translation_id: net-engnet

book_id: LEV

label: NET translator note

text: Heb “holy things,” which means the “holy offerings” in this context, as the following verses show. The referent has been specified in the translation for clarity.


text: Heb “from the holy things of the sons of Israel, and they shall not profane my holy name, which they are consecrating to me.” The latter (relative) clause applies to the “the holy things of the sons of Israel” (the first clause), not the Lord ’s name (i.e., the immediately preceding clause). The clause order in the translation has been rearranged to indicate this.


text: Heb “To your generations.”


text: The Piel (v. 2 ) and Hiphil (v. 3 ) forms of the verb קָדַשׁ ( qadash ) appear to be interchangeable in this context. Both mean “to consecrate” ( Heb “make holy [or “sacred”]”).


text: Heb “and his impurity [is] on him”; NIV “is ceremonially unclean”; NAB, NRSV “while he is in a state of uncleanness.”


text: Heb “Man man.” The reduplication is a way of saying “any man” (cf. Lev 15:2; 17:3 , etc.), but with a negative command it means “No man” (see B. A. Levine, Leviticus [JPSTC], 147).


text: Heb “And the one.”


text: Heb “in all unclean of a person/soul”; for the Hebrew term נֶפֶשׁ ( nefesh ) meaning “a [dead] person,” see the note on Lev 19:28 .


text: Heb “or a man who goes out from him a lying of seed.”


text: Heb “which there shall be uncleanness to him.”


text: The Hebrew term for “person” here is אָדָם ( adam , “human being”), which could either a male or a female person.


text: Heb “to all his impurity.” The phrase refers to the impurity of the person whom the man touches to become unclean (see the previous clause). To clarify this, the translation uses “that person’s” rather than “his.”


text: Heb “a carcass,” referring to the carcass of an animal that has died on its own, not the carcass of an animal slaughtered for sacrifice or killed by wild beasts. This has been clarified in the translation by supplying the phrase “of natural causes”; cf. NAB “that has died of itself”; TEV “that has died a natural death.”


text: Heb “and they will not lift up on it sin.” The pronoun “it” (masculine) apparently refers to any item of food that belongs to the category of “holy offerings” (see above).


text: Heb “and die in it.”


text: Heb “No stranger” (so KJV, ASV), which refers here to anyone other than the Aaronic priests. Some English versions reverse the negation and state positively: NIV “No one outside a priest’s family”; NRSV “Only a member of a priestly family”; CEV “Only you priests and your families.”


text: Heb “A resident [ תּוֹשָׁב ( toshav ) from יָשַׁב ( yashav , “to dwell, to reside”)] of a priest.” The meaning of the term is uncertain. It could refer to a “guest” (NIV) or perhaps “bound servant” (NRSV; see B. A. Levine, Leviticus [JPSTC], 149). In the translation “lodger” was used instead of “boarder” precisely because a boarder would be provided meals with his lodging, the very issue at stake here.


text: Heb “and a priest, if he buys a person, the property of his silver.”


text: Heb “he”; the referent (the person whom the priest has purchased) has been specified in the translation for clarity.


text: Heb “eat it”; the referent (the holy offerings) has been specified in the translation for clarity.


text: Heb “his”; the referent (the priest) has been specified in the translation for clarity.


text: Heb “and the [slave] born of his house, they shall eat in his food.” The LXX, Syriac, Tg. Onq. , Tg. Ps.-J. , and some mss of Smr have plural “ones born,” which matches the following plural “they” pronoun and the plural form of the verb.


text: Heb “And a daughter of a priest, if she is to a man, a stranger” (cf. the note on v. 10 above).


text: Heb “she in the contribution of the holy offerings shall not eat.” For “contribution [offering]” see the note on Lev 7:14 and the literature cited there. Cf. NCV “the holy offerings”; TEV, NLT “the sacred offerings.”


text: Heb “to”; the words “live in” have been supplied in the translation for clarity.


text: Heb “and seed there is not to her and she returns to the house of her father as her youth.” The mention of having “no children” appears to imply that her children, if she had any, should support her; this is made explicit by NLT’s “and has no children to support her.”


text: Heb “And a man, if he eats a holy thing in error” (see the Lev 4:2 not on “straying,” which is the term rendered “by mistake” here).


text: Contextually, “They” could refer either to the people (v. 14 a; cf. NRSV “No one”) or the priests (v. 14 b; cf. NIV “The priests”), but the latter seems more likely (see J. E. Hartley, Leviticus [WBC], 356, and B. A. Levine, Leviticus [JPSTC], 150). The priests were responsible to see that the portions of the offerings that were to be consumed by the priests as prebends did not become accessible to the people. Mistakes in this matter (cf. v. 14 ) would bring “guilt” on the people, requiring punishment (v. 16 ).


text: The Hebrew verb הֵרִים ( herim , rendered “contribute” here) is commonly used for setting aside portions of an offering (see, e.g., Lev 4:8-10 and R. E. Averbeck, NIDOTTE 4:335-36).


text: Heb “the holy offerings of the sons of Israel which they contribute to the Lord .” The subject “they” here refers to the Israelites (“the sons of Israel”) which is the most immediate antecedent. To make this clear, the present translation has “the holy offerings which the Israelites contribute to the Lord .”


text: 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.


text: Heb “Man, man.” The reduplication is a way of saying “any man” (cf. Lev 15:2; 17:3 , etc.; see the distributive repetition of the noun in GKC 395-96 §123. c ).


text: Heb “and from the foreigner [singular] in Israel.” Some medieval Hebrew mss , Smr, LXX, Syriac, and Vulgate add “who resides” after “foreigner”: “the foreigner who resides in Israel” (cf., e.g., Lev 20:2 above).


text: Heb “for your acceptance.” See Lev 1:3-4 above and the notes there.


text: Heb “all which in it [is] a flaw.” Note that the same term is used for physical flaws of people in Lev 21:17-24 . Cf. KJV, ASV, NRSV “blemish”; NASB, NIV, TEV “defect”; NLT “with physical defects.”


text: Heb “not for acceptance shall it be for you”; NIV “it will not be accepted on your behalf” (NRSV and NLT both similar).


text: 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.


text: Heb “for acceptance”; NAB “if it is to find acceptance.”


text: Heb “all/any flaw shall not be in it.”


text: Or perhaps “a wart” (cf. NIV; HALOT 383 s.v. יַבֶּלֶת , but see the remarks in J. E. Hartley, Leviticus [WBC], 358).


text: Heb “And an ox.”


text: Heb “and stunted” (see HALOT 1102 s.v. I קלט ).


text: Heb “And from the hand of a son of a foreigner.”


text: Heb “for their being ruined [is] in them, flaw is in them”; NRSV “are mutilated, with a blemish in them”; NIV “are deformed and have defects.” The MT term מָשְׁחָתָם ( moshkhatam , “their being ruined”) is a Muqtal form (= Hophal participle) from שָׁחַת ( shakhat , “to ruin”). Smr has plural בהם משׁחתים (“deformities in them”; cf. the LXX translation). The Qumran Leviticus scroll (11QpaleoLev) has תימ הם […], in which case the restored participle would appear to be the same as Smr, but there is no בְּ ( bet ) preposition before the pronoun, yielding “they are deformed” (see D. N. Freedman and K. A. Mathews, The Paleo-Hebrew Leviticus Scroll , 41 and the remarks in J. E. Hartley, Leviticus [WBC], 358).


text: The words “the care of” are not in the Hebrew text, but are implied. Although many modern English versions render “with its mother” (e.g., NAB, NASB, NIV, NRSV, NLT), the literal phrase “under its mother” refers to the young animal nursing from its mother. Cf. KJV, ASV “it shall be seven days under the dam,” which would probably be misunderstood.


text: Heb “for an offering of a gift.”


text: Heb “And an ox or a sheep, it and its son, you shall not slaughter.”


text: Heb “in one day.”


text: Heb “for your acceptance” (see the notes on Lev 1:3-4 and 22:19 above).


text: Heb “On that day”; NIV, NCV “that same day.”


text: Heb “from it.”


text: Heb “And you shall keep my commandments and you shall do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120. d , although שָׁמַר [ shamar , “to keep”] is not cited there; cf. Lev 20:8 , etc.).


text: Heb “to be to you for God.”