Leviticus 4:12

4:12 all the rest of the bull ¹  – he must bring outside the camp ²  to a ceremonially clean place, ³  to the fatty ash pile, ⁴  and he must burn ⁵  it on a wood fire; it must be burned on the fatty ash pile.

Leviticus 5:8

5:8 He must bring them to the priest and present first the one that is for a sin offering. The priest ⁶  must pinch ⁷  its head at the nape of its neck, but must not sever the head from the body. ⁸ 

Leviticus 6:21

6:21 It must be made with olive oil on a griddle and you must bring it well soaked, ⁹  so you must present a grain offering of broken pieces ¹⁰  as a soothing aroma to the Lord.

Leviticus 19:10

19:10 You must not pick your vineyard bare, ¹¹  and you must not gather up the fallen grapes of your vineyard. You must leave them for the poor and the foreigner. I am the Lord your God.

Leviticus 21:5-6

21:5 Priests ¹²  must not have a bald spot shaved on their head, they must not shave the corner of their beard, and they must not cut slashes in their body. ¹³ 

21:6 “‘They must be holy to their God, and they must not profane ¹⁴  the name of their God, because they are the ones who present the Lord’s gifts, ¹⁵  the food of their God. Therefore they must be holy. ¹⁶ 

Leviticus 25:5

25:5 You must not gather in the aftergrowth of your harvest and you must not pick the grapes of your unpruned ¹⁷  vines; the land must have a year of complete rest.

Leviticus 27:33

27:33 The owner ¹⁸  must not examine the animals to distinguish between good and bad, and he must not exchange it. If, however, he does exchange it, ¹⁹  both the original animal ²⁰  and its substitute will be holy. ²¹  It must not be redeemed.’”

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¹ tn All of v. 11 is a so-called casus pendens (also known as an extraposition or a nominative absolute), which means that it anticipates the next verse, being the full description of “all (the rest of) the bull” (lit. “all the bull”) at the beginning of v. 12 (actually after the first verb of the verse; see the next note below).

² tn Heb “And he (the offerer) shall bring out all the bull to from outside to the camp to a clean place.”

³ tn Heb “a clean place,” but referring to a place that is ceremonially clean. This has been specified in the translation for clarity.

⁴ tn Heb “the pouring out [place] of fatty ash.”

⁵ tn Heb “burn with fire.” This expression is somewhat redundant in English, so the translation collocates “fire” with “wood,” thus “a wood fire.”

⁶ tn Heb “he.” The subject (“he”) refers to the priest here, not the offerer who presented the birds to the priest (cf. v. 8a).

⁷ sn The action seems to involve both a twisting action, breaking the neck of the bird and severing its vertebrae, as well as pinching or nipping the skin, but in this case not severing the head from the main body (note the rest of this verse).

⁸ tn Heb “he shall not divide [it]” (see J. Milgrom, Leviticus [AB], 1:305).

⁹ tn The term rendered here “well soaked” (see, e.g., NRSV; the Hebrew term is מֻרְבֶּכֶת, murbbekhet) occurs only three times (here; 7:12, and 1 Chr 23:29), and is sometimes translated “well-mixed” (e.g., NIV, NCV, NLT; NASB “well stirred”; NAB “well kneaded”). The meaning is uncertain (J. Milgrom, Leviticus [AB], 1:399-400), but in Lev 7:12 it stands parallel to already prepared grain offerings either “mixed” (the Hebrew term is בְּלוּלֹת (bÿlulot), not מֻרְבֶּכֶת as in Lev 6:21 [6:14 HT]) or anointed with oil.

¹⁰ tn Heb “broken bits [?] of a grain offering of pieces,” but the meaning of the Hebrew term rendered here “broken bits” (תֻּפִינֵי, tufiney) is quite uncertain. Some take it from the Hebrew verb “to break up, to crumble” (פַּת [pat]; e.g., the Syriac, NAB, NIV, NLT “broken” pieces) and others from “to bake” (אָפַה, ’afah; e.g., NRSV “baked pieces”). For a good summary of other proposed options, see J. E. Hartley, Leviticus (WBC), 90. Compare Lev 2:5-6 for the general regulations regarding this manner of grain offering. Similar but less problematic terminology is used there.

¹¹ tn Heb “And you shall not deal severely with your vineyard.”

¹² tn Heb “they”; the referent (priests, see the beginning of v. 1) has been specified in the translation for clarity.

¹³ tn Heb “and in their body they shall not [cut] slash[es]” (cf. Lev 19:28). The context connects these sorts of mutilations with mourning rites (cf. Lev 19:27-28 above).

¹⁴ sn Regarding “profane,” see the note on Lev 10:10 above.

¹⁵ sn Regarding the Hebrew term for “gifts,” see the note on Lev 1:9 above (cf. also 3:11 and 16 in combination with the word for “food” that follows in the next phrase here).

¹⁶ tc Smr and all early versions have the plural adjective “holy” rather than the MT singular noun “holiness.”

¹⁷ tn Heb “consecrated, devoted, forbidden” (נָזִיר, nazir). The same term is used for the “consecration” of the “Nazirite” (and his hair, Num 6:2, 18, etc.), a designation which, in turn, derives from the very same root.

¹⁸ tn Heb “he”; the referent (the owner of the animal) has been specified in the translation for clarity.

¹⁹ tn Heb “And if exchanging [infinitive absolute] he exchanges it [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.

²⁰ tn Heb “it and its substitute.” The referent (the original animal offered) has been specified in the translation for clarity.

²¹ tn Heb “it shall be and its substitute shall be holy.”