Imamat 9:4

9:4 and an ox and a ram for peace offerings to sacrifice before the Lord, and a grain offering mixed with olive oil, for today the Lord is going to appear ¹  to you.’”

Imamat 10:14-15

10:14 Also, the breast of the wave offering and the thigh of the contribution offering you must eat in a ceremonially ²  clean place, you and your sons and daughters with you, for they have been given as your allotted portion and the allotted portion of your sons from the peace offering sacrifices of the Israelites. ³  10:15 The thigh of the contribution offering and the breast of the wave offering they must bring in addition to the gifts of the fat parts to wave them as a wave offering before the Lord, and it will belong to you and your sons with you for a perpetual statute just as the Lord has commanded.”

Imamat 10:19

10:19 But Aaron spoke to Moses, “See here! ⁴  Just today they presented their sin offering and their burnt offering before the Lord and such things as these have happened to me! If I had eaten a sin offering today would the Lord have been pleased?” ⁵ 

Imamat 13:20-21

13:20 The priest will then examine it, ⁶  and if ⁷  it appears to be deeper than the skin ⁸  and its hair has turned white, then the priest is to pronounce the person unclean. ⁹  It is a diseased infection that has broken out in the boil. ¹⁰  13:21 If, however, ¹¹  the priest examines it, and ¹²  there is no white hair in it, it is not deeper than the skin, and it has faded, then the priest is to quarantine him for seven days. ¹³ 

Imamat 13:26

13:26 If, however, ¹⁴  the priest examines it and ¹⁵  there is no white hair in the bright spot, it is not deeper than the skin, ¹⁶  and it has faded, then the priest is to quarantine him for seven days. ¹⁷ 

Imamat 13:31

13:31 But if the priest examines the scall infection and it does not appear to be deeper than the skin, ¹⁸  and there is no black hair in it, then the priest is to quarantine the person with the scall infection for seven days. ¹⁹ 

Imamat 14:9

14:9 When the seventh day comes ²⁰  he must shave all his hair – his head, his beard, his eyebrows, all his hair – and he must wash his clothes, bathe his body in water, and so be clean. ²¹ 

Imamat 14:28

14:28 Then the priest is to put some of the olive oil that is in his hand ²²  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 place of the blood of the guilt offering,

Imamat 17:14

17:14 for the life of all flesh is its blood. ²³  So I have said to the Israelites: You must not eat the blood of any living thing ²⁴  because the life of every living thing is its blood – all who eat it will be cut off. ²⁵ 

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 ²⁶  from the gifts of the Lord.”

Imamat 26:6

26:6 I will grant peace in the land so that ²⁷  you will lie down to sleep without anyone terrifying you. ²⁸  I will remove harmful animals ²⁹  from the land, and no sword of war ³⁰  will pass through your land.

[9:4]  ¹ tn The verb is either a prophetic perfect (“will appear to you”) as in the MT (cf. IBHS §30.5.1.e; so many English versions), or a futurum instans participle (“is going to appear to you”) as in the LXX and several other versions (see the BHS footnote; cf. IBHS 627 §37.6f). In either case, the point is that Moses was anticipating that the Lord would indeed appear to them on this day (cf. vv. 6, 22-24).

[10:14]  ² tn The word “ceremonially” has been supplied in the translation to clarify that the cleanness of the place specified is ritual or ceremonial in nature.

[10:14]  ³ sn Cf. Lev 7:14, 28-34 for these regulations.

[10:19]  ⁴ tn Or “Behold!” (so KJV, ASV, NASB); NRSV “See.”

[10:19]  ⁵ tn Heb “today they presented their sin offering and their burnt offering before the Lord, and like these things have happened to me, and (if) I had eaten sin offering today would it be good in the eyes of the Lord?” The idiom “would it be good in the eyes of [the Lord]” has been translated “would [the Lord] have been pleased.” Cf. NRSV “would it have been agreeable to the Lord?”; CEV, NLT “Would the Lord have approved?”

[13:20]  ⁶ 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]  ⁷ tn Heb “and behold.”

[13:20]  ⁸ 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]  ⁹ tn The declarative Piel of the verb טָמֵא (tame’, cf. the note on v. 3 above).

[13:20]  ¹⁰ 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.

[13:21]  ¹¹ tn Heb “and if.”

[13:21]  ¹² tn Heb “and behold” (so KJV, ASV, NASB).

[13:21]  ¹³ tn Heb “and the priest will shut him up seven days.”

[13:26]  ¹⁴ tn Heb “and if.”

[13:26]  ¹⁵ tn Heb “and behold” (so KJV, ASV); NASB “and indeed.”

[13:26]  ¹⁶ tn Heb “and low it is not ‘from’ (comparative מִן, min, “lower than”) the skin.” See the note on v. 20 above. Cf. TEV “not deeper than the surrounding skin.”

[13:26]  ¹⁷ tn Heb “and the priest will shut him up seven days.”

[13:31]  ¹⁸ tn Heb “and behold there is not its appearance deep ‘from’ (comparative מִן, min, meaning “deeper than”) the skin.”

[13:31]  ¹⁹ tn Heb “and the priest will shut up the infection of the scall seven days.”

[14:9]  ²⁰ tn Heb “And it shall be on the seventh day.”

[14:9]  ²¹ tn Heb “and he shall be clean” (see the note on v. 8).

[14:28]  ²² tn Heb “on his hand.”

[17:14]  ²³ tn Heb “for the life/soul (נֶפֶשׁ, nefesh) of all flesh, its blood in its life/soul (נֶפֶשׁ) it is.” The LXX, Syriac, and Vulgate leave out “in its life/soul,” which would naturally yield “for the life of all flesh, its blood it is” (see J. E. Hartley, Leviticus [WBC], 261, 263). The present translation is something of an oversimplification, but the meaning is basically the same in any case. Cf. NRSV “For the life of every creature – its blood is its life.”

[17:14]  ²⁴ tn Heb “of all flesh” (also later in this verse). See the note on “every living thing” in v. 11.

[17:14]  ²⁵ tn For remarks on the “cut off” penalty see the note on v. 4 above.

[24:9]  ²⁶ tn Or “a perpetual regulation”; NRSV “a perpetual due.”

[26:6]  ²⁷ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[26:6]  ²⁸ tn Heb “and there will be no one who terrifies.” The words “to sleep” have been supplied in the translation for clarity.

[26:6]  ²⁹ tn Heb “harmful animal,” singular, but taken here as a collective plural (so almost all English versions).

[26:6]  ³⁰ tn Heb “no sword”; the words “of war” are supplied in the translation to indicate what the metaphor of the sword represents.