Discovery BoxLeviticus 1:3 
Context1:3 “‘If his offering is a burnt offering 1 from the herd he must present it as a flawless male; he must present it at the entrance 2 of the Meeting Tent for its 3 acceptance before the Lord.
Leviticus 2:14
Context2:14 “‘If you present a grain offering of first ripe grain to the Lord, you must present your grain offering of first ripe grain as soft kernels roasted in fire – crushed bits of fresh grain. 4
Leviticus 4:3
Context4:3 “‘If the high priest 5 sins so that the people are guilty, 6 on account of the sin he has committed he must present a flawless young bull to the Lord 7 for a sin offering. 8
Leviticus 4:13
Context4:13 “‘If the whole congregation of Israel strays unintentionally 9 and the matter is not noticed by 10 the assembly, and they violate one of the Lord’s commandments, which must not be violated, 11 so they become guilty,
Leviticus 5:3
Context5:3 or when he touches human uncleanness with regard to anything by which he can become unclean, 12 even if he did not realize it, but he himself has later come to know it and is guilty;
Leviticus 6:28
Context6:28 Any clay vessel it is boiled in must be broken, and if it was boiled in a bronze vessel, then that vessel 13 must be rubbed out and rinsed in water.
Leviticus 7:16
Context7:16 “‘If his offering is a votive or freewill sacrifice, 14 it may be eaten on the day he presents his sacrifice, and also the leftovers from it may be eaten on the next day, 15
Leviticus 13:7
Context13:7 If, however, the scab is spreading further 16 on the skin after he has shown himself to the priest for his purification, then he must show himself to the priest a second time.
Leviticus 13:10
Context13:10 The priest will then examine it, 17 and if 18 a white swelling is on the skin, it has turned the hair white, and there is raw flesh in the swelling, 19
Leviticus 13:12-13
Context13:12 If, however, the disease breaks out 20 on the skin so that the disease covers all the skin of the person with the infection 21 from his head to his feet, as far as the priest can see, 22 13:13 the priest must then examine it, 23 and if 24 the disease covers his whole body, he is to pronounce the person with the infection clean. 25 He has turned all white, so he is clean. 26
Leviticus 13:21
Context13:21 If, however, 27 the priest examines it, and 28 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. 29
Leviticus 13:26-27
Context13:26 If, however, 30 the priest examines it and 31 there is no white hair in the bright spot, it is not deeper than the skin, 32 and it has faded, then the priest is to quarantine him for seven days. 33 13:27 The priest must then examine it on the seventh day, and if it is spreading further 34 on the skin, then the priest is to pronounce him unclean. It is a diseased infection. 35
Leviticus 13:32
Context13:32 The priest must then examine the infection on the seventh day, and if 36 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, 37
Leviticus 13:36-37
Context13:36 then the priest is to examine it, and if 38 the scall has spread on the skin the priest is not to search further for reddish yellow hair. 39 The person 40 is unclean. 13:37 If, as far as the priest can see, the scall has stayed the same 41 and black hair has sprouted in it, the scall has been healed; the person is clean. So the priest is to pronounce him clean. 42
Leviticus 13:39
Context13:39 the priest is to examine them, 43 and if 44 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. 45
Leviticus 13:43
Context13:43 The priest is to examine it, 46 and if 47 the swelling of the infection is reddish white in the back or front bald area like the appearance of a disease on the skin of the body, 48
Leviticus 13:49
Context13:49 if the infection 49 in the garment or leather or warp or woof or any article of leather is yellowish green or reddish, it is a diseased infection and it must be shown to the priest.
Leviticus 13:53
Context13:53 But if the priest examines it and 50 the infection has not spread in the garment or in the warp or in the woof or in any article of leather,
Leviticus 13:56-57
Context13:56 But if the priest has examined it and 51 the infection has faded after it has been washed, he is to tear it out of 52 the garment or the leather or the warp or the woof. 13:57 Then if 53 it still appears again in the garment or the warp or the woof, or in any article of leather, it is an outbreak. Whatever has the infection in it you must burn up in the fire.
Leviticus 14:37
Context14:37 He is to examine the infection, and if 54 the infection in the walls of the house consists of yellowish green or reddish eruptions, 55 and it appears to be deeper than the surface of the wall, 56
Leviticus 14:48
Context14:48 “If, however, the priest enters 57 and examines it, and the 58 infection has not spread in the house after the house has been replastered, then the priest is to pronounce the house clean because the infection has been healed.
Leviticus 15:24
Context15:24 and if a man actually has sexual intercourse with her so that her menstrual impurity touches him, 59 then he will be unclean seven days and any bed he lies on will be unclean.
Leviticus 20:4
Context20:4 If, however, the people of the land shut their eyes 60 to that man 61 when he gives some of his children to Molech so that they do not put him to death,
Leviticus 20:11-14
Context20:11 If a man has sexual intercourse with his father’s wife, he has exposed his father’s nakedness. 62 Both of them must be put to death; their blood guilt is on themselves. 63 20:12 If a man has sexual intercourse with his daughter-in-law, both of them must be put to death. They have committed perversion; 64 their blood guilt is on themselves. 20:13 If a man has sexual intercourse with a male as one has sexual intercourse with a woman, 65 the two of them have committed an abomination. They must be put to death; their blood guilt is on themselves. 20:14 If a man has sexual intercourse with both a woman and her mother, 66 it is lewdness. 67 Both he and they must be burned to death, 68 so there is no lewdness in your midst.
Leviticus 20:16
Context20:16 If a woman approaches any animal to have sexual intercourse with it, 69 you must kill the woman, and the animal must be put to death; their blood guilt is on themselves.
Leviticus 22:11
Context22:11 but if a priest buys a person with his own money, 70 that person 71 may eat the holy offerings, 72 and those born in the priest’s 73 own house may eat his food. 74
Leviticus 22:21
Context22:21 If a man presents a peace offering sacrifice to the Lord for a special votive offering 75 or for a freewill offering from the herd or the flock, it must be flawless to be acceptable; 76 it must have no flaw. 77
Leviticus 25:29-30
Context25:29 “‘If a man sells a residential house in a walled city, 78 its right of redemption must extend 79 until one full year from its sale; 80 its right of redemption must extend to a full calendar year. 81 25:30 If it is not redeemed before the full calendar year is ended, 82 the house in the walled city 83 will belong without reclaim 84 to the one who bought it throughout his generations; it will not revert in the jubilee.
Leviticus 25:49
Context25:49 or his uncle or his cousin 85 may redeem him, or anyone of the rest of his blood relatives – his family 86 – may redeem him, or if 87 he prospers he may redeem himself.
Leviticus 27:6
Context27:6 If the person is one month old up to five years old, the conversion value of the male is five shekels of silver, 88 and for the female the conversion value is three shekels of silver.
Leviticus 27:9-10
Context27:9 “‘If what is vowed is a kind of animal from which an offering may be presented 89 to the Lord, anything which he gives to the Lord from this kind of animal 90 will be holy. 27:10 He must not replace or exchange it, good for bad or bad for good, and if he does indeed exchange one animal for another animal, then both the original animal 91 and its substitute will be holy.
Leviticus 27:14
Context27:14 “‘If a man consecrates his house as holy to the Lord, the priest will establish its conversion value, whether good or bad. Just as the priest establishes its conversion value, thus it will stand. 92
Leviticus 27:18
Context27:18 but if 93 he consecrates his field after the jubilee, the priest will calculate the price 94 for him according to the years that are left until the next jubilee year, and it will be deducted from the conversion value.
Leviticus 27:33
Context27:33 The owner 95 must not examine the animals to distinguish between good and bad, and he must not exchange it. If, however, he does exchange it, 96 both the original animal 97 and its substitute will be holy. 98 It must not be redeemed.’”
1 sn The burnt offering (עֹלָה, ’olah) was basically a “a gift of a soothing aroma to the
2 tn Heb “door” (so KJV, ASV); NASB “doorway” (likewise throughout the book of Leviticus). The translation “door” or “doorway” may suggest a framed door in a casing to the modern reader, but here the term refers to the entrance to a tent.
3 tn The NIV correctly has “it” in the text, referring to the acceptance of the animal (cf., e.g., RSV, NEB, NLT), but “he” in the margin, referring to the acceptance of the offerer (cf. ASV, NASB, JB). The reference to a “flawless male” in the first half of this verse suggests that the issue here is the acceptability of the animal to make atonement on behalf of the offerer (Lev 1:4; cf. NRSV “for acceptance in your behalf”).
4 tn The translation of this whole section of the clause is difficult. Theoretically, it could describe one, two, or three different ways of preparing first ripe grain offerings (J. E. Hartley, Leviticus [WBC], 27). The translation here takes it as a description of only one kind of prepared grain. This is suggested by the fact that v. 16 uses only one term “crushed bits” (גֶּרֶשׂ, geres) to refer back to the grain as it is prepared in v. 14 (a more technical translation is “groats”; see J. Milgrom, Leviticus [AB], 1:178, 194). Cf. NAB “fresh grits of new ears of grain”; NRSV “coarse new grain from fresh ears.”
5 tn Heb “the anointed priest” (so ASV, NAB, NASB, NIV, NRSV). This refers to the high priest (cf. TEV, CEV, NLT).
6 tn Heb “to the guilt of the people”; NRSV “thus bringing guilt on the people.”
7 tn Heb “and he shall offer on his sin which he sinned, a bull, a son of the herd, flawless.”
8 sn The word for “sin offering” (sometimes translated “purification offering”) is the same as the word for “sin” earlier in the verse. One can tell which rendering is intended only by the context. The primary purpose of the “sin offering” (חַטָּאת, khatta’t) was to “purge” (כִּפֶּר, kipper, “to make atonement,” see 4:20, 26, 31, 35, and the notes on Lev 1:4 and esp. Lev 16:20, 33) the sanctuary or its furniture in order to cleanse it from any impurities and/or (re)consecrate it for holy purposes (see, e.g., Lev 8:15; 16:19). By making this atonement the impurities of the person or community were cleansed and the people became clean. See R. E. Averbeck, NIDOTTE 2:93-103.
9 tn Heb “strays”; KJV “sin through ignorance.” The verb “strays” here is the verbal form of the noun in the expression “by straying” (see the note on Lev 4:2 above).
10 tn Heb “is concealed from the eyes of”; NASB, NRSV, NLT “escapes the notice of.”
11 tn Heb “and they do one from all the commandments of the
12 tn Heb “or if he touches uncleanness of mankind to any of his uncleanness which he becomes unclean in it.”
13 tn Heb “it”; the words “that vessel” are supplied in the translation to clarify the referent.
14 tn For the distinction between votive and freewill offerings see the note on Lev 22:23 and the literature cited there.
15 tn Heb “and on the next day and the left over from it shall be eaten.”
16 tn Heb “And if spreading [infinitive absolute] it spreads [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.
17 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).
18 tn Heb “and behold” (so KJV, ASV).
19 tn Heb “and rawness [i.e., something living] of living flesh is in the swelling”; KJV, NASB, NRSV “quick raw flesh.”
20 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.
21 tn Heb “all the skin of the infection,” but see v. 4 above.
22 tn Heb “to all the appearance of the eyes of the priest.”
23 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).
24 tn Heb “and behold” (so KJV, ASV, NASB).
25 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).
26 tn Heb “all of him has turned white, and he is clean.”
27 tn Heb “and if.”
28 tn Heb “and behold” (so KJV, ASV, NASB).
29 tn Heb “and the priest will shut him up seven days.”
30 tn Heb “and if.”
31 tn Heb “and behold” (so KJV, ASV); NASB “and indeed.”
32 tn 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.”
33 tn Heb “and the priest will shut him up seven days.”
34 tn Heb “is indeed spreading.”
35 tn For the rendering “diseased infection” see the note on v. 2 above.
36 tn Heb “and behold” (so KJV, ASV).
37 tn Heb “and the appearance of the scall is not deep ‘from’ (comparative מִן, min, meaning “deeper than”) the skin.”
38 tn Heb “and behold.”
39 tn Heb “the priest shall not search to the reddish yellow hair.”
40 tn Heb “he”; the referent (the affected person) is specified in the translation for clarity (likewise in the following verse).
41 tn Heb “and if in his eyes the infection has stood.”
42 tn This is the declarative Piel of the verb טָהֵר (taher, cf. the note on v. 6 above).
43 tn Heb “and the priest shall see.”
44 tn Heb “and behold” (so KJV, ASV).
45 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.
46 tn Heb “and the priest shall see it” (cf. KJV). The MT has “him/it” which some take to refer to the person as a whole (i.e., “him”; see, e.g., J. Milgrom, Leviticus [AB], 1:770; NIV, NRSV, etc.), while others take it as a reference to the “infection” (נֶגַע, nega’) in v. 42 (J. E. Hartley, Leviticus [WBC], 172, 177). Smr has “her/it,” which would probably refer to “disease” (צָרַעַת, tsara’at) in v. 42. The general pattern in the chapter suggests that “it,” either the infection or the disease, is the object of the examination (see, e.g., v. 3 above and v. 50 below).
47 tn Heb “and behold.”
48 tn Heb “like appearance of disease of skin of flesh.”
49 tn Heb “and the infection is.” This clause is conditional in force, and is translated as such by almost all English versions.
50 tn Heb “And if the priest sees and behold”; NASB “and indeed.”
51 tn Heb “And if the priest saw and behold….”
52 tn Heb “and he shall tear it from.”
53 tn Heb “And if”; NIV, NCV “But if”; NAB “If, however.”
54 tn Heb “and behold” (so KJV, ASV).
55 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.
56 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).
57 tn Heb “And if the priest entering [infinitive absolute] enters [finite verb]” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.
58 tn Heb “and behold” (so KJV, ASV); NASB “and the mark has not indeed spread.”
59 tn Heb “and if a man indeed lies with her and her menstrual impurity is on him.”
60 tn Heb “And if shutting [infinitive absolute] they shut [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.
61 tn Heb “from that man” (so ASV); NASB “disregard that man.”
62 sn See the note on Lev 18:7 above.
63 tn See the note on v. 9 above.
64 tn The Hebrew term תֶּבֶל (tevel, “perversion”) derives from the verb “to mix; to confuse” (cf. KJV, ASV “they have wrought confusion”).
65 tn Heb “[as the] lyings of a woman.” The specific reference here is to homosexual intercourse between males.
66 tn 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.”
67 tn Regarding “lewdness,” see the note on Lev 18:17 above.
68 tn 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.
69 tn Heb “to copulate with it” (cf. Lev 20:16).
70 tn Heb “and a priest, if he buys a person, the property of his silver.”
71 tn Heb “he”; the referent (the person whom the priest has purchased) has been specified in the translation for clarity.
72 tn Heb “eat it”; the referent (the holy offerings) has been specified in the translation for clarity.
73 tn Heb “his”; the referent (the priest) has been specified in the translation for clarity.
74 tn Heb “and the [slave] born of his house, they shall eat in his food.” The LXX, Syriac, Tg. Onq., Tg. Ps.-J., and some
75 tn 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.
76 tn Heb “for acceptance”; NAB “if it is to find acceptance.”
77 tn Heb “all/any flaw shall not be in it.”
78 tn Heb “a house of a residence of a walled city.”
79 tn Heb “shall be.”
80 tn Heb “of its sale.”
81 tn Heb “days its right of redemption shall be” (see B. A. Levine, Leviticus [JPSTC], 176).
82 tn Heb “until fulfilling to it a complete year.’
83 tn Heb “the house which [is] in the city which to it [is] a wall.” The Kethib has לֹא (lo’, “no, not”) rather than לוֹ (lo, “to it”) which is the Qere.
84 tn See the note on v. 23 above.
85 tn Heb “the son of his uncle.”
86 tn Heb “or from the remainder of his flesh from his family.”
87 tc The LXX, followed by the Syriac, actually has “if,” which is not in the MT.
88 tn Heb “five shekels silver.”
89 tn Heb “which they may present from it an offering.” The plural active verb is sometimes best rendered in the passive (GKC 460 §144.f, g). Some medieval Hebrew
90 tn Heb “from it.” The masculine suffix “it” here is used for the feminine in the MT, but one medieval Hebrew
91 tn Heb “it and its substitute.” The referent (the original animal offered) has been specified in the translation for clarity.
92 tn The expression “it shall stand” may be a technical term for “it shall be legally valid”; cf. NLT “assessment will be final.”
93 tn Heb “And if.” The Hebrew conjunction ו (vav, “and”) can be considered to have adversative force here.
94 tn Heb “the silver.”
95 tn Heb “he”; the referent (the owner of the animal) has been specified in the translation for clarity.
96 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.
97 tn Heb “it and its substitute.” The referent (the original animal offered) has been specified in the translation for clarity.
98 tn Heb “it shall be and its substitute shall be holy.”
