¹tn Heb “holy things,” which means the “holy offerings” in this context, as the following verses show.
²tn 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).
³tn Heb “To your generations.”
⁴tn Heb “and his impurity [is] on him.”
⁵tn The Piel (v. 2) and Hiphil (v. 3) forms of the verb vdq appear to be interchangeable in this context. Both mean “to consecrate” (Heb “make holy [or ‘sacred’]”).
⁶sn Regarding the “cut off” penalty, see the note on Lev 7:20.
⁷tn 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 Levine, Leviticus [JPSTC], 147).
⁸sn The diseases and discharges here are those described in Lev 13-15.
⁹tn Heb “And the one.”
¹⁰tn Heb “in all unclean of a person/soul”; for the Hebrew term vp#n\ meaning “a [dead] person,” see the note on Lev 19:28.
¹¹tn Heb “or a man who goes out from him a lying of seed.”
¹²tn Heb “which there shall be uncleanness to him.”
¹³tn The Hebrew term for “person” here is <d`a* (“human being”), which could either a male or a female person.
¹⁴tn Heb “to all his impurity.” The phrase refers to the impurity of the person who the man touches to become unclean (see the previous clause).
¹⁵sn The pronoun “it” refers back to the unclean things touched in vv. 4b-5.
¹⁶sn The term “carcass” refers to the carcass of an animal that has died on its own, not the carcass of an animal slaughtered for sacrifice.
¹⁷tn 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).
¹⁸tn Heb “and die in it.”
¹⁹tn Heb “No stranger,” which refers here to anyone other than the Aaronic priests.
²⁰tn Heb “A resident [bv*oT from bvy (“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 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.
²¹tn Heb “and a priest, if he buys a person, the property of his silver.”
²²tn Heb “he”; the referent (the person whom the priest has purchased) has been specified in the translation for clarity.
²³tn Heb “eat it”; the referent (the holy offerings) has been specified in the translation for clarity.
²⁴tn Heb “his”; the referent (the priest) has been specified in the translation for clarity.
²⁵tn Heb “and the [slave] born of his house, they shall eat in his food.” The LXX, Syriac, Targum Onqelos, Tg. Ps.-J., and some mss of the Samaritan Pentateuch have plural “ones born,” which matches the following plural “they” pronoun and the plural form of the verb.
²⁶tn Heb “And a daughter of a priest, if she is to a man, a stranger” (cf. the note on v. 10 above).
²⁷tn 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.
²⁸tn Heb “to”; the words “live in” have been supplied in the translation for clarity.
²⁹tn Heb “and seed there is not to her and she returns to the house of her father as her youth.”
³⁰tn 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).
³¹sn When a person trespassed on something sacred to the Lord, there was reparation made for the trespass involving restitution of that which was violated plus one fifth of its value as a fine. It is possible that the restoration of the offering and the additional one fifth of its value was all in payment of money (see, e.g., Levine, Leviticus [JPSTC], 150). See the regulations for the “guilt offering” in Lev 5:16; 6:5 [5:24 HT] and the notes there.
³²sn Contextually, “They” could refer either to the people (v. 14a; cf. NRSV “No one”) or the priests (v. 14b; cf. NIV “The priests”), but the latter seems more likely (see Hartley, Leviticus [WBC], 356 and 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 not become accessible to the people. Mistakes in this matter (cf. v. 14) would bring “guilt” on the people, requiring punishment (v. 16).
³³sn The Hebrew verb <yr]h@ (rendered “contribute” here) is commonly used for setting aside portions of an offering (see, e.g., Lev 4:8-10 and NIDOTTE 4:335-36). The subject “they” here refers to the Israelites (Heb “the children of Israel”; see the most immediate antecedent).
³⁴tn Heb “iniquity of guilt.” The Hebrew word /ou* (“iniquity”) can designate either acts of iniquity or the penalty (i.e., punishment) for such acts.
³⁵sn 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.
³⁶tn 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 §123.c).
³⁷tn Heb “and from the foreigner [singular] in Israel.” Some medieval Hebrew mss, the Samaritan Pentateuch, LXX, Syriac, and Vulgate add “who resides” after “foreigner”: “the foreigner who resides in Israel” (cf., e.g., Lev 20:2 above).
³⁸tn Heb “for your acceptance.” See Lev 1:3-4 above and the notes there.
³⁹tn Heb “in.”
⁴⁰tn 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.
⁴¹tn Heb “not for acceptance shall it be for you.”
⁴²tn The meaning of the expression rd\n\-aL@p^l= 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 and NASB; cf. NRSV “in fulfillment of a vow”) or, alternatively, “to make a vow” or “for making a vow” (HALOT 928). Perhaps it refers to the making a special vow, from the verb alp (“to be wonderful; to be remarkable”); cf. Milgrom, Numbers [JPSTC], 44. Levine suggests that this is a special term for “setting aside a votive offering” (related to hlp [“to set aside”]; Levine, Leviticus [JPSTC], 151 and 193). 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.
⁴³tn Heb “in.”
⁴⁴tn Heb “for acceptance.”
⁴⁵tn Heb “all/any flaw shall not be in it.”
⁴⁶tn Or perhaps “a wart” (HALOT 383; but see the remarks in Hartley, Leviticus [WBC], 358).
⁴⁷sn See the note on Lev 21:20 above.
⁴⁸sn This term for offering “gift” is explained in the note on Lev 1:9.
⁴⁹tn Heb “And an ox.”
⁵⁰tn Heb “and stunted” (see HALOT 1102).
⁵¹sn The freewill offering was voluntary, so the regulations regarding it were more relaxed. Once a vow was made, the paying of it was not voluntary (see Levine, Leviticus [JPSTC], 151-152 for very helpful remarks on this verse).
⁵²sn Compare Lev 21:20b.
⁵³tn Heb “And from the hand of a son of a foreigner.”
⁵⁴tn Heb “for their being ruined [is] in them, flaw is in them.” The MT term <t*j*v=m* (“their being ruined”) is a Muqtal form (= Hophal participle) from tjv (“to ruin”). The Samaritan Pentateuch has plural <hb <ytjvm (“deformities in them”; cf. the LXX translation). The Qumran Leviticus scroll (11QpaleoLev) has mh myt[…], in which case the restored participle would appear to be the same as the Samaritan Pentateuch, but there is no b (bet) preposition before the pronoun, yielding “they are deformed” (see Freedman and Mathews, The Paleo-Hebrew Leviticus Scroll, ASOR, 1985, p. 41 and the remarks in Hartley, Leviticus [WBC], 358).
⁵⁵tn The words “the care of” are not in the Hebrew text, but are implied.
⁵⁶tn Heb “for an offering of a gift.”
⁵⁷tn Heb “And an ox or a sheep, it and its son, you shall not slaughter.”
⁵⁸tn Heb “in one day.”
⁵⁹tn More literally “for your acceptance” (see the notes on Lev 1:3-4 and 22:19 above).
⁶⁰tn Heb “On that day.”
⁶¹tn Heb “from it.”
⁶²tn 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 §120.d, although rmv “to keep” is not cited there; cf. Lev 20:8, etc.).
⁶³tn Heb “to be to you for God.”