Leviticus 10:13

10:13 You must eat it in a holy place because it is your allotted portion ¹  and the allotted portion of your sons from the gifts ²  of the Lord, for this is what I have been commanded. ³ 

Leviticus 11:45

11:45 for I am the Lord who brought you up from the land of Egypt to be your God, ⁴  and you are to be holy because I am holy.

Leviticus 17:11

17:11 for the life of every living thing ⁵  is in the blood. ⁶  So I myself have assigned it to you ⁷  on the altar to make atonement for your lives, for the blood makes atonement by means of the life. ⁸ 

Leviticus 21:8

21:8 You must sanctify him because he presents the food of your God. He must be holy to you because I, the Lord who sanctifies you all, ⁹  am holy.

[10:13]  ¹ tn Heb “statute” (cf. 10:9, 11); cf. KJV, NAB, NASB, NRSV “due”; NIV “share”; NLT “regular share.”

[10:13]  ² tn For the rendering of the Hebrew אִשֶׁה (’isheh) as “gift” rather than “offering [made] by fire,” see the note on Lev 1:9.

[10:13]  ³ sn Cf. Lev 2:3 and 6:14-18 [6:7-11 HT] for these regulations.

[11:45]  ⁴ tn Heb “to be to you for a God.”

[17:11]  ⁷ tn Heb “the life of the flesh.” Here “flesh” stands for “every living thing,” that is, all creatures (cf. NIV, NRSV, NLT “every creature”; CEV “every living creature.”

[17:11]  ⁸ tn Heb “for the soul/life (נֶפֶשׁ, nefesh) of the flesh, it is in the blood” (cf. the note of v. 10 above and v. 14 below). Although most modern English versions begin a new sentence in v. 11, “For the life of the flesh is in the blood” (see, e.g., NJPS, NASB, NIV, NRSV), the כִּי (ki, “for, because”) at the beginning of the verse suggests continuation from v. 10, as the rendering here indicates (see, e.g., NEB, NLT; J. E. Hartley, Leviticus [WBC], 261; and G. J. Wenham, Leviticus [NICOT], 239).

[17:11]  ⁹ tn Heb “And I myself have given it to you.”

[17:11]  ¹⁰ tn Heb “for the blood, it by (בְּ, bet preposition, “in”] the life makes atonement.” The interpretation of the preposition is pivotal here. Some scholars have argued that it is a bet of exchange; that is, “the blood makes atonement in exchange for the life [of the slaughtered animal]” (see R. E. Averbeck, NIDOTTE 2:694-95, 697 for analysis and criticism of this view). It is more likely that, as in the previous clause (“your lives”), “life/soul” (נֶפֶשׁ, nefesh) here refers to the person who makes the offering, not the animal offered. The blood of the animal makes atonement for the person who offers it either “by means of” (instrumental bet) the “life/soul” of the animal, which it symbolizes or embodies (the meaning of the translation given here); or perhaps the blood of the animal functions as “the price” (bet of price) for ransoming the “life/soul” of the person.

[21:8]  ¹⁰ tn The three previous second person references in this verse are all singular, but this reference is plural. By adding “all” this grammatical distinction is preserved in the translation.