Leviticus 2:11

Additional Grain Offering Regulations

2:11 “‘No grain offering which you present to the Lord can be made with yeast, ¹  for you must not offer up in smoke any yeast or honey as a gift to the Lord. ² 

Leviticus 5:17

Unknown trespass

5:17 “If a person sins and violates any of the Lord’s commandments which must not be violated ³  (although he did not know it at the time, ⁴  but later realizes he is guilty), then he will bear his punishment for iniquity ⁵ 

Leviticus 17:12

17:12 Therefore, I have said to the Israelites: No person among you is to eat blood, ⁶  and no resident foreigner who lives among you is to eat blood. ⁷ 

Leviticus 18:23

18:23 You must not have sexual intercourse ⁸  with any animal to become defiled with it, and a woman must not stand before an animal to have sexual intercourse with it; ⁹  it is a perversion. ¹⁰ 

Leviticus 19:9-10

Leaving the Gleanings

19:9 “‘When you gather in the harvest ¹¹  of your land, you must not completely harvest the corner of your field, ¹²  and you must not gather up the gleanings of your harvest. 19:10 You must not pick your vineyard bare, ¹³  and you must not gather up the fallen grapes of your vineyard. You must leave them for the poor and the foreigner. I am the Lord your God.

Leviticus 19:17

19:17 You must not hate your brother in your heart. You must surely reprove your fellow citizen so that you do not incur sin on account of him. ¹⁴ 

Leviticus 21:7

21:7 They must not take a wife defiled by prostitution, ¹⁵  nor are they to take a wife divorced from her husband, ¹⁶  for the priest ¹⁷  is holy to his God. ¹⁸ 

Leviticus 21:12

21:12 He must not go out from the sanctuary and must not profane ¹⁹  the sanctuary of his God, because the dedication of the anointing oil of his God is on him. I am the Lord.

Leviticus 22:25

22:25 Even from a foreigner ²⁰  you must not present the food of your God from such animals as these, for they are ruined and flawed; ²¹  they will not be acceptable for your benefit.’”

Leviticus 25:4-5

25:4 but in the seventh year the land must have a Sabbath of complete rest ²²  – a Sabbath to the Lord. You must not sow your field or ²³  prune your vineyard. 25:5 You must not gather in the aftergrowth of your harvest and you must not pick the grapes of your unpruned ²⁴  vines; the land must have a year of complete rest.

Leviticus 25:20

25:20 If you say, ‘What will we eat in the seventh year if we do not sow and gather our produce?’

Leviticus 26:20

26:20 Your strength will be used up in vain, your land will not give its yield, and the trees of the land ²⁵  will not produce their fruit.

Leviticus 26:44

26:44 In spite of this, however, when they are in the land of their enemies I will not reject them and abhor them to make a complete end of them, to break my covenant with them, for I am the Lord their God.

Leviticus 27:20

27:20 If he does not redeem the field, but sells ²⁶  the field to someone else, he may never redeem it.

[2:11]  ¹ tn Heb “Every grain offering which you offer to the Lord must not be made leavened.” The noun “leaven” is traditional in English versions (cf. KJV, ASV, NASB, NRSV), but “yeast” is more commonly used today.

[2:11]  ² tc A few Hebrew mss, Smr, LXX, and Tg. Ps.-J. have the verb “present” rather than “offer up in smoke,” but the MT is clearly correct. One could indeed present leavened and honey sweetened offerings as first fruit offerings, which were not burned on the altar (see v. 12 and the note there), but they could not be offered up in fire on the altar. Cf. the TEV’s ambiguous “you must never use yeast or honey in food offered to the Lord.”

[5:17]  ³ tn Heb “and does one from all of the commandments of the Lord which must not be done.”

[5:17]  ⁴ tn The words “at the time” are not in the Hebrew text, but are implied.

[5:17]  ⁵ tn Heb “and he did not know, and he shall be guilty and he shall bear his iniquity” (for the rendering “bear his punishment [for iniquity]”) see the note on Lev 5:1.) This portion of v. 17 is especially difficult. The translation offered here suggests (as in many other English versions) that the offender did not originally know that he had violated the Lord’s commandments, but then came to know it and dealt with it accordingly (cf. the corresponding sin offering section in Lev 5:1-4). Another possibility is that it refers to a situation where a person suspects that he violated something although he does not recollect it. Thus, he brings a guilt offering for his suspected violation (J. Milgrom, Leviticus [AB], 1:331-34, 361-63). See also R. E. Averbeck, NIDOTTE 1:561-62.

[17:12]  ⁵ tn Heb “all/any person from you shall not eat blood.”

[17:12]  ⁶ tn Heb “and the sojourner, the one sojourning in your midst, shall not eat blood.”

[18:23]  ⁷ tn See the note on v. 20 above.

[18:23]  ⁸ tn Heb “to copulate with it” (cf. Lev 20:16).

[18:23]  ⁹ tn The Hebrew term תֶּבֶל (tevel, “perversion”) derives from the verb “to mix; to confuse” and therefore refers to illegitimate mixtures of species or violation of the natural order of things.

[19:9]  ⁹ tn Heb “And in your harvesting the harvest.”

[19:9]  ¹⁰ tn Heb “you shall not complete the corner of your field to harvest.”

[19:10]  ¹¹ tn Heb “And you shall not deal severely with your vineyard.”

[19:17]  ¹³ tn Heb “and you will not lift up on him sin.” The meaning of the line is somewhat obscure. It means either (1) that one should rebuke one’s neighbor when he sins lest one also becomes guilty, which is the way it is rendered here (see NIV, NRSV, NEB, JB; see also B. A. Levine, Leviticus [JPSTC], 129-30, and J. E. Hartley, Leviticus [WBC], 303, and the discussion on pp. 316-17), or (2) one may rebuke one’s neighbor without incurring sin just as long as he does not hate him in his heart (see the first part of the verse; cf. NASB, NAB).

[21:7]  ¹⁵ tn Heb “A wife harlot and profaned they shall not take.” The structure of the verse (e.g., “wife” at the beginning of the two main clauses) suggests that “harlot and profaned” constitutes a hendiadys, meaning “a wife defiled by harlotry” (see the explanation in B. A. Levine, Leviticus [JPSTC], 143, as opposed to that in J. E. Hartley, Leviticus [WBC], 343, 348; cf. v. 14 below). Cf. NASB “a woman who is profaned by harlotry.”

[21:7]  ¹⁶ sn For a helpful discussion of divorce in general and as it relates to this passage see B. A. Levine, Leviticus (JPSTC), 143-44.

[21:7]  ¹⁷ tn Heb “he”; the referent (the priest) has been specified in the translation for clarity.

[21:7]  ¹⁸ tn The pronoun “he” in this clause refers to the priest, not the former husband of the divorced woman.

[21:12]  ¹⁷ sn Regarding “profane,” see the note on Lev 10:10 above.

[22:25]  ¹⁹ tn Heb “And from the hand of a son of a foreigner.”

[22:25]  ²⁰ tn Heb “for their being ruined [is] in them, flaw is in them”; NRSV “are mutilated, with a blemish in them”; NIV “are deformed and have defects.” The MT term מָשְׁחָתָם (moshkhatam, “their being ruined”) is a Muqtal form (= Hophal participle) from שָׁחַת (shakhat, “to ruin”). Smr has plural בהם משׁחתים (“deformities in them”; cf. the LXX translation). The Qumran Leviticus scroll (11QpaleoLev) has תימ הם[…], in which case the restored participle would appear to be the same as Smr, but there is no בְּ (bet) preposition before the pronoun, yielding “they are deformed” (see D. N. Freedman and K. A. Mathews, The Paleo-Hebrew Leviticus Scroll, 41 and the remarks in J. E. Hartley, Leviticus [WBC], 358).

[25:4]  ²¹ tn Heb “and in the seventh year a Sabbath of complete rest shall be to the land.” The expression “a Sabbath of complete rest” is superlative, emphasizing the full and all inclusive rest of the seventh year of the sabbatical cycle. Cf. ASV “a sabbath of solemn rest”; NAB “a complete rest.”

[25:4]  ²² tn Heb “and.” Here the Hebrew conjunction ו (vav, “and”) has an alternative sense (“or”).

[25:5]  ²³ tn Heb “consecrated, devoted, forbidden” (נָזִיר, nazir). The same term is used for the “consecration” of the “Nazirite” (and his hair, Num 6:2, 18, etc.), a designation which, in turn, derives from the very same root.

[26:20]  ²⁵ tn Heb “the tree of the land will not give its fruit.” The collective singular has been translated as a plural. Tg. Onq., some medieval Hebrew mss, Smr, LXX, and Tg. Ps.-J. have “the field” as in v. 4, rather than “the land.”

[27:20]  ²⁷ tn Heb “and if he sells.”