Leviticus 11:33

11:33 As for any clay vessel they fall into, ¹  everything in it ²  will become unclean and you must break it.

Leviticus 26:11

26:11 “‘I will put my tabernacle ³  in your midst and I will not abhor you. ⁴ 

Leviticus 22:32

22:32 You must not profane my holy name, and I will be sanctified in the midst of the Israelites. I am the Lord who sanctifies you,

Leviticus 26:12

26:12 I will walk among you, and I will be your God and you will be my people.

Leviticus 15:31

Summary of Purification Regulations for Bodily Discharges

15:31 “‘Thus you ⁵  are to set the Israelites apart from their impurity so that they ⁶  do not die in their impurity by defiling my tabernacle which is in their midst.

Leviticus 16:16

16:16 So ⁷  he is to make atonement for the holy place from the impurities of the Israelites and from their transgressions with regard to all their sins, ⁸  and thus he is to do for the Meeting Tent which resides with them in the midst of their impurities.

Leviticus 17:8

17:8 “You are to say to them: ‘Any man ⁹  from the house of Israel or ¹⁰  from the foreigners who reside ¹¹  in their ¹²  midst, who offers ¹³  a burnt offering or a sacrifice

Leviticus 17:12

17:12 Therefore, I have said to the Israelites: No person among you is to eat blood, ¹⁴  and no resident foreigner who lives among you is to eat blood. ¹⁵ 

Leviticus 18:26

18:26 You yourselves must obey ¹⁶  my statutes and my regulations and must not do any of these abominations, both the native citizen and the resident foreigner in your midst, ¹⁷ 

Leviticus 20:14

20:14 If a man has sexual intercourse with both a woman and her mother, ¹⁸  it is lewdness. ¹⁹  Both he and they must be burned to death, ²⁰  so there is no lewdness in your midst.

Leviticus 24:10

A Case of Blaspheming the Name

24:10 Now ²¹  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 ²²  had a fight in the camp.

Leviticus 26:25

26:25 I will bring on you an avenging sword, a covenant vengeance. ²³  Although ²⁴  you will gather together into your cities, I will send pestilence among you and you will be given into enemy hands. ²⁵ 

Leviticus 16:29

Review of the Day of Atonement

16:29 “This is to be a perpetual statute for you. ²⁶  In the seventh month, on the tenth day of the month, you must humble yourselves ²⁷  and do no work of any kind, ²⁸  both the native citizen and the foreigner who resides ²⁹  in your midst,

Leviticus 17:10

Prohibition against Eating Blood

17:10 “‘Any man ³⁰  from the house of Israel or from the foreigners who reside ³¹  in their ³²  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, ³³ 

Leviticus 17:13

17:13 “‘Any man from the Israelites ³⁴  or from the foreigners who reside ³⁵  in their ³⁶  midst who hunts a wild animal ³⁷  or a bird that may be eaten ³⁸  must pour out its blood and cover it with soil,

Leviticus 25:33

25:33 Whatever someone among the Levites might redeem – the sale of a house which is his property in a city – must revert in the jubilee, ³⁹  because the houses of the cities of the Levites are their property in the midst of the Israelites.

[11:33]  ¹ tn Heb “And any earthenware vessel which shall fall from them into its midst.”

[11:33]  ² tn Heb “all which is in its midst.”

[26:11]  ³ tn LXX codexes Vaticanus and Alexandrinus have “my covenant” rather than “my tabernacle.” Cf. NAB, NASB, NRSV “my dwelling.”

[26:11]  ⁴ tn Heb “and my soul [נֶפֶשׁ, nefesh] will not abhor you.”

[15:31]  ⁵ tn Heb “And you shall.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here (cf. KJV, ASV, NASB, NCV, NRSV).

[15:31]  ⁶ tn Heb “and they.” Here the Hebrew conjunction ו (vav, “and”) indicates a negative purpose (“lest,” so NAB, NASB).

[16:16]  ⁷ tn Heb “And.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative or even inferential force here.

[16:16]  ⁸ tn Heb “to all their sins.”

[17:8]  ⁹ tn Heb “Man, man.” The repetition of the word “man” is distributive, meaning “any [or “every”] man” (GKC 395-96 §123.c; cf. Lev 15:2).

[17:8]  ¹⁰ tn Heb “and.” Here the Hebrew conjunction ו (vav, “and”) has an alternative sense (“or”).

[17:8]  ¹¹ tn Heb “from the sojourner who sojourns.”

[17:8]  ¹² tc The LXX, Syriac, and Vulgate have “your” (plural) rather than “their.”

[17:8]  ¹³ tn Heb “causes to go up.”

[17:12]  ¹¹ tn Heb “all/any person from you shall not eat blood.”

[17:12]  ¹² tn Heb “and the sojourner, the one sojourning in your midst, shall not eat blood.”

[18:26]  ¹³ tn Heb “And you shall keep, you.” The latter emphatic personal pronoun “you” is left out of a few medieval Hebrew mss, Smr, the LXX, Syriac, and Vulgate.

[18:26]  ¹⁴ tn Heb “the native and the sojourner”; NIV “The native-born and the aliens”; NAB “whether natives or resident aliens.”

[20:14]  ¹⁵ tn Heb “And a man who takes a woman and her mother.” The Hebrew verb “to take” in this context means “to engage in sexual intercourse.”

[20:14]  ¹⁶ tn Regarding “lewdness,” see the note on Lev 18:17 above.

[20:14]  ¹⁷ tn Heb “in fire they shall burn him and them.” The active plural verb sometimes requires a passive translation (GKC 460 §144.f, g), esp. when no active plural subject has been expressed in the context. The present translation specifies “burned to death” because the traditional rendering “burnt with fire” (KJV, ASV; NASB “burned with fire”) could be understood to mean “branded” or otherwise burned, but not fatally.

[24:10]  ¹⁷ tn Heb “And.”

[24:10]  ¹⁸ 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.

[26:25]  ¹⁹ tn Heb “vengeance of covenant”; cf. NAB “the avenger of my covenant.”

[26:25]  ²⁰ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) has a concessive force in this context.

[26:25]  ²¹ tn Heb “in hand of enemy,” but Tg. Ps.-J. and Tg. Neof. have “in the hands of your enemies” (J. E. Hartley, Leviticus [WBC], 454).

[16:29]  ²¹ tn Heb “And it [feminine] shall be for you a perpetual statute.” Verse 34 begins with the same clause except for the missing demonstrative pronoun “this” here in v. 29. The LXX has “this” in both places and it suits the sense of the passage, although both the verb and the pronoun are sometimes missing in this clause elsewhere in the book (see, e.g., Lev 3:17).

[16:29]  ²² tn Heb “you shall humble your souls.” The verb “to humble” here refers to various forms of self-denial, including but not limited to fasting (cf. Ps 35:13 and Isa 58:3, 10). The Mishnah (m. Yoma 8:1) lists abstentions from food and drink, bathing, using oil as an unguent to moisten the skin, wearing leather sandals, and sexual intercourse (cf. 2 Sam 12:16-17, 20; see the remarks in J. Milgrom, Leviticus [AB], 1:1054; B. A. Levine, Leviticus [JPSTC], 109; and J. E. Hartley, Leviticus [WBC], 242).

[16:29]  ²³ tn Heb “and all work you shall not do.”

[16:29]  ²⁴ tn Heb “the native and the sojourner who sojourns.”

[17:10]  ²³ 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]  ²⁴ tn Heb “from the sojourner who sojourns.”

[17:10]  ²⁵ tc The LXX, Syriac, and Vulgate have “your” (plural) rather than “their.”

[17:10]  ²⁶ 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).

[17:13]  ²⁵ tc A few medieval Hebrew mss, Smr, and Tg. Ps.-J. have “from the house of Israel” as in vv. 3, 8, and 10, but the LXX agrees with the MT.

[17:13]  ²⁶ tn Heb “from the sojourner who sojourns.”

[17:13]  ²⁷ tc The LXX, Syriac, Vulgate, and certain mss of Smr have “your” (plural) rather than “their” (cf. v. 10 above).

[17:13]  ²⁸ tn Heb “[wild] game of animal.”

[17:13]  ²⁹ tn That is, it must be a clean animal, not an unclean animal (cf. Lev 11).

[25:33]  ²⁷ tn Heb “And which he shall redeem from the Levites shall go out, sale of house and city, his property in the jubilee.” Although the end of this verse is clear, the first part is notoriously difficult. There are five main views. (1) The first clause of the verse actually attaches to the previous verse, and refers to the fact that their houses retain a perpetual right of redemption (v. 32b), “which any of the Levites may exercise” (v. 33a; J. E. Hartley, Leviticus [WBC], 418, 421). (2) It refers to property that one Levite sells to another Levite, which is then redeemed by still another Levite (v. 33a). In such cases, the property reverts to the original Levite owner in the jubilee year (v. 33b; G. J. Wenham, Leviticus [NICOT], 321). (3) It refers to houses in a city that had come to be declared as a Levitical city but had original non-Levitical owners. Once the city was declared to belong to the Levites, however, an owner could only sell his house to a Levite, and he could only redeem it back from a Levite up until the time of the first jubilee after the city was declared to be a Levitical city. In this case the first part of the verse would be translated, “Such property as may be redeemed from the Levites” (NRSV, NJPS). At the first jubilee, however, all such houses became the property of the Levites (v. 33b; P. J. Budd, Leviticus [NCBC], 353). (4) It refers to property “which is appropriated from the Levites” (not “redeemed from the Levites,” v. 33a) by those who have bought it or taken it as security for debts owed to them by Levites who had fallen on bad times. Again, such property reverts back to the original Levite owners at the jubilee (B. A. Levine, Leviticus [JPSTC], 177). (5) It simply refers to the fact that a Levite has the option of redeeming his house (i.e., the prefix form of the verb is taken to be subjunctive, “may or might redeem”), which he had to sell because he had fallen into debt or perhaps even become destitute. Even if he never gained the resources to do so, however, it would still revert to him in the jubilee year. The present translation is intended to reflect this latter view.