Discovery BoxLeviticus 7:11
Context7:11 “‘This is the law of the peace offering sacrifice which he 1 is to present to the Lord.
Leviticus 11:25
Context11:25 and anyone who carries their carcass must wash his clothes and will be unclean until the evening.
Leviticus 11:31
Context11:31 These are the ones that are unclean to you among all the swarming things. Anyone who touches them when they die will be unclean until evening.
Leviticus 11:39
Context11:39 “‘Now if an animal 2 that you may eat dies, 3 whoever touches its carcass will be unclean until the evening.
Leviticus 15:12
Context15:12 A clay vessel 4 which the man with the discharge touches must be broken, and any wooden utensil must be rinsed in water.
Leviticus 18:6
Context18:6 “‘No man is to approach any close relative 5 to have sexual intercourse with her. 6 I am the Lord. 7
Leviticus 22:15
Context22:15 They 8 must not profane the holy offerings which the Israelites contribute 9 to the Lord, 10
Leviticus 24:18
Context24:18 One who beats an animal to death 11 must make restitution for it, life for life. 12
[7:11] 1 tn This “he” pronoun refers to the offerer. Smr and LXX have plural “they.”
[11:39] 2 tn This word for “animal” refers to land animal quadrupeds, not just any beast that dwells on the land (cf. 11:2).
[11:39] 3 tn Heb “which is food for you” or “which is for you to eat.”
[15:12] 3 tn The Hebrew term כְּלִי (kÿli) can mean “vessel” (v. 12a) or “utensil, implement, article” (v. 12b). An article of clay would refer to a vessel or container of some sort, while one made of wood would refer to some kind of tool or instrument.
[18:6] 4 tn Heb “Man, man shall not draw near to any flesh (שְׁאֵר, shÿ’er) of his body/flesh (בָּשָׂר, basar).” The repetition of the word “man” is distributive, meaning “any (or “every”) man” (GKC 395-96 §123.c; cf. Lev 15:2). The two words for “flesh” are combined to refer to emphasize the physical familial relatedness (see J. E. Hartley, Leviticus [WBC], 282, and B. A. Levine, Leviticus [JPSTC], 119).
[18:6] 5 tn Heb “to uncover [her] nakedness” (cf. KJV, ASV, NASB, NRSV), which is clearly euphemistic for sexual intercourse (see J. E. Hartley, Leviticus [WBC], 282, and B. A. Levine, Leviticus [JPSTC], 119). This expression occurs a number of times in the following context and is generally translated “have sexual intercourse with [someone],” although in the case of the father mentioned in the following verse the expression may be connected to the shame or disgrace that would belong to the father whose wife’s sexuality is violated by his son. See the note on the word “mother” in v. 7.
[18:6] 6 sn The general statement prohibiting sexual intercourse between close relatives serves as an opening summary statement for the following section, which gives details concerning which degrees of relationship are specifically forbidden.
[22:15] 5 tn Contextually, “They” could refer either to the people (v. 14a; cf. NRSV “No one”) or the priests (v. 14b; cf. NIV “The priests”), but the latter seems more likely (see J. E. Hartley, Leviticus [WBC], 356, and B. A. Levine, Leviticus [JPSTC], 150). The priests were responsible to see that the portions of the offerings that were to be consumed by the priests as prebends did not become accessible to the people. Mistakes in this matter (cf. v. 14) would bring “guilt” on the people, requiring punishment (v. 16).
[22:15] 6 tn The Hebrew verb הֵרִים (herim, rendered “contribute” here) is commonly used for setting aside portions of an offering (see, e.g., Lev 4:8-10 and R. E. Averbeck, NIDOTTE 4:335-36).
[22:15] 7 tn Heb “the holy offerings of the sons of Israel which they contribute to the
[24:18] 6 tn Heb “And one who strikes a soul of an animal.”
[24:18] 7 tn Heb “soul under soul.” Cf. KJV “beast for beast”; NCV “must give…another animal to take its place.”
