Discovery BoxLeviticus 1:5 
Context1:5 Then the one presenting the offering 1 must slaughter the bull 2 before the Lord, and the sons of Aaron, the priests, must present the blood and splash 3 the blood against the sides of the altar which is at the entrance of the Meeting Tent.
Leviticus 1:9
Context1:9 Finally, the one presenting the offering 4 must wash its entrails and its legs in water and the priest must offer all of it up in smoke on the altar 5 – it is 6 a burnt offering, a gift 7 of a soothing aroma to the Lord.
Leviticus 1:13
Context1:13 Then the one presenting the offering must wash the entrails and the legs in water, and the priest must present all of it and offer it up in smoke on the altar – it is a burnt offering, a gift of a soothing aroma to the Lord.
Leviticus 4:7
Context4:7 The priest must put some of the blood on the horns of the altar of fragrant incense that is before the Lord in the Meeting Tent, and all the rest of the bull’s blood he must pour out at the base of the altar of burnt offering that is at the entrance of the Meeting Tent.
Leviticus 4:18
Context4:18 He must put some of the blood on the horns of the altar 8 which is before the Lord in the Meeting Tent, and all the rest of the blood he must pour out at the base of the altar of burnt offering that is at the entrance of the Meeting Tent.
Leviticus 4:20
Context4:20 He must do with the rest of the bull just as he did with the bull of the sin offering; this is what he must do with it. 9 So the priest will make atonement 10 on their behalf and they will be forgiven. 11
Leviticus 4:25
Context4:25 Then the priest must take some of the blood of the sin offering with his finger and put it on the horns of the altar of burnt offering, and he must pour out the rest of its blood at the base of the altar of burnt offering.
Leviticus 4:30-31
Context4:30 Then the priest must take some of its blood with his finger and put it on the horns of the altar of burnt offering, and he must pour out all the rest of its blood at the base of the altar. 4:31 Then he must remove all of its fat (just as fat was removed from the peace offering sacrifice) and the priest must offer it up in smoke on the altar for a soothing aroma to the Lord. So the priest will make atonement 12 on his behalf and he will be forgiven. 13
Leviticus 4:34
Context4:34 Then the priest must take some of the blood of the sin offering with his finger and put it on the horns of the altar of burnt offering, and he must pour out all the rest of its blood at the base of the altar.
Leviticus 5:12
Context5:12 He must bring it to the priest and the priest must scoop out from it a handful as its memorial portion 14 and offer it up in smoke on the altar on top of the other gifts of the Lord – it is a sin offering.
Leviticus 5:16
Context5:16 And whatever holy thing he violated 15 he must restore and must add one fifth to it and give it to the priest. So the priest will make atonement 16 on his behalf with the guilt offering ram and he will be forgiven.” 17
Leviticus 6:15
Context6:15 and the priest 18 must take up with his hand some of the choice wheat flour of the grain offering 19 and some of its olive oil, and all of the frankincense that is on the grain offering, and he must offer its memorial portion 20 up in smoke on the altar 21 as a soothing aroma to the Lord. 22
Leviticus 13:3
Context13:3 The priest must then examine the infection 23 on the skin of the body, and if the hair 24 in the infection has turned white and the infection appears to be deeper than the skin of the body, 25 then it is a diseased infection, 26 so when the priest examines it 27 he must pronounce the person unclean. 28
Leviticus 13:6
Context13:6 The priest must then examine it again on the seventh day, 29 and if 30 the infection has faded and has not spread on the skin, then the priest is to pronounce the person clean. 31 It is a scab, 32 so he must wash his clothes 33 and be clean.
Leviticus 13:55
Context13:55 The priest must then examine it after the infection has been washed out, and if 34 the infection has not changed its appearance 35 even though the infection has not spread, it is unclean. You must burn it up in the fire. It is a fungus, whether on the back side or front side of the article. 36
Leviticus 16:4
Context16:4 He must put on a holy linen tunic, 37 linen leggings are to cover his body, 38 and he is to wrap himself with a linen sash 39 and wrap his head with a linen turban. 40 They are holy garments, so he must bathe 41 his body in water and put them on.
Leviticus 16:27
Context16:27 The bull of the sin offering and the goat of the sin offering, whose blood was brought to make atonement in the holy place, must be brought outside the camp 42 and their hide, their flesh, and their dung must be burned up, 43
Leviticus 18:9
Context18:9 You must not have sexual intercourse with your sister, whether she is your father’s daughter or your mother’s daughter, 44 whether she is born in the same household or born outside it; 45 you must not have sexual intercourse with either of them. 46
Leviticus 18:17
Context18:17 You must not have sexual intercourse with both a woman and her daughter; you must not take as wife either her son’s daughter or her daughter’s daughter to have intercourse with them. 47 They are closely related to her 48 – it is lewdness. 49
Leviticus 20:2
Context20:2 “You are to say to the Israelites, ‘Any man from the Israelites or from the foreigners who reside in Israel 50 who gives any of his children 51 to Molech 52 must be put to death; the people of the land must pelt him with stones. 53
Leviticus 20:25
Context20:25 Therefore you must distinguish 54 between the clean animal and the unclean, and between the unclean bird and the clean, and you must not make yourselves detestable by means of an animal or bird or anything that creeps on the ground – creatures 55 I have distinguished for you as unclean. 56
Leviticus 22:22
Context22:22 “‘You must not present to the Lord something blind, or with a broken bone, or mutilated, or with a running sore, 57 or with a festering eruption, or with a feverish rash. 58 You must not give any of these as a gift 59 on the altar to the Lord.
Leviticus 23:3
Context23:3 “‘Six days work may be done, but on the seventh day there must be a Sabbath of complete rest, 60 a holy assembly. You must not do any work; it is a Sabbath to the Lord in all the places where you live.
Leviticus 25:50
Context25:50 He must calculate with the one who bought him the number of years 61 from the year he sold himself to him until the jubilee year, and the cost of his sale must correspond to the number of years, according to the rate of wages a hired worker would have earned while with him. 62
1 tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity. The LXX has “they” rather than “he,” suggesting that the priests, not the offerer, were to slaughter the bull (cf. the notes on vv. 6a and 9a).
2 tn Heb “the son of the herd”; cf. KJV “bullock”; NASB, NIV “young bull.”
3 tn “Splash” (cf. NAB) or “dash” (cf. NRSV) is better than “sprinkle,” which is the common English translation of this verb (זָרַק, zaraq; see, e.g., KJV, NASB, NIV, NLT). “Sprinkle” is not strong enough (contrast נָזָה [nazah], which does indeed mean “to sprinkle” or “to splatter”; cf. Lev 4:6).
4 tn Heb “Finally, he”; the referent (the offerer) has been specified in the translation for clarity. Once again, the MT assigns the preparation of the offering (here the entrails and legs) to the offerer because it did not bring him into direct contact with the altar, but reserves the actual placing of the sacrifice on the altar for the officiating priest (cf. the notes on vv. 5a and 6a).
5 tn Heb “toward the altar,” but the so-called locative ה (hey) attached to the word for “altar” can indicate the place where something is or happens (GKC 250 §90.d and GKC 373-74 §118.g; cf. also J. Milgrom, Leviticus [AB], 1:161). This is a standard way of expressing “on/at the altar” with the verb “to offer up in smoke” (Hiphil of קָטַר [qatar]; cf. also Exod 29:13, 18, 25; Lev 1:9, 13, 15, 17; 2:2, etc.).
6 tc A few Hebrew
7 sn The standard English translation of “gift” (אִשֶּׁה, ’isheh) is “an offering [made] by fire” (cf. KJV, ASV). It is based on a supposed etymological relationship to the Hebrew word for “fire” (אֵשׁ, ’esh) and is still maintained in many versions (e.g., NIV, RSV, NRSV, NLT; B. A. Levine, Leviticus [JPSTC], 7-8). For various reasons, including the fact that some offerings referred to by this term are not burned on the altar (see, e.g., Lev 24:9), it is probably better to understand the term to mean “gift” (J. E. Hartley, Leviticus [WBC], 22) or “food gift” (“food offering” in NEB and TEV; J. Milgrom, Leviticus [AB], 1:161-62). See R. E. Averbeck, NIDOTTE 1:540-49 for a complete discussion.
8 sn See v. 7, where this altar is identified as the altar of fragrant incense.
9 sn Cf. Lev 4:11-12 above for the disposition of “the [rest of] the bull.”
10 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
11 tn Heb “there shall be forgiveness to them” or “it shall be forgiven to them.”
12 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
13 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
14 sn The “memorial portion” (אַזְכָּרָה, ’azkkarah) was the part of the grain offering that was burnt on the altar (Lev 2:2), as opposed to the remainder, which was normally consumed by the priests (Lev 2:3; see the full regulations in Lev 6:14-23 [6:7-16 HT]). It was probably intended to call to mind (i.e., memorialize) before the
15 tn Heb “and which he sinned from the holy thing.”
16 sn Regarding “make atonement” see the note on Lev 1:4.
17 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
18 tn Heb “and he”; the referent has been specified in the translation for clarity. The “he” refers to the officiating priest. A similar shift between singular and plural occurs in Lev 1:7-9, but see the note on Lev 1:7 and J. E. Hartley, Leviticus [WBC], 89 for the possibility of textual corruption.
19 tn Heb “shall take up from it with his hand some of the choice wheat flour of the grain offering.”
20 sn See the note on Lev 2:2.
21 tc Smr reading, which includes the locative ה (hey, translated “on” the altar), is preferred here. This is the normal construction with the verb “offer up in smoke” in Lev 1-7 (see the note on Lev 1:9).
22 tn Heb “and he shall offer up in smoke [on] the altar a soothing aroma, its memorial portion, to the
23 tn Heb “and the priest shall see the infection.”
24 tn There is no “if” expressed, but the contrast between the priestly finding in this verse and the next verse clearly implies it.
25 tn Heb “and the appearance of the infection is deep ‘from’ (comparative מִן, min, “deeper than”) the skin of the his flesh.” See the note on v. 20 below.
26 tn For the translation “diseased infection” see the note on v. 2 above. Cf. TEV “a dreaded skin disease”; NIV “an infectious skin disease”; NLT “a contagious skin disease.”
27 tn The pronoun “it” here refers to the “infection,” not the person who has the infection (cf. the object of “examine” at the beginning of the verse).
28 tn Heb “he shall make him unclean.” The verb is the Piel of טָמֵא (tame’) “to be unclean.” Here it is a so-called “declarative” Piel (i.e., “to declare unclean”), but it also implies that the person is put into the category of actually being “unclean” by the pronouncement itself (J. E. Hartley, Leviticus [WBC], 175; cf. the corresponding opposite in v. 6 below).
29 tn That is, at the end of the second set of seven days referred to at the end of v. 5, a total of fourteen days after the first appearance before the priest.
30 tn Heb “and behold.”
31 tn Heb “he shall make him clean.” The verb is the Piel of טָהֵר (taher, “to be clean”). Here it is a so-called “declarative” Piel (i.e., “to declare clean”), but it also implies that the person is put into the category of being “clean” by the pronouncement itself (J. E. Hartley, Leviticus [WBC], 176; cf. the corresponding opposite in v. 3 above).
32 tn On the term “scab” see the note on v. 2 above. Cf. NAB “it was merely eczema”; NRSV “only an eruption”; NLT “only a temporary rash.”
33 tn Heb “and he shall wash his clothes.”
34 tn Heb “and behold” (so KJV, ASV).
35 tn Heb “the infection has not changed its eye.” Smr has “its/his eyes,” as in vv. 5 and 37, but here it refers to the appearance of the article of cloth or leather, unlike vv. 5 and 37 where there is a preposition attached and it refers to the eyes of the priest.
36 tn The terms “back side” and “front side” are the same as those used in v. 42 for the “back or front bald area” of a man’s head. The exact meaning of these terms when applied to articles of cloth or leather is uncertain. It could refer, for example, to the inside versus the outside of a garment, or the back versus the front side of an article of cloth or leather. See J. Milgrom, Leviticus (AB), 1:814, for various possibilities.
37 sn The term “tunic” refers to a shirt-like garment worn next to the skin and, therefore, put on first (cf. Exod 28:4, 39-40; 29:5, 8; 39:27). It covered the upper body only. For detailed remarks on the terminology for the priestly clothing in this verse (except the “linen leggings”) see the notes on Lev 8:7-9 and the literature cited there.
38 tn Heb “shall be on his flesh.” As in many instances in Lev 15, the term “flesh” or “body” here is euphemistic for the male genitals (J. Milgrom, Leviticus [AB], 1:1017, and J. E. Hartley, Leviticus [WBC], 222; cf. the note on Lev 15:2), which the priest must be careful not to expose during such ritual procedures (see Exod 20:26 with 28:42-43).
39 sn The sash fastened the tunic around the waist (Exod 28:4, 39; 29:9; 39:29).
40 tn Heb “and in a turban of linen he shall wrap.”
sn The turban consisted of wound up linen (cf. Exod 28:4, 37, 39; 29:6; 39:31; Lev 16:4). It is usually thought to be a “turban,” but it might be only a “turban-like headband” wound around the forehead area (HALOT 624 s.v. מִצְנֶפֶת).
41 tn Heb “and he shall bathe….”
42 tn Heb “he shall bring into from outside to the camp.”
43 tn Heb “they shall burn with fire”; KJV “burn in the fire.” Because “to burn with fire” is redundant in contemporary English the present translation simply has “must be burned up.”
44 tn Heb “the daughter of your father or the daughter of your mother.”
45 tn Heb “born of house or born of outside.” CEV interprets as “whether you grew up together or not” (cf. also TEV, NLT).
46 tc Several medieval Hebrew
tn For a smooth English translation “either of” was added.
47 tn Heb “You must not uncover the nakedness of both a woman and her daughter; the daughter of her son and the daughter of her daughter you must not take to uncover her nakedness.” Translating “her” as “them” provides consistency in the English. In this kind of context, “take” means to “take in marriage” (cf. also v. 18). The LXX and Syriac have “their nakedness,” referring to the nakedness of the woman’s granddaughters, rather than the nakedness of the woman herself.
48 tc Heb “they are her flesh.” The LXX reads “your” here (followed by NRSV). If the LXX reading were followed by the present translation, the result would be “They are closely related to you.”
49 tn The term rendered “lewdness” almost always carries a connotation of cunning, evil device, and divisiveness (cf. HALOT 272 s.v. I זִמָּה 2, “infamy”), and is closely associated with sexual and religious infidelity (cf., e.g., Lev 19:29; 20:14; Job 31:11; Jer 13:27; Ezek 16:27; 22:9). Recent English versions differ on how they handle this: NAB “would be shameful”; CEV “would make you unclean”; NIV “wickedness”; NLT “horrible wickedness”; NRSV “depravity”; TEV “incest.”
50 tn Heb “or from the sojourner who sojourns”; NAB “an alien residing in Israel.”
51 tn Heb “his seed” (so KJV, ASV); likewise in vv. 3-4.
52 tn Regarding Molech and Molech worship see the note on Lev 18:21.
53 tn This is not the most frequently-used Hebrew verb for stoning (see instead סָקַל, saqal), but a word that refers to the action of throwing, slinging, or pelting someone with stones (רָגָם, ragam; see HALOT 1187 s.v. רגם qal.a, and B. A. Levine, Leviticus [JPSTC], 136).
54 tn Heb “And you shall distinguish.” The verb is the same as “set apart” at the end of the previous verse. The fact that God had “set them apart” from the other peoples roundabout them called for them to “distinguish between” the clean and the unclean, etc.
55 tn The word “creatures” has been supplied in the translation to make it clear that the following relative clause modifies the animal, bird, or creeping thing mentioned earlier, and not the ground itself.
56 tc The MT has “to defile,” but Smr, LXX, and Syriac have “to uncleanness.”
57 tn Or perhaps “a wart” (cf. NIV; HALOT 383 s.v. יַבֶּלֶת, but see the remarks in J. E. Hartley, Leviticus [WBC], 358).
58 sn See the note on Lev 21:20 above.
59 sn This term for offering “gift” is explained in the note on Lev 1:9.
60 tn This is a superlative expression, emphasizing the full and all inclusive rest of the Sabbath and certain festival times throughout the chapter (see B. A. Levine, Leviticus [JPSTC], 155). Cf. ASV “a sabbath of solemn rest.”
61 tn Heb “the years.”
62 tn Heb “as days of a hired worker he shall be with him.” For this and the following verses see the explanation in P. J. Budd, Leviticus (NCBC), 358-59.
