Leviticus 9:24

9:24 Then fire went out from the presence of the Lord ¹  and consumed the burnt offering and the fat parts on the altar, and all the people saw it, so they shouted loudly and fell down with their faces to the ground. ² 

Leviticus 20:3

20:3 I myself will set my face ³  against that man and cut him off from the midst of his people, ⁴  because he has given some of his children to Molech and thereby defiled my sanctuary and profaned my holy name. ⁵ 

Leviticus 20:5-6

20:5 I myself will set my face against that man and his clan. I will cut off from the midst of their people both him and all who follow after him in spiritual prostitution, ⁶  to commit prostitution by worshiping Molech. ⁷ 

Prohibition against Spiritists and Mediums ⁸ 

20:6 “‘The person who turns to the spirits of the dead and familiar spirits ⁹  to commit prostitution by going after them, I will set my face ¹⁰  against that person and cut him off from the midst of his people.

Leviticus 26:17

26:17 I will set my face against you. You will be struck down before your enemies, those who hate you will rule over you, and you will flee when there is no one pursuing you.

Leviticus 17:10

Prohibition against Eating Blood

17:10 “‘Any man ¹¹  from the house of Israel or from the foreigners who reside ¹²  in their ¹³  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, ¹⁴ 

Leviticus 21:18

21:18 Certainly ¹⁵  no man who has a physical flaw is to approach: a blind man, or one who is lame, or one with a slit nose, ¹⁶  or a limb too long,

Leviticus 19:32

19:32 You must stand up in the presence of the aged, honor the presence of an elder, and fear your God. I am the Lord.

Leviticus 13:41

13:41 If his head is bare on the forehead ¹⁷  so that he is balding in front, ¹⁸  he is clean.

Leviticus 19:27

19:27 You must not round off the corners of the hair on your head or ruin the corners of your beard. ¹⁹ 

Leviticus 14:37

14:37 He is to examine the infection, and if ²⁰  the infection in the walls of the house consists of yellowish green or reddish eruptions, ²¹  and it appears to be deeper than the surface of the wall, ²² 

Leviticus 13:45

The Life of the Person with Skin Disease

13:45 “As for the diseased person who has the infection, ²³  his clothes must be torn, the hair of his head must be unbound, he must cover his mustache, ²⁴  and he must call out ‘Unclean! Unclean!’

Leviticus 14:7

14:7 and sprinkle it seven times on the one being cleansed ²⁵  from the disease, pronounce him clean, ²⁶  and send the live bird away over the open countryside. ²⁷ 

Leviticus 16:14

16:14 Then he is to take some of the blood of the bull and sprinkle it with his finger on the eastern face of the atonement plate, ²⁸  and in front of the atonement plate he is to sprinkle some of the blood seven times with his finger. ²⁹ 

[9:24]  ¹ tn Heb “from to the faces of the Lord.” The rendering here is based on the use of “my faces” and “your faces” referring to the very “presence” of the Lord in Exod 33:14-15.

[9:24]  ² tn Heb “fell on their faces.” Many English versions and commentaries render here “shouted for joy” (e.g., NIV; cf. NCV, NLT) or “shouted joyfully,” but the fact the people “fell on their faces” immediately afterward suggests that they were frightened as, for example, in Exod 19:16b; 20:18-21.

[20:3]  ³ tn Heb “And I, I shall give my faces.”

[20:3]  ⁴ sn On the “cut off” penalty see the notes on Lev 7:20 and 17:4.

[20:3]  ⁵ tn Heb “for the sake of defiling my sanctuary and to profane my holy name.”

[20:5]  ⁵ tn The adjective “spiritual” has been supplied in the translation to clarify that this is not a reference to literal prostitution, but figuratively compares idolatry to prostitution.

[20:5]  ⁶ tn Heb “to commit harlotry after Molech.” The translation employs “worshiping” here for clarity (cf. NAB, NCV, TEV, CEV, NLT). On the “cut off” penalty see the note on Lev 7:20.

[20:6]  ⁷ sn For structure and coherence in Lev 20:6-27 see the note on v. 27 below.

[20:6]  ⁸ tn See the note on the phrase “familiar spirits” in Lev 19:31 above.

[20:6]  ⁹ tn Heb “I will give my faces.”

[17:10]  ⁹ 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]  ¹⁰ tn Heb “from the sojourner who sojourns.”

[17:10]  ¹¹ tc The LXX, Syriac, and Vulgate have “your” (plural) rather than “their.”

[17:10]  ¹² 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).

[21:18]  ¹¹ tn The particle כִּי (ki) in this context is asseverative, indicating absolutely certainty (GKC 498 §159.ee).

[21:18]  ¹² 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).

[13:41]  ¹³ tn Heb “And if from the front edge of his face, his head is rubbed bare.” See the note on v. 40 above.

[13:41]  ¹⁴ tn The rendering “balding in front” corresponds to the location of the bareness at the beginning of the verse.

[19:27]  ¹⁵ tc Heb “and you [singular] shall not ruin the corner of your [singular] beard.” Smr, LXX, Syriac, and Tg. Ps.-J. have the plural pronouns (i.e., “you” and “your” plural) rather than the singular of the MT.

[14:37]  ¹⁷ tn Heb “and behold” (so KJV, ASV).

[14:37]  ¹⁸ tn For “yellowish green and reddish” see Lev 13:49. The Hebrew term translated “eruptions” occurs only here and its meaning is uncertain. For a detailed summary of the issues and views see J. Milgrom, Leviticus (AB), 1:870. The suggestions include, among others: (1) “depressions” from Hebrew שׁקע (“sink”) or קער as the root of the Hebrew term for “bowl” (LXX, Targums, NAB, NASB, NIV; see also B. A. Levine, Leviticus [JPSTC], 90), (2) “streaks” (ASV, NJPS), (3) and “eruptions” as a loan-word from Egyptian sqr r rwtj (“eruption; rash”); cf. Milgrom, 870; J. E. Hartley, Leviticus (WBC), 198-99. The latter view is taken here.

[14:37]  ¹⁹ tn The Hebrew term קִיר (qir,“wall”) refers to the surface of the wall in this case, which normally consisted of a coating of plaster made of limestone and sand (see HALOT 1099 s.v. קִיר 1.a; J. Milgrom, Leviticus [AB], 1:871; J. E. Hartley, Leviticus [WBC], 199).

[13:45]  ¹⁹ tn Heb “And the diseased one who in him is the infection.”

[13:45]  ²⁰ 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).

[14:7]  ²¹ tn Heb “the one cleansing himself” (i.e., Hitpael participle of טָהֵר [taher, “to be clean”]).

[14:7]  ²² tn Heb “and he shall make him clean.” The verb is the Piel of טָהֵר (taher, “to be clean”), here used as a so-called “declarative” Piel (i.e., “to declare clean”; cf. 13:6, etc.).

[14:7]  ²³ sn The reddish color of cedar wood and the crimson colored fabric called for in v. 4 (see the note there, esp. the association with the color of blood) as well as the priestly commands to bring “two live” birds (v. 4a), to slaughter one of them “over fresh water” (literally “living water,” v. 5b), and the subsequent ritual with the (second) “live” bird (vv. 6-7) combine to communicate the concept of “life” and “being alive” in this passage. This contrasts with the fear of death associated with the serious skin diseases in view here (see, e.g., Aaron’s description of Miriam’s skin disease in Num 12:12, “Do not let her be like the dead one when it goes out from its mother’s womb and its flesh half eaten away”). Since the slaughtered bird here is not sacrificed at the altar and is not designated as an expiatory “sin offering,” this ritual procedure probably symbolizes the renewed life of the diseased person and displays it publicly for all to see. It is preparatory to the expiatory rituals that will follow (vv. 10-20, esp. vv. 18-20), but is not itself expiatory. Thus, although there are important similarities between the bird ritual here, the scapegoat on the Day of Atonement (Lev 16:20-22), and the red heifer for cleansing from corpse contamination (Num 19), this bird ritual is different in that the latter two constitute “sin offerings” (Lev 16:5, 8-10; Num 19:9, 17). Neither of the birds in Lev 14:4-7 is designated or treated as a “sin offering.” Nevertheless, the very nature of the live bird ritual itself and its obvious similarity to the scapegoat ritual suggests that the patient’s disease has been removed far away so that he or she is free from its effects both personally and communally.

[16:14]  ²³ tn Heb “on the faces of the atonement plate toward the east.” Some have taken this to mean that the ark was stationed just behind the veil-canopy on the eastern side of the most holy place. Thus, the high priest would need to enter and walk toward the west end of the most holy place and then turn eastward in order to face the ark and sprinkle the blood in an eastward direction. The rendering here, however, requires that the ark was stationed on the western end, or perhaps in the middle of the area, so that as the priest entered he was already facing the ark and would sprinkle the blood on the eastern face of the atonement plate, in a westward direction (see, e.g., J. E. Hartley, Leviticus [WBC], 239 versus J. Milgrom, Leviticus [AB], 1:1032).

[16:14]  ²⁴ sn Presumably in this case the blood was sprinkled seven times on the ground in front of the ark on which the atonement plate was mounted.