Leviticus 14:2

14:2 “This is the law of the diseased person on the day of his purification, when ¹  he is brought to the priest. ² 

Leviticus 19:5

Eating the Peace Offering

19:5 “‘When you sacrifice a peace offering sacrifice to the Lord, you must sacrifice it so that it is accepted for you. ³ 

Leviticus 22:20

22:20 You must not present anything that has a flaw, ⁴  because it will not be acceptable for your benefit. ⁵ 

Leviticus 23:25

23:25 You must not do any regular work, but ⁶  you must present a gift to the Lord.’”

Leviticus 24:8

24:8 Each Sabbath day ⁷  Aaron ⁸  must arrange it before the Lord continually; this portion ⁹  is from the Israelites as a perpetual covenant.

Leviticus 25:37

25:37 You must not lend him your money at interest and you must not sell him food for profit. ¹⁰ 

[14:2]  ¹ tn Heb “and.” Here KJV, ASV use a semicolon; NASB begins a new sentence with “Now.”

[14:2]  ² tn The alternative rendering, “when it is reported to the priest” may be better in light of the fact that the priest had to go outside the camp. Since he or she had been declared “unclean” by a priest (Lev 13:3) and was, therefore, required to remain outside the camp (13:46), the formerly diseased person could not reenter the camp until he or she had been declared “clean” by a priest (cf. Lev 13:6 for “declaring clean.”). See especially J. Milgrom, Leviticus (AB), 1:831, who supports this rendering both here and in Lev 13:2 and 9. B. A. Levine, however, prefers the rendering in the text (Leviticus [JPSTC], 76 and 85). It is the most natural meaning of the verb (i.e., “to be brought” from בּוֹא [bo’, “to come”] in the Hophal stem, which means “to be brought” in all other occurrences in Leviticus other than 13:2, 9, and 14:2; see only 6:30; 10:18; 11:32; and 16:27), it suits the context well in 13:2, and the rendering “to be brought” is supported by 13:7b, “he shall show himself to the priest a second time.” Although it is true that the priest needed to go outside the camp to examine such a person, the person still needed to “be brought” to the priest there. The translation of vv. 2-3 employed here suggests that v. 2 introduces the proceeding and then v. 3 goes on to describe the specific details of the examination and purification.

[19:5]  ³ tn Heb “for your acceptance”; cf. NIV, NLT “it will be accepted on your behalf.”

[22:20]  ⁵ tn Heb “all which in it [is] a flaw.” Note that the same term is used for physical flaws of people in Lev 21:17-24. Cf. KJV, ASV, NRSV “blemish”; NASB, NIV, TEV “defect”; NLT “with physical defects.”

[22:20]  ⁶ tn Heb “not for acceptance shall it be for you”; NIV “it will not be accepted on your behalf” (NRSV and NLT both similar).

[23:25]  ⁷ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have adversative force here (cf. KJV, NASB, NIV).

[24:8]  ⁹ tn Heb “In the day of the Sabbath, in the day of the Sabbath.” The repetition is distributive. A few medieval Hebrew mss, the LXX, and the Syriac delete the second occurrence of the expression.

[24:8]  ¹⁰ tn Heb “he”; the referent (Aaron) has been specified in the translation for clarity.

[24:8]  ¹¹ tn The word “portion” is supplied in the translation here for clarity, to specify what “this” refers to.

[25:37]  ¹¹ tn Heb “your money” and “your food.” With regard to “interest” and “profit” see the note on v. 36 above.