¹ tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.” Cf. NRSV “the appendage of the liver”; NIV “the covering of the liver” (KJV “the caul above the liver”).

² tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.”

³ tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.”

⁴ tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.”

⁵ tn Heb “and he shall slaughter.” The singular verb seems to refer to an individual who represents the whole congregation, perhaps one of the elders referred to at the beginning of the verse, or the officiating priest (cf. v. 21). The LXX and Syriac make the verb plural, referring to “the elders of the congregation.”

⁶ tn See the notes on Lev 3:3-4.

⁷ tn Heb “the day he”; the referent (Moses) has been specified in the translation for clarity.

⁸ tn Heb “which the Lord commanded to give to them in the day he anointed them from the children of Israel.” Thus v. 36 is tied syntactically to v. 35 (see the note there).

⁹ tn Heb “for your generations”; cf. NIV “for the generations to come”; TEV “for all time to come.”

¹⁰ sn See Lev 4:3-12 above for the sin offering of the priests. In this case, however, the blood manipulation is different because Moses, not Aaron (and his sons), is functioning as the priest. On the one hand, Aaron and his sons are, in a sense, treated as if they were commoners so that the blood manipulation took place at the burnt offering altar in the court of the tabernacle (see v. 15 below), not at the incense altar inside the tabernacle tent itself (contrast Lev 4:5-7 and compare 4:30). On the other hand, since it was a sin offering for the priests, therefore, the priests themselves could not eat its flesh (Lev 4:11-12; 6:30 [23 HT]), which was the normal priestly practice for sin offerings of commoners (Lev 6:26[19], 29[22]).

¹¹ tn For “ordination offering” see Lev 7:37

¹² tn Heb “a spring and a cistern collection of water”; NAB, NIV “for collecting water.”

¹³ tn The Hebrew term rendered “inaccessible” derives from a root meaning “to cut off” (cf. NAB “an isolated region”). Another possible translation would be “infertile land” (see HALOT 187 s.v. *גָּזֵּר and cf. NRSV “a barren region”; NLT “a desolate land.”

¹⁴ tn Heb “and he [the man (standing) ready, v. 21] shall send the goat away.”

¹⁵ sn Regarding the “cut off” penalty see the note on Lev 7:20.

¹⁶ tn Heb “to their generations.”

¹⁷ tn Heb “who in him is a flaw”; cf. KJV, ASV “any blemish”; NASB, NIV “a defect.” The rendering “physical flaw” is used to refer to any birth defect or physical injury of the kind described in the following verses (cf. the same Hebrew word also in Lev 24:19-20). The same term is used for “flawed” animals, which must not be offered to the Lord in Lev 22:20-25.

¹⁸ tn Heb “iniquity of guilt”; NASB “cause them to bear punishment for guilt.” The Hebrew word עָוֹן (’avon, “iniquity”) can designate either acts of iniquity or the penalty (i.e., punishment) for such acts.

¹⁹ sn That is, when the lay people eat portions of offerings that should have been eaten only by priests and those who belonged to priestly households.

²⁰ tn Heb “the tree of the land will not give its fruit.” The collective singular has been translated as a plural. Tg. Onq., some medieval Hebrew mss, Smr, LXX, and Tg. Ps.-J. have “the field” as in v. 4, rather than “the land.”