Leviticus 2:11

Additional Grain Offering Regulations

2:11 “‘No grain offering which you present to the Lord can be made with yeast,¹ for you must not offer up in smoke any yeast or honey as a gift to the Lord.²

Leviticus 13:21

13:21 If, however,³ the priest examines it, and⁴ there is no white hair in it, it is not deeper than the skin, and it has faded, then the priest is to quarantine him for seven days.⁵

Leviticus 13:26

13:26 If, however,⁶ the priest examines it and⁷ there is no white hair in the bright spot, it is not deeper than the skin,⁸ and it has faded, then the priest is to quarantine him for seven days.⁹

Leviticus 13:32

13:32 The priest must then examine the infection on the seventh day, and if¹⁰ the scall has not spread, there is no reddish yellow hair in it, and the scall does not appear to be deeper than the skin,¹¹

Leviticus 17:7

17:7 So they must no longer offer¹² their sacrifices to the goat demons,¹³ acting like prostitutes by going after them.¹⁴ This is to be a perpetual statute for them throughout their generations.¹⁵

Leviticus 20:14

20:14 If a man has sexual intercourse with both a woman and her mother,¹⁶ it is lewdness.¹⁷ Both he and they must be burned to death,¹⁸ so there is no lewdness in your midst.

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 person¹⁹ no priest²⁰ is to defile himself among his people,²¹

Leviticus 21:18

21:18 Certainly²² no man who has a physical flaw is to approach: a blind man, or one who is lame, or one with a slit nose,²³ or a limb too long,

Leviticus 22:21

22:21 If a man presents a peace offering sacrifice to the Lord for a special votive offering²⁴ or for a freewill offering from the herd or the flock, it must be flawless to be acceptable;²⁵ it must have no flaw.²⁶

Leviticus 25:31

25:31 The houses of villages, however,²⁷ which have no wall surrounding them²⁸ must be considered as the field²⁹ of the land; they will have the right of redemption and must revert in the jubilee.

Leviticus 25:46

25:46 You may give them as inheritance to your children after you to possess as property. You may enslave them perpetually. However, as for your brothers the Israelites, no man may rule over his brother harshly.³⁰

Leviticus 26:6

26:6 I will grant peace in the land so that³¹ you will lie down to sleep without anyone terrifying you.³² I will remove harmful animals³³ from the land, and no sword of war³⁴ will pass through your land.

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 27:26

Redemption of the Firstborn

27:26 “‘Surely no man may consecrate a firstborn that already belongs to the Lord as a firstborn among the animals; whether it is an ox or a sheep, it belongs to the Lord.³⁵

¹tn Heb “Every grain offering which you offer to the Lord must not be made leavened.” The noun “leaven” is traditional in English versions (cf. KJV, ASV, NASB, NRSV), but “yeast” is more commonly used today.

²tc A few Hebrew mss, Smr, LXX, and Tg. Ps.-J. have the verb “present” rather than “offer up in smoke,” but the MT is clearly correct. One could indeed present leavened and honey sweetened offerings as first fruit offerings, which were not burned on the altar (see v. 12 and the note there), but they could not be offered up in fire on the altar. Cf. the TEV’s ambiguous “you must never use yeast or honey in food offered to the Lord.”

tn Heb “for all leaven and all honey you must not offer up in smoke from it a gift to the Lord.”

³tn Heb “and if.”

⁴tn Heb “and behold” (so KJV, ASV, NASB).

⁵tn Heb “and the priest will shut him up seven days.”

⁶tn Heb “and if.”

⁷tn Heb “and behold” (so KJV, ASV); NASB “and indeed.”

⁸tn Heb “and low it is not ‘from’ (comparative מִן, min, “lower than”) the skin.” See the note on v. 20 above. Cf. TEV “not deeper than the surrounding skin.”

⁹tn Heb “and the priest will shut him up seven days.”

¹⁰tn Heb “and behold” (so KJV, ASV).

¹¹tn Heb “and the appearance of the scall is not deep ‘from’ (comparative מִן, min, meaning “deeper than”) the skin.”

¹²tn Heb “sacrifice.” This has been translated as “offer” for stylistic reasons to avoid the redundancy of “sacrifice their sacrifices.”

¹³tn On “goat demons” of the desert regions see the note on Lev 16:8.

¹⁴tn Heb “which they are committing harlotry after them.”

¹⁵tn Heb “for your generations.”

¹⁶tn Heb “And a man who takes a woman and her mother.” The Hebrew verb “to take” in this context means “to engage in sexual intercourse.”

¹⁷tn Regarding “lewdness,” see the note on Lev 18:17 above.

¹⁸tn Heb “in fire they shall burn him and them.” The active plural verb sometimes requires a passive translation (GKC 460 §144.f, g), esp. when no active plural subject has been expressed in the context. The present translation specifies “burned to death” because the traditional rendering “burnt with fire” (KJV, ASV; NASB “burned with fire”) could be understood to mean “branded” or otherwise burned, but not fatally.

¹⁹tn 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).

²⁰tn 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”).

²¹tc 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.

²²tn The particle כִּי (ki) in this context is asseverative, indicating absolutely certainty (GKC 498 §159.ee).

²³tn 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).

²⁴tn The meaning of the expression לְפַלֵּא־נֶדֶר (lÿfalle’-neder) rendered here “for a special votive offering” is much debated. Some take it as an expression for fulfilling a vow, “to fulfill a vow” (e.g., HALOT 927-28 s.v. פלא piel and NASB; cf. NAB, NRSV “in fulfillment of a vow”) or, alternatively, “to make a vow” or “for making a vow” (HALOT 928 s.v. פלא piel [II פלא]). Perhaps it refers to the making a special vow, from the verb פָלַא (pala’, “to be wonderful, to be remarkable”); cf. J. Milgrom, Numbers (JPSTC), 44. B. A. Levine, Leviticus (JPSTC), 151 and 193, suggests that this is a special term for “setting aside a votive offering” (related to פָלָה [palah, “to set aside”]). In general, the point of the expression seems to be that this sacrifice arises as a special gift to God out of special circumstances in the life of the worshiper.

²⁵tn Heb “for acceptance”; NAB “if it is to find acceptance.”

²⁶tn Heb “all/any flaw shall not be in it.”

²⁷tn Heb “And the houses of the villages.”

²⁸tn Heb “which there is not to them a wall.”

²⁹tn Heb “on the field.”

³⁰tn Heb “and your brothers, the sons of Israel, a man in his brother you shall not rule in him in violence.”

³¹tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

³²tn Heb “and there will be no one who terrifies.” The words “to sleep” have been supplied in the translation for clarity.

³³tn Heb “harmful animal,” singular, but taken here as a collective plural (so almost all English versions).

³⁴tn Heb “no sword”; the words “of war” are supplied in the translation to indicate what the metaphor of the sword represents.

³⁵tn Heb “to the Lord it is.”