¹ tn 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.

² tc 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.”

³ tn Heb “and if.”

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

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

⁶ tn Heb “and if.”

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

⁸ 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.”

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

¹⁰ tn Heb “and behold” (so KJV, ASV).

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

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

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

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

¹⁵ tn Heb “for your generations.”

¹⁶ 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.”

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

¹⁸ 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.

¹⁹ 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).

²⁰ 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”).

²¹ 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.

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

²³ tn 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).

²⁴ 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.

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

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

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

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

²⁹ tn Heb “on the field.”

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

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

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

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

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

³⁵ tn Heb “to the Lord it is.”