Leviticus 2:8

2:8 “‘You must bring the grain offering that must be made from these to the Lord. Present it to the priest, ¹  and he will bring it to the altar.

Leviticus 6:11

6:11 Then he must take off his clothes and put on other clothes, and he must bring the fatty ashes outside the camp to a ceremonially ²  clean place,

Leviticus 9:23

9:23 Moses and Aaron then entered into the Meeting Tent. When they came out, they blessed the people, and the glory of the Lord appeared to all the people.

Leviticus 13:7

13:7 If, however, the scab is spreading further ³  on the skin after he has shown himself to the priest for his purification, then he must show himself to the priest a second time.

Leviticus 14:23

14:23 “On the eighth day he must bring them for his purification to the priest at the entrance ⁴  of the Meeting Tent before the Lord,

Leviticus 14:40-41

14:40 then the priest is to command that the stones that had the infection in them be pulled and thrown ⁵  outside the city ⁶  into an unclean place. 14:41 Then he is to have the house scraped ⁷  all around on the inside, ⁸  and the plaster ⁹  which is scraped off ¹⁰  must be dumped outside the city ¹¹  into an unclean place.

Leviticus 14:45

14:45 He must tear down the house, ¹²  its stones, its wood, and all the plaster of the house, and bring all of it ¹³  outside the city to an unclean place.

Leviticus 14:53

14:53 and he is to send the live bird away outside the city ¹⁴  into the open countryside. So he is to make atonement for the house and it will be clean.

Leviticus 15:2

15:2 “Speak to the Israelites and tell them, ‘When any man ¹⁵  has a discharge ¹⁶  from his body, ¹⁷  his discharge is unclean.

Leviticus 15:29

15:29 Then on the eighth day she must take for herself two turtledoves or two young pigeons ¹⁸  and she must bring them to the priest at the entrance of the Meeting Tent,

Leviticus 16:23

The Concluding Rituals

16:23 “Aaron must then enter ¹⁹  the Meeting Tent and take off the linen garments which he had put on when he entered the sanctuary, and leave them there.

Leviticus 19:2

19:2 “Speak to the whole congregation of the Israelites and tell them, ‘You must be holy because I, the Lord your God, am holy.

Leviticus 19:31

19:31 Do not turn to the spirits of the dead and do not seek familiar spirits ²⁰  to become unclean by them. I am the Lord your God.

Leviticus 20:6

Prohibition against Spiritists and Mediums ²¹ 

20:6 “‘The person who turns to the spirits of the dead and familiar spirits ²²  to commit prostitution by going after them, I will set my face ²³  against that person and cut him off from the midst of his people.

Leviticus 23:2

23:2 “Speak to the Israelites and tell them, ‘These are the Lord’s appointed times which you must proclaim as holy assemblies – my appointed times: ²⁴ 

Leviticus 27:2

27:2 “Speak to the Israelites and tell them, ‘When a man makes a special votive offering ²⁵  based on the conversion value of persons to the Lord, ²⁶ 

[2:8]  ¹ tc There are several person, gender, and voice verb problems in this verse. First, the MT has “And you shall bring the grain offering,” but the LXX and Qumran have “he” rather than “you” (J. Milgrom, Leviticus [AB], 1:185). Second, the MT has “which shall be made” (i.e., the 3rd person masculine Niphal passive verb which, in fact, does not agree with its feminine subject, מִנְחָה, minkhah, “grain offering”), while the LXX has “which he shall make” (3rd person Qal), thus agreeing with the LXX 3rd person verb at the beginning of the verse (see above). Third, the MT has a 3rd person vav consecutive verb “and he shall present it to the priest,” which agrees with the LXX but is not internally consistent with the 2nd person verb at the beginning of the verse in the MT. The BHS editors conjecture that the latter might be repointed to an imperative verb yielding “present it to the priest.” This would require no change of consonants and corresponds to the person of the first verb in the MT. This solution has been tentatively accepted here (cf. also J. E. Hartley, Leviticus [WBC], 26-27), even though it neither resolves the gender problem of the second verb nor fits the general grammatical pattern of the chapter in the MT.

[6:11]  ² tn The word “ceremonially” has been supplied in the translation to clarify that the uncleanness of the place involved is ritual or ceremonial in nature.

[13:7]  ³ tn Heb “And if spreading [infinitive absolute] it spreads [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.

[14:23]  ⁴ tn Heb “to the doorway of”; KJV, ASV “unto the door of.”

[14:40]  ⁵ tn Heb “and the priest shall command and they shall pull out the stones which in them is the infection, and they shall cast them.” The second and third verbs (“they shall pull out” and “they shall throw”) state the thrust of the priest’s command, which suggests the translation “that they pull out…and throw” (cf. also vv. 4a, 5a, and 36a above), and for the impersonal passive rendering of the active verb (“be pulled and thrown”) see the note on v. 4 above.

[14:40]  ⁶ tn Heb “into from outside to the city.”

[14:41]  ⁶ tn Or, according to the plurality of the verb in Smr, LXX, Syriac, and Targums, “Then the house shall be scraped” (cf. NAB, NLT, and the note on v. 40).

[14:41]  ⁷ tn Heb “from house all around.”

[14:41]  ⁸ tn Heb “dust” (so KJV) or “rubble”; NIV “the material”; NLT “the scrapings.”

[14:41]  ⁹ tn Heb “which they have scraped off.” The MT term קִיר (qir, “wall” from קָצָה, qatsah, “to cut off”; BDB 892), the original Greek does not have this clause, Smr has הקיצו (with uncertain meaning), and the BHS editors and HALOT 1123-24 s.v. I קצע hif.a suggest emending the verb to הִקְצִעוּ (hiqtsi’u, see the same verb at the beginning of this verse; cf. some Greek mss, Syriac, and the Targums). The emendation seems reasonable and is accepted by many commentators, but the root קָצָה (qatsah, “to cut off”) does occur in the Bible (2 Kgs 10:32; Hab 2:10) and in postbiblical Hebrew (J. E. Hartley, Leviticus [WBC], 179, notes 41c and 43d; J. Milgrom, Leviticus [AB], 1:873; cf. also קָצַץ, qatsats, “to cut off”).

[14:41]  ¹⁰ tn Heb “into from outside to the city.”

[14:45]  ⁷ tn Smr, LXX, Syriac, and Tg. Ps.-J. have the plural verb, perhaps suggesting a passive translation, “The house…shall be torn down” (cf. NAB, NIV, TEV, NLT, and see the note on v. 4b above).

[14:45]  ⁸ tn Once again, Smr, LXX, and Syriac have the plural verb, perhaps to be rendered passive, “shall be brought.”

[14:53]  ⁸ tn Heb “to from outside to the city.”

[15:2]  ⁹ tn Heb “Man man.” The reduplication is a way of saying “any man” (cf. Lev 17:3; 22:18, etc.; see the distributive repetition of the noun in GKC 395-96 §123.c).

[15:2]  ¹⁰ tn The term “discharge” actually means “to flow,” whether referring to a full flow as at a spring of water (Ps 78:20 and parallels) or in reference to the promised land as “a land flowing with milk and honey” (Exod 3:8 and parallels).

[15:2]  ¹¹ tn Heb “man, man when there is a discharge from his flesh.” The repetition of the word “man” is distributive, meaning “any [or “every”] man” (GKC 395-96 §123.c). It is well-recognized that the term “flesh” (i.e., “body”) in this chapter refers regularly and euphemistically to the male and female genital members or areas of the body (HALOT 164 s.v. בָּשָׂר 5.b; see also, e.g., B. A. Levine, Leviticus [JPSTC], 93). The euphemism has been retained in this translation since it is, in fact, intended in the Hebrew text. Some English versions partially remove the euphemism (e.g., NAB “from his private parts”; NRSV “from his member”) while some remove it completely (e.g., NLT “a genital discharge”; TEV “from his penis”; CEV “with an infected penis”).

[15:29]  ¹⁰ tn Heb “from the sons of the pigeon,” referring either to “young pigeons” or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168 with J. E. Hartley, Leviticus [WBC], 14; cf. Lev 1:14 and esp. 5:7-10).

[16:23]  ¹¹ tn Heb “And Aaron shall enter.”

[19:31]  ¹² sn The prohibition here concerns those who would seek special knowledge through the spirits of the dead, whether the dead in general or dead relatives in particular (i.e., familiar spirits; see J. E. Hartley, Leviticus [WBC], 321, and B. A. Levine, Leviticus [JPSTC], 134). Cf. Lev 20:6 below.

[20:6]  ¹³ sn For structure and coherence in Lev 20:6-27 see the note on v. 27 below.

[20:6]  ¹⁴ tn See the note on the phrase “familiar spirits” in Lev 19:31 above.

[20:6]  ¹⁵ tn Heb “I will give my faces.”

[23:2]  ¹⁴ tn Heb “these are them, my appointed times.”

[27:2]  ¹⁵ tn Cf. the note on Lev 22:21. Some take this as an expression for fulfilling a vow, “to fulfill a vow” (e.g., HALOT 927-28 s.v. פלא piel and NASB; cf. NRSV “in fulfillment of a vow”) or, alternatively, “to make a vow” or “for making a vow” (HALOT 928 s.v. פלא piel [II פלא]). Perhaps it refers to the making a special vow, from the verb פָלָא (pala’, “to be wonderful; to be remarkable”), cf. Milgrom, Numbers [JPSTC], 44. B. A. Levine, Leviticus (JPSTC), 151 and 193, suggests that this is a special term for “setting aside a votive offering” (related to פָלָה, palah, “to set aside”). In general, the point of the expression seems to be that this sacrifice is a special gift to God that arose out of special circumstances in the life of the worshiper.

[27:2]  ¹⁶ tn Heb “in your valuation, persons to the Lord,” but “in your valuation” is a frozen form and, therefore, the person (“your”) does not figure into the translation (see J. E. Hartley, Leviticus [WBC], 73). Instead of offering a person to the Lord one could redeem that person with the appropriate amount of money delineated in the following verses (see the note on Lev 5:15 above and the explanation in Hartley, 480-81).