Leviticus 2:1

Grain Offering Regulations: Offering of Raw Flour

2:1 “‘When a person presents a grain offering ¹  to the Lord, his offering must consist of choice wheat flour, ²  and he must pour olive oil on it and put frankincense ³  on it.

Leviticus 4:2

4:2 “Tell the Israelites, ‘When a person sins by straying unintentionally ⁴  from any of the Lord’s commandments which must not be violated, and violates any ⁵  one of them ⁶  –

Leviticus 5:10

5:10 The second bird ⁷  he must make a burnt offering according to the standard regulation. ⁸  So the priest will make atonement ⁹  on behalf of this person for ¹⁰  his sin which he has committed, and he will be forgiven. ¹¹ 

Leviticus 6:2

6:2 “When a person sins and commits a trespass ¹²  against the Lord by deceiving his fellow citizen ¹³  in regard to something held in trust, or a pledge, or something stolen, or by extorting something from his fellow citizen, ¹⁴ 

Leviticus 13:12-13

13:12 If, however, the disease breaks out ¹⁵  on the skin so that the disease covers all the skin of the person with the infection ¹⁶  from his head to his feet, as far as the priest can see, ¹⁷  13:13 the priest must then examine it, ¹⁸  and if ¹⁹  the disease covers his whole body, he is to pronounce the person with the infection clean. ²⁰  He has turned all white, so he is clean. ²¹ 

Leviticus 13:33

13:33 then the individual is to shave himself, ²²  but he must not shave the area affected by the scall, ²³  and the priest is to quarantine the person with the scall for another seven days. ²⁴ 

Leviticus 13:36-37

13:36 then the priest is to examine it, and if ²⁵  the scall has spread on the skin the priest is not to search further for reddish yellow hair. ²⁶  The person ²⁷  is unclean. 13:37 If, as far as the priest can see, the scall has stayed the same ²⁸  and black hair has sprouted in it, the scall has been healed; the person is clean. So the priest is to pronounce him clean. ²⁹ 

Leviticus 13:39

13:39 the priest is to examine them, ³⁰  and if ³¹  the bright spots on the skin of their body are faded white, it is a harmless rash that has broken out on the skin. The person is clean. ³² 

Leviticus 13:45

The Life of the Person with Skin Disease

13:45 “As for the diseased person who has the infection, ³³  his clothes must be torn, the hair of his head must be unbound, he must cover his mustache, ³⁴  and he must call out ‘Unclean! Unclean!’

Leviticus 19:8

19:8 and the one who eats it will bear his punishment for iniquity ³⁵  because he has profaned ³⁶  what is holy to the Lord. ³⁷  That person will be cut off from his people. ³⁸ 

Leviticus 20:19

20:19 You must not expose the nakedness of your mother’s sister and your father’s sister, for such a person has laid bare his own close relative. ³⁹  They must bear their punishment for iniquity. ⁴⁰ 

Leviticus 21:1

Rules for the Priests

21:1 The Lord said to Moses: “Say to the priests, the sons of Aaron – say to them, ‘For a dead person ⁴¹  no priest ⁴²  is to defile himself among his people, ⁴³ 

Leviticus 27:6

27:6 If the person is one month old up to five years old, the conversion value of the male is five shekels of silver, ⁴⁴  and for the female the conversion value is three shekels of silver.

---

¹ sn The “grain offering” ( מִנְחָה[minkhah]; here קָרְבַּן מִנְחָה, [qorbban minkhah], “an offering of a grain offering”) generally accompanied a burnt or peace offering to supplement the meat with bread (the libation provided the drink; cf. Num 15:1-10), thus completing the food “gift” to the Lord. It made atonement (see the note on Lev 1:4) along with the burnt offering (e.g., Lev 14:20) or alone as a sin offering for the poor (Lev 5:11-13).

² tn The Hebrew term for “choice wheat flour” (סֹלֶת, selet) is often translated “fine flour” (cf. KJV, NAB, NIV, NCV), but it refers specifically to wheat as opposed to barley (B. A. Levine, Leviticus [JPSTC], 10). Moreover, the translation “flour” might be problematic, since the Hebrew term may designate the “grits” rather than the more finely ground “flour” (see J. Milgrom, Leviticus [AB], 1:179 as opposed to Levine, 10, and J. E. Hartley, Leviticus [WBC], 30).

³ sn This is not just any “incense” (קְטֹרֶת, qÿtoret; R. E. Averbeck, NIDOTTE 3:913-16), but specifically “frankincense” (לְבֹנָה, lÿvonah; R. E. Averbeck, NIDOTTE 2:756-57).

⁴ tn Heb “And a person, when he sins in straying.” The English translation of “by straying” (בִּשְׁגָגָה [bishgagah] literally, “in going astray; in making an error”) varies greatly, but almost all suggest that this term refers to sins that were committed by mistake or done not knowing that the particular act was sinful (J. Milgrom, Leviticus [AB], 1:228-29). See, e.g., LXX “involuntarily”; Tg. Onq. “by neglect”; KJV “through ignorance”; ASV, RSV, NJPS “unwittingly”; NASB, NIV, NRSV, NLT “unintentionally”; NAB, NEB “inadvertently”; NCV “by accident.” However, we know from Num 15:27-31 that committing a sin “by straying” is the opposite of committing a sin “defiantly” (i.e., בְּיַד רָמָה [bÿyad ramah] “with a raised hand,” v. 30). In the latter case the person, as it were, raises his fist in presumptuous defiance against the Lord. Thus, he “blasphemes” the Lord and has “despised” his word, for which he should be “cut off from among his people” (Num 15:30-31). One could not bring an offering for such a sin. The expression here in Lev 4:2 combines “by straying” with the preposition “from” which fits naturally with “straying” (i.e., “straying from” the Lord’s commandments). For sins committed “by straying” from the commandments (Lev 4 throughout) or other types of transgressions (Lev 5:1-6) there was indeed forgiveness available through the sin offering. See R. E. Averbeck, NIDOTTE 2:94-95.

⁵ tn This is an emphatic use of the preposition מִן (min; see R. J. Williams, Hebrew Syntax, 56-57, §325).

⁶ tn The “when” clause (כִּי, ki) breaks off here before its resolution, thus creating an open-ended introduction to the following subsections, which are introduced by “if” (אִם [’im] vv. 3, 13, 27, 32). Also, the last part of the verse reads literally, “which must not be done and does from one from them.”

⁷ tn The word “bird” is not in the Hebrew text, but is supplied in the translation for clarity.

⁸ sn The term “[standard] regulation” (מִשְׁפָּט, mishppat) here refers to the set of regulations for burnt offering birds in Lev 1:14-17.

⁹ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

¹⁰ tn See the note on 4:26 with regard to מִן, min.

¹¹ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

¹² tn Heb “trespasses a trespass” (verb and direct object from the same Hebrew root מַעַל, ma’al). See the note on 5:15.

¹³ tn Or “neighbor” (ASV, NAB, NIV, NRSV, NLT); NASB “companion”; TEV “a fellow-Israelite.”

¹⁴ tn Heb “has extorted his neighbor”; ASV “oppressed”; NRSV “defrauded.”

¹⁵ tn Heb “And if spreading [infinitive absolute] it spreads out [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.

¹⁶ tn Heb “all the skin of the infection,” but see v. 4 above.

¹⁷ tn Heb “to all the appearance of the eyes of the priest.”

¹⁸ tn Heb “and the priest shall see.” The pronoun “it” is unexpressed, but it should be assumed and it refers to the infection (cf. the note on v. 8 above).

¹⁹ tn Heb “and behold” (so KJV, ASV, NASB).

²⁰ tn Heb “he shall pronounce the infection clean,” but see v. 4 above. Also, this is another use of the declarative Piel of the verb טָהֵר (taher; cf. the note on v. 6 above).

²¹ tn Heb “all of him has turned white, and he is clean.”

²² tn The shaving is done by the one who has the infection. Although KJV, ASV have the passive “he shall be shaven” here, most modern English versions have the reflexive “shall shave himself” (so NAB).

²³ tn Heb “but the scall shall he not shave” (so KJV, ASV); NIV “except for the diseased area.”

²⁴ tn Heb “and the priest will shut up the scall a second seven days.”

²⁵ tn Heb “and behold.”

²⁶ tn Heb “the priest shall not search to the reddish yellow hair.”

²⁷ tn Heb “he”; the referent (the affected person) is specified in the translation for clarity (likewise in the following verse).

²⁸ tn Heb “and if in his eyes the infection has stood.”

²⁹ tn This is the declarative Piel of the verb טָהֵר (taher, cf. the note on v. 6 above).

³⁰ tn Heb “and the priest shall see.”

³¹ tn Heb “and behold” (so KJV, ASV).

³² tn Heb “he,” but the regulation applies to a man or a woman (v. 38a). In the translation “the person” is used to specify the referent more clearly.

³³ tn Heb “And the diseased one who in him is the infection.”

³⁴ 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).

³⁵ tn See the note on Lev 17:16 above.

³⁶ sn Regarding “profaned,” see the note on Lev 10:10 above.

³⁷ tn Heb “the holiness of the Lord.”

³⁸ sn On the “cut off” penalty see the note on Lev 7:20.

³⁹ tn Heb “his flesh.”

⁴⁰ tn See the note on Lev 17:16 above.

⁴¹ tn The Hebrew term נֶפֶשׁ (nefesh, “soul, person, life”) can sometimes refer to a “dead person” (cf. Lev 19:28 above and the literature cited there).

⁴² tn Heb “no one,” but “priest” has been used in the translation to clarify that these restrictions are limited to the priests, not to the Israelites in general (note the introductory formula, “say to the priests, the sons of Aaron”).

⁴³ tc The MT has “in his peoples,” but Smr, LXX, Syriac, Targum, and Tg. Ps.-J. have “in his people,” referring to the Israelites as a whole.

⁴⁴ tn Heb “five shekels silver.”