Leviticus 7:20

7:20 The person who eats meat from the peace offering sacrifice which belongs to the Lord while his uncleanness persists ¹  will be cut off from his people. ² 

Leviticus 7:25

7:25 If anyone eats fat from the animal from which he presents a gift to the Lord, that person will be cut off from his people. ³ 

Leviticus 7:27

7:27 Any person who eats any blood – that person will be cut off from his people.’” ⁴ 

Leviticus 17:10

Prohibition against Eating Blood

17:10 “‘Any man ⁵  from the house of Israel or from the foreigners who reside ⁶  in their ⁷  midst who eats any blood, I will set my face against that person who eats the blood, and I will cut him off from the midst of his people, ⁸ 

Leviticus 17:14

17:14 for the life of all flesh is its blood. ⁹  So I have said to the Israelites: You must not eat the blood of any living thing ¹⁰  because the life of every living thing is its blood – all who eat it will be cut off. ¹¹ 

Leviticus 18:29

18:29 For if anyone does any of these abominations, the persons who do them will be cut off from the midst of their people. ¹² 

Genesis 17:14

17:14 Any uncircumcised male ¹³  who has not been circumcised in the flesh of his foreskin will be cut off ¹⁴  from his people – he has failed to carry out my requirement.” ¹⁵ 

Exodus 12:15

12:15 For seven days ¹⁶  you must eat ¹⁷  bread made without yeast. ¹⁸  Surely ¹⁹  on the first day you must put away yeast from your houses because anyone who eats bread made with yeast ²⁰  from the first day to the seventh day will be cut off ²¹  from Israel.

Exodus 12:19

12:19 For seven days ²²  yeast must not be found in your houses, for whoever eats what is made with yeast – that person ²³  will be cut off from the community of Israel, whether a foreigner ²⁴  or one born in the land.

Exodus 30:33-38

30:33 Whoever makes perfume like it and whoever puts any of it on someone not a priest ²⁵  will be cut off ²⁶  from his people.’”

30:34 The Lord said to Moses: “Take ²⁷  spices, gum resin, ²⁸  onycha, ²⁹  galbanum, ³⁰  and pure frankincense ³¹  of equal amounts ³²  30:35 and make it into an incense, ³³  a perfume, ³⁴  the work of a perfumer. It is to be finely ground, ³⁵  and pure and sacred. 30:36 You are to beat some of it very fine and put some of it before the ark of the testimony in the tent of meeting where I will meet with you; it is to be most holy to you. 30:37 And the incense that you are to make, you must not make for yourselves using the same recipe; it is to be most holy to you, belonging to the Lord. 30:38 Whoever makes anything like it, to use as perfume, ³⁶  will be cut off from his people.”

[7:20]  ¹ tn Heb “and his unclean condition is on him.”

[7:20]  ² sn The exact meaning of this penalty clause is not certain. It could mean that he will be executed, whether by God or by man, he will be excommunicated from sanctuary worship and/or community benefits (cf. TEV, CEV), or his line will be terminated by God (i.e., extirpation), etc. See J. E. Hartley, Leviticus (WBC), 100; J. Milgrom, Leviticus (AB), 1:457-60; and B. A. Levine, Leviticus (JPSTC), 241-42 for further discussion.

[7:25]  ³ sn See the note on Lev 7:20.

[7:27]  ⁴ sn See the note on Lev 7:20.

[17:10]  ⁵ tn Heb “And man, man.” The repetition of the word “man” is distributive, meaning “any (or every) man” (GKC 395-96 §123.c; cf. Lev 15:2).

[17:10]  ⁶ tn Heb “from the sojourner who sojourns.”

[17:10]  ⁷ tc The LXX, Syriac, and Vulgate have “your” (plural) rather than “their.”

[17:10]  ⁸ tn Heb “I will give my faces against [literally “in”] the soul/person/life [נֶפֶשׁ, nefesh, feminine] who eats the blood and I will cut it [i.e., that נֶפֶשׁ, nefesh] off from the midst of its people.” The uses of נֶפֶשׁ in this and the following verse are most significant for the use of animal blood in Israel’s sacrificial system. Unfortunately, it is a most difficult word to translate accurately and consistently, and this presents a major problem for the rendering of these verses (see, e.g., G. J. Wenham, Leviticus [NICOT], 244-45). No matter which translation of נֶפֶשׁ one uses here, it is important to see that both man and animal have נֶפֶשׁ and that this נֶפֶשׁ is identified with the blood. See the further remarks on v. 11 below. On the “cutting off” penalty see the note on v. 4 above. In this instance, God takes it on himself to “cut off” the person (i.e., extirpation).

[17:14]  ⁹ tn Heb “for the life/soul (נֶפֶשׁ, nefesh) of all flesh, its blood in its life/soul (נֶפֶשׁ) it is.” The LXX, Syriac, and Vulgate leave out “in its life/soul,” which would naturally yield “for the life of all flesh, its blood it is” (see J. E. Hartley, Leviticus [WBC], 261, 263). The present translation is something of an oversimplification, but the meaning is basically the same in any case. Cf. NRSV “For the life of every creature – its blood is its life.”

[17:14]  ¹⁰ tn Heb “of all flesh” (also later in this verse). See the note on “every living thing” in v. 11.

[17:14]  ¹¹ tn For remarks on the “cut off” penalty see the note on v. 4 above.

[18:29]  ¹² sn Regarding the “cut off” penalty see the note on Lev 7:20.

[17:14]  ¹³ tn The disjunctive clause calls attention to the “uncircumcised male” and what will happen to him.

[17:14]  ¹⁴ tn Heb “that person will be cut off.” The words “that person” have not been included in the translation for stylistic reasons.

[17:14]  ¹⁵ tn Heb “he has broken my covenant.” The noun בְּרִית (bÿrit) here refers to the obligation required by God in conjunction with the covenantal agreement. For the range of meaning of the term, see the note on the word “requirement” in v. 9.

[12:15]  ¹⁶ tn This expression is an adverbial accusative of time. The feast was to last from the 15th to the 21st of the month.

[12:15]  ¹⁷ tn Or “you will eat.” The statement stresses their obligation – they must eat unleavened bread and avoid all leaven.

[12:15]  ¹⁸ tn The etymology of מַצּוֹת (matsot, “unleavened bread,” i.e., “bread made without yeast”) is uncertain. Suggested connections to known verbs include “to squeeze, press,” “to depart, go out,” “to ransom,” or to an Egyptian word “food, cake, evening meal.” For a more detailed study of “unleavened bread” and related matters such as “yeast” or “leaven,” see A. P. Ross, NIDOTTE 4:448-53.

[12:15]  ¹⁹ tn The particle serves to emphasize, not restrict here (B. S. Childs, Exodus [OTL], 183, n. 15).

[12:15]  ²⁰ tn Heb “every eater of leavened bread.” The participial phrase stands at the beginning of the clause as a casus pendens, that is, it stands grammatically separate from the sentence. It names a condition, the contingent occurrences of which involve a further consequence (GKC 361 §116.w).

[12:15]  ²¹ tn The verb וְנִכְרְתָה (vÿnikhrÿtah) is the Niphal perfect with the vav (ו) consecutive; it is a common formula in the Law for divine punishment. Here, in sequence to the idea that someone might eat bread made with yeast, the result would be that “that soul [the verb is feminine] will be cut off.” The verb is the equivalent of the imperfect tense due to the consecutive; a translation with a nuance of the imperfect of possibility (“may be cut off”) fits better perhaps than a specific future. There is the real danger of being cut off, for while the punishment might include excommunication from the community, the greater danger was in the possibility of divine intervention to root out the evildoer (S. R. Driver, Exodus, 94). Gesenius lists this as the use of a perfect with a vav consecutive after a participle (a casus pendens) to introduce the apodosis (GKC 337 §112.mm).

[12:19]  ²² tn “Seven days” is an adverbial accusative of time (see R. J. Williams, Hebrew Syntax, 12, §56).

[12:19]  ²³ tn The term is נֶפֶשׁ (nefesh), often translated “soul.” It refers to the whole person, the soul within the body. The noun is feminine, agreeing with the feminine verb “be cut off.”

[12:19]  ²⁴ tn Or “alien”; or “stranger.”

[30:33]  ²⁵ tn Heb “a stranger,” meaning someone not ordained a priest.

[30:33]  ²⁶ sn The rabbinic interpretation of this is that it is a penalty imposed by heaven, that the life will be cut short and the person could die childless.

[30:34]  ²⁷ tn The construction is “take to you,” which could be left in that literal sense, but more likely the suffix is an ethical dative, stressing the subject of the imperative.

[30:34]  ²⁸ sn This is from a word that means “to drip”; the spice is a balsam that drips from a resinous tree.

[30:34]  ²⁹ sn This may be a plant, or it may be from a species of mollusks; it is mentioned in Ugaritic and Akkadian; it gives a pungent odor when burnt.

[30:34]  ³⁰ sn This is a gum from plants of the genus Ferula; it has an unpleasant odor, but when mixed with others is pleasant.

[30:34]  ³¹ tn The word “spice is repeated here, suggesting that the first three formed half of the ingredient and this spice the other half – but this is conjecture (U. Cassuto, Exodus, 400).

[30:34]  ³² tn Heb “of each part there will be an equal part.”

[30:35]  ³³ tn This is an accusative of result or product.

[30:35]  ³⁴ tn The word is in apposition to “incense,” further defining the kind of incense that is to be made.

[30:35]  ³⁵ tn The word מְמֻלָּח (mÿmullakh), a passive participle, is usually taken to mean “salted.” Since there is no meaning like that for the Pual form, the word probably should be taken as “mixed,” as in Rashi and Tg. Onq. Seasoning with salt would work if it were food, but since it is not food, if it means “salted” it would be a symbol of what was sound and whole for the covenant. Some have thought that it would have helped the incense burn quickly with more smoke.

[30:38]  ³⁶ tn Or to smell it, to use for the maker’s own pleasure.