Leviticus 6:28

6:28 Any clay vessel it is boiled in must be broken, and if it was boiled in a bronze vessel, then that vessel ¹  must be rubbed out and rinsed in water.

Leviticus 8:10

Anointing the Tabernacle and Aaron, and Clothing Aaron’s Sons

8:10 Then Moses took the anointing oil and anointed the tabernacle and everything in it, and so consecrated them. ² 

Leviticus 13:37

13:37 If, as far as the priest can see, the scall has stayed the same ³  and black hair has sprouted in it, the scall has been healed; the person is clean. So the priest is to pronounce him clean. ⁴ 

Leviticus 13:45-46

The Life of the Person with Skin Disease

13:45 “As for the diseased person who has the infection, ⁵  his clothes must be torn, the hair of his head must be unbound, he must cover his mustache, ⁶  and he must call out ‘Unclean! Unclean!’ 13:46 The whole time he has the infection ⁷  he will be continually unclean. He must live in isolation, and his place of residence must be outside the camp.

Leviticus 15:11

15:11 Anyone whom the man with the discharge touches without having rinsed his hands in water ⁸  must wash his clothes, bathe in water, and be unclean until evening.

Leviticus 15:23

15:23 If there is something on the bed or on the furniture she sits on, ⁹  when he touches it ¹⁰  he will be unclean until evening,

Leviticus 20:9

Family Life and Sexual Prohibitions ¹¹ 

20:9 “‘If anyone ¹²  curses his father and mother ¹³  he must be put to death. He has cursed his father and mother; his blood guilt is on himself. ¹⁴ 

Leviticus 21:17-18

21:17 “Tell Aaron, ‘No man from your descendants throughout their generations ¹⁵  who has a physical flaw ¹⁶  is to approach to present the food of his God. 21:18 Certainly ¹⁷  no man who has a physical flaw is to approach: a blind man, or one who is lame, or one with a slit nose, ¹⁸  or a limb too long,

Leviticus 22:6

22:6 the person who touches any of these ¹⁹  will be unclean until evening and must not eat from the holy offerings unless he has bathed his body in water.

Leviticus 22:9

22:9 They must keep my charge so that they do not incur sin on account of it ²⁰  and therefore die ²¹  because they profane it. I am the Lord who sanctifies them.

Leviticus 22:11

22:11 but if a priest buys a person with his own money, ²²  that person ²³  may eat the holy offerings, ²⁴  and those born in the priest’s ²⁵  own house may eat his food. ²⁶ 

Leviticus 24:16

24:16 and one who misuses ²⁷  the name of the Lord must surely be put to death. The whole congregation must surely stone him, whether he is a foreigner or a native citizen; when he misuses the Name he must be put to death.

Leviticus 24:20

24:20 fracture for fracture, eye for eye, tooth for tooth – just as he inflicts an injury on another person ²⁸  that same injury ²⁹  must be inflicted on him.

Leviticus 25:46

25:46 You may give them as inheritance to your children after you to possess as property. You may enslave them perpetually. However, as for your brothers the Israelites, no man may rule over his brother harshly. ³⁰ 

[6:28]  ¹ tn Heb “it”; the words “that vessel” are supplied in the translation to clarify the referent.

[8:10]  ² sn The expression “and consecrated it” refers to the effect of the anointing earlier in the verse (cf. “to consecrate them/him” in vv. 11 and 12). “To consecrate” means “to make holy” or “make sacred”; i.e., put something into the category of holy/sacred as opposed to common/profane (see Lev 10:10 below). Thus, the person or thing consecrated is put into the realm of God’s holy things.

[13:37]  ³ tn Heb “and if in his eyes the infection has stood.”

[13:37]  ⁴ tn This is the declarative Piel of the verb טָהֵר (taher, cf. the note on v. 6 above).

[13:45]  ⁴ tn Heb “And the diseased one who in him is the infection.”

[13:45]  ⁵ tn Heb “and his head shall be unbound, and he shall cover on [his] mustache.” Tearing one’s clothing, allowing the hair to hang loose rather than bound up in a turban, and covering the mustache on the upper lip are all ways of expressing shame, grief, or distress (cf., e.g., Lev 10:6 and Micah 3:7).

[13:46]  ⁵ tn Heb “All the days which the infection is in him.”

[15:11]  ⁶ tn Heb “And all who the man with the discharge touches in him and his hands he has not rinsed in water.”

[15:23]  ⁷ tn Heb “and if on the bed it (הוּא, hu’) is or on the vessel which she sits on it, when he touches it….” The translation and meaning of this verse is a subject of much debate in the commentaries (see the summary in J. Milgrom, Leviticus [AB], 1:938-40). It is difficult to determine what הוּא refers to, whether it means “he” referring to the one who does the touching, “it” for the furniture or the seat in v. 22, “she” referring to the woman herself (see Smr היא rather than הוא), or perhaps anything that was lying on the furniture or the bed of vv. 21-22. The latter view is taken here (cf. J. E. Hartley, Leviticus [WBC], 202).

[15:23]  ⁸ tn The MT accent suggest that “when he touches it” goes with the preceding line, but it seems to be better to take it as an introduction to what follows (see J. E. Hartley, Leviticus [WBC], 202).

[20:9]  ⁸ sn Compare the regulations in Lev 18:6-23.

[20:9]  ⁹ tn Heb “If a man a man who.”

[20:9]  ¹⁰ tn Heb “makes light of his father and his mother.” Almost all English versions render this as some variation of “curses his father or mother.”

[20:9]  ¹¹ tn Heb “his blood [plural] is in him.” Cf. NAB “he has forfeited his life”; TEV “is responsible for his own death.”

[21:17]  ⁹ tn Heb “to their generations.”

[21:17]  ¹⁰ tn Heb “who in him is a flaw”; cf. KJV, ASV “any blemish”; NASB, NIV “a defect.” The rendering “physical flaw” is used to refer to any birth defect or physical injury of the kind described in the following verses (cf. the same Hebrew word also in Lev 24:19-20). The same term is used for “flawed” animals, which must not be offered to the Lord in Lev 22:20-25.

[21:18]  ¹⁰ tn The particle כִּי (ki) in this context is asseverative, indicating absolutely certainty (GKC 498 §159.ee).

[21:18]  ¹¹ tn Lexically, the Hebrew term חָרֻם (kharum) seems to refer to a split nose or perhaps any number of other facial defects (HALOT 354 s.v. II חרם qal; cf. G. J. Wenham, Leviticus [NICOT], 292, n. 7); cf. KJV, ASV “a flat nose”; NASB “a disfigured face.” The NJPS translation is “a limb too short” as a balance to the following term which means “extended, raised,” and apparently refers to “a limb too long” (see the explanation in B. A. Levine, Leviticus [JPSTC], 146).

[22:6]  ¹¹ sn The phrase “any of these” refers back to the unclean things touched in vv. 4b-5.

[22:9]  ¹² tn Heb “and they will not lift up on it sin.” The pronoun “it” (masculine) apparently refers to any item of food that belongs to the category of “holy offerings” (see above).

[22:9]  ¹³ tn Heb “and die in it.”

[22:11]  ¹³ tn Heb “and a priest, if he buys a person, the property of his silver.”

[22:11]  ¹⁴ tn Heb “he”; the referent (the person whom the priest has purchased) has been specified in the translation for clarity.

[22:11]  ¹⁵ tn Heb “eat it”; the referent (the holy offerings) has been specified in the translation for clarity.

[22:11]  ¹⁶ tn Heb “his”; the referent (the priest) has been specified in the translation for clarity.

[22:11]  ¹⁷ tn Heb “and the [slave] born of his house, they shall eat in his food.” The LXX, Syriac, Tg. Onq., Tg. Ps.-J., and some mss of Smr have plural “ones born,” which matches the following plural “they” pronoun and the plural form of the verb.

[24:16]  ¹⁴ sn See the note on v. 11 above.

[24:20]  ¹⁵ tn Heb “in the man [אָדָם, ’adam].”

[24:20]  ¹⁶ tn Heb “just as he inflicts an injury…it must be inflicted on him.” The referent (“that same injury”) has been specified in the translation for clarity.

[25:46]  ¹⁶ tn Heb “and your brothers, the sons of Israel, a man in his brother you shall not rule in him in violence.”