Leviticus 7:8

Priestly Portions of Burnt and Grain Offerings

7:8 “‘As for the priest who presents someone’s burnt offering, the hide of that burnt offering which he presented belongs to him.

Leviticus 7:10

7:10 Every grain offering, whether mixed with olive oil or dry, belongs to all the sons of Aaron, each one alike. ¹ 

Leviticus 13:44

13:44 he is a diseased man. He is unclean. The priest must surely pronounce him unclean because of his infection on his head. ² 

Leviticus 15:18

15:18 When a man has sexual intercourse with a woman and there is a seminal emission, ³  they must bathe in water and be unclean until evening.

Leviticus 19:3

19:3 Each of you must respect his mother and his father, ⁴  and you must keep my Sabbaths. I am the Lord your God.

Leviticus 21:9

21:9 If a daughter of a priest profanes herself by engaging in prostitution, she is profaning her father. She must be burned to death. ⁵ 

Leviticus 21:19

21:19 or a man who has had a broken leg or arm, ⁶ 

Leviticus 25:17

25:17 No one is to oppress his fellow citizen, ⁷  but you must fear your God, because I am the Lord your God.

[7:10]  ¹ tn Heb “a man like his brother.”

[13:44]  ¹ tn Or perhaps translate, “His infection [is] on his head,” as a separate independent sentence (cf. KJV, ASV, NASB, NRSV). There is no causal expression in the Hebrew text connecting these two clauses, but the logical relationship between them seems to be causal.

[15:18]  ¹ tn Heb “And a woman who a man lies with her a lying of seed.”

[19:3]  ¹ tn Heb “A man his mother and his father you [plural] shall fear.” The LXX, Syriac, Vulgate, and certain Targum mss reverse the order, “his father and his mother.” The term “fear” is subject to misunderstanding by the modern reader, so “respect” has been used in the translation. Cf. NAB, NRSV “revere”; NASB “reverence.”

[21:9]  ¹ tn See the note on “burned to death” in 20:14.

[21:19]  ¹ tn Heb “who there is in him a broken leg or a broken arm,” or perhaps “broken foot or broken hand.” The Hebrew term רֶגֶל (regel) is commonly rendered “foot,” but it can also refer to the “leg,” and the Hebrew יָד (yad) is most often translated “hand,” but can also refer to the “[fore]arm” (as opposed to כַּף, kaf, “palm of the hand” or “hand”). See HALOT 386 s.v. יָד and 1184 s.v. רֶגֶל respectively (cf. the NJPS translation). In this context, these terms probably apply to any part of the limb that was broken, including hand and the foot. B. A. Levine (Leviticus [JPSTC], 146) points out that such injuries often did not heal properly in antiquity because they were not properly set and, therefore, remained a “physical flaw” permanently.

[25:17]  ¹ tn Heb “And you shall not oppress a man his fellow citizen.”