Leviticus 21:2

21:2 except for his close relative who is near to him: ¹  his mother, his father, his son, his daughter, his brother,

Leviticus 24:10-11

A Case of Blaspheming the Name

24:10 Now ²  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 ³  had a fight in the camp. 24:11 The Israelite woman’s son misused the Name and cursed, ⁴  so they brought him to Moses. (Now his mother’s name was Shelomith daughter of Dibri, of the tribe of Dan.)

Leviticus 25:49

25:49 or his uncle or his cousin ⁵  may redeem him, or anyone of the rest of his blood relatives – his family ⁶  – may redeem him, or if ⁷  he prospers he may redeem himself.

Leviticus 12:6

12:6 “‘When ⁸  the days of her purification are completed for a son or for a daughter, she must bring a one year old lamb ⁹  for a burnt offering ¹⁰  and a young pigeon or turtledove for a sin offering ¹¹  to the entrance of the Meeting Tent, to the priest.

Leviticus 18:15

18:15 You must not have sexual intercourse with your daughter-in-law; she is your son’s wife. You must not have intercourse with her.

Leviticus 18:10

18:10 You must not expose the nakedness of your son’s daughter or your daughter’s daughter by having sexual intercourse with them, because they are your own nakedness. ¹² 

Leviticus 18:17

18:17 You must not have sexual intercourse with both a woman and her daughter; you must not take as wife either her son’s daughter or her daughter’s daughter to have intercourse with them. ¹³  They are closely related to her ¹⁴  – it is lewdness. ¹⁵ 

Leviticus 7:33

7:33 The one from Aaron’s sons who presents the blood of the peace offering and fat will have the right thigh as his share,

Leviticus 12:2

12:2 “Tell the Israelites, ‘When a woman produces offspring ¹⁶  and bears a male child, ¹⁷  she will be unclean seven days, as she is unclean during the days of her menstruation. ¹⁸ 

Leviticus 6:22

6:22 The high priest who succeeds him ¹⁹  from among his sons must do it. It is a perpetual statute; it must be offered up in smoke as a whole offering to the Lord.

Leviticus 12:7

12:7 The priest ²⁰  is to present it before the Lord and make atonement ²¹  on her behalf, and she will be clean ²²  from her flow of blood. ²³  This is the law of the one who bears a child, for the male or the female child.

[21:2]  ¹ tn Heb “except for his flesh, the one near to him.”

[24:10]  ² tn Heb “And.”

[24:10]  ³ 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.

[24:11]  ³ tn The verb rendered “misused” means literally “to bore through, to pierce” (HALOT 719 s.v. נקב qal); it is from נָקַב (naqav), not קָבַב (qavav; see the participial form in v. 16a). Its exact meaning here is uncertain. The two verbs together may form a hendiadys, “he pronounced by cursing blasphemously” (B. A. Levine, Leviticus [JPSTC], 166), the idea being one of the following: (1) he pronounced the name “Yahweh” in a way or with words that amounted to “some sort of verbal aggression against Yahweh himself” (E. S. Gerstenberger, Leviticus [OTL], 362), (2) he pronounced a curse against the man using the name “Yahweh” (N. H. Snaith, Leviticus and Numbers [NCBC], 110; G. J. Wenham, Leviticus [NICOT], 311), or (3) he pronounced the name “Yahweh” and thereby blasphemed, since the “Name” was never to be pronounced (a standard Jewish explanation). In one way or another, the offense surely violated Exod 20:7, one of the ten commandments, and the same verb for cursing is used explicitly in Exod 22:28 (27 HT) prohibition against “cursing” God. For a full discussion of these and related options for interpreting this verse see P. J. Budd, Leviticus (NCBC), 335-36; J. E. Hartley, Leviticus (WBC), 408-9; and Levine, 166.

[25:49]  ⁴ tn Heb “the son of his uncle.”

[25:49]  ⁵ tn Heb “or from the remainder of his flesh from his family.”

[25:49]  ⁶ tc The LXX, followed by the Syriac, actually has “if,” which is not in the MT.

[12:6]  ⁵ tn Heb “And when” (so KJV, NASB). Many recent English versions leave the conjunction untranslated.

[12:6]  ⁶ tn Heb “a lamb the son of his year”; KJV “a lamb of the first year” (NRSV “in its first year”); NAB “a yearling lamb.”

[12:6]  ⁷ sn See the note on Lev 1:3 regarding the “burnt offering.”

[12:6]  ⁸ sn See the note on Lev 4:3 regarding the term “sin offering.”

[18:10]  ⁶ sn That is, to have sexual intercourse with one’s granddaughter would be like openly exposing one’s own shameful nakedness (see the note on v. 7 above).

[18:17]  ⁷ tn Heb “You must not uncover the nakedness of both a woman and her daughter; the daughter of her son and the daughter of her daughter you must not take to uncover her nakedness.” Translating “her” as “them” provides consistency in the English. In this kind of context, “take” means to “take in marriage” (cf. also v. 18). The LXX and Syriac have “their nakedness,” referring to the nakedness of the woman’s granddaughters, rather than the nakedness of the woman herself.

[18:17]  ⁸ tc Heb “they are her flesh.” The LXX reads “your” here (followed by NRSV). If the LXX reading were followed by the present translation, the result would be “They are closely related to you.”

[18:17]  ⁹ tn The term rendered “lewdness” almost always carries a connotation of cunning, evil device, and divisiveness (cf. HALOT 272 s.v. I זִמָּה 2, “infamy”), and is closely associated with sexual and religious infidelity (cf., e.g., Lev 19:29; 20:14; Job 31:11; Jer 13:27; Ezek 16:27; 22:9). Recent English versions differ on how they handle this: NAB “would be shameful”; CEV “would make you unclean”; NIV “wickedness”; NLT “horrible wickedness”; NRSV “depravity”; TEV “incest.”

[12:2]  ⁸ tn Heb “produces seed” (Hiphil of זָרַע, zara’; used only elsewhere in Gen 1:11-12 for plants “producing” their own “seed”), referring to the process of childbearing as a whole, from conception to the time of birth (H. D. Preuss, TDOT 4:144; cf. J. E. Hartley, Leviticus [WBC], 164-65; and J. Milgrom, Leviticus [AB], 1:742-43). Smr and LXX have Niphal “be impregnated” (see, e.g., Num 5:28); note KJV “If a woman have conceived seed” (cf. ASV, NAB, NRSV; also NIV, NLT “becomes pregnant”).

[12:2]  ⁹ sn The regulations for the “male child” in vv. 2-4 contrast with those for the “female child” in v. 5 (see the note there).

[12:2]  ¹⁰ tn Heb “as the days of the menstrual flow [nom.] of her menstruating [q. inf.] she shall be unclean” (R. E. Averbeck, NIDOTTE 1:925-26; the verb appears only in this verse in the OT). Cf. NASB “as in the days of her menstruation”; NLT “during her menstrual period”; NIV “during her monthly period.”

[6:22]  ⁹ tn Heb “And the anointed priest under him.”

[12:7]  ¹⁰ tn Heb “and he” (i.e., the priest mentioned at the end of v. 6). The referent has been specified in the translation for clarity.

[12:7]  ¹¹ sn See the note on Lev 1:4 “make atonement.” The purpose of sin offering “atonement,” in particular, was to purge impurities from the tabernacle (see Lev 15:31 and 16:5-19, 29-34), whether they were caused by physical uncleannesses or by sins and iniquities. In this case, the woman has not “sinned” morally by having a child. Even Mary brought such offerings for giving birth to Jesus (Luke 2:22-24), though she certainly did not “sin” in giving birth to him. Note that the result of bringing this “sin offering” was “she will be clean,” not “she will be forgiven” (cf. Lev 4:20, 26, 31, 35; 5:10, 13). The impurity of the blood flow has caused the need for this “sin offering,” not some moral or relational infringement of the law (contrast Lev 4:2, “When a person sins by straying unintentionally from any of the commandments of the Lord”).

[12:7]  ¹² tn Or “she will be[come] pure.”

[12:7]  ¹³ tn Heb “from her source [i.e., spring] of blood,” possibly referring to the female genital area, not just the “flow of blood” itself (as suggested by J. Milgrom, Leviticus [AB], 1:761). Cf. ASV “from the fountain of her blood.”