Leviticus 1:9

1:9 Finally, the one presenting the offering ¹  must wash its entrails and its legs in water and the priest must offer all of it up in smoke on the altar ²  – it is ³  a burnt offering, a gift ⁴  of a soothing aroma to the Lord.

Leviticus 6:30

6:30 But any sin offering from which some of its blood is brought into the Meeting Tent to make atonement in the sanctuary must not be eaten. It must be burned up in the fire. ⁵ 

Leviticus 11:10

11:10 But any creatures that do not have both fins and scales, whether in the seas or in the streams, from all the swarming things of the water and from all the living creatures that are in the water, are detestable to you.

Leviticus 11:26

Inedible Land Quadrupeds

11:26 “‘All ⁶  animals that divide the hoof but it is not completely split in two ⁷  and do not chew the cud ⁸  are unclean to you; anyone who touches them becomes unclean. ⁹ 

Leviticus 13:37

13:37 If, as far as the priest can see, the scall has stayed the same ¹⁰  and black hair has sprouted in it, the scall has been healed; the person is clean. So the priest is to pronounce him clean. ¹¹ 

Leviticus 14:8

The Seven Days of Purification

14:8 “The one being cleansed ¹²  must then wash his clothes, shave off all his hair, and bathe in water, and so be clean. ¹³  Then afterward he may enter the camp, but he must live outside his tent seven days.

Leviticus 25:31

25:31 The houses of villages, however, ¹⁴  which have no wall surrounding them ¹⁵  must be considered as the field ¹⁶  of the land; they will have the right of redemption and must revert in the jubilee.

Leviticus 26:45

26:45 I will remember for them the covenant with their ancestors ¹⁷  whom I brought out from the land of Egypt in the sight of the nations to be their God. I am the Lord.’”

[1:9]  ¹ tn Heb “Finally, he”; the referent (the offerer) has been specified in the translation for clarity. Once again, the MT assigns the preparation of the offering (here the entrails and legs) to the offerer because it did not bring him into direct contact with the altar, but reserves the actual placing of the sacrifice on the altar for the officiating priest (cf. the notes on vv. 5a and 6a).

[1:9]  ² tn Heb “toward the altar,” but the so-called locative ה (hey) attached to the word for “altar” can indicate the place where something is or happens (GKC 250 §90.d and GKC 373-74 §118.g; cf. also J. Milgrom, Leviticus [AB], 1:161). This is a standard way of expressing “on/at the altar” with the verb “to offer up in smoke” (Hiphil of קָטַר [qatar]; cf. also Exod 29:13, 18, 25; Lev 1:9, 13, 15, 17; 2:2, etc.).

[1:9]  ³ tc A few Hebrew mss and possibly the Leningrad B19a ms itself (the basis of the BHS Hebrew text of the MT), under an apparent erasure, plus Smr, LXX, Syriac, and Tg. Ps.-J. suggest that Hebrew הוּא (hu’, translated as “it is”) should be added here as in vv. 13 and 17. Whether or not the text should be changed, the meaning is the same as in vv. 13 and 17, so it has been included in the translation here.

[1:9]  ⁴ sn The standard English translation of “gift” (אִשֶּׁה, ’isheh) is “an offering [made] by fire” (cf. KJV, ASV). It is based on a supposed etymological relationship to the Hebrew word for “fire” (אֵשׁ, ’esh) and is still maintained in many versions (e.g., NIV, RSV, NRSV, NLT; B. A. Levine, Leviticus [JPSTC], 7-8). For various reasons, including the fact that some offerings referred to by this term are not burned on the altar (see, e.g., Lev 24:9), it is probably better to understand the term to mean “gift” (J. E. Hartley, Leviticus [WBC], 22) or “food gift” (“food offering” in NEB and TEV; J. Milgrom, Leviticus [AB], 1:161-62). See R. E. Averbeck, NIDOTTE 1:540-49 for a complete discussion.

[6:30]  ⁵ tn Heb “burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”

[11:26]  ⁹ tn Heb “to all” (cf. the note on v. 24). This and the following verses develop more fully the categories of uncleanness set forth in principle in vv. 24-25.

[11:26]  ¹⁰ tn Heb “divides hoof and cleft it does not cleave”; KJV “divideth the hoof, and is not clovenfooted”; NLT “divided but unsplit hooves.”

[11:26]  ¹¹ tn See the note on Lev 11:3.

[11:26]  ¹² sn Compare the regulations in Lev 11:2-8.

[13:37]  ¹³ tn Heb “and if in his eyes the infection has stood.”

[13:37]  ¹⁴ tn This is the declarative Piel of the verb טָהֵר (taher, cf. the note on v. 6 above).

[14:8]  ¹⁷ tn Heb “the one cleansing himself” (i.e., Hitpael participle of טָהֵר [taher, “to be clean”]).

[14:8]  ¹⁸ tn Heb “and he shall be clean” (so ASV). The end result of the ritual procedures in vv. 4-7 and the washing and shaving in v. 8a is that the formerly diseased person has now officially become clean in the sense that he can reenter the community (see v. 8b; contrast living outside the community as an unclean diseased person, Lev 13:46). There are, however, further cleansing rituals and pronouncements for him to undergo in the tabernacle as outlined in vv. 10-20 (see Qal “be[come] clean” in vv. 9 and 20, Piel “pronounce clean” in v. 11, and Hitpael “the one being cleansed” in vv. 11, 14, 17, 18, and 19). Obviously, in order to enter the tabernacle he must already “be clean” in the sense of having access to the community.

[25:31]  ²¹ tn Heb “And the houses of the villages.”

[25:31]  ²² tn Heb “which there is not to them a wall.”

[25:31]  ²³ tn Heb “on the field.”

[26:45]  ²⁵ tn Heb “covenant of former ones.”