Leviticus 1:2

1:2 “Speak to the Israelites and tell them, ‘When ¹  someone ²  among you presents an offering ³  to the Lord, ⁴  you ⁵  must present your offering from the domesticated animals, either from the herd or from the flock. ⁶ 

Leviticus 2:13

2:13 Moreover, you must season every one of your grain offerings with salt; you must not allow the salt of the covenant of your God to be missing from your grain offering ⁷  – on every one of your grain offerings you must present salt.

Leviticus 5:1

Additional Sin Offering Regulations

5:1 “‘When a person sins ⁸  in that he hears a public curse against one who fails to testify ⁹  and he is a witness (he either saw or knew what had happened ¹⁰ ) and he does not make it known, ¹¹  then he will bear his punishment for iniquity. ¹² 

Leviticus 5:3

5:3 or when he touches human uncleanness with regard to anything by which he can become unclean, ¹³  even if he did not realize it, but he himself has later come to know it and is guilty;

Leviticus 7:24

7:24 Moreover, the fat of an animal that has died of natural causes ¹⁴  and the fat of an animal torn by beasts may be used for any other purpose, ¹⁵  but you must certainly never eat it.

Leviticus 11:35

11:35 Anything their carcass may fall on will become unclean. An oven or small stove must be smashed to pieces; they are unclean, and they will stay unclean ¹⁶  to you.

Leviticus 11:40

11:40 One who eats from its carcass must wash his clothes and be unclean until the evening, and whoever carries its carcass must wash his clothes and be unclean until the evening.

Leviticus 15:13

Purity Regulations for Male Bodily Discharges

15:13 “‘When the man with the discharge becomes clean from his discharge he is to count off for himself seven days for his purification, and he must wash his clothes, bathe in fresh water, ¹⁷  and be clean.

Leviticus 17:10

Prohibition against Eating Blood

17:10 “‘Any man ¹⁸  from the house of Israel or from the foreigners who reside ¹⁹  in their ²⁰  midst who eats any blood, I will set my face against that person who eats the blood, and I will cut him off from the midst of his people, ²¹ 

Leviticus 19:8

19:8 and the one who eats it will bear his punishment for iniquity ²²  because he has profaned ²³  what is holy to the Lord. ²⁴  That person will be cut off from his people. ²⁵ 

Leviticus 20:13

20:13 If a man has sexual intercourse with a male as one has sexual intercourse with a woman, ²⁶  the two of them have committed an abomination. They must be put to death; their blood guilt is on themselves.

Leviticus 20:19

20:19 You must not expose the nakedness of your mother’s sister and your father’s sister, for such a person has laid bare his own close relative. ²⁷  They must bear their punishment for iniquity. ²⁸ 

Leviticus 24:10

A Case of Blaspheming the Name

24:10 Now ²⁹  an Israelite woman’s son whose father was an Egyptian went out among the Israelites, and the Israelite woman’s son and an Israelite man ³⁰  had a fight in the camp.

Leviticus 25:29

Release of Houses

25:29 “‘If a man sells a residential house in a walled city, ³¹  its right of redemption must extend ³²  until one full year from its sale; ³³  its right of redemption must extend to a full calendar year. ³⁴ 

Leviticus 25:35

Debt and Slave Regulations

25:35 “‘If your brother ³⁵  becomes impoverished and is indebted to you, ³⁶  you must support ³⁷  him; he must live ³⁸  with you like a foreign resident. ³⁹ 

Leviticus 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; ⁴⁰  according to what the man who made the vow can afford, ⁴¹  the priest will establish his conversion value.

[1:2]  ¹ tn “When” here translates the MT’s כִּי (ki, “if, when”), which regularly introduces main clauses in legislative contexts (see, e.g., Lev 2:1, 4; 4:2, etc.) in contrast to אִם (’im, “if”), which usually introduces subordinate sections (see, e.g., Lev 1:3, 10, 14; 2:5, 7, 14; 4:3, 13, etc.; cf. כִּי in Exod 21:2 and 7 as opposed to אִם in vv. 3, 4, 5, 8, 9, 10, and 11).

[1:2]  ² tn Heb “a man, human being” (אָדָם, ’adam), which in this case refers to any person among “mankind,” male or female, since women could also bring such offerings (see, e.g., Lev 12:6-8; 15:29-30; cf. HALOT 14 s.v. I אָדָם); cf. NIV “any of you.”

[1:2]  ³ tn The verb “presents” is cognate to the noun “offering” in v. 2 and throughout the book of Leviticus (both from the root קרב [qrb]). One could translate the verb “offers,” but this becomes awkward and, in fact, inaccurate in some passages. For example, in Lev 9:9 this verb is used for the presenting or giving of the blood to Aaron so that he could offer it to the Lord. The blood is certainly not being “offered” as an offering to Aaron there.

[1:2]  ⁴ tn The whole clause reads more literally, “A human being (אָדָם, ’adam), if he brings from among you an offering to the Lord.”

[1:2]  ⁵ tn The shift to the second person plural verb here corresponds to the previous second person plural pronoun “among you.” It is distinct from the regular pattern of third person singular verbs throughout the rest of Lev 1-3. This too labels Lev 1:1-2 as an introduction to all of Lev 1-3, not just the burnt offering regulations in Lev 1 (J. Milgrom, Leviticus [AB], 1:146; cf. note 3 above).

[1:2]  ⁶ tn Heb “from the domesticated animal, from the herd, and from the flock.” It is clear from the subsequent division between animals from the “herd” (בָּקָר, baqar, in Lev 1:3-9) and the “flock” (צֹאן, tso’n; see Lev 1:10-13) that the term for “domesticated animal” (בְּהֵמָה, bÿhemah) is a general term meant to introduce the category of pastoral quadrupeds. The stronger disjunctive accent over בְּהֵמָה in the MT as well as the lack of a vav (ו) between it and בָּקָר also suggest בְּהֵמָה is an overall category that includes both “herd” and “flock” quadrupeds.

[2:13]  ⁷ tn Heb “from upon your grain offering.”

[5:1]  ¹³ tn Heb “And a person when he sins.” Most English versions translate this as the protasis of a conditional clause: “if a person sins” (NASB, NIV).

[5:1]  ¹⁴ tn The words “against one who fails to testify” are not in the Hebrew text, but have been supplied to make sense of the remark about the “curse” (“imprecation” or “oath”; cf. ASV “adjuration”; NIV “public charge”) for the modern reader. For the interpretation of this verse reflected in the present translation see J. Milgrom, Leviticus (AB), 1:292-97.

[5:1]  ¹⁵ tn The words “what had happened” are not in the Hebrew text, but are implied.

[5:1]  ¹⁶ tn Heb “and hears a voice of curse, and he is a witness or he saw or he knew, if he does not declare.”

[5:1]  ¹⁷ tn Heb “and he shall bear his iniquity.” The rendering “bear the punishment (for the iniquity)” reflects the use of the word “iniquity” to refer to the punishment for iniquity (cf. NRSV, NLT “subject to punishment”). It is sometimes referred to as the consequential use of the term (cf. Lev 5:17; 7:18; 10:17; etc.).

[5:3]  ¹⁹ tn Heb “or if he touches uncleanness of mankind to any of his uncleanness which he becomes unclean in it.”

[7:24]  ²⁵ tn Heb “carcass,” referring to the carcass of an animal that has died on its own, not the carcass of an animal slaughtered for sacrifice or killed by wild beasts. This has been clarified in the translation by supplying the phrase “of natural causes”; cf. NAB, TEV “that has died a natural death.”

[7:24]  ²⁶ tn Heb “shall be used for any work”; cf. NIV, NLT “may be used for any other purpose.”

[11:35]  ³¹ tn Heb “be unclean.”

[15:13]  ³⁷ tn For the expression “fresh water” see the note on Lev 14:5 above.

[17:10]  ⁴³ tn Heb “And man, man.” The repetition of the word “man” is distributive, meaning “any (or every) man” (GKC 395-96 §123.c; cf. Lev 15:2).

[17:10]  ⁴⁴ tn Heb “from the sojourner who sojourns.”

[17:10]  ⁴⁵ tc The LXX, Syriac, and Vulgate have “your” (plural) rather than “their.”

[17:10]  ⁴⁶ tn Heb “I will give my faces against [literally “in”] the soul/person/life [נֶפֶשׁ, nefesh, feminine] who eats the blood and I will cut it [i.e., that נֶפֶשׁ, nefesh] off from the midst of its people.” The uses of נֶפֶשׁ in this and the following verse are most significant for the use of animal blood in Israel’s sacrificial system. Unfortunately, it is a most difficult word to translate accurately and consistently, and this presents a major problem for the rendering of these verses (see, e.g., G. J. Wenham, Leviticus [NICOT], 244-45). No matter which translation of נֶפֶשׁ one uses here, it is important to see that both man and animal have נֶפֶשׁ and that this נֶפֶשׁ is identified with the blood. See the further remarks on v. 11 below. On the “cutting off” penalty see the note on v. 4 above. In this instance, God takes it on himself to “cut off” the person (i.e., extirpation).

[19:8]  ⁴⁹ tn See the note on Lev 17:16 above.

[19:8]  ⁵⁰ sn Regarding “profaned,” see the note on Lev 10:10 above.

[19:8]  ⁵¹ tn Heb “the holiness of the Lord.”

[19:8]  ⁵² sn On the “cut off” penalty see the note on Lev 7:20.

[20:13]  ⁵⁵ tn Heb “[as the] lyings of a woman.” The specific reference here is to homosexual intercourse between males.

[20:19]  ⁶¹ tn Heb “his flesh.”

[20:19]  ⁶² tn See the note on Lev 17:16 above.

[24:10]  ⁶⁷ tn Heb “And.”

[24:10]  ⁶⁸ tn Heb “the Israelite man,” but Smr has no article, and the point is that there was a conflict between the man of mixed background and a man of full Israelite descent.

[25:29]  ⁷³ tn Heb “a house of a residence of a walled city.”

[25:29]  ⁷⁴ tn Heb “shall be.”

[25:29]  ⁷⁵ tn Heb “of its sale.”

[25:29]  ⁷⁶ tn Heb “days its right of redemption shall be” (see B. A. Levine, Leviticus [JPSTC], 176).

[25:35]  ⁷⁹ tn It is not clear to whom this refers. It is probably broader than “sibling” (cf. NRSV “any of your kin”; NLT “any of your Israelite relatives”) but some English versions take it to mean “fellow Israelite” (so TEV; cf. NAB, NIV “countrymen”) and others are ambiguous (cf. CEV “any of your people”).

[25:35]  ⁸⁰ tn Heb “and his hand slips with you.”

[25:35]  ⁸¹ tn Heb “strengthen”; NASB “sustain.”

[25:35]  ⁸² tn The form וָחַי (vakhay, “and shall live”) looks like the adjective “living,” but the MT form is simply the same verb written as a double ayin verb (see HALOT 309 s.v. חיה qal, and GKC 218 §76.i; cf. Lev 18:5).

[25:35]  ⁸³ tn Heb “a foreigner and resident,” which is probably to be combined (see B. A. Levine, Leviticus [JPSTC], 170-71).

[27:8]  ⁸⁵ tn Heb “and the priest shall cause him to be valued.”

[27:8]  ⁸⁶ tn Heb “on the mouth which the hand of the one who vowed reaches.”