proclaim at their appointed time.

Imamat 23:23

The Festival of Horn Blasts

23:23 The Lord spoke to Moses:

Imamat 23:25

23:25 You must not do any regular work, but ¹⁴  you must present a gift to the Lord.’”

Imamat 23:44

23:44 So Moses spoke to the Israelites about the appointed times of the Lord. ¹⁵ 

Imamat 24:12

24:12 So they placed him in custody until they were able ¹⁶  to make a clear legal decision for themselves based on words from the mouth of the Lord. ¹⁷ 

Imamat 25:1

Regulations for the Sabbatical Year

25:1 The Lord spoke to Moses at Mount Sinai:

Imamat 27:1

Redemption of Vowed People

27:1 The Lord spoke to Moses:

Imamat 27:22

27:22 “‘If he consecrates to the Lord a field he has purchased, ¹⁸  which is not part of his own landed property,

Imamat 27:34

Final Colophon

27:34 These are the commandments which the Lord commanded Moses to tell the Israelites ¹⁹  at Mount Sinai.

[10:11]  ¹ tn Heb “by the hand of” (so KJV).

[16:9]  ² tn Heb “which the lot has gone up on it for the Lord.”

[18:6]  ³ tn Heb “Man, man shall not draw near to any flesh (שְׁאֵר, shÿ’er) of his body/flesh (בָּשָׂר, basar).” The repetition of the word “man” is distributive, meaning “any (or “every”) man” (GKC 395-96 §123.c; cf. Lev 15:2). The two words for “flesh” are combined to refer to emphasize the physical familial relatedness (see J. E. Hartley, Leviticus [WBC], 282, and B. A. Levine, Leviticus [JPSTC], 119).

[18:6]  ⁴ tn Heb “to uncover [her] nakedness” (cf. KJV, ASV, NASB, NRSV), which is clearly euphemistic for sexual intercourse (see J. E. Hartley, Leviticus [WBC], 282, and B. A. Levine, Leviticus [JPSTC], 119). This expression occurs a number of times in the following context and is generally translated “have sexual intercourse with [someone],” although in the case of the father mentioned in the following verse the expression may be connected to the shame or disgrace that would belong to the father whose wife’s sexuality is violated by his son. See the note on the word “mother” in v. 7.

[18:6]  ⁵ sn The general statement prohibiting sexual intercourse between close relatives serves as an opening summary statement for the following section, which gives details concerning which degrees of relationship are specifically forbidden.

[18:22]  ⁶ tn Heb “And with a male you shall not lay [as the] lyings of a woman” (see B. A. Levine, Leviticus [JPSTC], 123). The specific reference here is to homosexual intercourse between males.

[18:22]  ⁷ tn The Hebrew term תּוֹעֵבָה (to’evah, rendered “detestable act”) refers to the repugnant practices of foreigners, whether from the viewpoint of other peoples toward the Hebrews (e.g., Gen 43:32; 46:34; Exod 8:26) or of the Lord toward other peoples (see esp. Lev 18:26-27, 29-30). It can also designate, as here, detestable acts that might be perpetrated by the native peoples (it is used again in reference to homosexuality in Lev 20:13; cf. also its use for unclean food, Deut 14:3; idol worship, Isa 41:24; remarriage to a former wife who has been married to someone else in between, Deut 24:4).

[19:5]  ⁸ tn Heb “for your acceptance”; cf. NIV, NLT “it will be accepted on your behalf.”

[19:24]  ⁹ tn See B. A. Levine, Leviticus (JPSTC), 132, where the translation reads “set aside for jubilation”; a special celebration before the Lord.

[20:8]  ¹⁰ tn Heb “And you shall keep my statutes and you shall do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 22:31, etc.).

[22:15]  ¹¹ tn Contextually, “They” could refer either to the people (v. 14a; cf. NRSV “No one”) or the priests (v. 14b; cf. NIV “The priests”), but the latter seems more likely (see J. E. Hartley, Leviticus [WBC], 356, and B. A. Levine, Leviticus [JPSTC], 150). The priests were responsible to see that the portions of the offerings that were to be consumed by the priests as prebends did not become accessible to the people. Mistakes in this matter (cf. v. 14) would bring “guilt” on the people, requiring punishment (v. 16).

[22:15]  ¹² tn The Hebrew verb הֵרִים (herim, rendered “contribute” here) is commonly used for setting aside portions of an offering (see, e.g., Lev 4:8-10 and R. E. Averbeck, NIDOTTE 4:335-36).

[22:15]  ¹³ tn Heb “the holy offerings of the sons of Israel which they contribute to the Lord.” The subject “they” here refers to the Israelites (“the sons of Israel”) which is the most immediate antecedent. To make this clear, the present translation has “the holy offerings which the Israelites contribute to the Lord.”

[23:25]  ¹⁴ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have adversative force here (cf. KJV, NASB, NIV).

[23:44]  ¹⁵ sn E. S. Gerstenberger (Leviticus [OTL], 352) takes v. 44 to be an introduction to another set of festival regulations, perhaps something like those found in Exod 23:14-17. For others this verse reemphasizes the Mosaic authority of the preceding festival regulations (e.g., J. E. Hartley, Leviticus [WBC], 390).

[24:12]  ¹⁶ tn The words “until they were able” are not in the Hebrew text, but are implied.

[24:12]  ¹⁷ tn The Hebrew here is awkward. A literal reading would be something like the following: “And they placed him in custody to give a clear decision [HALOT 976 s.v. פרשׁ qal] for themselves on the mouth of the Lord.” In any case, they were apparently waiting for a direct word from the Lord regarding this matter (see vv. 13ff).

[27:22]  ¹⁸ tn Heb “his field of purchase,” which is to be distinguished from his own ancestral “landed property” (cf. v. 16 above).

[27:34]  ¹⁹ tn Most of the commentaries and English versions translate, “which the Lord commanded Moses for the children of Israel.” The preposition אֶל (’el), however, does not usually mean “for.” In this book it is commonly used when the Lord commands Moses “to speak [un]to” a person or group of persons (see, e.g., Lev 1:2; 4:2, etc.). The translation “to tell” here reflects this pattern in the book of Leviticus.