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-front:intro	nxz4				0	# Introduction to Leviticus\n\n## Part 1: General Introduction\n\n### Outline of Leviticus\n\nInstructions to the Israelites about offerings (1:1–6:7)\n* Burnt offerings (1:1–17)\n* Grain offerings (2:1–16)\n* Fellowship offerings (3:1–17)\n* Offerings for unintentional sins (4:1–5:13)\n* Guilt offerings (5:14–6:7)\nInstructions to the priests about offerings (6:8–7:10)\n* Burnt offerings (6:8–13)\n* Grain offerings (6:14–23)\n* Purification offerings (6:24–30)\n* Guilt offerings (7:1–10)\nFurther instructions to the Israelites (7:11–7:38)\n* Peace offerings (7:11–21)\n* Eating fat and blood is forbidden (7:22–27)\n* The portion for the priests (7:28–7:38)\nSetting apart the priests (8:1–10:20)\n* Aaron and his sons ordained (8:1–36)\n* Aaron as high priest (9:1–24)\n* Nadab and Abihu punished (10:1–20)\nLaws about clean and unclean things (11:1–15:33)\n* Clean and unclean food (11:1–47)\n* Women are purified after giving birth (12:1–8)\n* Skin, clothing, houses (13:1–14:47)\n* Bodily fluids (15:1–33)\nDay of Atonement; the place of the offering; the nature of blood (16:1–17:16)\nSetting apart for worship and service; being disqualified from service (18:1–24:23)\nThe years of rest and release (25:1–55)\nBlessing for obeying and curses for not obeying (26:1–46)\nGifts to God (27:1–34)\n\n### What is the book of Leviticus about?\n\nIn the book of Leviticus, Yahweh continues to give laws through Moses to the people of Israel. These laws detailed the way the people of Israel were to relate to Yahweh and one another as Yahweh’s holy people who reflected Yahweh’s own holiness. As such, many of the laws involve sacrifices and rituals intended to keep the people set apart from the impurity of sin and wrongdoing and keep them pure and holy to worship and serve Yahweh. The rest of the laws instruct the people and the priests about what is ritually clean and unclean and how to become clean again if one happens to become unclean. In the middle of these laws is a portion of narrative (Leviticus 8–10) that details how Moses inaugurated the priesthood through Aaron and his sons, cleansed and prepared Yahweh’s sacred tent to be able to receive the people’s sacrifices, and began to offer sacrifices for himself and the people. It also describes the death of Aaron’s two oldest sons, who fail to follow Yahweh’s laws, reinforcing the vital necessity of obeying all of Yahweh’s laws. Yahweh promised the people and the priests that if they would be diligent in following all of these laws, he would consider them to be faithful in honoring their covenant with him. By maintaining their status of holiness, Yahweh would be able to be Israel’s God, and Israel would be able to be Yahweh’s people. (See [26:3–13](../26/03.md).)\n\n\n### How should the title of this book be translated?\n\n“Leviticus” means “about the Levites.” The Levites were the tribe of Israel that provided priests and other workers to serve and worship Yahweh in his sacred tent. If the people in the project language do not understand the term “Levites,” you can call it “The Book about the Priests” or “The Book about the Tabernacle Workers.” (See: [[rc:///tw/dict/bible/kt/tabernacle]] and [[rc:///ta/man/translate/translate-names]])\n\n\n### Who wrote the book of Leviticus?\n\nThe book of Leviticus claims to be the words of Yahweh passed on to the Israelites through Moses. That being said, scholarly debates continue to suggest that the compositional history of this book is long and complicated. It is likely that the source of the traditions in the book of Leviticus originated with Moses, whether in written or oral form. The community then preserved these traditions until they were written down and arranged sometime later.\n\n\n### What is the meaning of the words “holy” and “holiness” in the book of Leviticus?\n\nThese terms concern separating someone or something from something else. In the book of Leviticus, Yahweh declares that he is a holy God, separated from impurity, death, and sin. God does not sin. This means that any place, object, or person that is intended to be of use in the service or worship of Yahweh must be equally set apart from the impurity that comes from death, sin, and wrongdoing.\n\nTherefore, Yahweh declares that the people of Israel are holy people in that they are separated from the people of the other nations and belong to Yahweh alone. God set the people of Israel apart so that they would belong only to him. Similarly, the people were to consider the places or objects used for worshiping Yahweh or for honoring him as separated for Yahweh’s use only. The people of Israel were not to use them for anything else. God required the Israelites to live in a certain way in order to live as a nation belonging to him alone.\n\nWhile certain items and people dedicated for the service and worship of Yahweh needed to be holy, ordinary people could only participate in the worship of Yahweh (usually through sacrifice) if they were clean or pure. This means that they had abstained from sin, wrongdoing, or eating or coming into physical contact with anything unclean or impure. Things or people that were unclean or impure were unacceptable to participate in the worship and service of Yahweh. In the worldview of Leviticus, impurity or uncleanness is thought of to be like a contagion with physical properties. This means that bringing something unclean into contact with something holy would cause the holy item or person to become infected (so to speak) with the uncleanness and, as a consequence, no longer fit to serve or worship Yahweh. This process was called “profaning something holy.”\n\nAs a consequence, some people and some things could be made clean or cleansed, that is, made acceptable to Yahweh once again. People or things were made clean if the people performed the appropriate sacrifices and rituals. For example, some non-Israelites who wished to live among the Israelites and worship Yahweh could be made clean. However, other people and things could never be made acceptable to him and had to be destroyed.\n\nIt is important to know that not everything unclean or impure was sinful. Impurity was often associated with death or bodily discharge rather than with sin or wrongdoing. For example, after giving birth to a male child, a woman would be unclean for 33 days. Then the proper animal sacrifice would be offered for her. The monthly flow of blood made the woman unclean [12:07–13](../12/07.md). But Leviticus never suggests that someone with a flow of blood was sinning. In the same way, Yahweh did not allow the Israelites to eat certain kinds of animals. This was one way of setting his people apart from the people who lived around them.\n\n\n### What are the important narrative features of Leviticus?\n\nThe entire book of Leviticus is set within the context of Yahweh speaking to Moses, Aaron, the priests, and the people of Israel. On 35 occasions, the phrase “The Lord spoke to …” is used to begin paragraphs. God and Moses frequently spoke to others. The verb “to speak” is used 66 times. This reinforces the idea that Yahweh is telling the people how they are to live as his holy people. Neither Moses nor the people of Israel made these ideas up; they came directly from Yahweh.\n\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What was the “tent of meeting”\n\nThe tent of meeting (ULT; UST: sacred tent) was the physical location in which Yahweh lived among the people of Israel while they journeyed from Egypt to the land of Canaan and wandered in the wilderness. As a literal tent, the tent of meeting housed the altars, holy items, and the box of the covenant on top of which Yahweh was enthroned over the seraphs. There, Moses and Aaron would meet with Yahweh and receive his laws. (See [Exodus 33:7–11](exo/33/07.md).) The tent itself and the items in it are described in detail in Exodus 25:1–27:20. It was here that the people of Israel were to come and present their sacrifices. This location is often described in the book of Leviticus as “to the face of Yahweh,” that is, Yahweh’s presence.\n\n\n### Why did the Israelites need so many rules about sacrificing animals?\n\nLeviticus shows that God is holy. That means God is very different from humanity and the rest of the created world, especially concerning death, sin, and wrongdoing. God does not sin. Because of this, it is impossible to be acceptable to him without being cleansed. Because impurity (and sin) was thought of as a contagion with physical properties, blood was needed to cleanse the impurity from the people of God and, in so doing, allow Yahweh to forgive them. In this way, the various kinds of sacrifices were meant to continue the relationship between Yahweh and his people. However, because of the constant presence of the impurity caused by death, sin, and wrongdoing, the people of Israel had to continue making animal sacrifices. This was a sign that pointed to a need for a better, once-for-all sacrifice. (See the book of Hebrews.) They needed a sacrifice that would cause them to be cleansed from sin and forgiven before God forever. (See: [[rc:///tw/dict/bible/kt/holy]] and [[rc:///tw/dict/bible/kt/sin]])\n\n\n### Why was the priesthood important in the book of Leviticus?\n\nPriests were men who served and worshiped Yahweh on behalf of the people of Israel. Yahweh authorized only the priests to bring the Israelite’s sacrifices to himself.\n\n\n### How did the Israelite’s laws for worshiping God and sacrificing animals differ from rules of the other nations at that time?\n\nIt was common for other nations to sacrifice animals to their idols. However, the other nations did other things to worship their false gods. For instance, people would sleep with prostitutes at the temple of their gods or sacrifice their children to appease the gods’ anger. They did this to try to persuade their gods to bless their land with the ability to grow crops. Because Yahweh is not like the gods of the other nations, he did not allow his people to do these kinds of things. Unlike the other gods who give blessing only when they are satiated with the best portions of food, Yahweh does not eat the food offered to him but rather gives it to his priests as their sacred portions of food. Yahweh’s blessings of fertility, peace, and abundance were not the reward for proper sacrifices but rather the sign of the continuing covenantal relationship between Yahweh and his holy people.\n\n\n### What does atonement mean in the book of Leviticus?\n\nThe word translated as “atone” in the ULT is a technical term expressing the act of atonement that was carried out by the priest but always accomplished by Yahweh. Traditionally, it has been understood as a metaphor with the basic meaning of “to cover,” but more recently, some scholars have understood it to express the image of “to wipe.” If the former is correct, then the metaphor pictures the blood of the sacrifice as covering up the defiling impurity caused by sin. If the latter is correct, then the metaphor pictures the blood of the animal as a sort of ritual detergent that cleanses the person or object from the defiling presence of sin's impurity. Either way, the sacrifice offered by the priest on behalf of the individual or community is accepted in order to restore the relationship between the individual or community and Yahweh that has been damaged or defiled because of sin. This is why so many of the laws concerning sacrifice end with the mention of the forgiveness of sins, which was the means by which the relationship with Yahweh could be restored. (See: [[rc:///tw/dict/bible/kt/atonement]] and [[rc:///tw/dict/bible/kt/priest]])\n\n\n## Part 3: Important Translation Issues\n### “The sons of Aaron” and ‘The sons of Israel”\n\nAt the time when Yahweh spoke to Moses from the tent of meeting, the priests literally were the sons of Aaron. But the instructions in the book also applied to future generations, when the term “sons” would be a way of referring to the priests as Aaron’s male descendants. If it would be clearer in your language, in your translation you could generally use that term, which would apply to both the original priests and to their successors. However, in chapters 8–10, only the literal sons of Aaron are in view, so the term “sons” would be appropriate there.\n\nSimilarly, the phrase “the sons of Israel” is a metaphor that the book of Leviticus often uses the describe the people of Israel. Although the word “sons” is masculine, it is used in these contexts in a general way that refers to both men and women. Furthermore, this expression speaks of the people of Israel in the time of Moses as if they were literally the sons of Israel. It means that they are the physical and spiritual descendants of Jacob, whose name God changed to Israel. If it would be clearer in your language, you could state the meaning plainly.\n\n\n### “To the face of Yahweh”\n\nThroughout the book, the book of Leviticus uses the expression “to the face of Yahweh” as a way of referring to a location where Yahweh is in a special way. This usually refers to a place within the tent of meeting, where Yahweh dwells. When someone or something is “to the face of Yahweh,” it means that it receives Yahweh's attention, perspective, and judgment. Therefore, “to the face of” means “in the sight of” or “in the presence of,” similar to the English preposition “before.” In most cases, you can translate this expression as “from Yahweh’s perspective,” “in Yahweh's presence,” or simply as “before Yahweh.”\n\n\n### To “burn in a way that makes smoke go up”\n\nThroughout Leviticus, the language of “causing” the sacrifice “to become smoke on the altar” pictures the sacrifice as being converted to smoke by the fire of the altar and arising to Yahweh in heaven, where he would smell the pleasant aroma of the burning sacrifice. As such, the pleasant smell was either a sign that Yahweh approved the sacrifice and would atone for the individual's sins and forgive him or it functioned as a necessary requirement for the acceptance of the individual's offering. Either way, this term is common in Leviticus but difficult to translate cleanly. If your language has a verb that means to turn something into smoke through fire, especially in a religious context, consider using it here.\n\n\n### Unblemished or perfect\n\nWhen the book of Leviticus calls something perfect (in the ULT), it refers to an animal that is the best representative animal of that species. As such, the word “perfect” refers to wholeness, completeness, and the lack of any imperfection. (See the kinds of blemishes that disqualified an animal for sacrifice in 22:17–25.) This is often translated with negative terms like “unblemished.” If it would be more natural in your language, consider using terms that carry these same meanings.\n\n\n### The “gift” or “offering made by fire”\n\nThe word translated as “gift” in [1:9](../01/09.md),  [1:13](../01/13.md), and [1:17](../01/17.md) and throughout the book of Leviticus is variously translated in modern English versions, usually with reference to an offering made by fire, based on the word's presumed relationship with the word for fire. However, some of the sacrifices referred to by this word are not burned on the altar (like the portions of the sacrifices that belonged to the priests in [07:30](../07/30.md) and [07:35–36](../07/36.md),) and many sacrifices, such as the purification offering, that are burned on the altar are not referred to by this term. Instead, this term simply refers to a gift offered to Yahweh that consists of food items. While you may see the phrase “fire offering” or “offering made by fire” in modern English translations, we suggest that you retain the term “gift.”\n\n\n### “The holy thing of holy things”\n\nThroughout the book, Yahweh reserves portions of the sacrificed animal or bread item for the priests as their food. These portions are called “the holy thing of holy things.” (See e.g., [Lev 2:3](../02/03.md); [Lev 2:10](../02/10.md),[Lev 6:17](../06/17.md), [6:25](../06/25.md), [6:29](../06/29.md); [Lev 7:1](../07/01.md) and [Lev 7:6](../07/06.md); [Lev 10:12](../10/12.md), [10:17](../10/17.md); [Lev 14:13](../14/13.md); [Lev 21:22](../21/22.md); [Lev 24:9](../24/09.md); and [Lev 27:28](../27/28.md).)     \nAll food that was offered to Yahweh was considered a holy thing (See “the holy things” and “a holy thing” in [Lev 22:2–4](../22/02.md), [22:6–7](../22/06.md), [22:10](../22/10.md) and [22:14-16](../22/14.md).), but certain food offerings were designated as the holy thing of holy things.\n\nThese are:\n-  the remainder of the regular grain offering that is not burned ([2:3](../02/03.md), ([2:10](../02/10.md) [6:17](../06/17.md), and [10:12](../10/12.md))\n- the meat from the sin offering ([6:17](../06/17.md), [6:25](../06/25.md), [6:29](../06/29.md), [10:17](../10/17.md)) and from the guilt offering ([7:1](../07/01.md), ([7:6](../07/06.md), and [ 14:13](../14/13.md))\n- the bread of presence that is continually in Yahweh’s presence ([24:9](../24/09.md)) In these verses, the expression “the holy thing of holy things” uses the possessive form to describe an offering that is exceptionally or uniquely holy. As such, the expression may be translated as “the most holy thing” or “the exceptionally holy thing.”\n\n\n### Writing quotations\nThe author of Leviticus uses the word "saying" to introduce his quotation of what the Yahweh is telling Moses and Aaron or what they are telling the people of Israel. Consider natural ways of introducing direct quotations in your language.\n\n### The use of a future form to indicate a command\n\nOften in the book of Leviticus, a future form will be used to indicate a command or instruction. For example, Leviticus 1:2 says, “You shall present your offering.” This is equivalent to saying, “You should present” or “You must present.” Throughout Leviticus, these forms could be translated with a modal form, as the UST models, or simply with an imperative or instruction form.\n\n\n### The expression “A man, when he …”\n\nThe book of Leviticus uses the expression “A man, when he …” frequently to describe various hypothetical situations related to Israel’s sacrificial system and holy living. (See [13:2](../13/02.md), ([13:40](../13/40.md), [15:16](../15/16.md), [15:20](../15/20.md), ([22:14](../22/14.md), and [22/21](../22/21.md).) In these contexts, although the word translated as “man” is masculine, it has a generic sense that refers to any person who approaches the tent to make a sacrifice. It may be helpful to translate this term with a generic word for a person to avoid any potential misunderstanding.\n\n\n### What important symbols are introduced in Leviticus?\n\nSeveral physical items are used with symbolic or ritual meanings in the book of Leviticus. Olive oil was poured on someone or something when that person or object was to be set apart for the exclusive worship and service of Yahweh.\n\nSimilarly, sacrifices were routinely washed with water to cleanse them (both physically and ritually), symbolizing the removal of impurities so that God could accept the sacrifice. People and objects that were to be declared clean after having been in contact with something unclean would need to be washed to symbolize their cleansing.\n\nSmoke is another important symbol in the book of Leviticus. While some sacrifices were to be transformed completely into smoke, as was the case with the wholly burned sacrifice (or burnt offering), all sacrifices involved burning a portion of the meat or flour on the altar and causing it to become smoke. This smoke would go up, rising to Yahweh, who would smell the pleasing smell of the sacrifice and accept the offering on the worshiper’s behalf. If your language has a verb or phrase that is used in religious contexts to refer to smoke going up to God, consider using it to translate these phrases in Leviticus.\n\nFinally, blood was considered to be akin to the ritual soap that had the power to remove the contagion that was the impurity caused by death, sin, and wrongdoing. As a consequence, blood was also used to cleanse and purify people and things.\n\n\n### What kind of sacrifices are described in the book of Leviticus?\n\nSeveral types of sacrifices are described in the book of Leviticus, each with its own instructions and purpose. It may be helpful to refer to this list when translating the names of these sacrifices, especially if your language has a word or phrase that describes a sacrifice with a similar procedure or purpose.\n\n* 1) The burnt offering (ULT; UST: wholly burned sacrifice) was a common meat sacrifice that was to be burned completely on the altar by the priest. It belonged entirely to Yahweh, and no portion of it was retained as food for the priest or the worshiper. The burnt offering is described in detail in Leviticus 1. Individuals were allowed to offer cattle ([1:1–9](../01/01.md)), sheep or goats ([1:10–13](../01/10.md)), or birds ([1:14–17](../01/14.md)), depending on their ability to afford such animals. As a meat sacrifice, the blood from this sacrifice allowed Yahweh to atone for the worshiper, and so the primary purpose of the burnt offering is the removal of sin from an individual. (See the additional instructions for the priest who offers the burnt offering in [6:9–13](../06/09.md).)\n\n* 2) The grain offering (ULT and UST) described in Leviticus 2 is an offering of flour to Yahweh. An individual was permitted to bring pure flour ([2:1–3](../02/01.md)), onto which would be poured olive oil. Lastly, incense would be placed on top of the flour before the officiating priest scooped out one handful of the flour-oil mixture (and all the incense). This handful was designated as the memorial portion ([2:2](../02/02.md)) and was the only part of the offering that was burned on the altar. The rest of the flour-oil mixture belonged to the priest as a holy thing of holy things from the gifts of Yahweh ([2:3](../02/03.md)), that is, a food gift that was designated to belong to the priests for food. Individuals were also permitted to offer baked or fried goods, as long as these were made without leaven or honey ([2:11](../02/11.md)) and contained salt, which symbolized the ongoing nature of God’s covenant with Israel. (See [2:13](../02/13.md).) Additionally, grain offerings could be a grain offering of … first ripe grains ([2:14](../l2/14.md)) in which an individual offered the first of their crop’s harvest. Similarly, individuals could bring flour, grain, or baked goods as an offering of first things ([2:12](../02/12.md)), or, in other words, an offering of the first and best that their crops had to offer that season. See the additional instructions for the priest who offers the grain offering in [6:14–18](../06/14.md) as well as the special whole grain offering that was to be presented when a priest was inducted into the priesthood ([6:20–23](../06/20.md)).\n\n* 3) The peace offering (ULT; UST: fellowship sacrifice) is a meat sacrifice described in detail in [3:1–17](../03/01.md). Unlike the burnt offering, only certain internal organs and choice portions of fat were to be burned on the altar for a peace offering. (See e.g., [3:3–5](../03/03.md), [3:9–11](../03/09.md), and [3:14–16](../03/14.md).) By implication, the rest of the meat of the animal was to be eaten by both priest and worshiper as a kind of fellowship meal, enacting and celebrating peace between both God and humanity and between humans themselves. This is the only kind of offering in which common worshipers partook of the meat of the animal. The meat of this type of sacrifice was allowed to be eaten on the day it was offered and the following day. However, any remaining meat was considered to be defiled on the third day after it was offered to Yahweh. (See [7:15–18](../07/15.md).)\n\nThere are various sub-categories of the peace offering. Such a sacrifice could be the result of a vow, a thanksgiving offering, or a freewill offering. In the first case, an individual would promise to sacrifice an animal or food gift to Yahweh if he answered a specific prayer or delivered the individual from, for example, a challenging circumstance. (See [7:16–18](../07/16.md) and [22:21–25](../22/21.md).) In the second case, an individual would offer a sacrifice as a way of thanking Yahweh for his actions toward or for that individual. (See [7:11–15](../07/11.md) and [22:29–30](../22/29.md).) In the third case, an individual could offer a sacrifice freely and unprompted for whatever reason ([7:16–18](../07/16.md) and [22:21–25](../22/21.md)). Finally, a peace offering called an “ordination offering” was presented whenever a new priest was inducted into the priesthood. (See [7:37](../07/37.md) and [8:22–32](../08/22.md).) From all peace offerings, the right thigh and the breast of the animal’s meat belonged to the priest as a special contribution, which was waved in Yahweh’s presence as a wave offering. (See [7:28–34](../07/28.md). See the additional instructions for the priest who offers the peace offering in [7:11–21](../07/11.md).)\n\n* 4) The sin offering (ULT; UST: purifying sacrifice) is described in detail in [4:1–5:13](../04/01.md). This type of meat sacrifice covered wrongdoings (sins) that were committed accidentally or unintentionally. Provision is made to address the unintentional sins of the priest ([4:2–12](../04/02.md)), the entire congregation   ([4:13–21](../04/13.md)), a prominent leader ([4:22–26](../04/22.md)), or an individual ([4:27–35](../04/27.md)). Additional instructions were given to cover various scenarios in which an individual incurs guilt from wrongdoing ([5:1–6](../05/01.md)), regardless of the individual’s ability to purchase expensive cattle or flock animals. (See the provisions offered in [5:7–13](../05/07.md).) The primary purpose of this sacrifice was to cleanse a party from the impurity caused by unintentional wrongdoing and so restore the relationship between the community, leader, priest, or individual and their God. See the additional instructions for the priest who offers the sin offering in  [6:25–30](../06/25.md).\n\n* 5) The guilt offering (ULT; UST: restoring sacrifice) is a meat sacrifice described in [5:14](../05/14.md) through [6:7](../06/07.md) and [7:1–7](../07/01.md). The primary purpose of this type of sacrifice was to procure animal blood that would remove the impurity caused by wrongdoing that brings guilt. (See the scenarios in which this happens in [6:1–4](../06/01.md).) If the wrongdoing involved mistreating one of the holy objects used in the worship and service of Yahweh, then the guilt offering involved making financial restitution for the value of the item that was misused, plus one-fifth. (See [5:16](../05/16.md).) These actions allowed for the forgiveness of the guilt incurred by the wrongdoing.\n\n
-1:intro	ecv8				0	# Leviticus 1 General Notes\n## Structure and Formatting\nIn Hebrew, this chapter begins with the word “And,” indicating a connection with the previous book (Exodus). This connection not only implies that the first five books of the Bible should be seen as a single unit, but it also situates Leviticus in the narrative setting of the book of Exodus, during the thirteenth month of the Israelite's wandering in the wilderness of Sinai.\n\nThe first chapter of Leviticus is comprised of two hypothetical scenarios representing three variations of the burnt offering:\nThe Burnt offering (1:1–17)\n- 1) a livestock animal ([1:2–13](../01/02.md))\n     - a) a bovine ([1:3–9](../01/03.md))\n     - b) a sheep or goat ([1:10–13](../01/10.md))\n- 2) a bird ([1:14–17](../01/14.md))\n\nAs such, the initial heading verse of each section begins with “If” and is followed by the prescribed steps of the sacrifice. Presumably, they are the same for each burnt offering, but more prescriptions are explicit for the first type of burnt offering, the bovine, probably because they are implied for the other two possible burnt offerings. The steps of the sacrificial process for burnt offerings are:\n\n- 1) Selecting a perfect, unblemished, and otherwise completely healthy animal ([1:3–14](../01/03.md))\n- 2) Presenting the animal at the entrance to the tent of meeting ([1:3](../01/03.md))\n- 3) Laying hands on the head of the animal ([1:4](../01/04.md))\n- 4) Killing the animal ([1:5–15](../01/05.md))\n- 5) Presenting and sprinkling the animal's blood on the altar ([1:5–15](../01/05.md))\n- 6) Skinning the animal ([1:6](../01/06.md))\n- 7) Butchering the animal into its appropriate pieces, usually the head, fat, intestines, and legs ([1:6–17](../01/06.md))\n- 8) Putting fire on the altar and arranging the wood ([1:7](../01/07.md))\n- 9) Arranging the pieces, specifically the head and the fat, of the sacrifice over the burning wood of the altar ([1:8–12](../01/08.md))\n- 10) Washing the legs and the intestines ([1:9–13](../01/09.md))\n- 11) Burning the entire animal in a way that causes smoke to go up ([1:9–17](../01/09.md)\n\n## Special Concepts in This Chapter\nSeveral concepts are crucial for understanding the laws in this chapter. They include: 1) technical sacrificial terminology, 2) atonement, 3) the importance of blood, and 4) the nature of ritual action.\n### Technical sacrificial terminology\nThroughout the book of Leviticus, the author employs several terms that have a specialized technical meaning in the context of sacrifices or that are only used in this context. In this chapter, such terms are 1) the “burnt offering” and 2) the “gift.”\n\n- 1) The burnt offering\nThe burnt offering was a particular sacrifice that could be offered by anyone for a variety of reasons. Its name is related to a verb that means “to go up” or ”to ascend,” suggesting that the sacrifice was to be converted into smoke by the fire and ascend to Yahweh in heaven, as the discussion on the verb phrase “to cause to become smoke” will suggest. Its function was to provide a sacrifice intended to bring about forgiveness for a wide variety of sins and unintentional mistakes that were not specifically covered by the other sacrifices discussed in the first seven chapters of Leviticus. The sacrifice required a perfect male animal that would be completely burned on the altar over a fire that was to be kept burning continually. (See [6:9–13](../06/09.md) for more details.) The sacrifice, when accepted by Yahweh, would provide atonement for the individual who offered it. See the book introduction for more information.\n\n- 2) The gift or offering made by fire\nThe word translated as “gift” in [1:9](../01/09.md), [1:13](../01/13.md), and [1:17](../01/17.md)  and throughout the book of Leviticus is variously translated in modern English versions, usually with reference to an offering made by fire, based on the word's presumed relationship with the word for fire. However, some of the sacrifices referred to by this word are not burned on the altar (like the portions of the sacrifices that belonged to the priests in [7:30](../07/30.md)) and [7:35–36](../07/35.md)), and many sacrifices, such as the purification offering, that are burned on the altar are not referred to by this term. Instead, this term simply refers to a gift offered to Yahweh that consists of food items. While you may see the phrase “fire offering” or “offering made by fire” in modern English translations, we suggest that you retain translation of the word as “gift.”\n\n### Atonement\nThe word translated as “atone” in the ULT is a technical term expressing the act of atonement that was carried out by the priest but always accomplished by Yahweh. Traditionally, it has been understood as a metaphor with the basic meaning of “to cover,” but more recently, some scholars have understood it to express the image of “to wipe.” If the former is correct, then the metaphor pictures the blood of the sacrifice as covering up the defiling impurity caused by sin. If the latter is correct, then the metaphor pictures the blood of the animal as a sort of ritual detergent that cleanses the person or object from the defiling presence of sin's impurity. Either way, the sacrifice offered by the priest on behalf of the individual or community is accepted in order to restore the relationship between the individual or community and Yahweh, a relationship that has been damaged or defiled because of sin. This is why so many of the laws concerning sacrifice end with the mention of the forgiveness of sins, which was the means by which the relationship with Yahweh could be restored. (See: [[rc://*/tw/dict/bible/kt/atonement]] and [[rc://*/tw/dict/bible/kt/priest]])\n\n### The importance of blood\nIn Leviticus 1, the blood of the animal is collected and applied, via sprinkling or splattering, to the sides of the altar upon which the burnt offering is placed. (See [1:5–15](../01/05.md).) This act, as explained above, has been variously understood, but it pictures the blood as cleansing the altar from the effects of sin. Blood was able to cleanse sacred space and God's people from the impurities of sin because of its ability to accomplish atonement by means of the life of the animal. (See [17:10–12](../17/10.md).) Because the blood contained the life of the animal, Yahweh forbade the eating of any animal blood. (See [7:26–27](../07/26.md), [17:10–14](../17/10.md), and [19:26](../19/26.md).)\n\n### Ritual actions\nThree actions in this chapter and throughout Leviticus are ritual in nature and picture important theological realities.\n\n-1) The language of “presenting” throughout this chapter means not only bringing the sacrifice to the altar or the priest but also displaying the sacrifice “to the face of Yahweh,” that is, to Yahweh himself. This expression pictures the reality that these sacrifices were performed in the presence of Yahweh, literally in the vicinity of the sacred area where Yahweh lived among the Israelites while they were in the wilderness.\n\n- 2) This chapter features the ritual act of laying one's hands on the head of the sacrificial animal. This action is linked to the acceptance of the animal as an appropriate sacrifice on the individual's behalf. (See [1:4](../01/04.md).) As a symbolic act, the laying of hands identifies the individual with the animal he is offering. The implication seems to be that the person is ritually placing his sins on the sacrificial animal so that God will forgive the sins when the animal is sacrificed.\n\n- 3) The language of “causing the sacrifice to become smoke on the altar” (see [1:9](../01/09.md)) pictures the sacrifice as being converted to smoke by the fire of the altar and arising to Yahweh in heaven, where he would smell the pleasant aroma of the burning sacrifice. As such, the pleasant smell was either a sign that Yahweh approved the sacrifice and would atone for the individual's sins and forgive him, or it functioned as a necessary requirement for the acceptance of the individual's offering.\n\n## Important Figures of Speech in This Chapter\nThis chapter includes three primary figures of speech that may prove difficult to translate but are important to understanding the chapter. These include 1) the phrase, “to the face of Yahweh,” 2) the phrase, “a pleasing smell to Yahweh,” and 3) the way of referring to the priests as “the sons of Aaron.”\n\n### ”To the face of Yahweh”\nThroughout this chapter and the book as a whole, the author of Leviticus uses the expression “to the face of Yahweh” to mean “where Yahweh sees” or “in the sight of Yahweh” or “in the presence of Yahweh,” so that “to the face of” is similar to the English preposition “before.” In this position, the person or object receives Yahweh's attention, perspective, and judgment. In the context of Leviticus, being “to the face of Yahweh” means to be within the sacred area of the tent of meeting, either in the sense of the location directly in front of the tent in which Yahweh resided, or in the sense of being in the presence of Yahweh within the tent of meeting. (See [1:3–12](../01/03.md).) You can translate either sense of this expression as “in the presence of Yahweh” or simply as “before Yahweh.”\n\n### “Pleasing smell to Yahweh”\nAs mentioned previously, throughout this chapter, the priest is instructed to “cause the sacrifice to become smoke on the altar.” This refers to burning the sacrifice in a way that causes smoke to go up, picturing the sacrifice as being converted to pleasant-smelling smoke by the fire and arising to Yahweh in heaven, where he would smell the smoke and be pleased. That the sacrifice was accompanied by the gift of the pleasant-smelling smoke of the sacrifice was apparently crucial to the acceptance of the offering as an appropriate sacrifice on the individual's behalf, as it is mentioned several times in this chapter. (See [1:9–17](../01/09.md).)\n\n### “The sons of Aaron”\nThroughout Leviticus, but especially in this chapter, the priests are referred to by the expression “the sons of Aaron.” Occasionally, the expression is “the sons of Aaron, the priests” (as in [1:5–11](../01/05.md)). Once in this chapter the expression is altered to emphasize that it is Aaron who is the original priest, through the phrase “the sons of Aaron.” (See [1:7](../01/07.md).) As the General Introduction to Leviticus discusses, at the time when Yahweh spoke to Moses from the tent of meeting, the priests literally were the sons of Aaron, as it was Aaron who was the first high priest. But the instructions in the book also applied to future generations, when the term “sons” would be a way of referring to the priests as Aaron's descendants (with the exception of Leviticus chapters 8–10). Here and throughout the book, if it would be clearer in your language, in your translation you could generally use the term “descendants,” which would apply to both the original priests and to their successors.\n\n## Other Possible Translation Difficulties in This Chapter\nIn addition to these important figures of speech, this chapter features several translation difficulties, including 1) the unclear referent of pronouns, 2) the switching between second and third-person address, 3) the use of a verb and a related noun (cognate-accusatives), 4) the use of a future form to indicate a request or command, and 5) the use of specific, technical sacrificial language.\n\n### The referent of the pronouns\nThroughout this chapter, the author of Leviticus uses a third-person pronoun to refer to both the individual who offers the sacrifices and to the priest who performs the sacrifice. As such, it is often difficult (but not impossible) to infer which party performs which actions. In general, the sacrifice is presented to the priest, but the individual who presents the sacrifice is responsible for killing, properly butchering, and presenting the portions of the sacrificial animal to the priest, who will then arrange them on the altar's fire. The only exception to this pattern can be found in the instruction for offering a bird ([1:14–17](../01/14.md)), which specifies that it is the priest who brings the bird to the altar ([1:14](../01/14.md)) before, presumably, completing the preparation for its being burned on the altar as a burnt offering. The UST will indicate which party is the apparent referent of the pronoun.\n\n### Second and third-person address\nChapters 1 through 7 in their entirety are written as direct addresses to the people of God through Moses. As mentioned previously, Chapter 1 describes two hypothetical scenarios when an individual might offer three variations of the burnt offering. However, the form of the verb used to refer to the individual in this chapter varies in the second verse ([1:2](../01/02.md)). Initially, Yahweh addresses “a man from you” in the third-person, but then switches to a second-person address (“you shall offer”) to indicate the imperatival force of the statement. The ensuing string of third-person verbs ([1:3–17](../01/03.md)) carry the same imperatival weight as the initial second-person verb. Thus, because in this chapter the pronouns “his” and “he” refer to the person bringing an offering to Yahweh, they can be translated in the second person as is done in [1:2](../01/02.md) and as modeled by the UST. The pronoun used to refer to the individual who offers the sacrifice switches as follows:\n\n- Third-person: “When a man from you, when he presents” ([1:2](../01/02.md))\n- Second-person: “you shall present” ([1:2](../01/02.md))\n- Third-person: “If his offering” ([1:3–17](../01/03.md))\n\nAs previously discussed, if the switch from third-person forms to second-person and back would not be natural in your language, consider using either the second or third-person forms throughout. The UST models use of second-person forms for the entirety of this chapter, but the notes will often offer translation possibilities with third-person alternatives.\n\n### The use of a verb with a related noun (Cognate-accusatives)\nFor emphasis, the author of Leviticus often uses a verb with a related noun. In this chapter, the verb “to present” is related to the noun translated as “offering.” If your language can repeat words for emphasis, it would be appropriate in this context to repeat these words in a similar manner.
+front:intro	nxz4				0	# Introduction to Leviticus\n\n## Part 1: General Introduction\n\n### Outline of Leviticus\n\nInstructions to the Israelites about offerings (1:1–6:7)\n* Burnt offerings (1:1–17)\n* Grain offerings (2:1–16)\n* Fellowship offerings (3:1–17)\n* Offerings for unintentional sins (4:1–5:13)\n* Guilt offerings (5:14–6:7)\nInstructions to the priests about offerings (6:8–7:10)\n* Burnt offerings (6:8–13)\n* Grain offerings (6:14–23)\n* Purification offerings (6:24–30)\n* Guilt offerings (7:1–10)\nFurther instructions to the Israelites (7:11–7:38)\n* Peace offerings (7:11–21)\n* Eating fat and blood is forbidden (7:22–27)\n* The portion for the priests (7:28–7:38)\nSetting apart the priests (8:1–10:20)\n* Aaron and his sons ordained (8:1–36)\n* Aaron as high priest (9:1–24)\n* Nadab and Abihu punished (10:1–20)\nLaws about clean and unclean things (11:1–15:33)\n* Clean and unclean food (11:1–47)\n* Women are purified after giving birth (12:1–8)\n* Skin, clothing, houses (13:1–14:47)\n* Bodily fluids (15:1–33)\nDay of Atonement; the place of the offering; the nature of blood (16:1–17:16)\nSetting apart for worship and service; being disqualified from service (18:1–24:23)\nThe years of rest and release (25:1–55)\nBlessing for obeying and curses for not obeying (26:1–46)\nGifts to God (27:1–34)\n\n### What is the book of Leviticus about?\n\nIn the book of Leviticus, Yahweh continues to give laws through Moses to the people of Israel. These laws detailed the way the people of Israel were to relate to Yahweh and one another as Yahweh’s holy people who reflected Yahweh’s own holiness. As such, many of the laws involve sacrifices and rituals intended to keep the people set apart from the impurity of sin and wrongdoing and keep them pure and holy to worship and serve Yahweh. The rest of the laws instruct the people and the priests about what is ritually clean and unclean and how to become clean again if one happens to become unclean. In the middle of these laws is a portion of narrative (Leviticus 8–10) that details how Moses inaugurated the priesthood through Aaron and his sons, cleansed and prepared Yahweh’s sacred tent to be able to receive the people’s sacrifices, and began to offer sacrifices for himself and the people. It also describes the death of Aaron’s two oldest sons, who fail to follow Yahweh’s laws, reinforcing the vital necessity of obeying all of Yahweh’s laws. Yahweh promised the people and the priests that if they would be diligent in following all of these laws, he would consider them to be faithful in honoring their covenant with him. By maintaining their status of holiness, Yahweh would be able to be Israel’s God, and Israel would be able to be Yahweh’s people. (See [26:3–13](../26/03.md).)\n\n\n### How should the title of this book be translated?\n\n“Leviticus” means “about the Levites.” The Levites were the tribe of Israel that provided priests and other workers to serve and worship Yahweh in his sacred tent. If the people in the project language do not understand the term “Levites,” you can call it “The Book about the Priests” or “The Book about the Tabernacle Workers.” (See: [[rc:///tw/dict/bible/kt/tabernacle]] and [[rc:///ta/man/translate/translate-names]])\n\n\n### Who wrote the book of Leviticus?\n\nThe book of Leviticus claims to be the words of Yahweh passed on to the Israelites through Moses. That being said, scholarly debates continue to suggest that the compositional history of this book is long and complicated. It is likely that the source of the traditions in the book of Leviticus originated with Moses, whether in written or oral form. The community then preserved these traditions until they were written down and arranged sometime later.\n\n\n### What is the meaning of the words “holy” and “holiness” in the book of Leviticus?\n\nThese terms concern separating someone or something from something else. In the book of Leviticus, Yahweh declares that he is a holy God, separated from impurity, death, and sin. God does not sin. This means that any place, object, or person that is intended to be of use in the service or worship of Yahweh must be equally set apart from the impurity that comes from death, sin, and wrongdoing.\n\nTherefore, Yahweh declares that the people of Israel are holy people in that they are separated from the people of the other nations and belong to Yahweh alone. God set the people of Israel apart so that they would belong only to him. Similarly, the people were to consider the places or objects used for worshiping Yahweh or for honoring him as separated for Yahweh’s use only. The people of Israel were not to use them for anything else. God required the Israelites to live in a certain way in order to live as a nation belonging to him alone.\n\nWhile certain items and people dedicated for the service and worship of Yahweh needed to be holy, ordinary people could only participate in the worship of Yahweh (usually through sacrifice) if they were clean or pure. This means that they had abstained from sin, wrongdoing, or eating or coming into physical contact with anything unclean or impure. Things or people that were unclean or impure were unacceptable to participate in the worship and service of Yahweh. In the worldview of Leviticus, impurity or uncleanness is thought of to be like a contagion with physical properties. This means that bringing something unclean into contact with something holy would cause the holy item or person to become infected (so to speak) with the uncleanness and, as a consequence, no longer fit to serve or worship Yahweh. This process was called “profaning something holy.”\n\nAs a consequence, some people and some things could be made clean or cleansed, that is, made acceptable to Yahweh once again. People or things were made clean if the people performed the appropriate sacrifices and rituals. For example, some non-Israelites who wished to live among the Israelites and worship Yahweh could be made clean. However, other people and things could never be made acceptable to him and had to be destroyed.\n\nIt is important to know that not everything unclean or impure was sinful. Impurity was often associated with death or bodily discharge rather than with sin or wrongdoing. For example, after giving birth to a male child, a woman would be unclean for 33 days. Then the proper animal sacrifice would be offered for her. The monthly flow of blood made the woman unclean [12:07–13](../12/07.md). But Leviticus never suggests that someone with a flow of blood was sinning. In the same way, Yahweh did not allow the Israelites to eat certain kinds of animals. This was one way of setting his people apart from the people who lived around them.\n\n\n### What are the important narrative features of Leviticus?\n\nThe entire book of Leviticus is set within the context of Yahweh speaking to Moses, Aaron, the priests, and the people of Israel. On 35 occasions, the phrase “The Lord spoke to …” is used to begin paragraphs. God and Moses frequently spoke to others. The verb “to speak” is used 66 times. This reinforces the idea that Yahweh is telling the people how they are to live as his holy people. Neither Moses nor the people of Israel made these ideas up; they came directly from Yahweh.\n\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What was the “tent of meeting”\n\nThe tent of meeting (ULT; UST: sacred tent) was the physical location in which Yahweh lived among the people of Israel while they journeyed from Egypt to the land of Canaan and wandered in the wilderness. As a literal tent, the tent of meeting housed the altars, holy items, and the box of the covenant on top of which Yahweh was enthroned over the seraphs. There, Moses and Aaron would meet with Yahweh and receive his laws. (See [Exodus 33:7–11](exo/33/07.md).) The tent itself and the items in it are described in detail in Exodus 25:1–27:20. It was here that the people of Israel were to come and present their sacrifices. This location is often described in the book of Leviticus as “to the face of Yahweh,” that is, Yahweh’s presence.\n\n\n### Why did the Israelites need so many rules about sacrificing animals?\n\nLeviticus shows that God is holy. That means God is very different from humanity and the rest of the created world, especially concerning death, sin, and wrongdoing. God does not sin. Because of this, it is impossible to be acceptable to him without being cleansed. Because impurity (and sin) was thought of as a contagion with physical properties, blood was needed to cleanse the impurity from the people of God and, in so doing, allow Yahweh to forgive them. In this way, the various kinds of sacrifices were meant to continue the relationship between Yahweh and his people. However, because of the constant presence of the impurity caused by death, sin, and wrongdoing, the people of Israel had to continue making animal sacrifices. This was a sign that pointed to a need for a better, once-for-all sacrifice. (See the book of Hebrews.) They needed a sacrifice that would cause them to be cleansed from sin and forgiven before God forever. (See: [[rc:///tw/dict/bible/kt/holy]] and [[rc:///tw/dict/bible/kt/sin]])\n\n\n### Why was the priesthood important in the book of Leviticus?\n\nPriests were men who served and worshiped Yahweh on behalf of the people of Israel. Yahweh authorized only the priests to bring the Israelite’s sacrifices to himself.\n\n\n### How did the Israelite’s laws for worshiping God and sacrificing animals differ from rules of the other nations at that time?\n\nIt was common for other nations to sacrifice animals to their idols. However, the other nations did other things to worship their false gods. For instance, people would sleep with prostitutes at the temple of their gods or sacrifice their children to appease the gods’ anger. They did this to try to persuade their gods to bless their land with the ability to grow crops. Because Yahweh is not like the gods of the other nations, he did not allow his people to do these kinds of things. Unlike the other gods who give blessing only when they are satiated with the best portions of food, Yahweh does not eat the food offered to him but rather gives it to his priests as their sacred portions of food. Yahweh’s blessings of fertility, peace, and abundance were not the reward for proper sacrifices but rather the sign of the continuing covenantal relationship between Yahweh and his holy people.\n\n\n### What does atonement mean in the book of Leviticus?\n\nThe word translated as “atone” in the ULT is a technical term expressing the act of atonement that was carried out by the priest but always accomplished by Yahweh. Traditionally, it has been understood as a metaphor with the basic meaning of “to cover,” but more recently, some scholars have understood it to express the image of “to wipe.” If the former is correct, then the metaphor pictures the blood of the sacrifice as covering up the defiling impurity caused by sin. If the latter is correct, then the metaphor pictures the blood of the animal as a sort of ritual detergent that cleanses the person or object from the defiling presence of sin's impurity. Either way, the sacrifice offered by the priest on behalf of the individual or community is accepted in order to restore the relationship between the individual or community and Yahweh that has been damaged or defiled because of sin. This is why so many of the laws concerning sacrifice end with the mention of the forgiveness of sins, which was the means by which the relationship with Yahweh could be restored. (See: [[rc:///tw/dict/bible/kt/atonement]] and [[rc:///tw/dict/bible/kt/priest]])\n\n\n## Part 3: Important Translation Issues\n### “The sons of Aaron” and ‘The sons of Israel”\n\nAt the time when Yahweh spoke to Moses from the tent of meeting, the priests literally were the sons of Aaron. But the instructions in the book also applied to future generations, when the term “sons” would be a way of referring to the priests as Aaron’s male descendants. If it would be clearer in your language, in your translation you could generally use that term, which would apply to both the original priests and to their successors. However, in chapters 8–10, only the literal sons of Aaron are in view, so the term “sons” would be appropriate there.\n\nSimilarly, the phrase “the sons of Israel” is a metaphor that the book of Leviticus often uses the describe the people of Israel. Although the word “sons” is masculine, it is used in these contexts in a general way that refers to both men and women. Furthermore, this expression speaks of the people of Israel in the time of Moses as if they were literally the sons of Israel. It means that they are the physical and spiritual descendants of Jacob, whose name God changed to Israel. If it would be clearer in your language, you could state the meaning plainly.\n\n\n### “To the face of Yahweh”\n\nThroughout the book, the book of Leviticus uses the expression “to the face of Yahweh” as a way of referring to a location where Yahweh is in a special way. This usually refers to a place within the tent of meeting, where Yahweh dwells. When someone or something is “to the face of Yahweh,” it means that it receives Yahweh's attention, perspective, and judgment. Therefore, “to the face of” means “in the sight of” or “in the presence of,” similar to the English preposition “before.” In most cases, you can translate this expression as “from Yahweh’s perspective,” “in Yahweh's presence,” or simply as “before Yahweh.”\n\n\n### To “burn in a way that makes smoke go up”\n\nThroughout Leviticus, the language of “causing” the sacrifice “to become smoke on the altar” pictures the sacrifice as being converted to smoke by the fire of the altar and arising to Yahweh in heaven, where he would smell the pleasant aroma of the burning sacrifice. As such, the pleasant smell was either a sign that Yahweh approved the sacrifice and would atone for the individual's sins and forgive him or it functioned as a necessary requirement for the acceptance of the individual's offering. Either way, this term is common in Leviticus but difficult to translate cleanly. If your language has a verb that means to turn something into smoke through fire, especially in a religious context, consider using it here.\n\n\n### Unblemished or perfect\n\nWhen the book of Leviticus calls something perfect (in the ULT), it refers to an animal that is the best representative animal of that species. As such, the word “perfect” refers to wholeness, completeness, and the lack of any imperfection. (See the kinds of blemishes that disqualified an animal for sacrifice in 22:17–25.) This is often translated with negative terms like “unblemished.” If it would be more natural in your language, consider using terms that carry these same meanings.\n\n\n### The “gift” or “offering made by fire”\n\nThe word translated as “gift” in [1:9](../01/09.md),  [1:13](../01/13.md), and [1:17](../01/17.md) and throughout the book of Leviticus is variously translated in modern English versions, usually with reference to an offering made by fire, based on the word's presumed relationship with the word for fire. However, some of the sacrifices referred to by this word are not burned on the altar (like the portions of the sacrifices that belonged to the priests in [07:30](../07/30.md) and [07:35–36](../07/36.md),) and many sacrifices, such as the purification offering, that are burned on the altar are not referred to by this term. Instead, this term simply refers to a gift offered to Yahweh that consists of food items. While you may see the phrase “fire offering” or “offering made by fire” in modern English translations, we suggest that you retain the term “gift.”\n\n\n### “The holy thing of holy things”\n\nThroughout the book, Yahweh reserves portions of the sacrificed animal or bread item for the priests as their food. These portions are called “the holy thing of holy things.” (See e.g., [Lev 2:3](../02/03.md), [2:10](../02/10.md); [6:17](../06/17.md), [6:25](../06/25.md), and [6:29](../06/29.md); [7:1](../07/01.md) and [7:6](../07/06.md); [10:12](../10/12.md) and [10:17](../10/17.md); [Lev 14:13](../14/13.md); [Lev 21:22](../21/22.md); [Lev 24:9](../24/09.md); and [Lev 27:28](../27/28.md).)     \nAll food that was offered to Yahweh was considered a holy thing (See “the holy things” and “a holy thing” in [Lev 22:2–4](../22/02.md), [22:6–7](../22/06.md), [22:10](../22/10.md) and [22:14-16](../22/14.md).), but certain food offerings were designated as the holy thing of holy things.\n\nThese are:\n-  the remainder of the regular grain offering that is not burned ([2:3](../02/03.md), [2:10](../02/10.md), [6:17](../06/17.md), and [10:12](../10/12.md))\n- the meat from the sin offering ([6:17](../06/17.md), [6:25](../06/25.md), [6:29](../06/29.md), [10:17](../10/17.md)) and from the guilt offering ([7:1](../07/01.md), [7:6](../07/06.md), and [14:13](../14/13.md))\n- the bread of presence that is continually in Yahweh’s presence ([24:9](../24/09.md)) In these verses, the expression “the holy thing of holy things” uses the possessive form to describe an offering that is exceptionally or uniquely holy. As such, the expression may be translated as “the most holy thing” or “the exceptionally holy thing.”\n\n\n### Writing quotations\nThe author of Leviticus uses the word "saying" to introduce his quotation of what the Yahweh is telling Moses and Aaron or what they are telling the people of Israel. Consider natural ways of introducing direct quotations in your language.\n\n### The use of a future form to indicate a command\n\nOften in the book of Leviticus, a future form will be used to indicate a command or instruction. For example, Leviticus 1:2 says, “You shall present your offering.” This is equivalent to saying, “You should present” or “You must present.” Throughout Leviticus, these forms could be translated with a modal form, as the UST models, or simply with an imperative or instruction form.\n\n\n### The expression “A man, when he …”\n\nThe book of Leviticus uses the expression “A man, when he …” frequently to describe various hypothetical situations related to Israel’s sacrificial system and holy living. (See [13:2](../13/02.md), [13:40](../13/40.md), [15:16](../15/16.md), [15:20](../15/20.md), [22:14](../22/14.md), and [22/21](../22/21.md).) In these contexts, although the word translated as “man” is masculine, it has a generic sense that refers to any person who approaches the tent to make a sacrifice. It may be helpful to translate this term with a generic word for a person to avoid any potential misunderstanding.\n\n\n### What important symbols are introduced in Leviticus?\n\nSeveral physical items are used with symbolic or ritual meanings in the book of Leviticus. Olive oil was poured on someone or something when that person or object was to be set apart for the exclusive worship and service of Yahweh.\n\nSimilarly, sacrifices were routinely washed with water to cleanse them (both physically and ritually), symbolizing the removal of impurities so that God could accept the sacrifice. People and objects that were to be declared clean after having been in contact with something unclean would need to be washed to symbolize their cleansing.\n\nSmoke is another important symbol in the book of Leviticus. While some sacrifices were to be transformed completely into smoke, as was the case with the wholly burned sacrifice (or burnt offering), all sacrifices involved burning a portion of the meat or flour on the altar and causing it to become smoke. This smoke would go up, rising to Yahweh, who would smell the pleasing smell of the sacrifice and accept the offering on the worshiper’s behalf. If your language has a verb or phrase that is used in religious contexts to refer to smoke going up to God, consider using it to translate these phrases in Leviticus.\n\nFinally, blood was considered to be akin to the ritual soap that had the power to remove the contagion that was the impurity caused by death, sin, and wrongdoing. As a consequence, blood was also used to cleanse and purify people and things.\n\n\n### What kind of sacrifices are described in the book of Leviticus?\n\nSeveral types of sacrifices are described in the book of Leviticus, each with its own instructions and purpose. It may be helpful to refer to this list when translating the names of these sacrifices, especially if your language has a word or phrase that describes a sacrifice with a similar procedure or purpose.\n\n1) The burnt offering (ULT; UST: wholly burned sacrifice) was a common meat sacrifice that was to be burned completely on the altar by the priest. It belonged entirely to Yahweh, and no portion of it was retained as food for the priest or the worshiper. The burnt offering is described in detail in Leviticus 1. Individuals were allowed to offer cattle ([1:1–9](../01/01.md)), sheep or goats ([1:10–13](../01/10.md)), or birds ([1:14–17](../01/14.md)), depending on their ability to afford such animals. As a meat sacrifice, the blood from this sacrifice allowed Yahweh to atone for the worshiper, and so the primary purpose of the burnt offering is the removal of sin from an individual. (See the additional instructions for the priest who offers the burnt offering in [6:9–13](../06/09.md).)\n\n2) The grain offering (ULT and UST) described in Leviticus 2 is an offering of flour to Yahweh. An individual was permitted to bring pure flour ([2:1–3](../02/01.md)), onto which would be poured olive oil. Lastly, incense would be placed on top of the flour before the officiating priest scooped out one handful of the flour-oil mixture (and all the incense). This handful was designated as the memorial portion ([2:2](../02/02.md)) and was the only part of the offering that was burned on the altar. The rest of the flour-oil mixture belonged to the priest as a holy thing of holy things from the gifts of Yahweh ([2:3](../02/03.md)), that is, a food gift that was designated to belong to the priests for food. Individuals were also permitted to offer baked or fried goods, as long as these were made without leaven or honey ([2:11](../02/11.md)) and contained salt, which symbolized the ongoing nature of God’s covenant with Israel. (See [2:13](../02/13.md).) Additionally, grain offerings could be a grain offering of … first ripe grains ([2:14](../l2/14.md)) in which an individual offered the first of their crop’s harvest. Similarly, individuals could bring flour, grain, or baked goods as an offering of first things ([2:12](../02/12.md)), or, in other words, an offering of the first and best that their crops had to offer that season. See the additional instructions for the priest who offers the grain offering in [6:14–18](../06/14.md) as well as the special whole grain offering that was to be presented when a priest was inducted into the priesthood ([6:20–23](../06/20.md)).\n\n3) The peace offering (ULT; UST: fellowship sacrifice) is a meat sacrifice described in detail in [3:1–17](../03/01.md). Unlike the burnt offering, only certain internal organs and choice portions of fat were to be burned on the altar for a peace offering. (See e.g., [3:3–5](../03/03.md), [3:9–11](../03/09.md), and [3:14–16](../03/14.md).) By implication, the rest of the meat of the animal was to be eaten by both priest and worshiper as a kind of fellowship meal, enacting and celebrating peace between both God and humanity and between humans themselves. This is the only kind of offering in which common worshipers partook of the meat of the animal. The meat of this type of sacrifice was allowed to be eaten on the day it was offered and the following day. However, any remaining meat was considered to be defiled on the third day after it was offered to Yahweh. (See [7:15–18](../07/15.md).)\n\nThere are various sub-categories of the peace offering. Such a sacrifice could be the result of a vow, a thanksgiving offering, or a freewill offering. In the first case, an individual would promise to sacrifice an animal or food gift to Yahweh if he answered a specific prayer or delivered the individual from, for example, a challenging circumstance. (See [7:16–18](../07/16.md) and [22:21–25](../22/21.md).) In the second case, an individual would offer a sacrifice as a way of thanking Yahweh for his actions toward or for that individual. (See [7:11–15](../07/11.md) and [22:29–30](../22/29.md).) In the third case, an individual could offer a sacrifice freely and unprompted for whatever reason ([7:16–18](../07/16.md) and [22:21–25](../22/21.md)). Finally, a peace offering called an “ordination offering” was presented whenever a new priest was inducted into the priesthood. (See [7:37](../07/37.md) and [8:22–32](../08/22.md).) From all peace offerings, the right thigh and the breast of the animal’s meat belonged to the priest as a special contribution, which was waved in Yahweh’s presence as a wave offering. (See [7:28–34](../07/28.md).) See the additional instructions for the priest who offers the peace offering in [7:11–21](../07/11.md)).\n\n4) The sin offering (ULT; UST: purifying sacrifice) is described in detail in [4:1–5:13](../04/01.md). This type of meat sacrifice covered wrongdoings (sins) that were committed accidentally or unintentionally. Provision is made to address the unintentional sins of the priest ([4:2–12](../04/02.md)), the entire congregation ([4:13–21](../04/13.md)), a prominent leader ([4:22–26](../04/22.md)), or an individual ([4:27–35](../04/27.md)). Additional instructions were given to cover various scenarios in which an individual incurs guilt from wrongdoing ([5:1–6](../05/01.md)), regardless of the individual’s ability to purchase expensive cattle or flock animals. (See the provisions offered in [5:7–13](../05/07.md).) The primary purpose of this sacrifice was to cleanse a party from the impurity caused by unintentional wrongdoing and so restore the relationship between the community, leader, priest, or individual and their God. See the additional instructions for the priest who offers the sin offering in  [6:25–30](../06/25.md).\n\n5) The guilt offering (ULT; UST: restoring sacrifice) is a meat sacrifice described in [5:14](../05/14.md) through [6:7](../06/07.md) and [7:1–7](../07/01.md). The primary purpose of this type of sacrifice was to procure animal blood that would remove the impurity caused by wrongdoing that brings guilt. (See the scenarios in which this happens in [6:1–4](../06/01.md).) If the wrongdoing involved mistreating one of the holy objects used in the worship and service of Yahweh, then the guilt offering involved making financial restitution for the value of the item that was misused, plus one-fifth. (See [5:16](../05/16.md).) These actions allowed for the forgiveness of the guilt incurred by the wrongdoing.\n\n
+1:intro	ecv8				0	# Leviticus 1 General Notes\n## Structure and Formatting\nIn Hebrew, this chapter begins with the word “And,” indicating a connection with the previous book (Exodus). This connection not only implies that the first five books of the Bible should be seen as a single unit, but it also situates Leviticus in the narrative setting of the book of Exodus, during the thirteenth month of the Israelite's wandering in the wilderness of Sinai.\n\nThe first chapter of Leviticus is comprised of two hypothetical scenarios representing three variations of the burnt offering:\nThe Burnt offering (1:1–17)\n1) a livestock animal ([1:2–13](../01/02.md))\n     a) a bovine ([1:3–9](../01/03.md))\n     b) a sheep or goat ([1:10–13](../01/10.md))\n2) a bird ([1:14–17](../01/14.md))\n\nAs such, the initial heading verse of each section begins with “If” and is followed by the prescribed steps of the sacrifice. Presumably, they are the same for each burnt offering, but more prescriptions are explicit for the first type of burnt offering, the bovine, probably because they are implied for the other two possible burnt offerings. The steps of the sacrificial process for burnt offerings are:\n\n1) Selecting a perfect, unblemished, and otherwise completely healthy animal ([1:3–14](../01/03.md))\n2) Presenting the animal at the entrance to the tent of meeting ([1:3](../01/03.md))\n3) Laying hands on the head of the animal ([1:4](../01/04.md))\n4) Killing the animal ([1:5–15](../01/05.md))\n5) Presenting and sprinkling the animal's blood on the altar ([1:5–15](../01/05.md))\n6) Skinning the animal ([1:6](../01/06.md))\n7) Butchering the animal into its appropriate pieces, usually the head, fat, intestines, and legs ([1:6–17](../01/06.md))\n8) Putting fire on the altar and arranging the wood ([1:7](../01/07.md))\n9) Arranging the pieces, specifically the head and the fat, of the sacrifice over the burning wood of the altar ([1:8–12](../01/08.md))\n10) Washing the legs and the intestines ([1:9–13](../01/09.md))\n11) Burning the entire animal in a way that causes smoke to go up ([1:9–17](../01/09.md)\n\n## Special Concepts in This Chapter\nSeveral concepts are crucial for understanding the laws in this chapter. They include: 1) technical sacrificial terminology, 2) atonement, 3) the importance of blood, and 4) the nature of ritual action.\n\n### Technical sacrificial terminology\nThroughout the book of Leviticus, the author employs several terms that have a specialized technical meaning in the context of sacrifices or that are only used in this context. In this chapter, such terms are 1) the “burnt offering” and 2) the “gift.”\n\n1) The burnt offering\nThe burnt offering was a particular sacrifice that could be offered by anyone for a variety of reasons. Its name is related to a verb that means “to go up” or ”to ascend,” suggesting that the sacrifice was to be converted into smoke by the fire and ascend to Yahweh in heaven, as the discussion on the verb phrase “to cause to become smoke” will suggest. Its function was to provide a sacrifice intended to bring about forgiveness for a wide variety of sins and unintentional mistakes that were not specifically covered by the other sacrifices discussed in the first seven chapters of Leviticus. The sacrifice required a perfect male animal that would be completely burned on the altar over a fire that was to be kept burning continually. (See [6:9–13](../06/09.md) for more details.) The sacrifice, when accepted by Yahweh, would provide atonement for the individual who offered it. See the book introduction for more information.\n\n2) The gift or offering made by fire\nThe word translated as “gift” in [1:9](../01/09.md), [1:13](../01/13.md), and [1:17](../01/17.md)  and throughout the book of Leviticus is variously translated in modern English versions, usually with reference to an offering made by fire, based on the word's presumed relationship with the word for fire. However, some of the sacrifices referred to by this word are not burned on the altar (like the portions of the sacrifices that belonged to the priests in [7:30](../07/30.md) and [7:35–36](../07/35.md)), and many sacrifices, such as the purification offering, that are burned on the altar are not referred to by this term. Instead, this term simply refers to a gift offered to Yahweh that consists of food items. While you may see the phrase “fire offering” or “offering made by fire” in modern English translations, we suggest that you retain translation of the word as “gift.”\n\n### Atonement\nThe word translated as “atone” in the ULT is a technical term expressing the act of atonement that was carried out by the priest but always accomplished by Yahweh. Traditionally, it has been understood as a metaphor with the basic meaning of “to cover,” but more recently, some scholars have understood it to express the image of “to wipe.” If the former is correct, then the metaphor pictures the blood of the sacrifice as covering up the defiling impurity caused by sin. If the latter is correct, then the metaphor pictures the blood of the animal as a sort of ritual detergent that cleanses the person or object from the defiling presence of sin's impurity. Either way, the sacrifice offered by the priest on behalf of the individual or community is accepted in order to restore the relationship between the individual or community and Yahweh, a relationship that has been damaged or defiled because of sin. This is why so many of the laws concerning sacrifice end with the mention of the forgiveness of sins, which was the means by which the relationship with Yahweh could be restored. (See: [[rc://*/tw/dict/bible/kt/atonement]] and [[rc://*/tw/dict/bible/kt/priest]])\n\n### The importance of blood\nIn Leviticus 1, the blood of the animal is collected and applied, via sprinkling or splattering, to the sides of the altar upon which the burnt offering is placed. (See [1:5–15](../01/05.md).) This act, as explained above, has been variously understood, but it pictures the blood as cleansing the altar from the effects of sin. Blood was able to cleanse sacred space and God's people from the impurities of sin because of its ability to accomplish atonement by means of the life of the animal. (See [17:10–12](../17/10.md).) Because the blood contained the life of the animal, Yahweh forbade the eating of any animal blood. (See [7:26–27](../07/26.md), [17:10–14](../17/10.md), and [19:26](../19/26.md).)\n\n### Ritual actions\nThree actions in this chapter and throughout Leviticus are ritual in nature and picture important theological realities.\n\n1) The language of “presenting” throughout this chapter means not only bringing the sacrifice to the altar or the priest but also displaying the sacrifice “to the face of Yahweh,” that is, to Yahweh himself. This expression pictures the reality that these sacrifices were performed in the presence of Yahweh, literally in the vicinity of the sacred area where Yahweh lived among the Israelites while they were in the wilderness.\n\n2) This chapter features the ritual act of laying one's hands on the head of the sacrificial animal. This action is linked to the acceptance of the animal as an appropriate sacrifice on the individual's behalf. (See [1:4](../01/04.md).) As a symbolic act, the laying of hands identifies the individual with the animal he is offering. The implication seems to be that the person is ritually placing his sins on the sacrificial animal so that God will forgive the sins when the animal is sacrificed.\n\n3) The language of “causing the sacrifice to become smoke on the altar” (see [1:9](../01/09.md)) pictures the sacrifice as being converted to smoke by the fire of the altar and arising to Yahweh in heaven, where he would smell the pleasant aroma of the burning sacrifice. As such, the pleasant smell was either a sign that Yahweh approved the sacrifice and would atone for the individual's sins and forgive him, or it functioned as a necessary requirement for the acceptance of the individual's offering.\n\n## Important Figures of Speech in This Chapter\nThis chapter includes three primary figures of speech that may prove difficult to translate but are important to understanding the chapter. These include 1) the phrase, “to the face of Yahweh,” 2) the phrase, “a pleasing smell to Yahweh,” and 3) the way of referring to the priests as “the sons of Aaron.”\n\n### ”To the face of Yahweh”\nThroughout this chapter and the book as a whole, the author of Leviticus uses the expression “to the face of Yahweh” to mean “where Yahweh sees” or “in the sight of Yahweh” or “in the presence of Yahweh,” so that “to the face of” is similar to the English preposition “before.” In this position, the person or object receives Yahweh's attention, perspective, and judgment. In the context of Leviticus, being “to the face of Yahweh” means to be within the sacred area of the tent of meeting, either in the sense of the location directly in front of the tent in which Yahweh resided, or in the sense of being in the presence of Yahweh within the tent of meeting. (See [1:3–12](../01/03.md).) You can translate either sense of this expression as “in the presence of Yahweh” or simply as “before Yahweh.”\n\n### “Pleasing smell to Yahweh”\nAs mentioned previously, throughout this chapter, the priest is instructed to “cause the sacrifice to become smoke on the altar.” This refers to burning the sacrifice in a way that causes smoke to go up, picturing the sacrifice as being converted to pleasant-smelling smoke by the fire and arising to Yahweh in heaven, where he would smell the smoke and be pleased. That the sacrifice was accompanied by the gift of the pleasant-smelling smoke of the sacrifice was apparently crucial to the acceptance of the offering as an appropriate sacrifice on the individual's behalf, as it is mentioned several times in this chapter. (See [1:9–17](../01/09.md).)\n\n### “The sons of Aaron”\nThroughout Leviticus, but especially in this chapter, the priests are referred to by the expression “the sons of Aaron.” Occasionally, the expression is “the sons of Aaron, the priests” (as in [1:5–11](../01/05.md)). Once in this chapter the expression is altered to emphasize that it is Aaron who is the original priest, through the phrase “the sons of Aaron.” (See [1:7](../01/07.md).) As the General Introduction to Leviticus discusses, at the time when Yahweh spoke to Moses from the tent of meeting, the priests literally were the sons of Aaron, as it was Aaron who was the first high priest. But the instructions in the book also applied to future generations, when the term “sons” would be a way of referring to the priests as Aaron's descendants (with the exception of Leviticus chapters 8–10). Here and throughout the book, if it would be clearer in your language, in your translation you could generally use the term “descendants,” which would apply to both the original priests and to their successors.\n\n## Other Possible Translation Difficulties in This Chapter\nIn addition to these important figures of speech, this chapter features several translation difficulties, including 1) the unclear referent of pronouns, 2) the switching between second and third-person address, 3) the use of a verb and a related noun (cognate-accusatives), 4) the use of a future form to indicate a request or command, and 5) the use of specific, technical sacrificial language.\n\n### The referent of the pronouns\nThroughout this chapter, the author of Leviticus uses a third-person pronoun to refer to both the individual who offers the sacrifices and to the priest who performs the sacrifice. As such, it is often difficult (but not impossible) to infer which party performs which actions. In general, the sacrifice is presented to the priest, but the individual who presents the sacrifice is responsible for killing, properly butchering, and presenting the portions of the sacrificial animal to the priest, who will then arrange them on the altar's fire. The only exception to this pattern can be found in the instruction for offering a bird ([1:14–17](../01/14.md)), which specifies that it is the priest who brings the bird to the altar ([1:14](../01/14.md)) before, presumably, completing the preparation for its being burned on the altar as a burnt offering. The UST will indicate which party is the apparent referent of the pronoun.\n\n### Second and third-person address\nChapters 1 through 7 in their entirety are written as direct addresses to the people of God through Moses. As mentioned previously, Chapter 1 describes two hypothetical scenarios when an individual might offer three variations of the burnt offering. However, the form of the verb used to refer to the individual in this chapter varies in the second verse ([1:2](../01/02.md)). Initially, Yahweh addresses “a man from you” in the third-person, but then switches to a second-person address (“you shall offer”) to indicate the imperatival force of the statement. The ensuing string of third-person verbs ([1:3–17](../01/03.md)) carry the same imperatival weight as the initial second-person verb. Thus, because in this chapter the pronouns “his” and “he” refer to the person bringing an offering to Yahweh, they can be translated in the second person as is done in [1:2](../01/02.md) and as modeled by the UST. The pronoun used to refer to the individual who offers the sacrifice switches as follows:\n\n- Third-person: “When a man from you, when he presents” ([1:2](../01/02.md))\n- Second-person: “you shall present” ([1:2](../01/02.md))\n- Third-person: “If his offering” ([1:3–17](../01/03.md))\n\nAs previously discussed, if the switch from third-person forms to second-person and back would not be natural in your language, consider using either the second or third-person forms throughout. The UST models use of second-person forms for the entirety of this chapter, but the notes will often offer translation possibilities with third-person alternatives.\n\n### The use of a verb with a related noun (Cognate-accusatives)\nFor emphasis, the author of Leviticus often uses a verb with a related noun. In this chapter, the verb “to present” is related to the noun translated as “offering.” If your language can repeat words for emphasis, it would be appropriate in this context to repeat these words in a similar manner.
 1:1	y78a		rc://*/ta/man/translate/figs-possession	מֵ⁠אֹ֥הֶל מוֹעֵ֖ד	1	The author of Leviticus is using the possessive to describe Yahweh's **meeting** with Moses (and, by extension, the whole people) within the physical location of the **tent.** If this is not clear in your language, you could use an adjective that better describes the locale of divine presence. Alternative translation: “from the tent where Yahweh met with Moses and lived among the Israelites”
 1:1	zbz1		rc://*/ta/man/translate/writing-quotations	לֵ⁠אמֹֽר	1	The word translated as **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. Alternate Translation: "and he said"
 1:1-2	rivr		rc://*/ta/man/translate/figs-quotesinquotes	 לֵ⁠אמֹֽר & דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְ⁠אָמַרְתָּ֣ אֲלֵ⁠הֶ֔ם	1	If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation, with a period before: “He told Moses to speak to the sons of Israel and to say to them”
@@ -48,7 +48,7 @@ front:intro	nxz4				0	# Introduction to Leviticus\n\n## Part 1: General Introduc
 1:15	sur7		rc://*/ta/man/translate/figs-activepassive	וְ⁠נִמְצָ֣ה דָמ֔⁠וֹ	1	If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “And the priest shall drain its blood”
 1:16	zqs8		rc://*/ta/man/translate/translate-unknown	אֶת־ מֻרְאָת֖⁠וֹ	1	A **craw** is the pouch in a bird’s throat where pre-digested food is stored. If your language has its own term for this anatomical feature, consider using that word here. If not, you could use a general expression. Alternate translation: “the bird’s throat pouch”
 1:16	x63v		rc://*/ta/man/translate/writing-pronouns	וְ⁠הִשְׁלִ֨יךְ אֹתָ֜⁠הּ	1	The word **it** refers to the **craw**, but since the worshiper is supposed to **throw it beside the altar** along with the **feathers**, it may be more natural in your language to use the plural pronoun “them,” as modeled by the UST.
-2:intro	t6wy				0	# Leviticus 2 General Notes\n## Structure and Formatting\nThis chapter gives instructions about how to make a grain offering. The “And” of 2:1 indicates that the laws of Leviticus 1 are continuing. Yahweh continues telling Moses how the people should offer sacrifices. In outline form, the structure of the chapter can be displayed as follows:\n\n- 1) The grain offering (2:1–16)\n     - I. Offerings of raw flour (2:1–3)\n     - II. Offerings that are baked, pan-fried, or deep-fried (2:4–10)\n          - i. Baked (2:4)\n          - ii. Pan-fried on the griddle (2:5–6)\n          - iii. Deep-fried in a pan (2:7)\n          - iv. Law for offering (2:8–10)\n     - III. Laws regarding leaven, honey, and salt (2:11–13)\n          - i. Prohibition against burning leaven or honey (2:11–12)\n          - ii. Prescription for including salt (2:13)\n     - IV. Offerings of grains (2:14–16)\n\n## Translation Issues in This Chapter\n### The number and person of pronouns\nIn the address to the Israelites, the author of Leviticus is known for abruptly switching the person, number, and occasionally the gender of pronouns and verbal forms that refer to the person offering sacrifices. In Leviticus 1, it was suggested that any third-person singular pronouns that refer to the worshiper (and not to the priest) could be changed to second-person plural pronouns, based on the nature of the direct address and the presence of a second-person plural pronoun in [1:2](../01/02.md) and several times in the current chapter.\n\nThe pronouns referring to the worshiper switch person, gender, and number frequently. Verses 1–3 address the worshiper with a third-person singular pronoun. This switches to the second-person, singular pronoun in [2:4-8](../02/04.md). The worshiper is addressed in the third person in verse 8, but verse 11 marks a shift to the second person, this time in the plural. The plural pronouns continue throughout verses 11 and 12, but the author of Leviticus switches back to the second-person singular from verse 13 to the end of the chapter.\n\n*1. Third-person (2:1–3)\n- “... when a person [third-person, feminine singular] presents ...” (2:1)\n- “... his [third-person, masculine singular] offering ...” (2:1)\n- “... and he [third-person, masculine singular] shall pour ...” (2:1)\n- “... and he [third-person, masculine singular] shall put ...” (2:1)\n- “... and he [third-person, masculine singular] shall bring ...” (2:2)\n\n*2. Second-person (2:4–8)\n- “And if you [second-person, masculine singular] present ...” (2:4)\n- “And if your [second-person, masculine singular] offering ...” (2:5)\n- “Piece [second-person, singular imperative] it ...” (2:6)\n- “... and you [second-person, masculine singular] shall pour ...” (2:6)\n- “And if your [second-person, masculine singular] offering ...” (2:7)\n- “And you [second-person, masculine singular] shall bring ...” (2:8)\n\n*3. Third-person (2:8–10)\n- “And he [third-person, masculine singular] shall present ...” (2:8)\n\n*4. Second-person (2:11–15)\n- “Any grain offering that you [second-person, masculine plural] present ...” (2:11)\n- “... you [second-person, masculine plural] shall not cause to become smoke ...” (2:11)\n- “You [second-person, masculine plural] shall present ...” (2:12)\n- “...your [second-person, masculine singular] grain offerings ...” (2:13)\n- “... you [second-person, masculine singular] shall salt ...” (2:13)\n- “... you [second-person, masculine singular] shall not omit ...” (2:13)\n- “... the covenant of your [second-person, masculine singular] God ...” (2:13)\n- “... your [second-person, masculine singular] offerings ...” (2:13)\n- “... you [second-person, masculine singular] shall present ...” (2:13)\n- “And if you [second-person, masculine singular] present ...” (2:14)\n- “... you [second-person, masculine singular] shall present ...” (2:14)\n- “... your [second-person, masculine singular] first ripe grains ...” (2:14)\n- “And you [second-person, masculine singular] shall put ...” (2:15)\n- “... and you [second-person, masculine singular] shall place ...” (2:15)\n\n## Religious and Cultural Concepts in This Chapter\nThis chapter introduces several key concepts that are relevant to proper translation, including the sacrifice of the grain offering, which includes the offering of flour, oil, and incense, the concept of the memorial portion, and the identification of yeast and leaven.\n\n### Grain offering\nThe grain offering was a specialized sacrifice consisting of an offering of harvested grain, usually wheat or barley. The grain offering sometimes accompanied the burnt offering. (See [14:20](../14/20.md).) It is unclear whether the grain offering provided atonement by itself or whether it could only accomplish atonement when presented with the burnt offering or as a substitute for the purification offering for those who could not afford the animals required for that sacrifice. (See [5:11–13](../05/11.md).) In any case, the grain offering could be offered dry (that is, not mixed with olive oil, [7:10](../07/10.md)) or mixed with olive oil, or it could be baked in an oven or prepared in a griddle or pan. If the offering of grain were something baked in an oven, the prescribed offering would consist of a loaf of unleavened bread that had been made by kneading the flour with olive oil, or a wafer that had been copiously covered in olive oil. (See [2:4](../02/04.md).) Alternatively, grain offerings could be prepared by pan-frying the flour and olive oil on a griddle ([2:5](../02/05.md)) or deep-frying the flour and olive oil in a pan ([2:7](../02/07.md)). Furthermore, crushed portions of fresh grain that had been roasted with fire constituted an acceptable grain offering. (See [2:14–16](../02/14.md).) A portion of the offering was crumbled and completely burned on the altar, resulting in pleasant-smelling smoke that rose to Yahweh in heaven. The remainder of the grain offering, however, belonged to the priests and the male descendants of Aaron for food. (See [2:3](../02/03.md), [2:10](../02/10.md), and [7:14–18](../07/14.md).) See the Book Introduction for more information.\n\n### Flour\nThe term translated as “flour” in the ULT and “wheat flour” in the UST is the agricultural product made from the production of wheat grains. (See [Exodus 29:2](../exo/29/02.md), and [2 Kings 7:16](../2ki/07/16.md), where is it contrasted with barley.) However, according to some rabbinic sources, the precise commodity referred to in this chapter and elsewhere in Leviticus is the large chunks of crushed grains that remain in the sieve after the grains had been dried, winnowed, and crushed. Since flour would connote the fine powder that falls through the sieve, what remains is more accurately called “grits” or “semolina.” (See [1 Kings 5:2](../1ki/05/02.md), where grits or semolina is contrasted with flour.) However, since this culinary term is not present in many cultures, the term “flour” has been retained. We suggest that you use in your translation whatever word your language has to describe the large chunks of crushed grains that remain in the sieve after the grains have been dried, winnowed, and crushed.\n\n### Oil\nThe term translated as “oil” in the ULT and “olive oil” in the UST refers to the agricultural product made from crushing large quantities of olives into a fine, smooth oil. This oil was used for cooking and baking. (See [2:4–7](../02/04.md).) It provided fuel for lanterns. (See [Exod 35:8](../exo/35/08.md) and [Exod 35:14–15](../exo/35/14.md).) It also retained symbolic importance as a way of anointing and dedicating sacred objects, priests, and kings. (For sacred objects, see [Genesis 28:18](../gen/28/18.md), for priests, see [Exodus 29:7](../exo/29/07.md) and [Leviticus 8:12](../08/12.md), [Leviticus 8:28-30](../08/28.md), and [Leviticus 21:10](../21/10.md), and for kings, see [1 Samuel 10:1](../1sa/10/01.md) and [1 Sam 16:13](../1sa/16/13.md).) In this chapter, in addition to being present in most of the grain offerings, olive oil was presented with the grain offering in whatever form it took.\n\n### Incense\nScholarly sources suggest that the substance that was burned in ritual spaces for its fragrance was an expensive fragrant gum resin tapped from three species of the Boswellia tree, native only to southern Arabia and Somaliland. (See Jeremiah [6:20](../jer/06/20.md).) The burning of this substance was required with all grain offerings, regardless of the manner of their preparation. Because both grain offerings and animal offerings provided a pleasing aroma to Yahweh, the addition of incense with grain offerings was to distinguish them from the animal sacrifices or burnt offerings. (See Chapter 1.) Whereas the olive oil was to be poured all over the grain offerings, the incense was to be placed on top of it, apparently in a large lump. Then the raw flour (or other kind of grain offering) would be mixed with the olive oil and the lump of incense in the priest’s hand as he took a large handful. (See [2:2](../02/02.md).) These ingredients would then be completely burned on the altar and converted into pleasant-smelling smoke, which, when it went up to Yahweh, would please Yahweh and so mark the completion of an acceptable sacrifice.\n\n### The memorial portion\nThe memorial portion of the grain offering refers to the portion that the priest designates to be burned completely on the altar as a sacrifice to Yahweh, as opposed to the portion that will remain as food for the priests to eat. If the offering was raw flour, the priest would lift out a handful of the flour mixed with olive oil and all the incense that was placed on it. If the offering was baked, pan-fried, or deep-fried, the priest would take a portion and crumble it on the altar. These portions that were designated to be burned on the altar constituted the memorial portion. As such, by being completely burned on the altar, this portion represented the entire offering.\n\n### Yeast and leaven\nIn Leviticus 2, the word leaven refers to a lump of dough made from flour and other common ingredients, usually salt and oil, that contains a live leaven culture in the form of wild, natural yeast as its raising agent. The term yeast refers to the microscopic organism consisting of single oval cells that reproduce by budding and are capable of converting sugar into alcohol and carbon dioxide. In the ancient world, yeast was a common household raising agent used in the baking of bread. However, because store-bought, commercial yeast in the form of a dried, deactivated culture that is routinely added to individual batches of dough is a familiar, modern invention, the ULT has chosen the less anachronistic term “leaven culture.” This term reflects the slow process of growing wild, naturally occurring yeast from a single, small batch of dough, forming a leaven that would be added to other larger batches of dough. The wild yeast in the leaven would multiply and affect the rest of the larger batch of dough until the entire batch was considered to be leavened.\n\nIn Leviticus, grain offerings, whether baked or fried, that were made using “leaven” or included “leaven culture” were expressly forbidden to be burned on the altar, along with grain offerings made with honey. Instead, as Leviticus 2:12 expresses, grain offerings that included either “leaven culture” or “honey” could be offered as first fruit offerings that were not burned on the altar. Eating or baking with “leaven” was forbidden during the events of the first Passover in Egypt before the Exodus and, specifically, during the annual festival of Unleavened Bread (See: [[rc://*/tw/dict/bible/kt/passover]]). Yahweh informs Moses that the practice of excluding leaven and leaven culture from one's diet should serve as a sign and memorial to the people of Israel that reminds them of God's mighty acts of salvation in the Exodus and encourages them to obey his commandments. (See [Exod 13:5–10](../exo/13/05.md).) It should be noted that it was not always unlawful to eat food products made with leaven or leaven culture, but that the proscription only applied during special feasts and holidays associated with the Exodus.
+2:intro	t6wy				0	# Leviticus 2 General Notes\n## Structure and Formatting\nThis chapter gives instructions about how to make a grain offering. The “And” of 2:1 indicates that the laws of Leviticus 1 are continuing. Yahweh continues telling Moses how the people should offer sacrifices. In outline form, the structure of the chapter can be displayed as follows:\n\n1) The grain offering (2:1–16)\n     I. Offerings of raw flour (2:1–3)\n     II. Offerings that are baked, pan-fried, or deep-fried (2:4–10)\n          i. Baked (2:4)\n          ii. Pan-fried on the griddle (2:5–6)\n          iii. Deep-fried in a pan (2:7)\n          iv. Law for offering (2:8–10)\n     III. Laws regarding leaven, honey, and salt (2:11–13)\n          i. Prohibition against burning leaven or honey (2:11–12)\n          ii. Prescription for including salt (2:13)\n     IV. Offerings of grains (2:14–16)\n\n## Translation Issues in This Chapter\n### The number and person of pronouns\nIn the address to the Israelites, the author of Leviticus is known for abruptly switching the person, number, and occasionally the gender of pronouns and verbal forms that refer to the person offering sacrifices. In Leviticus 1, it was suggested that any third-person singular pronouns that refer to the worshiper (and not to the priest) could be changed to second-person plural pronouns, based on the nature of the direct address and the presence of a second-person plural pronoun in [1:2](../01/02.md) and several times in the current chapter.\n\nThe pronouns referring to the worshiper switch person, gender, and number frequently. Verses 1–3 address the worshiper with a third-person singular pronoun. This switches to the second-person, singular pronoun in [2:4-8](../02/04.md). The worshiper is addressed in the third person in verse 8, but verse 11 marks a shift to the second person, this time in the plural. The plural pronouns continue throughout verses 11 and 12, but the author of Leviticus switches back to the second-person singular from verse 13 to the end of the chapter.\n\n1. Third-person (2:1–3)\n- “... when a person [third-person, feminine singular] presents ...” (2:1)\n- “... his [third-person, masculine singular] offering ...” (2:1)\n- “... and he [third-person, masculine singular] shall pour ...” (2:1)\n- “... and he [third-person, masculine singular] shall put ...” (2:1)\n- “... and he [third-person, masculine singular] shall bring ...” (2:2)\n\n2. Second-person (2:4–8)\n- “And if you [second-person, masculine singular] present ...” (2:4)\n- “And if your [second-person, masculine singular] offering ...” (2:5)\n- “Piece [second-person, singular imperative] it ...” (2:6)\n- “... and you [second-person, masculine singular] shall pour ...” (2:6)\n- “And if your [second-person, masculine singular] offering ...” (2:7)\n- “And you [second-person, masculine singular] shall bring ...” (2:8)\n\n3. Third-person (2:8–10)\n- “And he [third-person, masculine singular] shall present ...” (2:8)\n\n4. Second-person (2:11–15)\n- “Any grain offering that you [second-person, masculine plural] present ...” (2:11)\n- “... you [second-person, masculine plural] shall not cause to become smoke ...” (2:11)\n- “You [second-person, masculine plural] shall present ...” (2:12)\n- “...your [second-person, masculine singular] grain offerings ...” (2:13)\n- “... you [second-person, masculine singular] shall salt ...” (2:13)\n- “... you [second-person, masculine singular] shall not omit ...” (2:13)\n- “... the covenant of your [second-person, masculine singular] God ...” (2:13)\n- “... your [second-person, masculine singular] offerings ...” (2:13)\n- “... you [second-person, masculine singular] shall present ...” (2:13)\n- “And if you [second-person, masculine singular] present ...” (2:14)\n- “... you [second-person, masculine singular] shall present ...” (2:14)\n- “... your [second-person, masculine singular] first ripe grains ...” (2:14)\n- “And you [second-person, masculine singular] shall put ...” (2:15)\n- “... and you [second-person, masculine singular] shall place ...” (2:15)\n\n## Religious and Cultural Concepts in This Chapter\nThis chapter introduces several key concepts that are relevant to proper translation, including the sacrifice of the grain offering, which includes the offering of flour, oil, and incense, the concept of the memorial portion, and the identification of yeast and leaven.\n\n### Grain offering\nThe grain offering was a specialized sacrifice consisting of an offering of harvested grain, usually wheat or barley. The grain offering sometimes accompanied the burnt offering. (See [14:20](../14/20.md).) It is unclear whether the grain offering provided atonement by itself or whether it could only accomplish atonement when presented with the burnt offering or as a substitute for the purification offering for those who could not afford the animals required for that sacrifice. (See [5:11–13](../05/11.md).) In any case, the grain offering could be offered dry (that is, not mixed with olive oil, [7:10](../07/10.md)) or mixed with olive oil, or it could be baked in an oven or prepared in a griddle or pan. If the offering of grain were something baked in an oven, the prescribed offering would consist of a loaf of unleavened bread that had been made by kneading the flour with olive oil, or a wafer that had been copiously covered in olive oil. (See [2:4](../02/04.md).) Alternatively, grain offerings could be prepared by pan-frying the flour and olive oil on a griddle ([2:5](../02/05.md)) or deep-frying the flour and olive oil in a pan ([2:7](../02/07.md)). Furthermore, crushed portions of fresh grain that had been roasted with fire constituted an acceptable grain offering. (See [2:14–16](../02/14.md).) A portion of the offering was crumbled and completely burned on the altar, resulting in pleasant-smelling smoke that rose to Yahweh in heaven. The remainder of the grain offering, however, belonged to the priests and the male descendants of Aaron for food. (See [2:3](../02/03.md), [2:10](../02/10.md), and [7:14–18](../07/14.md).) See the Book Introduction for more information.\n\n### Flour\nThe term translated as “flour” in the ULT and “wheat flour” in the UST is the agricultural product made from the production of wheat grains. (See [Exodus 29:2](../exo/29/02.md), and [2 Kings 7:16](../2ki/07/16.md), where is it contrasted with barley.) However, according to some rabbinic sources, the precise commodity referred to in this chapter and elsewhere in Leviticus is the large chunks of crushed grains that remain in the sieve after the grains had been dried, winnowed, and crushed. Since flour would connote the fine powder that falls through the sieve, what remains is more accurately called “grits” or “semolina.” (See [1 Kings 5:2](../1ki/05/02.md), where grits or semolina is contrasted with flour.) However, since this culinary term is not present in many cultures, the term “flour” has been retained. We suggest that you use in your translation whatever word your language has to describe the large chunks of crushed grains that remain in the sieve after the grains have been dried, winnowed, and crushed.\n\n### Oil\nThe term translated as “oil” in the ULT and “olive oil” in the UST refers to the agricultural product made from crushing large quantities of olives into a fine, smooth oil. This oil was used for cooking and baking. (See [2:4–7](../02/04.md).) It provided fuel for lanterns. (See [Exod 35:8](../exo/35/08.md) and [Exod 35:14–15](../exo/35/14.md).) It also retained symbolic importance as a way of anointing and dedicating sacred objects, priests, and kings. (For sacred objects, see [Genesis 28:18](../gen/28/18.md), for priests, see [Exodus 29:7](../exo/29/07.md) and [Leviticus 8:12](../08/12.md), [Leviticus 8:28-30](../08/28.md), and [Leviticus 21:10](../21/10.md), and for kings, see [1 Samuel 10:1](../1sa/10/01.md) and [1 Sam 16:13](../1sa/16/13.md).) In this chapter, in addition to being present in most of the grain offerings, olive oil was presented with the grain offering in whatever form it took.\n\n### Incense\nScholarly sources suggest that the substance that was burned in ritual spaces for its fragrance was an expensive fragrant gum resin tapped from three species of the Boswellia tree, native only to southern Arabia and Somaliland. (See Jeremiah [6:20](../jer/06/20.md).) The burning of this substance was required with all grain offerings, regardless of the manner of their preparation. Because both grain offerings and animal offerings provided a pleasing aroma to Yahweh, the addition of incense with grain offerings was to distinguish them from the animal sacrifices or burnt offerings. (See Chapter 1.) Whereas the olive oil was to be poured all over the grain offerings, the incense was to be placed on top of it, apparently in a large lump. Then the raw flour (or other kind of grain offering) would be mixed with the olive oil and the lump of incense in the priest’s hand as he took a large handful. (See [2:2](../02/02.md).) These ingredients would then be completely burned on the altar and converted into pleasant-smelling smoke, which, when it went up to Yahweh, would please Yahweh and so mark the completion of an acceptable sacrifice.\n\n### The memorial portion\nThe memorial portion of the grain offering refers to the portion that the priest designates to be burned completely on the altar as a sacrifice to Yahweh, as opposed to the portion that will remain as food for the priests to eat. If the offering was raw flour, the priest would lift out a handful of the flour mixed with olive oil and all the incense that was placed on it. If the offering was baked, pan-fried, or deep-fried, the priest would take a portion and crumble it on the altar. These portions that were designated to be burned on the altar constituted the memorial portion. As such, by being completely burned on the altar, this portion represented the entire offering.\n\n### Yeast and leaven\nIn Leviticus 2, the word leaven refers to a lump of dough made from flour and other common ingredients, usually salt and oil, that contains a live leaven culture in the form of wild, natural yeast as its raising agent. The term yeast refers to the microscopic organism consisting of single oval cells that reproduce by budding and are capable of converting sugar into alcohol and carbon dioxide. In the ancient world, yeast was a common household raising agent used in the baking of bread. However, because store-bought, commercial yeast in the form of a dried, deactivated culture that is routinely added to individual batches of dough is a familiar, modern invention, the ULT has chosen the less anachronistic term “leaven culture.” This term reflects the slow process of growing wild, naturally occurring yeast from a single, small batch of dough, forming a leaven that would be added to other larger batches of dough. The wild yeast in the leaven would multiply and affect the rest of the larger batch of dough until the entire batch was considered to be leavened.\n\nIn Leviticus, grain offerings, whether baked or fried, that were made using “leaven” or included “leaven culture” were expressly forbidden to be burned on the altar, along with grain offerings made with honey. Instead, as Leviticus 2:12 expresses, grain offerings that included either “leaven culture” or “honey” could be offered as first fruit offerings that were not burned on the altar. Eating or baking with “leaven” was forbidden during the events of the first Passover in Egypt before the Exodus and, specifically, during the annual festival of Unleavened Bread (See: [[rc://*/tw/dict/bible/kt/passover]]). Yahweh informs Moses that the practice of excluding leaven and leaven culture from one's diet should serve as a sign and memorial to the people of Israel that reminds them of God's mighty acts of salvation in the Exodus and encourages them to obey his commandments. (See [Exod 13:5–10](../exo/13/05.md).) It should be noted that it was not always unlawful to eat food products made with leaven or leaven culture, but that the proscription only applied during special feasts and holidays associated with the Exodus.
 2:1	dk2w		rc://*/ta/man/translate/writing-poetry	וְ⁠נֶ֗פֶשׁ כִּֽי־תַקְרִ֞יב קָרְבַּ֤ן מִנְחָה֙ לַֽ⁠יהוָ֔ה & קָרְבָּנ֑⁠וֹ	1	Here a verb and its object come from the same root. The word **presents** translates a verb that is related to the noun translated as **offering**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation.
 2:1	c9yl		rc://*/ta/man/translate/figs-123person	 וְ⁠נֶ֗פֶשׁ כִּֽי־תַקְרִ֞יב קָרְבַּ֤ן מִנְחָה֙ לַֽ⁠יהוָ֔ה &  קָרְבָּנ֑⁠וֹ	1	As the General Introduction to Leviticus discusses, the book often speaks of the Israelites in the third person, even though it is a direct address. Here and throughout the book, if it would be helpful in your language, you could use the second person in your translation.
 2:1	te9y		rc://*/ta/man/translate/figs-declarative	סֹ֖לֶת יִהְיֶ֣ה קָרְבָּנ֑⁠וֹ וְ⁠יָצַ֤ק עָלֶ֨י⁠הָ֙ שֶׁ֔מֶן וְ⁠נָתַ֥ן עָלֶ֖י⁠הָ לְבֹנָֽה׃	1	As the General Introduction discusses, Leviticus often uses future statements to give instructions or commands. If it would be helpful in your language, here and throughout the book you could translate these future statements using command or instruction forms. Alternate translation: “his offering should be flour. And he should pour oil on it, and he should put incense on it”
@@ -91,7 +91,7 @@ front:intro	nxz4				0	# Introduction to Leviticus\n\n## Part 1: General Introduc
 2:14	hq1w		rc://*/ta/man/translate/figs-activepassive	אָבִ֞יב קָל֤וּי בָּ⁠אֵשׁ֙	1	If your language does not use this passive form, you can state this in another way that is natural in your language. Alternate translation: “a tender ear that you have roasted over a fire”
 2:15	jaa3		rc://*/ta/man/translate/figs-idiom	 וְ⁠נָתַתָּ֤ עָלֶ֨י⁠הָ֙ שֶׁ֔מֶן	1	The expression **you shall give oil on it** is an idiom that means to put oil on top of the grain offering. If your language has a similar idiom, consider using it here. If not, consider using a generic expression. Alternate translation: “And you shall put oil on top of it”
 2:16	ok9p		rc://*/ta/man/translate/translate-symaction	וְ⁠הִקְטִ֨יר הַ⁠כֹּהֵ֜ן אֶת־אַזְכָּרָתָ֗⁠הּ	1	See how you translated the similar expression in [1:9](../01/09.md) and [2:2](../02/02.md). Alternate translation: “And the priest shall cause the memorial portion to become smoke on the altar and ascend toward God in heaven”
-3:intro	ur1s				0	# Leviticus 3 General Notes\n## Structure and Formatting\nThis chapter gives laws about how an Israelite might offer a peace offering. In a similar fashion to the burnt offerings described in Leviticus 1, here Yahweh provides laws for sacrifices of peace offerings consisting of a bovine, whether male or female (3:1–5), or a flock animal, whether a lamb (3:6–11) or a goat (3:12–16). The chapter ends with an enduring statute, applicable to any Israelite, regardless of age or location. This statute forbids consuming any fat or blood (3:17). In outline form, the structure of Chapter 3 is as follows:\n\n    * 1) The peace offering (3:1–17)\n      * I. Offering a bovine (3:1–5)\n      * II. Offering a flock animal (3:6–16)\n        * i. a sheep (3:6–11)\n        * ii. a goat (3:12–16)\n      * III. Proscription against eating blood or fat (3:17)\n\n## Special Concepts in This Chapter\n### Fat and the innards\nIn ancient times, the fat of an animal was considered the best part of the animal to eat. Therefore, certain fat portions of an animal that was sacrificed belonged exclusively to Yahweh. These were never to be eaten but rather were to be offered on the fire and converted into pleasant-smelling smoke that rose to Yahweh in heaven. The fat portions and internal organs that were to be removed for burning that are referred to in this chapter include:\n\n- For bovine, sheep, and goats:\n- the fat covering the innards. This refers to what is known as caul fat, or the thin layer of fat that covers over all of the internal organs in the abdomen of bovines and flock animals. (See in [3:3–14](../03/03.md).) \n\n- the fat that is on the innards. This refers to what is known as visceral fat, or the thick, chunks of fat that are directly adhered to the internal organs, especially the stomach, liver, and kidneys. This specifically includes the fat that is connected to the two kidneys and the two kidneys themselves. (See [3:4–15](../03/04.md).)\n- the lobe on the liver. This refers to one of the four bunches of liver tissue on an animal’s liver, along with the liver itself. \n\nFor sheep only, in addition to the portions of fat and organs listed above, the worshiper who offered the sacrifice was to include all the fat of the sheep, wherever it was found, but especially the fatty tail. This term refers to the choice portion of fat attached to the short tail of the sheep, which was to be removed in one piece near the end of the spine. (See [3:9](../03/09.md).) These portions of fat were to be carefully removed by the person offering the sacrifice and presented to the priest to be burned on the altar. It may be that your language does not have specific terms for these portions of fat. If that is the case, consider using general expressions.\n\n### Ritual action\nThis chapter, much like Leviticus 1, includes several ritual actions that are suggestive of deeper theological actions and must be understood in order to properly translate the chapter. They include 1) the laying of hands on an animal, 2) the splashing and sprinkling of blood, and 3) the act of burning a sacrifice in a way that causes smoke to go up.\n\n- 1) Laying hands on the animal\nThis chapter features the symbolic act of laying one's hands on the head of the sacrificial animal. This action is linked to the acceptance of the animal as an appropriate sacrifice on the individual's behalf. (See [1:4](../01/04.md).) As a symbolic act, the laying of hands apparently identifies the individual with the animal he is offering. The implication seems to be that the person is ritually placing his sins on the sacrificial animal so that God will forgive the sins when the animal is sacrificed.\n\n- 2) Splashing and sprinkling blood\nThe ritual action of splashing the blood of the animal on the altar is frequent in animal sacrifices in Leviticus. In Chapter 3, as in Chapter 1, the blood of the animal is collected and applied via splattering or splashing to the sides of the altar upon which the burnt offering is placed. (See [1:5](../01/05.md), [1:11](../01/11.md) and [1:15](../01/15.md).) In Chapter 1 and Chapter 3, the blood appears to have been splashed or splattered against the side of the altar. (See [1:5](../01/05.md), [1:11](../01/11.md), and [3:2](../03/02.md), [3:8](../03/08.md), and [3:13](../03/13.md).) In chapters 4, 5 and 6, the blood will be sprinkled. (See [4:6](../04/06.md), [4:17](../04/17.md), [5:9](../05/09.md), and [6:24](../06/24.md).) It may be put on the horns of the altar or poured out at the base of the altar.(See  [4:7](../04/07.md), [4:18](../04/18.md), [4:25](../04/25.md), [4:30](../04/30.md), and [4:34](../04/34.md).) In the case of birds, the blood would be drained out or squeezed out on either the side of the altar or on the base of the altar. (See [1:15](../01/15.md) and [5:9](../05/09.md).) The blood was the life of the animal. (See [17:11](../17/11.md).) It was given by God to purify ritually and to remove sin. In this chapter, the blood acts as a ritual detergent or soap with the special ability to cleanse people, sacred objects, and sacred spaces from the impurity of sin.\n\n- 3) Burning a sacrifice in a way that makes smoke rise\nAs in Leviticus 1, the language of causing the sacrifice “to become smoke on the altar” pictures the sacrifice as being converted to smoke by the fire of the altar. Then the smoke woulld arise to Yahweh in heaven, where he would smell the pleasant aroma of the burning sacrifice. As such, the pleasant smell was either a sign that Yahweh approved the sacrifice and would atone for the individual's sins and forgive him, or it functioned as a necessary requirement for the acceptance of the individual's offering. Either way, this term is common in Leviticus but difficult to translate. If your language has a verb that means to turn something into smoke through fire, consider using it here.\n\n### Consuming blood or fat\nLeviticus 3:17 prohibits any Israelite, regardless of age or location, from eating any fat or blood of any animal. Because the blood contained the life of the animal, it had the special ability to cleanse people, sacred objects, or sacred space from the impurity caused by sin. As such, Yahweh forbade the eating of any animal blood. (See ([7:26–27](../07/26.md), ([17:10–14](../17/10.md), and ([19:26](../19/26.md).) While the reason for forbidding the consumption of fat is not given in this chapter, it is presumed that these choice portions of rich fat were especially coveted and so belonged exclusively to Yahweh.\n\n## Important Figures of Speech in This Chapter\nThis chapter includes two primary figures of speech that may prove difficult to translate but are important to understanding the chapter. They include 1) the phrase “to the face of the tent of meeting” and 2) the phrase “the sons of Aaron.”\n\n### “To the face of the tent of meeting” \nAs with the expression “the face of Yahweh,” the expression “to the face of the tent of meeting” (See [3:2](../03/02.md).) simply means “before the sacred tent,” that is, directly in front of the interior tent in the courtyard of the sacred tent. If your language has a similar idiomatic expression, consider using it wherever this phrase occurs. However, if this expression would not be natural in your language, consider translating the expression in this chapter simply as “before the tent of meeting” or as “in front of the tent of meeting.”\n\n### “The sons of Aaron”\nThroughout Leviticus, but especially in this chapter, the priests are referred to by the expression “the sons of Aaron.” Occasionally, the expression is “the sons of Aaron, the priests” (as in [3:2](../03/02.md)), but often the priests are simply called “the sons of Aaron.” (See [3:5](../03/05.md), [3:8](../03/08.md), and [3:13](../03/13.md.)) As the General Introduction to Leviticus discusses, at the time when Yahweh spoke to Moses from the tent of meeting, the priests literally were the sons of Aaron. But the laws in the book also applied to future generations, when the term “sons” would be a way of referring to the priests as Aaron's descendants (with the exception of Leviticus chapters 8–10). Here and throughout the book, if it would be clearer in your language, in your translation you could generally use the term “descendants,” which would apply to both the original priests and their successors.\n\n## Other Possible Translation Difficulties in This Chapter\nIn addition to these important figures of speech, this chapter features several translation difficulties, including 1) the unclear referent of masculine pronouns, 2) the switching between second and third-person address, 3) the use of a verb and a related noun (cognate-accusatives), 4) the use of a future form to indicate a request or command, and 5) the use of specific, technical sacrificial language.\n\n### The referent of the masculine pronouns\nThroughout this chapter, the author of Leviticus uses a third-person pronoun to refer to both the individual who offers the sacrifices and to the priest who performs the sacrifice. As such, it is often difficult (but not impossible) to infer which party performs which actions. In general, the sacrifice is presented to the priest, but the individual who presents the sacrifice is responsible for killing, properly butchering, and presenting the portions of the sacrificial animal to the priest, who will then arrange them on the altar’s fire. The UST will indicate which party is the apparent referent of the pronoun.\n\n### Second and third-person address\nChapters 1 through 7 are written as a direct address to the people of God through Moses. Because in Chapter 3 the pronouns “his” and “he” refer to the person bringing an offering to Yahweh, those terms can be translated in the second person, as done in [1:2](../01/02.md) and as the UST models, or they can be translated in the third person, as the ULT models. In the present chapter, with the exception of the second-person plural forms in the last verse ([3:17](../03/17.md)), the author of Leviticus consistently uses third-person forms to refer to the individual who offers the sacrifices described. We recommend that you continue to use whichever forms and pronouns you have been using in the previous two chapters.\n\n### The use of a verb with a related noun (Cognate-accusatives)\nFor emphasis, the author of Leviticus often uses a verb with a related noun. In this chapter, the verb “to present” is related to the noun translated as “offering.” (See [3:1-14](../03/01.md).) If your language can repeat words for emphasis, it would be appropriate in this context to repeat these words in a similar manner.
+3:intro	ur1s				0	# Leviticus 3 General Notes\n## Structure and Formatting\nThis chapter gives laws about how an Israelite might offer a peace offering. In a similar fashion to the burnt offerings described in Leviticus 1, here Yahweh provides laws for sacrifices of peace offerings consisting of a bovine, whether male or female (3:1–5), or a flock animal, whether a lamb (3:6–11) or a goat (3:12–16). The chapter ends with an enduring statute, applicable to any Israelite, regardless of age or location. This statute forbids consuming any fat or blood (3:17). In outline form, the structure of Chapter 3 is as follows:\n\n    1) The peace offering (3:1–17)\n      I. Offering a bovine (3:1–5)\n      II. Offering a flock animal (3:6–16)\n        i. a sheep (3:6–11)\n        ii. a goat (3:12–16)\n      III. Proscription against eating blood or fat (3:17)\n\n## Special Concepts in This Chapter\n### Fat and the innards\nIn ancient times, the fat of an animal was considered the best part of the animal to eat. Therefore, certain fat portions of an animal that was sacrificed belonged exclusively to Yahweh. These were never to be eaten but rather were to be offered on the fire and converted into pleasant-smelling smoke that rose to Yahweh in heaven. The fat portions and internal organs that were to be removed for burning that are referred to in this chapter include:\n\n- For bovine, sheep, and goats:\n- the fat covering the innards. This refers to what is known as caul fat, or the thin layer of fat that covers over all of the internal organs in the abdomen of bovines and flock animals. (See in [3:3–14](../03/03.md).) \n\n- the fat that is on the innards. This refers to what is known as visceral fat, or the thick, chunks of fat that are directly adhered to the internal organs, especially the stomach, liver, and kidneys. This specifically includes the fat that is connected to the two kidneys and the two kidneys themselves. (See [3:4–15](../03/04.md).)\n- the lobe on the liver. This refers to one of the four bunches of liver tissue on an animal’s liver, along with the liver itself. \n\nFor sheep only, in addition to the portions of fat and organs listed above, the worshiper who offered the sacrifice was to include all the fat of the sheep, wherever it was found, but especially the fatty tail. This term refers to the choice portion of fat attached to the short tail of the sheep, which was to be removed in one piece near the end of the spine. (See [3:9](../03/09.md).) These portions of fat were to be carefully removed by the person offering the sacrifice and presented to the priest to be burned on the altar. It may be that your language does not have specific terms for these portions of fat. If that is the case, consider using general expressions.\n\n### Ritual action\nThis chapter, much like Leviticus 1, includes several ritual actions that are suggestive of deeper theological actions and must be understood in order to properly translate the chapter. They include 1) the laying of hands on an animal, 2) the splashing and sprinkling of blood, and 3) the act of burning a sacrifice in a way that causes smoke to go up.\n\n1) Laying hands on the animal\nThis chapter features the symbolic act of laying one's hands on the head of the sacrificial animal. This action is linked to the acceptance of the animal as an appropriate sacrifice on the individual's behalf. (See [1:4](../01/04.md).) As a symbolic act, the laying of hands apparently identifies the individual with the animal he is offering. The implication seems to be that the person is ritually placing his sins on the sacrificial animal so that God will forgive the sins when the animal is sacrificed.\n\n2) Splashing and sprinkling blood\nThe ritual action of splashing the blood of the animal on the altar is frequent in animal sacrifices in Leviticus. In Chapter 3, as in Chapter 1, the blood of the animal is collected and applied via splattering or splashing to the sides of the altar upon which the burnt offering is placed. (See [1:5](../01/05.md), [1:11](../01/11.md) and [1:15](../01/15.md).) In Chapter 1 and Chapter 3, the blood appears to have been splashed or splattered against the side of the altar. (See [1:5](../01/05.md), [1:11](../01/11.md), and [3:2](../03/02.md), [3:8](../03/08.md), and [3:13](../03/13.md).) In chapters 4, 5 and 6, the blood will be sprinkled. (See [4:6](../04/06.md), [4:17](../04/17.md), [5:9](../05/09.md), and [6:24](../06/24.md).) It may be put on the horns of the altar or poured out at the base of the altar.(See  [4:7](../04/07.md), [4:18](../04/18.md), [4:25](../04/25.md), [4:30](../04/30.md), and [4:34](../04/34.md).) In the case of birds, the blood would be drained out or squeezed out on either the side of the altar or on the base of the altar. (See [1:15](../01/15.md) and [5:9](../05/09.md).) The blood was the life of the animal. (See [17:11](../17/11.md).) It was given by God to purify ritually and to remove sin. In this chapter, the blood acts as a ritual detergent or soap with the special ability to cleanse people, sacred objects, and sacred spaces from the impurity of sin.\n\n3) Burning a sacrifice in a way that makes smoke rise\nAs in Leviticus 1, the language of causing the sacrifice “to become smoke on the altar” pictures the sacrifice as being converted to smoke by the fire of the altar. Then the smoke woulld arise to Yahweh in heaven, where he would smell the pleasant aroma of the burning sacrifice. As such, the pleasant smell was either a sign that Yahweh approved the sacrifice and would atone for the individual's sins and forgive him, or it functioned as a necessary requirement for the acceptance of the individual's offering. Either way, this term is common in Leviticus but difficult to translate. If your language has a verb that means to turn something into smoke through fire, consider using it here.\n\n### Consuming blood or fat\nLeviticus 3:17 prohibits any Israelite, regardless of age or location, from eating any fat or blood of any animal. Because the blood contained the life of the animal, it had the special ability to cleanse people, sacred objects, or sacred space from the impurity caused by sin. As such, Yahweh forbade the eating of any animal blood. (See ([7:26–27](../07/26.md), ([17:10–14](../17/10.md), and ([19:26](../19/26.md).) While the reason for forbidding the consumption of fat is not given in this chapter, it is presumed that these choice portions of rich fat were especially coveted and so belonged exclusively to Yahweh.\n\n## Important Figures of Speech in This Chapter\nThis chapter includes two primary figures of speech that may prove difficult to translate but are important to understanding the chapter. They include 1) the phrase “to the face of the tent of meeting” and 2) the phrase “the sons of Aaron.”\n\n### “To the face of the tent of meeting” \nAs with the expression “the face of Yahweh,” the expression “to the face of the tent of meeting” (See [3:2](../03/02.md).) simply means “before the sacred tent,” that is, directly in front of the interior tent in the courtyard of the sacred tent. If your language has a similar idiomatic expression, consider using it wherever this phrase occurs. However, if this expression would not be natural in your language, consider translating the expression in this chapter simply as “before the tent of meeting” or as “in front of the tent of meeting.”\n\n### “The sons of Aaron”\nThroughout Leviticus, but especially in this chapter, the priests are referred to by the expression “the sons of Aaron.” Occasionally, the expression is “the sons of Aaron, the priests” (as in [3:2](../03/02.md)), but often the priests are simply called “the sons of Aaron.” (See [3:5](../03/05.md), [3:8](../03/08.md), and [3:13](../03/13.md.)) As the General Introduction to Leviticus discusses, at the time when Yahweh spoke to Moses from the tent of meeting, the priests literally were the sons of Aaron. But the laws in the book also applied to future generations, when the term “sons” would be a way of referring to the priests as Aaron's descendants (with the exception of Leviticus chapters 8–10). Here and throughout the book, if it would be clearer in your language, in your translation you could generally use the term “descendants,” which would apply to both the original priests and their successors.\n\n## Other Possible Translation Difficulties in This Chapter\nIn addition to these important figures of speech, this chapter features several translation difficulties, including 1) the unclear referent of masculine pronouns, 2) the switching between second and third-person address, 3) the use of a verb and a related noun (cognate-accusatives), 4) the use of a future form to indicate a request or command, and 5) the use of specific, technical sacrificial language.\n\n### The referent of the masculine pronouns\nThroughout this chapter, the author of Leviticus uses a third-person pronoun to refer to both the individual who offers the sacrifices and to the priest who performs the sacrifice. As such, it is often difficult (but not impossible) to infer which party performs which actions. In general, the sacrifice is presented to the priest, but the individual who presents the sacrifice is responsible for killing, properly butchering, and presenting the portions of the sacrificial animal to the priest, who will then arrange them on the altar’s fire. The UST will indicate which party is the apparent referent of the pronoun.\n\n### Second and third-person address\nChapters 1 through 7 are written as a direct address to the people of God through Moses. Because in Chapter 3 the pronouns “his” and “he” refer to the person bringing an offering to Yahweh, those terms can be translated in the second person, as done in [1:2](../01/02.md) and as the UST models, or they can be translated in the third person, as the ULT models. In the present chapter, with the exception of the second-person plural forms in the last verse ([3:17](../03/17.md)), the author of Leviticus consistently uses third-person forms to refer to the individual who offers the sacrifices described. We recommend that you continue to use whichever forms and pronouns you have been using in the previous two chapters.\n\n### The use of a verb with a related noun (Cognate-accusatives)\nFor emphasis, the author of Leviticus often uses a verb with a related noun. In this chapter, the verb “to present” is related to the noun translated as “offering.” (See [3:1-14](../03/01.md).) If your language can repeat words for emphasis, it would be appropriate in this context to repeat these words in a similar manner.
 3:1	ausb		rc://*/ta/man/translate/writing-poetry	קָרְבָּנ֑⁠וֹ & ה֣וּא מַקְרִ֔יב & יַקְרִיבֶ֖⁠נּוּ 	1	For this and similar expressions throughout this chapter, see how you translated the expression in [1:2](../01/02.md).
 3:1	c4u7		rc://*/ta/man/translate/figs-123person	 קָרְבָּנ֑⁠וֹ & ה֣וּא מַקְרִ֔יב & יַקְרִיבֶ֖⁠נּוּ 	1	As the General Introduction to Leviticus discusses, the book often speaks of the Israelites and to the Israelites in the third person, even though it is a direct address. Here and throughout the book, if it would be helpful in your language, you could use the second person in your translation. Alternatively, if you have been using third-person forms throughout, consider continuing to do so here. Alternate translation: “your offering … you are presenting … you shall present it”
 3:1	cxo9		rc://*/ta/man/translate/figs-genericnoun	מִן־הַ⁠בָּקָר֙	1	The phrase **from the cattle** does not refer to a specific group of animals. It describes any groups of bovines that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “from the cows, bulls or oxen that he owns”
@@ -123,7 +123,7 @@ front:intro	nxz4				0	# Introduction to Leviticus\n\n## Part 1: General Introduc
 3:17	d5fs		rc://*/ta/man/translate/figs-ellipsis	חֻקַּ֤ת עוֹלָם֙ לְ⁠דֹרֹ֣תֵי⁠כֶ֔ם בְּ⁠כֹ֖ל מֽוֹשְׁבֹתֵי⁠כֶ֑ם	1	The expression **An enduring statute for your generations in all your dwelling places** leaves out some of the words that in many languages a sentence would need in order to be complete. It implies that every Israelite should always obey this commandment wherever they live. You could supply these words from the context if it would be clearer in your language. Alternate translation: “This is a statute that every generation should always obey no matter where they live”
 3:17	viwv		rc://*/ta/man/translate/figs-yousingular	לְ⁠דֹרֹ֣תֵי⁠כֶ֔ם בְּ⁠כֹ֖ל מֽוֹשְׁבֹתֵי⁠כֶ֑ם	1	In this verse, the words **your** and **you** are plural. Yahweh is speaking about everyone who will offer sacrifices, regardless of age or location. If you have been using second-person singular forms in your translation and the switch to the plural form would not be natural in your language, you could continue to use singular forms here. Alternatively, if you have been using third-person forms throughout this chapter, consider using whatever form would be clearest in your language. Alternate translation: “for all your offspring everywhere you live”
 3:17	q2wd			וְ⁠כָל־ דָּ֖ם	1	Alternate translation: “or consume any blood”
-4:intro	wrl4				0	# Leviticus 4 General Notes\n## Structure and Formatting\nThis chapter begins by reintroducing the narrative framing that was first used at the beginning of the book (“And Yahweh spoke to Moses …”). As such, Leviticus 4:1–5:13 should be taken as a discrete unit that is nonetheless connected to Leviticus 1–3 within the unit of Leviticus 1–7.\n\nThe present chapter, Leviticus 4, gives instructions on how to offer a sacrifice that addresses the guilt incurred by unintentional sins. This sacrifice is called a purification offering because of its ability to purify sacred space and sacred objects that are dedicated to Yahweh from the impurities generated by sin. The structure of Chapter 4 is made up of four hypothetical scenarios in which a person would be required to offer this particular sacrifice, enumerated according to which individual or group has committed the sin: 1) the high priest (4:3–12), 2) the community as a whole (4:13–21), 3) a leader in the community (4:22–26), and 4) an ordinary individual member of the community (4:27–35). Structurally, the whole of 4:1–5:13 could be visually represented as follows:\n\n The Sin Offering (4:1–5:13)\n    * I. Sin Offerings for Unintentional Sins (4:1–35)\n      * i. scenario #1: The High Priest (4:3–12)\n      * ii. scenario #2: The Community (4:13–21)\n      * iii. scenario #3: A Leader (4:22–26)\n      * iv. scenario #4: An Individual (4:27–35)\n        * a. that individual offers a goat (4:27–31)\n        * b. that individual offers a sheep (4:32–35)\n    * II. The Graduated Sin Offering\n      * i. scenario #1: Guilt due to the failure to testify in court (5:1)\n      * ii. scenario #2: Guilt due to unwitting contact with an unclean animal (5:2) or unwitting contact with human uncleanness (5:3)\n      * iii. scenario #3: Guilt due to the failure to fulfill a rashly spoken vow (5:4)\n      * iv. the procedure for offering a purification offering (5:5–13)\n        * a. normal procedure (5:5–6)\n        * b. option for the poor #1: two turtledoves and two pigeons (5:7–10)\n        * c. offering for the poor #2: wheat flour (5:11–13)\n\nBecause the chapter offers instructions for hypothetical situations where the purification offering is required, the instructions in Chapter 4 offer a detailed outline of the procedure for the sacrifice. The instructed steps include:\n\n    * 1) presenting a perfect animal to the priest (4:3, 14)\n      * for the high priest, a young bull (4:3)\n      * for the community, a young bull (4:13)\n      * for the leader, a male goat (4:23)\n      * for the individual, a male goat (4:28) or a female sheep (4:32)\n    * 2) bringing the animal to the tent of meeting (4:4, 14, 23, 28, 32)\n    * 3) laying hands on the animal (4:4, 15, 24, 29, 33)\n    * 4) killing the animal (4:4, 15, 24, 29, 33)\n    * 5) bringing the blood into the tent of meeting (4:5, 16)\n    * 6) sprinkling the blood seven times before Yahweh towards the curtain (4:6, 17)\n    * 7) putting some blood on each of the four horns of an altar (4:7, 18, 25, 30, 34)\n      * a for the high priest and the community, the blood is applied to the horns of the incense altar (4:7, 18)\n      * b for the leader and the individual, the blood is applied to the horns of the burnt offering altar (4:25, 30, 34)\n    * 8) pouring the rest of the blood out on the base of the burnt offering altar (4:8, 18, 25, 30, 34)\n    * 9) properly butchering the animal into the fat portions (4:9–10, 19–20, 26, 31, 35)\n    * 10) burning the fat portions and creating the pleasant-smelling smoke (4:10, 19–20, 26, 31, 35)\n    * 11) bringing the rest of the sacrificed animal outside the camp to burn them (4:11–12, 21)\n\nIt should be noted that every step of this procedure is not repeated for every scenario covered by Leviticus 4. However, because the first two scenarios include a full description of each step, it is reasonable to assume that each scenario required the same procedure, even if a particular action is not included in the description of the sacrificial process.\n\n## Special Concepts in This Chapter\nSeveral special concepts are crucial for understanding this chapter. They include 1) several instances of technical sacrificial terminology, especially the purification offering itself and the notion of mistakes or unintentional sins, 2) the three-fold use of the term “guilt,” 3) the symbolic action of sprinkling or applying blood, 4) the location and purposes of the various altars and sacred objects such as the curtain, and 5) the grounds for removing the portions of the sacrifice that are not burned as sacrifices to Yahweh.\n\n### Technical sacrificial terminology\nFirst, several words or phrases in this chapter have a specialized meaning in the context of sacrifice. They include 1) the purification offering itself and 2) the concept of “unintentional sins.”\n\n    * 1) The purification offering\nThis chapter offers instructions for how and when to offer a purification offering, also called a “sin offering” due to the term’s association with the word translated as “sin.” The primary purpose of the purification offering was, as the name suggests, to purify or cleanse the sanctuary and the sacred items dedicated to Yahweh from the impurity brought about by sin, even unintentional sin (as is the case in this chapter). Because of its intended purpose, the offering features the application of blood on the altar in a way that is distinct from the other sacrifices described in Leviticus 1–7 (as explained below). The purification offering not only purified or cleansed these items and spaces that had been defiled by the impurity of sin but also provided atonement and forgiveness to the individual or community who offered it. See the Book Introduction for more information.\n\n    * 2) The mistake or the unintentional sin\nThe noun translated as “mistake” [4:2](../04/02.md), [4:22](../04/22.md), and [4:27](../04/27.md) and the use of the phrase “by mistake”) is related to the verb translated as “to err mistakenly.” (See [4:13](../04/13.md).) These terms refer to actions by which a person unwittingly and unintentionally does something that incurs guilt before Yahweh. Even while they are unintentional, the actions are still considered to be sins, and so, they actively defile the sanctuary and the sacred items. (See [4:1](../04/01.md),  [4:3](../04/03.md),  [4:22](../04/22.md), and  [4:27–28](../04/27.md).) Specifically, these actions are violations of Yahweh's commandments, whether positive instructions or negative injunctions. (See the note on the phrase “to sin … from any of the commands of Yahweh which will not be done” in [4:2](../04/02.md), [4:13](../04/13.md), [4:22](../04/22.md), and [4:27](../04/27.md).) The unintentional nature of these actions is emphasized by the descriptions given in [4:13](.../04/13.md) and [4:23](../04/23.md). Here it is emphasized that the purification offering is required once the individual or group becomes aware of the sinful actions. The awareness of unintentional sins leads to “guilt,” referring to both the internal feeling of having done wrong and the legal state of needing to provide restitution for one’s wrongdoing. If your language has a verb and a related noun that refer to an unintentional wrongdoing or mistake as described here, consider using it in the contexts where these terms appear.\n\n### Guilt\nIn Chapter 4, the author of Leviticus uses the verb “to become guilty” and the related abstract noun “guilt.” (See [4:3](../04/03.md), [4:13](../04/13.md), [4:22](../04/22.md), and [4:27](../04/27.md).) These terms refer to either the internal feeling of having done wrong or to a legal state of needing to provide restitution for one’s actions, or, since these senses are not mutually exclusive, perhaps both. If your language uses different terms for these senses, consider using them both in these contexts where the terms appear.\n\n### Ritual Action\nThe ritual action of splashing or sprinkling the blood of the animal on the altar is frequent in animal sacrifices in Leviticus. The laws regarding the purification offering (which begin in the present chapter) are unique in the prominence of blood required in the sacrifice. In Chapter 1 and Chapter 3, the blood is “splashed” or “splattered” against the side of the altar. (See [1:5](../01/05.md), [1:11](../01/11.md), [3:2](../03/02.md), [3:8](../03/08.md), and [3:13](../03/13.md).) In chapters 4, 5 and 6, the blood is “sprinkled” towards the curtain that divided the courtyard of the tent of meeting from the Holy of Holies. (See [4:6](../04/06.md), [4:17](../04/17.md), [5:9](../05/09.md), and [6:24](../06/24.md).) There it is “put” on the horns of either the incense altar or the altar of the burnt offerings or “poured out” at the base of the altar of burnt offerings. (See [4:7](../04/07.md), [4:18](../04/18.md), [4:25](../04/25.md), [4:30](../04/30.md), and [4:34](../04/34.md).) In the case of birds, the blood is “drained out” or “squeezed out” on either the side of the altar or on the base of the altar. (See [1:15](../01/15.md) and [5:9](../05/09.md).) As explained in previous chapters, the blood, being the life of the animal ([17:11](../17/11.md)), was given by God to ritually purify, cleanse, and remove the defiling impurity brought about by the presence of sin, even unintentional sin. In this chapter, the blood acts as a ritual detergent or soap with the special ability to cleanse sacred objects and sacred spaces from the impurity of sin.\n\n### Fat and Internal Organs\nIn ancient times, the fat of an animal was considered the best part of the animal to eat. Therefore, certain fat portions of an animal that was sacrificed belonged exclusively to Yahweh. These were never to be eaten but rather were to be offered on the fire and converted into pleasant-smelling smoke that rose to Yahweh in heaven. As [4:10](../04/10.md), [4:31](../04/31.md), and [4:35](../04/35.md) make clear, the fat portions and internal organs that were to be removed for burning in the purification offering are the same as those offered in the peace offerings. (See [3:3­–4](../03/03.md), [3:9­–10](../03/09.md), and [3:14–15](../03/14.md) and the General Introduction to Chapter 3 for more information). These portions of fat were to be carefully removed by the person offering the sacrifice and presented to the priest to be burned on the altar. It may be that your language does not have specific terms for these portions of fat. If that is the case, consider using general expressions. Potential alternate translations for these phrases and terms will be offered in the notes below.\n\n### The “Clean Place” (4:12)\nIn Chapter 4, Yahweh instructs the people that the portions of the sacrificial animal that are not burned completely on the altar for a purification offering must be brought outside the camp of the people to a clean place [4:12](../04/12.md) and [4:21](../04/21.md).) The adjective translated as “clean” does not refer to a location that is physically free of dirt (as one might describe a freshly washed dish). Rather, in the context of sacrifices, the word “clean” refers to a person, animal, or object that has been kept clean from the defiling presence of sin and is fit to be used for sacred purposes or enter into sacred space. Portions of an animal that were used in sacrifices to purify a person, place, or object from the impurity of sins may have been considered to absorb the defiling sin, so to speak. As such, contact with these portions, once they had absorbed the impurity brought about by sin, may have been thought to make an individual impure or ceremonially unclean. Consequently, the location where the rest of the sacrificial animal was burned needed to be ceremonially clean in this way so that the potentially defiling presence of the sacrificial animal’s corpse could be properly disposed of and so that the camp itself did not become ceremonially unclean by virtue of its proximity to an ‘unclean’ location.\n\n### The various altars and the sacred curtain\nThe present chapter describes sacred objects and locations that are relevant to the purification offering. Properly understanding the geography and purpose of these items and locations is crucial for properly understanding this chapter. First, the chapter refers to the entrance to the tent of meeting, where the animal to be sacrificed would be presented, hands would be laid on it, and the animal would be killed. (See [4:3–4](../04/03.md), [4:14–15](../04/14.md), and [4:24–33](../04/24.md).) The blood of the animal was then brought into the tent of meeting, into the courtyard that resided inside the outer partitions of the tent. (See [4:5](../04/05.md), [4:16](../04/16.md), [4:25](../04/25.md), [4:30](../04/30.md), and [4:34](../04/34.md).) Once inside the courtyard, the priest would proceed to the “curtain” which divided the inner courtyard from the Holy of Holies, inside which Yahweh resided over the wings of the cherubim on the box of the covenant. The priest would dip his finger in the blood and “sprinkle” the blood seven times in the direction of that sacred curtain, which was also in the direction of Yahweh’s dwelling place among the Israelites. (See [4:6](../04/06.md), [4:17](../04/17.md), and [4:25](../04/25.md).)\n\nIn two cases (when the high priest or the whole community unintentionally sins), the priest would then apply blood to the four horns at the corners of the incense altar and possibly, before pouring the rest of the blood out at the base of the altar of burnt offerings. (See [4:5](../04/05.md), [4:16](../04/16.md), [4:25](../04/25.md), [4:30](../04/30.md), and [4:34](../04/34.md).) In the case of a leader of the community and an ordinary individual’s unintentional sin, the priest would dip his finger in the blood of the animal and apply it to the four horns of the corners of the altar of burnt offerings before pouring out the rest of the blood at the base of the same altar, as in the other cases. (See [4:25](../04/25.md), [4:30](../04/30.md), and [4:34](../04/34.md).) No explanation is given for this distinction. The altar of the burnt offering is described as being “at the entrance to the tent of meeting” (See [1:5](../01/05.md), [4:7](../04/07.md), and [4:18](../04/18.md),) whereas the incense altar is only ambiguously located “to the face of Yahweh in the tent of meeting. (See [4:7](../04/07.md)). As such, the precise location of the incense altar is debated. This is the geography of the tent of meeting as is relevant for Leviticus 4.\n\n### Disposing of the portions of the sacrifice that are not burned\nAs was briefly mentioned above, in Chapter 4, Yahweh instructs the people that the portions of the sacrificial animal that are not burned completely on the altar for a purification offering must be brought outside the camp of the people to a “clean place” in ([4:12](../04/12.md) and ([4:21](../04/21.md).) These portions of the sacrifice included the skin, head, legs, innards (probably referring specifically to the intestines and stomach), and any feces of the animal. (See [4:11–12](../04/11.md) and also [4:20](../04/20.md).) Because these parts of the animal were neither suitable to be burned on the altar as a sacrifice to Yahweh or suitable for eating, they had to be disposed of properly. However, if ancient Israel agreed with her neighboring peoples, the people may have conceived of the sacrificial animal absorbing, so to speak, the impurities brought about by the defiling presence of sin. As such, contact with these portions, once they had absorbed the impurity brought about by sin, may have been thought to make an individual impure or ceremonially unclean. Consequently, the location where the rest of the sacrificial animal was burned needed to be ceremonially clean in this way so that the potentially defiling presence of the sacrificial animal’s corpse could be properly disposed of and so that the camp itself did not become ceremonially unclean by virtue of its proximity to an ‘unclean’ location. However, this action could not have been performed by the priest making the sacrifice, because disposing of the animal in this way could potentially cause the priest to become impure, temporarily preventing his ability to serve as a priest to Yahweh in the tent of meeting. Rather, the act of properly disposing of the animal and burning it must have been performed by another, unspecified Israelite.\n\n## Important Figures of Speech in This Chapter\nThis chapter includes two primary figures of speech that may prove difficult to translate but are important to understanding the chapter. They include 1) the phrase “to the face of the tent of meeting,” 2) the expression “to sins … from any of the commands of Yahweh, which will not be done,” and 3) the phrase “the sons of Aaron.”\n\n### “To the face of …” \nAs with the expression “to the face of Yahweh,” the expression “to the face of the tent of meeting” simply means “before” the tent of meeting. ([4:14](../04/14.md)) That is, it refers to the location directly in front of the interior tent, in its courtyard. Likewise, the similar expression “the face of the curtain” simply means “the front of” the sacred curtain or perhaps “in the direction of” the curtain. (See [4:06](../04/06.md) and [4:17](../04/17.md).) If your language has a similar idiomatic expression, consider using it wherever this phrase occurs. However, if this expression would not be natural in your language, consider translating the expression in this chapter simply as “before the tent of meeting” or as “in front of the tent of meeting” in the first case and as “the front of the curtain” or as “toward the curtain” in the second case.\n\n### The expression “to sin … from any of the commands of Yahweh which will not be done”\nSeveral times in this chapter, the author of Leviticus uses the expression “commands of Yahweh which will not be done” to refer to the commands of Yahweh against doing certain actions. (See [4:02](../04/02.md), [4:13](../04/13.md), [4:22](../04/22.md), [4:27](../04/27.md).) The expression refers to those commandments that proscribe certain actions or behaviors (called “negative commands”). As the expression makes clear, they have done something that Yahweh has instructed them not to do, performing an action that was forbidden. As such, their actions require restitution and have defiled the sacred space where Yahweh resided among the Israelites and the sacred items that were dedicated to him. In short, their unintentional sin has brought about a scenario in which a purification offering is required.\n\n### The expression “to lift up”\nThree times in this chapter, the author of Leviticus uses the expression “to lift up” to refer to the process of removing fat from an animal that has been killed to be a sacrifice to Yahweh. (See [4:8](../04/08.md, [4:10](../04/10.md), and [4:19](../04/19.md).) If your language has a similar idiom to refer to the actions by which one butchers an animal and removes its fat, consider using it in the places where the expression occurs. If not, consider using a generic expression, as the alternate translations provided by the relevant notes will demonstrate.\n\n### “The anointed priest”\nThree times in Chapter 4, the author of Leviticus uses the expression “the anointed priest” to refer to the high priest. (See [4:3](../04/03.md), [4:5](../04/05.md), and [4:16](../04/16.md).) This expression indicates that the high priest, as the chief leader of the priesthood, has been especially anointed and dedicated for service as a priest to Yahweh and thus has special privileges and responsibilities befitting his position. The use of the word “*anointed” refers to the practice of dripping olive oil on priests to dedicate them to Yahweh. If this expression would be unclear or unnatural in your language, consider simply translating the phrase as “the high priest.”\n\n### To “burn in a way that makes smoke go up”\nAs in the previous chapters, the language of “causing” the sacrifice “to become smoke on the altar” pictures the sacrifice as being converted to smoke by the fire of the altar and arising to Yahweh in heaven, where he would smell the pleasant aroma of the burning sacrifice (See [4:10](../04/10.md), [4:19](../04/19.md), [4:26](../04/26.md), [4:31](../04/31.md), and [4:35](../04/35.md).) As such, the pleasant smell was either a sign that Yahweh approved the sacrifice and would atone for the individual's sins and forgive him or functioned as a necessary requirement for the acceptance of the individual's offering. Either way, this term is common in Leviticus but difficult to translate cleanly. If your language has a verb that means “to turn something into smoke through fire,” consider using it here.\n\n## Other Possible Translation Difficulties in This Chapter\nIn addition to these important figures of speech, this chapter features several translation difficulties, including 1) the unclear referent of masculine pronouns, 2) the switching between second and third-person address, 3) the use of a verb and a related noun (cognate-accusatives), 4) the use of a future form to indicate a request or command, and 5) the use of specific, technical sacrificial language.\n\n### The referent of the masculine pronouns\nThroughout this chapter, the author of Leviticus uses a third-person pronoun to refer to both the individual who offers the sacrifices and to the priest who performs the sacrifice. As such, it is often difficult (but not impossible) to infer which party performs which actions. In general, the sacrifice is presented to the priest, but the individual who presents the sacrifice is responsible for killing, properly butchering, and presenting the portions of the sacrificial animal to the priest, who will then arrange them on the altar’s fire. The UST will indicate which party is the apparent referent of the pronoun.\n\n### Second and third-person address\nThe entirety of chapters 1 through 7 are written as direct address to the people of God through Moses. Because in this chapter the pronouns “his” and “he” refer to the person bringing an offering to Yahweh, those terms can be translated in the second person as it is in [1:2](../01/02.md) and as the UST models, or they can be translated in the third person, as the ULT models. In the present chapter, the author of Leviticus consistently uses third-person forms to refer to the individual who offers the sacrifices described. Despite this, we recommend that you continue to use whichever forms and pronouns you have been using in the previous two chapters, even if that means continuing the use second-person forms.\n\n### The use of a verb with a related noun (Cognate-accusatives)\nFor emphasis, the author of Leviticus often uses a verb with a related noun. In this chapter, the verb “to present” is used with the related noun that is translated as “offering,” just as the verb “to sin” is used with the related noun that is translated as “sin.” (See [3:1](../03/01.md), [4:3](../04/03.md), [4:14](../04/14.md), [4:23](../04/23.md), [4:28](../04/28.md), and [4:35](../04/35.md).) If your language can repeat words for emphasis, it would be appropriate in this context to repeat these words in a similar manner.
+4:intro	wrl4				0	# Leviticus 4 General Notes\n## Structure and Formatting\nThis chapter begins by reintroducing the narrative framing that was first used at the beginning of the book (“And Yahweh spoke to Moses …”). As such, Leviticus 4:1–5:13 should be taken as a discrete unit that is nonetheless connected to Leviticus 1–3 within the unit of Leviticus 1–7.\n\nThe present chapter, Leviticus 4, gives instructions on how to offer a sacrifice that addresses the guilt incurred by unintentional sins. This sacrifice is called a purification offering because of its ability to purify sacred space and sacred objects that are dedicated to Yahweh from the impurities generated by sin. The structure of Chapter 4 is made up of four hypothetical scenarios in which a person would be required to offer this particular sacrifice, enumerated according to which individual or group has committed the sin: 1) the high priest (4:3–12), 2) the community as a whole (4:13–21), 3) a leader in the community (4:22–26), and 4) an ordinary individual member of the community (4:27–35). Structurally, the whole of 4:1–5:13 could be visually represented as follows:\n\n The Sin Offering (4:1–5:13)\n    I. Sin Offerings for Unintentional Sins (4:1–35)\n      i. scenario #1: The High Priest (4:3–12)\n      ii. scenario #2: The Community (4:13–21)\n      iii. scenario #3: A Leader (4:22–26)\n      iv. scenario #4: An Individual (4:27–35)\n        a. that individual offers a goat (4:27–31)\n        b. that individual offers a sheep (4:32–35)\n    II. The Graduated Sin Offering\n      i. scenario #1: Guilt due to the failure to testify in court (5:1)\n      ii. scenario #2: Guilt due to unwitting contact with an unclean animal (5:2) or unwitting contact with human uncleanness (5:3)\n      iii. scenario #3: Guilt due to the failure to fulfill a rashly spoken vow (5:4)\n      iv. the procedure for offering a purification offering (5:5–13)\n        a. normal procedure (5:5–6)\n        b. option for the poor #1: two turtledoves and two pigeons (5:7–10)\n        c. offering for the poor #2: wheat flour (5:11–13)\n\nBecause the chapter offers instructions for hypothetical situations where the purification offering is required, the instructions in Chapter 4 offer a detailed outline of the procedure for the sacrifice. The instructed steps include:\n\n    1) presenting a perfect animal to the priest (4:3, 14)\n      a) for the high priest, a young bull (4:3)\n      b) for the community, a young bull (4:13)\n      c) for the leader, a male goat (4:23)\n      d) for the individual, a male goat (4:28) or a female sheep (4:32)\n    2) bringing the animal to the tent of meeting (4:4, 14, 23, 28, 32)\n    3) laying hands on the animal (4:4, 15, 24, 29, 33)\n    4) killing the animal (4:4, 15, 24, 29, 33)\n    5) bringing the blood into the tent of meeting (4:5, 16)\n    6) sprinkling the blood seven times before Yahweh towards the curtain (4:6, 17)\n    7) putting some blood on each of the four horns of an altar (4:7, 18, 25, 30, 34)\n      a) for the high priest and the community, the blood is applied to the horns of the incense altar (4:7, 18)\n      b) for the leader and the individual, the blood is applied to the horns of the burnt offering altar (4:25, 30, 34)\n    8) pouring the rest of the blood out on the base of the burnt offering altar (4:8, 18, 25, 30, 34)\n    9) properly butchering the animal into the fat portions (4:9–10, 19–20, 26, 31, 35)\n    10) burning the fat portions and creating the pleasant-smelling smoke (4:10, 19–20, 26, 31, 35)\n    11) bringing the rest of the sacrificed animal outside the camp to burn them (4:11–12, 21)\n\nIt should be noted that every step of this procedure is not repeated for every scenario covered by Leviticus 4. However, because the first two scenarios include a full description of each step, it is reasonable to assume that each scenario required the same procedure, even if a particular action is not included in the description of the sacrificial process.\n\n## Special Concepts in This Chapter\nSeveral special concepts are crucial for understanding this chapter. They include 1) several instances of technical sacrificial terminology, especially the purification offering itself and the notion of mistakes or unintentional sins, 2) the three-fold use of the term “guilt,” 3) the symbolic action of sprinkling or applying blood, 4) the location and purposes of the various altars and sacred objects such as the curtain, and 5) the grounds for removing the portions of the sacrifice that are not burned as sacrifices to Yahweh.\n\n### Technical sacrificial terminology\nFirst, several words or phrases in this chapter have a specialized meaning in the context of sacrifice. They include 1) the purification offering itself and 2) the concept of “unintentional sins.”\n\n    1) The purification offering\nThis chapter offers instructions for how and when to offer a purification offering, also called a “sin offering” due to the term’s association with the word translated as “sin.” The primary purpose of the purification offering was, as the name suggests, to purify or cleanse the sanctuary and the sacred items dedicated to Yahweh from the impurity brought about by sin, even unintentional sin (as is the case in this chapter). Because of its intended purpose, the offering features the application of blood on the altar in a way that is distinct from the other sacrifices described in Leviticus 1–7 (as explained below). The purification offering not only purified or cleansed these items and spaces that had been defiled by the impurity of sin but also provided atonement and forgiveness to the individual or community who offered it. See the Book Introduction for more information.\n\n    2) The mistake or the unintentional sin\nThe noun translated as “mistake” [4:2](../04/02.md), [4:22](../04/22.md), and [4:27](../04/27.md) and the use of the phrase “by mistake”) is related to the verb translated as “to err mistakenly.” (See [4:13](../04/13.md).) These terms refer to actions by which a person unwittingly and unintentionally does something that incurs guilt before Yahweh. Even while they are unintentional, the actions are still considered to be sins, and so, they actively defile the sanctuary and the sacred items. (See [4:1](../04/01.md),  [4:3](../04/03.md),  [4:22](../04/22.md), and  [4:27–28](../04/27.md).) Specifically, these actions are violations of Yahweh's commandments, whether positive instructions or negative injunctions. (See the note on the phrase “to sin … from any of the commands of Yahweh which will not be done” in [4:2](../04/02.md), [4:13](../04/13.md), [4:22](../04/22.md), and [4:27](../04/27.md).) The unintentional nature of these actions is emphasized by the descriptions given in [4:13](.../04/13.md) and [4:23](../04/23.md). Here it is emphasized that the purification offering is required once the individual or group becomes aware of the sinful actions. The awareness of unintentional sins leads to “guilt,” referring to both the internal feeling of having done wrong and the legal state of needing to provide restitution for one’s wrongdoing. If your language has a verb and a related noun that refer to an unintentional wrongdoing or mistake as described here, consider using it in the contexts where these terms appear.\n\n### Guilt\nIn Chapter 4, the author of Leviticus uses the verb “to become guilty” and the related abstract noun “guilt.” (See [4:3](../04/03.md), [4:13](../04/13.md), [4:22](../04/22.md), and [4:27](../04/27.md).) These terms refer to either the internal feeling of having done wrong or to a legal state of needing to provide restitution for one’s actions, or, since these senses are not mutually exclusive, perhaps both. If your language uses different terms for these senses, consider using them both in these contexts where the terms appear.\n\n### Ritual Action\nThe ritual action of splashing or sprinkling the blood of the animal on the altar is frequent in animal sacrifices in Leviticus. The laws regarding the purification offering (which begin in the present chapter) are unique in the prominence of blood required in the sacrifice. In Chapter 1 and Chapter 3, the blood is “splashed” or “splattered” against the side of the altar. (See [1:5](../01/05.md), [1:11](../01/11.md), [3:2](../03/02.md), [3:8](../03/08.md), and [3:13](../03/13.md).) In chapters 4, 5 and 6, the blood is “sprinkled” towards the curtain that divided the courtyard of the tent of meeting from the Holy of Holies. (See [4:6](../04/06.md), [4:17](../04/17.md), [5:9](../05/09.md), and [6:24](../06/24.md).) There it is “put” on the horns of either the incense altar or the altar of the burnt offerings or “poured out” at the base of the altar of burnt offerings. (See [4:7](../04/07.md), [4:18](../04/18.md), [4:25](../04/25.md), [4:30](../04/30.md), and [4:34](../04/34.md).) In the case of birds, the blood is “drained out” or “squeezed out” on either the side of the altar or on the base of the altar. (See [1:15](../01/15.md) and [5:9](../05/09.md).) As explained in previous chapters, the blood, being the life of the animal ([17:11](../17/11.md)), was given by God to ritually purify, cleanse, and remove the defiling impurity brought about by the presence of sin, even unintentional sin. In this chapter, the blood acts as a ritual detergent or soap with the special ability to cleanse sacred objects and sacred spaces from the impurity of sin.\n\n### Fat and Internal Organs\nIn ancient times, the fat of an animal was considered the best part of the animal to eat. Therefore, certain fat portions of an animal that was sacrificed belonged exclusively to Yahweh. These were never to be eaten but rather were to be offered on the fire and converted into pleasant-smelling smoke that rose to Yahweh in heaven. As [4:10](../04/10.md), [4:31](../04/31.md), and [4:35](../04/35.md) make clear, the fat portions and internal organs that were to be removed for burning in the purification offering are the same as those offered in the peace offerings. (See [3:3­–4](../03/03.md), [3:9­–10](../03/09.md), and [3:14–15](../03/14.md) and the General Introduction to Chapter 3 for more information). These portions of fat were to be carefully removed by the person offering the sacrifice and presented to the priest to be burned on the altar. It may be that your language does not have specific terms for these portions of fat. If that is the case, consider using general expressions. Potential alternate translations for these phrases and terms will be offered in the notes below.\n\n### The “Clean Place” (4:12)\nIn Chapter 4, Yahweh instructs the people that the portions of the sacrificial animal that are not burned completely on the altar for a purification offering must be brought outside the camp of the people to a clean place [4:12](../04/12.md) and [4:21](../04/21.md).) The adjective translated as “clean” does not refer to a location that is physically free of dirt (as one might describe a freshly washed dish). Rather, in the context of sacrifices, the word “clean” refers to a person, animal, or object that has been kept clean from the defiling presence of sin and is fit to be used for sacred purposes or enter into sacred space. Portions of an animal that were used in sacrifices to purify a person, place, or object from the impurity of sins may have been considered to absorb the defiling sin, so to speak. As such, contact with these portions, once they had absorbed the impurity brought about by sin, may have been thought to make an individual impure or ceremonially unclean. Consequently, the location where the rest of the sacrificial animal was burned needed to be ceremonially clean in this way so that the potentially defiling presence of the sacrificial animal’s corpse could be properly disposed of and so that the camp itself did not become ceremonially unclean by virtue of its proximity to an ‘unclean’ location.\n\n### The various altars and the sacred curtain\nThe present chapter describes sacred objects and locations that are relevant to the purification offering. Properly understanding the geography and purpose of these items and locations is crucial for properly understanding this chapter. First, the chapter refers to the entrance to the tent of meeting, where the animal to be sacrificed would be presented, hands would be laid on it, and the animal would be killed. (See [4:3–4](../04/03.md), [4:14–15](../04/14.md), and [4:24–33](../04/24.md).) The blood of the animal was then brought into the tent of meeting, into the courtyard that resided inside the outer partitions of the tent. (See [4:5](../04/05.md), [4:16](../04/16.md), [4:25](../04/25.md), [4:30](../04/30.md), and [4:34](../04/34.md).) Once inside the courtyard, the priest would proceed to the “curtain” which divided the inner courtyard from the Holy of Holies, inside which Yahweh resided over the wings of the cherubim on the box of the covenant. The priest would dip his finger in the blood and “sprinkle” the blood seven times in the direction of that sacred curtain, which was also in the direction of Yahweh’s dwelling place among the Israelites. (See [4:6](../04/06.md), [4:17](../04/17.md), and [4:25](../04/25.md).)\n\nIn two cases (when the high priest or the whole community unintentionally sins), the priest would then apply blood to the four horns at the corners of the incense altar and possibly, before pouring the rest of the blood out at the base of the altar of burnt offerings. (See [4:5](../04/05.md), [4:16](../04/16.md), [4:25](../04/25.md), [4:30](../04/30.md), and [4:34](../04/34.md).) In the case of a leader of the community and an ordinary individual’s unintentional sin, the priest would dip his finger in the blood of the animal and apply it to the four horns of the corners of the altar of burnt offerings before pouring out the rest of the blood at the base of the same altar, as in the other cases. (See [4:25](../04/25.md), [4:30](../04/30.md), and [4:34](../04/34.md).) No explanation is given for this distinction. The altar of the burnt offering is described as being “at the entrance to the tent of meeting” (See [1:5](../01/05.md), [4:7](../04/07.md), and [4:18](../04/18.md),) whereas the incense altar is only ambiguously located “to the face of Yahweh in the tent of meeting. (See [4:7](../04/07.md)). As such, the precise location of the incense altar is debated. This is the geography of the tent of meeting as is relevant for Leviticus 4.\n\n### Disposing of the portions of the sacrifice that are not burned\nAs was briefly mentioned above, in Chapter 4, Yahweh instructs the people that the portions of the sacrificial animal that are not burned completely on the altar for a purification offering must be brought outside the camp of the people to a “clean place” in ([4:12](../04/12.md) and ([4:21](../04/21.md).) These portions of the sacrifice included the skin, head, legs, innards (probably referring specifically to the intestines and stomach), and any feces of the animal. (See [4:11–12](../04/11.md) and also [4:20](../04/20.md).) Because these parts of the animal were neither suitable to be burned on the altar as a sacrifice to Yahweh or suitable for eating, they had to be disposed of properly. However, if ancient Israel agreed with her neighboring peoples, the people may have conceived of the sacrificial animal absorbing, so to speak, the impurities brought about by the defiling presence of sin. As such, contact with these portions, once they had absorbed the impurity brought about by sin, may have been thought to make an individual impure or ceremonially unclean. Consequently, the location where the rest of the sacrificial animal was burned needed to be ceremonially clean in this way so that the potentially defiling presence of the sacrificial animal’s corpse could be properly disposed of and so that the camp itself did not become ceremonially unclean by virtue of its proximity to an ‘unclean’ location. However, this action could not have been performed by the priest making the sacrifice, because disposing of the animal in this way could potentially cause the priest to become impure, temporarily preventing his ability to serve as a priest to Yahweh in the tent of meeting. Rather, the act of properly disposing of the animal and burning it must have been performed by another, unspecified Israelite.\n\n## Important Figures of Speech in This Chapter\nThis chapter includes two primary figures of speech that may prove difficult to translate but are important to understanding the chapter. They include 1) the phrase “to the face of the tent of meeting,” 2) the expression “to sins … from any of the commands of Yahweh, which will not be done,” and 3) the phrase “the sons of Aaron.”\n\n### “To the face of …” \nAs with the expression “to the face of Yahweh,” the expression “to the face of the tent of meeting” simply means “before” the tent of meeting. ([4:14](../04/14.md)) That is, it refers to the location directly in front of the interior tent, in its courtyard. Likewise, the similar expression “the face of the curtain” simply means “the front of” the sacred curtain or perhaps “in the direction of” the curtain. (See [4:06](../04/06.md) and [4:17](../04/17.md).) If your language has a similar idiomatic expression, consider using it wherever this phrase occurs. However, if this expression would not be natural in your language, consider translating the expression in this chapter simply as “before the tent of meeting” or as “in front of the tent of meeting” in the first case and as “the front of the curtain” or as “toward the curtain” in the second case.\n\n### The expression “to sin … from any of the commands of Yahweh which will not be done”\nSeveral times in this chapter, the author of Leviticus uses the expression “commands of Yahweh which will not be done” to refer to the commands of Yahweh against doing certain actions. (See [4:02](../04/02.md), [4:13](../04/13.md), [4:22](../04/22.md), [4:27](../04/27.md).) The expression refers to those commandments that proscribe certain actions or behaviors (called “negative commands”). As the expression makes clear, they have done something that Yahweh has instructed them not to do, performing an action that was forbidden. As such, their actions require restitution and have defiled the sacred space where Yahweh resided among the Israelites and the sacred items that were dedicated to him. In short, their unintentional sin has brought about a scenario in which a purification offering is required.\n\n### The expression “to lift up”\nThree times in this chapter, the author of Leviticus uses the expression “to lift up” to refer to the process of removing fat from an animal that has been killed to be a sacrifice to Yahweh. (See [4:8](../04/08.md, [4:10](../04/10.md), and [4:19](../04/19.md).) If your language has a similar idiom to refer to the actions by which one butchers an animal and removes its fat, consider using it in the places where the expression occurs. If not, consider using a generic expression, as the alternate translations provided by the relevant notes will demonstrate.\n\n### “The anointed priest”\nThree times in Chapter 4, the author of Leviticus uses the expression “the anointed priest” to refer to the high priest. (See [4:3](../04/03.md), [4:5](../04/05.md), and [4:16](../04/16.md).) This expression indicates that the high priest, as the chief leader of the priesthood, has been especially anointed and dedicated for service as a priest to Yahweh and thus has special privileges and responsibilities befitting his position. The use of the word “*anointed” refers to the practice of dripping olive oil on priests to dedicate them to Yahweh. If this expression would be unclear or unnatural in your language, consider simply translating the phrase as “the high priest.”\n\n### To “burn in a way that makes smoke go up”\nAs in the previous chapters, the language of “causing” the sacrifice “to become smoke on the altar” pictures the sacrifice as being converted to smoke by the fire of the altar and arising to Yahweh in heaven, where he would smell the pleasant aroma of the burning sacrifice (See [4:10](../04/10.md), [4:19](../04/19.md), [4:26](../04/26.md), [4:31](../04/31.md), and [4:35](../04/35.md).) As such, the pleasant smell was either a sign that Yahweh approved the sacrifice and would atone for the individual's sins and forgive him or functioned as a necessary requirement for the acceptance of the individual's offering. Either way, this term is common in Leviticus but difficult to translate cleanly. If your language has a verb that means “to turn something into smoke through fire,” consider using it here.\n\n## Other Possible Translation Difficulties in This Chapter\nIn addition to these important figures of speech, this chapter features several translation difficulties, including 1) the unclear referent of masculine pronouns, 2) the switching between second and third-person address, 3) the use of a verb and a related noun (cognate-accusatives), 4) the use of a future form to indicate a request or command, and 5) the use of specific, technical sacrificial language.\n\n### The referent of the masculine pronouns\nThroughout this chapter, the author of Leviticus uses a third-person pronoun to refer to both the individual who offers the sacrifices and to the priest who performs the sacrifice. As such, it is often difficult (but not impossible) to infer which party performs which actions. In general, the sacrifice is presented to the priest, but the individual who presents the sacrifice is responsible for killing, properly butchering, and presenting the portions of the sacrificial animal to the priest, who will then arrange them on the altar’s fire. The UST will indicate which party is the apparent referent of the pronoun.\n\n### Second and third-person address\nThe entirety of chapters 1 through 7 are written as direct address to the people of God through Moses. Because in this chapter the pronouns “his” and “he” refer to the person bringing an offering to Yahweh, those terms can be translated in the second person as it is in [1:2](../01/02.md) and as the UST models, or they can be translated in the third person, as the ULT models. In the present chapter, the author of Leviticus consistently uses third-person forms to refer to the individual who offers the sacrifices described. Despite this, we recommend that you continue to use whichever forms and pronouns you have been using in the previous two chapters, even if that means continuing the use second-person forms.\n\n### The use of a verb with a related noun (Cognate-accusatives)\nFor emphasis, the author of Leviticus often uses a verb with a related noun. In this chapter, the verb “to present” is used with the related noun that is translated as “offering,” just as the verb “to sin” is used with the related noun that is translated as “sin.” (See [3:1](../03/01.md), [4:3](../04/03.md), [4:14](../04/14.md), [4:23](../04/23.md), [4:28](../04/28.md), and [4:35](../04/35.md).) If your language can repeat words for emphasis, it would be appropriate in this context to repeat these words in a similar manner.
 4:1	ymeo		rc://*/ta/man/translate/writing-quotations	לֵּ⁠אמֹֽר	1	The word translated as **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language.
 4:1-2	vi29		rc://*/ta/man/translate/figs-quotesinquotes	לֵּ⁠אמֹֽר & דַּבֵּ֞ר אֶל־בְּנֵ֣י יִשְׂרָאֵ֘ל לֵ⁠אמֹר֒	1	If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation, with a period before: “He told Moses to tell the sons of Israel”
 4:2	gdkg		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י יִשְׂרָאֵ֘ל	1	This expression speaks of the people of Israel in the time of Moses as if they were literally the **sons of Israel**. It means that they are the physical and spiritual descendants of Jacob, whose name God changed to Israel. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the descendants of Israel”
@@ -180,7 +180,7 @@ front:intro	nxz4				0	# Introduction to Leviticus\n\n## Part 1: General Introduc
 4:20	kird		rc://*/ta/man/translate/writing-pronouns	כַּ⁠אֲשֶׁ֤ר עָשָׂה֙ לְ⁠פַ֣ר הַֽ⁠חַטָּ֔את	1	Because it was the anointed priest who prepared the **bull of the purification offering** as described in [4:3–12](../04/03.md), in this case, the word **he** refers to the anointed priest, not to the individual member of “the elders of the congregation” who is the subject of the other verbs in this verse. If it would be helpful in your language, consider making the subject explicit here. Alternate translation: “just as the anointed priest did with the bull of the sin offering that he offered because of his own unintentional sin”
 4:20	s2f3		rc://*/ta/man/translate/translate-tense	כַּ⁠אֲשֶׁ֤ר עָשָׂה֙ לְ⁠פַ֣ר הַֽ⁠חַטָּ֔את	1	Here, the author of Leviticus does not use the past tense to describe previous action, as if he were here referring to a specific past instance where the individual prepared a peace offering. Rather, the past tense is being used both to describe an action that was previously described in the book of Leviticus and to depict a hypothetical situation. If it would be helpful in your language, consider choosing language that makes it plain that the author is not referring to specific past actions. Alternate translation: “just as one might do with the bull of the sin offering”
 4:20	t3ph		rc://*/ta/man/translate/figs-abstractnouns	וְ⁠כִפֶּ֧ר עֲלֵ⁠הֶ֛ם הַ⁠כֹּהֵ֖ן	1	The word translated as **atonement** may have originally indicated either the “covering” or the “wiping away” of sin. Either way, by the time of Leviticus it indicated that the sacrifice would be accepted in order to restore the relationship between the worshiper and Yahweh that had been damaged or defiled by sin. Consider using a word or phrase that conveys this idea effectively in your language. See how you translated the similar expression in [1:4](../01/04.md). Alternative translation: “And the priest shall offer the sacrifice that Yahweh will accept on behalf of the people and restore them to relationship with himself”
-4:20	q33o		prorc://*/ta/man/translate/writing-pronouns	וְ⁠נִסְלַ֥ח לָ⁠הֶֽם׃	1	Here the pronoun **it** refers to the unintentional sin that the community committed that introduced the impurity of sin, which, in turn, required the purification provided by the sin sacrifice. If it would be helpful in your language, consider making this explicit. Alternate translation: “and the unintentional sin of the community will be forgiven”
+4:20	q33o		rc://*/ta/man/translate/writing-pronouns	וְ⁠נִסְלַ֥ח לָ⁠הֶֽם׃	1	Here the pronoun **it** refers to the unintentional sin that the community committed that introduced the impurity of sin, which, in turn, required the purification provided by the sin sacrifice. If it would be helpful in your language, consider making this explicit. Alternate translation: “and the unintentional sin of the community will be forgiven”
 4:20	jd5j		rc://*/ta/man/translate/figs-activepassive	וְ⁠נִסְלַ֥ח לָ⁠הֶֽם	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and Yahweh will forgive the community for their sins”
 4:21	vvgk		rc://*/ta/man/translate/writing-pronouns	וְ⁠הוֹצִ֣יא אֶת־הַ⁠פָּ֗ר	1	As in [4:12](../04/12.md), the pronoun **he** cannot refer to the priest making the sacrifice, because this action would cause the priest to become impure. Rather, it refers to another, unspecified Israelite. If it would be helpful in your language, consider using a generic word for a person, as the UST models. Alternate translation: “And another person shall bring out the rest of the bull”
 4:21	bves		rc://*/ta/man/translate/figs-explicit	 אֶת־הַ⁠פָּ֗ר	1	Because [4:20](../04/20.md) instructs the community to prepare the bull in the same manner that the high priest prepared the bull for his sin offering (in [4:8–10](../04/08.md)), here **the bull** implies the pieces of the bull that are not burned on the altar, as listed in [4:11](../04/11.md). If it would be helpful, consider making this explicit. Alternate translation: “the skin of the bull and all its flesh, with its head and with its legs and its innards and its dung”
@@ -217,7 +217,7 @@ front:intro	nxz4				0	# Introduction to Leviticus\n\n## Part 1: General Introduc
 4:35	t7jx		rc://*/ta/man/translate/figs-possession	עַ֖ל אִשֵּׁ֣י יְהוָ֑ה	1	See how you translated the similar possessive expressions in [2:3](../02/03.md) and [2:10](../02/10.md). Alternate translation: “on the sacrifices that people offer as gifts to Yahweh”
 4:35	sy5y		rc://*/ta/man/translate/figs-abstractnouns	וְ⁠כִפֶּ֨ר עָלָ֧י⁠ו הַ⁠כֹּהֵ֛ן עַל־ חַטָּאת֥⁠וֹ	1	See how you handled this expression involving an abstract noun in [1:4](../01/04.md).
 4:35	m4ms		rc://*/ta/man/translate/figs-activepassive	וְ⁠נִסְלַ֥ח לֽ⁠וֹ	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and Yahweh will forgive the individual of his sin”
-5:intro	dfg1				0	# Leviticus 5 General Notes\n## Structure and formatting\nAs discussed in the General Introduction to Leviticus 4, because of the narrative framings in 4:1 and 5:14, Leviticus 4:1–5:12 should be taken as a discrete unit that is nonetheless connected to Leviticus 1–3 within the unit of Leviticus 1–7.\n\nThe  word "And" in the first verse of Chapter 5 indicates that the following material should be read in continuity from Chapter 4. That being said, the phrase "And a person, when she sins" ([5:1](../05/01.md)) is used to start a new series of hypothetical scenarios (as in [2:1](../02/01.md)) in which a person becomes guilty and is in need of a sacrifice to atone for their sin. In [5:1–13](../05/01.md), the individual’s guilt requires him to offer a purification offering, as was the case in Chapter 4.\n\nHowever, because of the reintroduction of the narrative framing where Yahweh speaks to Moses (see [5:14](../05/14.md)), the scenarios covered in [5:14–19](../05/14.md) (and continuing into [6:1–7](../06/01.md)) cover cases where the individual’s guilt requires him to offer a guilt offering. Whereas the purification offering was explained in the General Introduction to the previous chapter, the guilt offering is described below. The basic structure of this chapter is outlined as follows:\n\n    * 1) The Sin Offering (4:1–5:13)\n      * I. scenario #1: guilt due to the failure to testify in court (5:1)\n      * II. scenario #2: guilt due to unwitting contact with an unclean animal (5:2) or unwitting contact with human uncleanness (5:3)\n      * III. scenario #3: guilt due to the failure to fulfill a rashly spoken vow (5:4)\n      * IV. the procedure for offering a Purification Offering (5:5–13)\n        * i. Option for the poor #1: two turtledoves and two pigeons (5:7–10)\n        * ii. Offering for the poor #2: wheat flour (5:11–13)\n    * 2) The Guilt Offering (5:14–6:7)\n      * I. scenario #1: a person breaks Yahweh’s commandments regarding holy objects\n      * II. scenario #2: a person unwittingly breaks one of Yahweh’s commandments (5:17–19)\n\n## Special Concepts in This Chapter\nSeveral special concepts are crucial for understanding this chapter. They include 1) several instances of technical sacrificial terminology, especially the concept of “unclean,” the two-fold use of “guilt,” the guilt offering itself, and the concept of atonement, 2) the special provision of sacrifices accessible for the poor, and 3) instances of symbolic action, especially the sprinkling and application of blood.\n\n### Technical sacrificial terminology\nFirst, several words or phrases in this chapter have a specialized meaning in the context of sacrifice. They include 1) the concept of “unclean” (the opposite of “clean” explained in the General Introduction to the previous chapter), 2) the two-fold use of the word “guilt,” and 3) the guilt offering itself, which occupies the instructions of the second half of this chapter.\n\n    * 1) Unclean\nThe second scenario covered in this chapter by which someone incurs guilt and is therefore required to offer a purification offering (see [5:2­–3](../05/02.md)) involves a situation in which someone touches something unclean (whether intentionally or unintentionally). For an object or body to be unclean means that it is unfit to enter into holy space or touch a holy object because of its proximity to death. In ancient Israel, this impurity was seen to pollute the holy space where Yahweh lived among the Israelites and could desecrate the sacred items that were consecrated to him. Consequently, anything impure or unclean was not allowed to enter sacred space or touch anything unclean. Furthermore, contact with anything considered unclean or anything that had become unclean would result in the individual becoming unclean himself. (See also [11:24–25](../11/24.md).) In [Leviticus 5:2–3](../05/02.md), unclean bodies that would make an individual unclean upon contact include the unclean dead body of a wild animal or a domesticated animal ([5:2](../05/02.md)), the dead body of an unclean “swarming” or “creeping” animal ([5:2](../05/02.md)), or the “uncleanness of a man” ([5:3](../05/03.md)), that is, uncleanness that comes from a human source. A list of unclean animals is provided in [11:1–8](../11/01.md), [11:19–23](../11/19.md), and [11:26–31](../11/26.md). Situations in which a person can become unclean through other means (perhaps the “uncleanness of a man” mentioned in [5:3](../05/03.md)) are listed in [11:32–38](../11/32.md). The command not to eat or touch an unclean animal or the carcass of any animal (which has become unclean because it is dead) is reiterated in [11:39–47](../11/39.md). Other ways in which a person could become unclean include birthing a child (see [12:1–8](../12/01.md): a woman is unclean for seven days if she births a male and for fourteen days if she births a female), having a certain infection of the skin (see [13:1–3](../13/01.md), [13: 7–8](../13/07.md), [13:9–17](../13/09.md), [13:18–23](../13/18.md), and [13:24–46](../13/24.md)), touching a dead body (see [22:4](../22/04.md)), having a bodily secretion or discharge ([15:1–3](../15/01.md)), include seminal emissions ([15:16–18](../15/16.md)) and menstruation ([15:19–27](../15/19.md)), contact with which makes furniture and beds unclean (see [15:4–12](../15/04.md)). Garments with traces of skin diseases (see [13:47–59](../13/47.md)) or houses that have traces of skin diseases in the walls (see [14:33–53](../14/33.md)) are likewise unclean. The danger of being unclean in holy space is reiterated in [15:31–33](../15/31.md), in which Yahweh warns that they must be careful to remain clean, lest they pollute the sanctuary with their uncleanness and die. By distinguishing between clean and unclean animals in this manner, Yahweh promises the people that they will remain the holy people of God, people who are dedicated and set apart for him (see [20:22–26](../20/22.md)).\n\n     * 2) The two-fold use of the word "guilt"\nIn this chapter, the word translated as "guilt" is used is two separate senses. In one sense, it refers to both the internal feeling of having committed wrongdoing and the legal state of being required to provide restitution for that wrongdoing, as explained in the General Introduction to the previous chapter. This sense uses both the verb "to become guilty" and the abstract noun "guilt." The second sense uses the abstract noun "guilt" to refer to the payment or restitution that a person offers to atone for their sins when they realize they have committed wrongdoing. Examples of this are seen in [5:6–7](../05/06.md), [5:15](../05/15.md), and [5:25](../05/25.md), in which an individual or community is instruction to “bring their guilt” to Yahweh (that is, to the tent of meeting where Yahweh lived among the Israelites). This expression does not mean to bring their feelings of guilt to Yahweh but to bring the penalty for their guilt, that is, the animal required by the sacrifice to atone for their sin. This second sense is once used in full in [5:6](../05/06.md) (“And he will bring his guilt to Yahweh for his sin that he sinned”) and twice in an elided, shortened form (see [5:7](../05/07.md), “then he will bring his guilt that he sinned.” See also [5:11](../05/11.md), “then he will bring his offering that he sinned”).\n\n    * 3) The guilt offering\nClosely related to the sin offering, in which a person offered a sacrifice to cleanse or purify sacred space from the defiling impurity generated by unintentional sin, the guilt offering is a special sacrifice designed to restore and make restitution for sacred items that had become desecrated due to the defiling presence of an individual’s sin. In one possibe scenario, an individual trespasses a trespass, that is, he breaks one of Yahweh’s commandments, by unintentionally sinning with regard to any holy object that has been dedicated for exclusive use in service to Yahweh (see [5:15–16](../05/15.md)). The second scenario addressed by this chapter covers any way by which a person unintentionally sins (and, presumably, defiles a sacred object, see [5:17–19](../05/17.md)). These scenarios required that the individual atone for their guilt in the form of an animal sacrifice (specifically, a male goat). He must provide restitution for the item that their sin desecrated, paying in the form of a carefully calculated amount of silver that had been weighed according to the measurements for silver that were used by the priests who handled the finances of the tent of meeting. In this way, the sacrifice both restored the individual to a right relationship with Yahweh through atoning for his sins and forgiving his guilt,  and it also provided the means by which the sacred items in the tent of meeting could be reconsecrated, restored, or replaced.\n\n### Sacrifices for the poor\nThis chapter explains that Yahweh made special provisions for individuals who could not afford costly purification offerings (see [5:7–13](../05/07.md)). The author of Leviticus uses the expression "if his hand does not touch enough flock animals" ([5:7](../05/07.md)) to describe an individual who cannot afford to offer their own bovine or flock animal or purchase others (as Chapter 4 prescribes). Likewise, the author of Leviticus uses a related expression ("if his hand does not reach" ([5:11](../05/11.md)) to describe an individual who cannot afford the four birds that could replace the expensive domesticated animals. Yahweh allows such individuals who cannot afford the bovine of flock animals prescribed for the purification offering in Chapter 4 to offer two turtledoves and two pigeons, bringing two of the birds for a purification offering and the other two for a burnt offering (see [5:7–10](../05/07.md)). However, if the individual cannot afford the four birds, they are allowed to bring a set amount of raw wheat flour as an acceptable substitute for the animal sacrifice (see [5:11–13](../05/11.md)). These provisions demonstrate the grace of God, who makes the forgiveness and restoration of relationship with God that was provided through the sacrifices available to everyone, without excluding those who do not have the means to offer expensive sacrifices.\n\n### Restoring the cost of a sacred item with money\nBecause guilt offerings were designed to reconsecrate and restore sacred space and sacred items that were dedicated exclusively to Yahweh, the guilt offering required not only an animal sacrifice but also the restitution of the monetary value of whatever sacred item became defiled and unclean through the impurity brought about by the sin of the individual, whether intentional or unintentional. This monetary value was calculated in two ways. First, the value of the animal sacrifice (usually a male goat, see [5:15](../05/15.md) and [5:18](../05/18.md)) would be calculated according to the measurements for silver used by the priests who operated the finances of the sanctuary. This is expressed by the phrase "in your valuation, silver shekels, in the shekel of the holy place" ([5:15](../05/15.md), see also the expression "in your valuation" in [5:18](../05/18.md)). Second, the individual is required to calculate the monetary value of whatever sacred item had been desecrated or defiled by their sin and bring that amount, plus one-fifth of that value, to the priests in the form of silver, again (presumably) calculated according to the measurements for silver used by the priests who operated the finances of the sanctuary. (See [5:16](../05/16.md).) This process results in the restitution of 120% of the monetary value of whatever had been defiled, along with the monetary value of the male goat that was sacrificed for the guilt offering. In this way, the individual provided for the replacement of the object that their sin desecrated.\n\n### Ritual action\nThis chapter, much like Leviticus 1, includes the ritual action of splashing or sprinkling the blood of the animal on the the altar. Neither the laws regarding the purification offering (which continue in the present chapter from the previous chapter) nor the laws regarding the guilt offering ([5:14-19](../05/14.md)) are unique in the lack of mentions of blood. This, however, does not mean that blood was unimportance in the sacrificial process. Whereas in Leviticus 1 and 3, the blood is “splashed” or “splattered” against the side of the altar. (See [1:5](../01/05.md), [1:11](../01/11.md), and [3:2](../03/02.md), [3:8](../03/08.md)), and [3:13](../03/13.md).) Leviticus 4 makes clear that the purification offering required that the blood would be “sprinkled” towards the curtain that divided the courtyard of the tent of meeting from the Holy of Holies (see [4:6](../04/06.md) and [4:17](../04/17.md)), “put” on the horns of either the incense altar or the altar of the burnt offerings (see [4:7](../04/07.md), [4:18](../04/18.md), [4:25](../04/25.md), [4:30](../04/30.md), and [4:34](../04/34.md)), or “poured out” at the base of the altar of burnt offerings (see [4:7](../04/07.md), [4:18](../04/18.md), [4:25](../04/25.md), [4:30](../04/30.md), and [4:34](../04/34.md)). In the case of birds, the blood is “drained out” or “squeezed out” on either the side of the altar (see [1:15](../01/15.md)) or on the base of the altar (see [5:9](../05/09.md)). This was likely the case in the animal sacrifices described in Leviticus 5. As explained in previous chapters, the blood, being the life of the animal (see [17:11](../17/11.md)), was given by God to ritually purify, cleanse, and remove the defiling impurity brought about by the presence of sin, even unintentional sin. In this chapter, the blood acts as a ritual detergent or soap with the special ability to cleanse sacred objects and sacred spaces from the impurity of sin.\n\n## Important Figures of Speech in This Chapter\nThis chapter includes several figures of speech that may prove difficult to translate but are important to understanding the chapter.\n\n### “If his hand does not touch” or “If his hand does not reach”\nAs previously discussed, the author of Leviticus uses the expression "if his hand does not touch enough flock animals" ([5:7](../05/07.md)) to describe an individual who cannot afford to offer their own bovine or flock animal or purchase others (as Leviticus 4 prescribes). Likewise, the author of Leviticus uses a related expression ("if his hand does not reach," [5:11](../05/11.md)) to describe an individual who cannot afford the four birds that could replace the expensive domesticated animals. If such an expression would not be clear in your language, use whatever expression would be clearest to your readers. Alternate translations will be provided in the following notes where the expressions appear.\n\n## Other Possible Translation Difficulties in This Chapter\nIn addition to these important figures of speech, this chapter features several translation difficulties, including 1) the unclear referent of masculine pronouns, 2) the switching between second and third-person address, 3) the use of a verb and a related noun (cognate-accusatives), 4) the use of a future form to indicate a request or command, and 5) the use of specific, technical sacrificial language.\n\n### The referent of the masculine pronouns\nThroughout this chapter, the author of Leviticus uses a third-person pronoun to refer to both the individual who offers the sacrifices and to "the priest" who performs the sacrifice. As such, it is often difficult (but not impossible) to infer which party performs which actions. In general, the sacrifice is presented to the priest, but the individual who presents the sacrifice is responsible for killing, properly butchering, and presenting the portions of the sacrificial animal to the priest, who will then arrange them on the altar’s fire. The UST will indicate which party is the apparent referent of the pronoun.\n\n### Second and third-person address\nAll of Leviticus 1 through 7 is written as direct address to the people of God through Moses. Because in this chapter the words "his" and "he" refer to the person bringing an offering to Yahweh, those terms can be translated in the second person as it is in [1:2](../01/02.md) and as the UST models or they can be translated in the third person, as the ULT models. In the present chapter, the author of Leviticus consistently uses third-person forms to refer to the individual who offers the sacrifices described. Despite this, we recommend that you continue to use whichever forms and pronouns you have been using in the previous two chapters, even if that means continuing to use second-person forms.\n\n### The use of a verb with a related noun (cognate-accusatives)\nFor emphasis, the author of Leviticus often uses a verb with a related noun. In this chapter, several expressions follow this pattern, including the expression "the sin that he sinned" (see [5:6](../05/06.md), [5:10](../05/10.md), and [5:13](../05/13.md)), the expression "the uncleanness that a person becomes unclean with it" ([5:3](../05/03.md)), the expression "to grab…the fullness of a handful" ([5:12](../05/12.md)), the expression "to trespass a trespass" ([5:18](../05/18.md)), and the expression "the mistake that he mistook" ([5:18](../05/18.md)). If your language can repeat words for emphasis, it would be appropriate in this context to repeat the appropriate words in these expressions in a similar manner whenever the relevant expressions occur.
+5:intro	dfg1				0	# Leviticus 5 General Notes\n## Structure and formatting\nAs discussed in the General Introduction to Leviticus 4, because of the narrative framings in 4:1 and 5:14, Leviticus 4:1–5:12 should be taken as a discrete unit that is nonetheless connected to Leviticus 1–3 within the unit of Leviticus 1–7.\n\nThe  word "And" in the first verse of Chapter 5 indicates that the following material should be read in continuity from Chapter 4. That being said, the phrase "And a person, when she sins" ([5:1](../05/01.md)) is used to start a new series of hypothetical scenarios (as in [2:1](../02/01.md)) in which a person becomes guilty and is in need of a sacrifice to atone for their sin. In [5:1–13](../05/01.md), the individual’s guilt requires him to offer a purification offering, as was the case in Chapter 4.\n\nHowever, because of the reintroduction of the narrative framing where Yahweh speaks to Moses (see [5:14](../05/14.md)), the scenarios covered in [5:14–19](../05/14.md) (and continuing into [6:1–7](../06/01.md)) cover cases where the individual’s guilt requires him to offer a guilt offering. Whereas the purification offering was explained in the General Introduction to the previous chapter, the guilt offering is described below. The basic structure of this chapter is outlined as follows:\n\n    1) The Sin Offering (4:1–5:13)\n      I. scenario #1: guilt due to the failure to testify in court (5:1)\n      II. scenario #2: guilt due to unwitting contact with an unclean animal (5:2) or unwitting contact with human uncleanness (5:3)\n      III. scenario #3: guilt due to the failure to fulfill a rashly spoken vow (5:4)\n      IV. the procedure for offering a Purification Offering (5:5–13)\n        i. Option for the poor #1: two turtledoves and two pigeons (5:7–10)\n        ii. Offering for the poor #2: wheat flour (5:11–13)\n    2) The Guilt Offering (5:14–6:7)\n      I. scenario #1: a person breaks Yahweh’s commandments regarding holy objects\n      II. scenario #2: a person unwittingly breaks one of Yahweh’s commandments (5:17–19)\n\n## Special Concepts in This Chapter\nSeveral special concepts are crucial for understanding this chapter. They include 1) several instances of technical sacrificial terminology, especially the concept of “unclean,” the two-fold use of “guilt,” the guilt offering itself, and the concept of atonement, 2) the special provision of sacrifices accessible for the poor, and 3) instances of symbolic action, especially the sprinkling and application of blood.\n\n### Technical sacrificial terminology\nFirst, several words or phrases in this chapter have a specialized meaning in the context of sacrifice. They include 1) the concept of “unclean” (the opposite of “clean” explained in the General Introduction to the previous chapter), 2) the two-fold use of the word “guilt,” and 3) the guilt offering itself, which occupies the instructions of the second half of this chapter.\n\n    1) Unclean\nThe second scenario covered in this chapter by which someone incurs guilt and is therefore required to offer a purification offering (see [5:2­–3](../05/02.md)) involves a situation in which someone touches something unclean (whether intentionally or unintentionally). For an object or body to be unclean means that it is unfit to enter into holy space or touch a holy object because of its proximity to death. In ancient Israel, this impurity was seen to pollute the holy space where Yahweh lived among the Israelites and could desecrate the sacred items that were consecrated to him. Consequently, anything impure or unclean was not allowed to enter sacred space or touch anything unclean. Furthermore, contact with anything considered unclean or anything that had become unclean would result in the individual becoming unclean himself. (See also [11:24–25](../11/24.md).) In [Leviticus 5:2–3](../05/02.md), unclean bodies that would make an individual unclean upon contact include the unclean dead body of a wild animal or a domesticated animal ([5:2](../05/02.md)), the dead body of an unclean “swarming” or “creeping” animal ([5:2](../05/02.md)), or the “uncleanness of a man” ([5:3](../05/03.md)), that is, uncleanness that comes from a human source. A list of unclean animals is provided in [11:1–8](../11/01.md), [11:19–23](../11/19.md), and [11:26–31](../11/26.md). Situations in which a person can become unclean through other means (perhaps the “uncleanness of a man” mentioned in [5:3](../05/03.md)) are listed in [11:32–38](../11/32.md). The command not to eat or touch an unclean animal or the carcass of any animal (which has become unclean because it is dead) is reiterated in [11:39–47](../11/39.md). Other ways in which a person could become unclean include birthing a child (see [12:1–8](../12/01.md): a woman is unclean for seven days if she births a male and for fourteen days if she births a female), having a certain infection of the skin (see [13:1–3](../13/01.md), [13: 7–8](../13/07.md), [13:9–17](../13/09.md), [13:18–23](../13/18.md), and [13:24–46](../13/24.md)), touching a dead body (see [22:4](../22/04.md)), having a bodily secretion or discharge ([15:1–3](../15/01.md)), include seminal emissions ([15:16–18](../15/16.md)) and menstruation ([15:19–27](../15/19.md)), contact with which makes furniture and beds unclean (see [15:4–12](../15/04.md)). Garments with traces of skin diseases (see [13:47–59](../13/47.md)) or houses that have traces of skin diseases in the walls (see [14:33–53](../14/33.md)) are likewise unclean. The danger of being unclean in holy space is reiterated in [15:31–33](../15/31.md), in which Yahweh warns that they must be careful to remain clean, lest they pollute the sanctuary with their uncleanness and die. By distinguishing between clean and unclean animals in this manner, Yahweh promises the people that they will remain the holy people of God, people who are dedicated and set apart for him (see [20:22–26](../20/22.md)).\n\n     2) The two-fold use of the word "guilt"\nIn this chapter, the word translated as "guilt" is used is two separate senses. In one sense, it refers to both the internal feeling of having committed wrongdoing and the legal state of being required to provide restitution for that wrongdoing, as explained in the General Introduction to the previous chapter. This sense uses both the verb "to become guilty" and the abstract noun "guilt." The second sense uses the abstract noun "guilt" to refer to the payment or restitution that a person offers to atone for their sins when they realize they have committed wrongdoing. Examples of this are seen in [5:6–7](../05/06.md), [5:15](../05/15.md), and [5:25](../05/25.md), in which an individual or community is instruction to “bring their guilt” to Yahweh (that is, to the tent of meeting where Yahweh lived among the Israelites). This expression does not mean to bring their feelings of guilt to Yahweh but to bring the penalty for their guilt, that is, the animal required by the sacrifice to atone for their sin. This second sense is once used in full in [5:6](../05/06.md) (“And he will bring his guilt to Yahweh for his sin that he sinned”) and twice in an elided, shortened form (see [5:7](../05/07.md), “then he will bring his guilt that he sinned.” See also [5:11](../05/11.md), “then he will bring his offering that he sinned”).\n\n    3) The guilt offering\nClosely related to the sin offering, in which a person offered a sacrifice to cleanse or purify sacred space from the defiling impurity generated by unintentional sin, the guilt offering is a special sacrifice designed to restore and make restitution for sacred items that had become desecrated due to the defiling presence of an individual’s sin. In one possibe scenario, an individual trespasses a trespass, that is, he breaks one of Yahweh’s commandments, by unintentionally sinning with regard to any holy object that has been dedicated for exclusive use in service to Yahweh (see [5:15–16](../05/15.md)). The second scenario addressed by this chapter covers any way by which a person unintentionally sins (and, presumably, defiles a sacred object, see [5:17–19](../05/17.md)). These scenarios required that the individual atone for their guilt in the form of an animal sacrifice (specifically, a male goat). He must provide restitution for the item that their sin desecrated, paying in the form of a carefully calculated amount of silver that had been weighed according to the measurements for silver that were used by the priests who handled the finances of the tent of meeting. In this way, the sacrifice both restored the individual to a right relationship with Yahweh through atoning for his sins and forgiving his guilt,  and it also provided the means by which the sacred items in the tent of meeting could be reconsecrated, restored, or replaced.\n\n### Sacrifices for the poor\nThis chapter explains that Yahweh made special provisions for individuals who could not afford costly purification offerings (see [5:7–13](../05/07.md)). The author of Leviticus uses the expression "if his hand does not touch enough flock animals" ([5:7](../05/07.md)) to describe an individual who cannot afford to offer their own bovine or flock animal or purchase others (as Chapter 4 prescribes). Likewise, the author of Leviticus uses a related expression ("if his hand does not reach" ([5:11](../05/11.md)) to describe an individual who cannot afford the four birds that could replace the expensive domesticated animals. Yahweh allows such individuals who cannot afford the bovine of flock animals prescribed for the purification offering in Chapter 4 to offer two turtledoves and two pigeons, bringing two of the birds for a purification offering and the other two for a burnt offering (see [5:7–10](../05/07.md)). However, if the individual cannot afford the four birds, they are allowed to bring a set amount of raw wheat flour as an acceptable substitute for the animal sacrifice (see [5:11–13](../05/11.md)). These provisions demonstrate the grace of God, who makes the forgiveness and restoration of relationship with God that was provided through the sacrifices available to everyone, without excluding those who do not have the means to offer expensive sacrifices.\n\n### Restoring the cost of a sacred item with money\nBecause guilt offerings were designed to reconsecrate and restore sacred space and sacred items that were dedicated exclusively to Yahweh, the guilt offering required not only an animal sacrifice but also the restitution of the monetary value of whatever sacred item became defiled and unclean through the impurity brought about by the sin of the individual, whether intentional or unintentional. This monetary value was calculated in two ways. First, the value of the animal sacrifice (usually a male goat, see [5:15](../05/15.md) and [5:18](../05/18.md)) would be calculated according to the measurements for silver used by the priests who operated the finances of the sanctuary. This is expressed by the phrase "in your valuation, silver shekels, in the shekel of the holy place" ([5:15](../05/15.md), see also the expression "in your valuation" in [5:18](../05/18.md)). Second, the individual is required to calculate the monetary value of whatever sacred item had been desecrated or defiled by their sin and bring that amount, plus one-fifth of that value, to the priests in the form of silver, again (presumably) calculated according to the measurements for silver used by the priests who operated the finances of the sanctuary. (See [5:16](../05/16.md).) This process results in the restitution of 120% of the monetary value of whatever had been defiled, along with the monetary value of the male goat that was sacrificed for the guilt offering. In this way, the individual provided for the replacement of the object that their sin desecrated.\n\n### Ritual action\nThis chapter, much like Leviticus 1, includes the ritual action of splashing or sprinkling the blood of the animal on the the altar. Neither the laws regarding the purification offering (which continue in the present chapter from the previous chapter) nor the laws regarding the guilt offering ([5:14-19](../05/14.md)) are unique in the lack of mentions of blood. This, however, does not mean that blood was unimportance in the sacrificial process. Whereas in Leviticus 1 and 3, the blood is “splashed” or “splattered” against the side of the altar. (See [1:5](../01/05.md), [1:11](../01/11.md), and [3:2](../03/02.md), [3:8](../03/08.md)), and [3:13](../03/13.md).) Leviticus 4 makes clear that the purification offering required that the blood would be “sprinkled” towards the curtain that divided the courtyard of the tent of meeting from the Holy of Holies (see [4:6](../04/06.md) and [4:17](../04/17.md)), “put” on the horns of either the incense altar or the altar of the burnt offerings (see [4:7](../04/07.md), [4:18](../04/18.md), [4:25](../04/25.md), [4:30](../04/30.md), and [4:34](../04/34.md)), or “poured out” at the base of the altar of burnt offerings (see [4:7](../04/07.md), [4:18](../04/18.md), [4:25](../04/25.md), [4:30](../04/30.md), and [4:34](../04/34.md)). In the case of birds, the blood is “drained out” or “squeezed out” on either the side of the altar (see [1:15](../01/15.md)) or on the base of the altar (see [5:9](../05/09.md)). This was likely the case in the animal sacrifices described in Leviticus 5. As explained in previous chapters, the blood, being the life of the animal (see [17:11](../17/11.md)), was given by God to ritually purify, cleanse, and remove the defiling impurity brought about by the presence of sin, even unintentional sin. In this chapter, the blood acts as a ritual detergent or soap with the special ability to cleanse sacred objects and sacred spaces from the impurity of sin.\n\n## Important Figures of Speech in This Chapter\nThis chapter includes several figures of speech that may prove difficult to translate but are important to understanding the chapter.\n\n### “If his hand does not touch” or “If his hand does not reach”\nAs previously discussed, the author of Leviticus uses the expression "if his hand does not touch enough flock animals" ([5:7](../05/07.md)) to describe an individual who cannot afford to offer their own bovine or flock animal or purchase others (as Leviticus 4 prescribes). Likewise, the author of Leviticus uses a related expression ("if his hand does not reach," [5:11](../05/11.md)) to describe an individual who cannot afford the four birds that could replace the expensive domesticated animals. If such an expression would not be clear in your language, use whatever expression would be clearest to your readers. Alternate translations will be provided in the following notes where the expressions appear.\n\n## Other Possible Translation Difficulties in This Chapter\nIn addition to these important figures of speech, this chapter features several translation difficulties, including 1) the unclear referent of masculine pronouns, 2) the switching between second and third-person address, 3) the use of a verb and a related noun (cognate-accusatives), 4) the use of a future form to indicate a request or command, and 5) the use of specific, technical sacrificial language.\n\n### The referent of the masculine pronouns\nThroughout this chapter, the author of Leviticus uses a third-person pronoun to refer to both the individual who offers the sacrifices and to "the priest" who performs the sacrifice. As such, it is often difficult (but not impossible) to infer which party performs which actions. In general, the sacrifice is presented to the priest, but the individual who presents the sacrifice is responsible for killing, properly butchering, and presenting the portions of the sacrificial animal to the priest, who will then arrange them on the altar’s fire. The UST will indicate which party is the apparent referent of the pronoun.\n\n### Second and third-person address\nAll of Leviticus 1 through 7 is written as direct address to the people of God through Moses. Because in this chapter the words "his" and "he" refer to the person bringing an offering to Yahweh, those terms can be translated in the second person as it is in [1:2](../01/02.md) and as the UST models or they can be translated in the third person, as the ULT models. In the present chapter, the author of Leviticus consistently uses third-person forms to refer to the individual who offers the sacrifices described. Despite this, we recommend that you continue to use whichever forms and pronouns you have been using in the previous two chapters, even if that means continuing to use second-person forms.\n\n### The use of a verb with a related noun (cognate-accusatives)\nFor emphasis, the author of Leviticus often uses a verb with a related noun. In this chapter, several expressions follow this pattern, including the expression "the sin that he sinned" (see [5:6](../05/06.md), [5:10](../05/10.md), and [5:13](../05/13.md)), the expression "the uncleanness that a person becomes unclean with it" ([5:3](../05/03.md)), the expression "to grab…the fullness of a handful" ([5:12](../05/12.md)), the expression "to trespass a trespass" ([5:18](../05/18.md)), and the expression "the mistake that he mistook" ([5:18](../05/18.md)). If your language can repeat words for emphasis, it would be appropriate in this context to repeat the appropriate words in these expressions in a similar manner whenever the relevant expressions occur.
 5:1	a833		rc://*/ta/man/translate/figs-idiom	ק֣וֹל אָלָ֔ה	1	The **sound of a curse** is an idiom that refers to someone hearing a publicly spoken imprecatory curse against the perpetrator of a crime which has harmed the individual who speaks the curse. (See the parallel text in [Proverbs 29:24](../29/24.md).) The implication of this verse is that if the individual who hears the curse against the perpetrator of the crime fails to testify against that individual in the context of the judicial system, then he must **bear his iniquity** (for this phrase, see the next note). Alternate translation: “someone pronouncing a curse against someone who has wronged them”
 5:1	erm9		rc://*/ta/man/translate/figs-idiom	וְ⁠נָשָׂ֥א עֲוֺנֽ⁠וֹ	1	The expression **he shall bear his iniquity** refers to being responsible to make restitution for the guilt acquired by an individual’s wrongdoing, whether intentional or unintentional. If your language has a similar idiom, consider using it here. If not, consider stating the meaning plainly. Alternate translation: “then he is now responsible to make restitution for his wrongdoing”
 5:2	ix6b		rc://*/ta/man/translate/figs-explicit	טָמֵא֒ & טְמֵאָ֗ה & טְמֵאָ֔ה & טָמֵ֑א & טָמֵ֖א	1	For an object or body to be **unclean** implies that it has acquired impurity through its perceived proximity to death. In ancient Israel, this impurity was seen to pollute the holy space where Yahweh lived among the Israelites and could desecrate the sacred items that were consecrated to him. Consequently, anything impure or unclean was not allowed to enter the sacred space or touch anything clean or holy. If your language has a similar word, consider using it here. If not, consider using a generic term. Alternate translation: “polluted … polluted … polluted … polluted … is polluted himself”
@@ -296,7 +296,7 @@ front:intro	nxz4				0	# Introduction to Leviticus\n\n## Part 1: General Introduc
 5:18	irws		rc://*/ta/man/translate/figs-rpronouns	וְ⁠ה֥וּא לֹֽא־יָדַ֖ע	1	This expression uses the reflexive pronoun **himself** to emphasize how significant it was that the person who previously was unaware of his unintentional sin has now come to realize what he has done. Use a way that is natural in your language to indicate this significance. Alternate translation: “but even he did not know”
 5:18	t3jx		rc://*/ta/man/translate/figs-activepassive	וְ⁠נִסְלַ֥ח לֽ⁠וֹ	1	See how you translated the similar expression in [4:20](../04/20.md). Alternate translation: “and Yahweh will forgive him for his sin”
 5:19	sa8m		rc://*/ta/man/translate/figs-reduplication	אָשֹׁ֥ם אָשַׁ֖ם לַ⁠יהוָֽה	1	The expression **being guilty, he is guilty** translates a verb that is repeated for emphasis. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. Alternate translation: “Yahweh certainly considers him guilty”
-6:intro	yt3w				0	# Leviticus 6 General Notes\n## Structure and Formatting\nAlthough this chapter starts with a reiteration of Yahweh speaking to Moses, reinforcing the narrative framing of the book, the laws of [6:1–7](../06/01.md) continue the instructions for hypothetical scenarios in which someone would need to offer a guilt offering. In this way, the first seven verses are a continuation of [5:14–18](../05/14.md), offering the third of three hypothetical scenarios in which a guilt offering is required (the first two being described in [5:14–18](../05/14.md)).\n\nHowever, the next reiteration of Yahweh speaking to Moses in [6:8](../06/08.md) starts a new section that addresses the priests for how they should handle particular details of the burnt offering ([6:9–13](../06/09.md)) and the grain offering ([6:14–18](../06/14.md).\n\nAnother reiteration of Yahweh speaking to Moses is included in [6:19](../06/19.md), which begins a new section describing the prescribed offering for the priests on the day of their being anointed as priests to Yahweh ([6:19–23](../06/19.md).\n\nA final reiteration of Yahweh speaking to Moses is introduced in [6:24](../06/24.md), which addresses the priests for how they should handle particular details of the purification offering* ([6:24–30](../06/24.md). These instructions then continue into Chapter 7, which is likewise addressed to the priests. To put this outline in bullet points, the chapter can be detailed as follows:\n\n    * 1) The guilt offering (5:14–6:7)\n      * I. scenario #3: guilt due to a person “denying” a fellow Israelite (6:1–7)\n    * 2) The administrative instructions for priests (6:8–7:21)\n      * I. The priests’ instructions for the burnt offering (6:8–13)\n      * II. The priests’ instructions for the grain offering (6:14–18)\n      * III. The priests’ offering on the day of anointing (6:19–23)\n      * IV. The priests’ Instruction for the purification offering (6:24–30)\n## Religious and Cultural Concepts in This Chapter\n### The scenarios for a guilt offering in this chapter (6:1–7)\nThe beginning of this chapter explains several hypothetical scenarios in which a person may act in such a way that they incur guilt (and thereby “impurity”). Each of the following describes a way an Israelite might “trespass a trespass against Yahweh” ([6:2](../06/02.md)). The scenarios are:\n\n    * 1) a person “denies” his “fellow citizen” with either a “deposit” or with “a pledge of a hand” ([6:2](../06/02.md)). This expression uses an idiom that refers to the actions whereby someone swears a socially binding oath with a member of their family or clan and commits himself or herself to certain actions regarding the other person but afterward fails to behave in accordance with the stipulations of the oath. The term “deposit” refers to either (1) a monetary down payment that served to guarantee the full payment of a larger amount. Alternate translation: “with a down payment on a larger owed sum” or (2) an item that was given from one individual to another for safekeeping. The expression “a pledge of a hand” refers to a physical item that is given from one member of a community to another. This item would commit the individual who received it to carry out the stipulations of the oath.\n\n    * 2) a person “extorts his fellow citizen” ([6:2](../06/02.md)), likely by refusing to pay an employee his or her wages, or one member of a party willfully withholding a previously agreed-upon amount of money from the other. If this is not clear in your language, consider stating the meaning plainly.\n\n    * 3) a person finds some item that another Israelite has lost but then denies having found it in order to keep the item for himself ([6:3](../06/03.md)).\n\n    * 4) a person takes an oath with another person deceitfully, that is, with the intention not to carry out the required actions of the oath (6:3)[../06/03.md)).\n\n### “Fellow citizen”\nThe expression “fellow citizen” is used several times in this chapter to refer to a fellow Israelite, possibly one within the larger familial or clan network of relationships within the people of Israel. The expression translates a single Hebrew word and emphasizes the closeness of the relationship between two persons who are “fellow citizens.” While the ancient world did not know national “citizenship” in a modern sense (as in “I am a citizen of the United States of America”), the term does carry the sense of marking an individual by their relationship to a larger body of people (hence the word “citizen”).\n\n### Guilt\nIn this chapter, the word translated as "guilt" is used is two separate senses. In one sense, it refers to both the internal feeling of having committed wrongdoing and the legal state of being required to provide restitution for that wrongdoing. En example of this sense is found in [6:5](../06/05.md), in which the expression “the day of his guilt” refers to the moment in which a person incurs legal guilt. This sense uses both the verb "to become guilty" and the abstract noun "guilt." The second sense uses the abstract noun "guilt" to refer to the payment or restitution that a person offers to atone for their sins when they realize they have committed wrongdoing. An example of this are seen in [6:6](../06/06.md), in which an individual is instructed to “bring his guilt” to Yahweh (that is, to the tent of meeting where Yahweh lived among the Israelites). This expression does not mean to bring their feelings of guilt to Yahweh but to bring the penalty for their guilt, that is, the animal that the sacrifice to atone for their sin requires.\n\n### The “clean place” (6:11)\nIn Leviticus 6, Yahweh instructs the people that the portions of the sacrificial animal that are not burned completely on the altar for a guilt offering must be brought outside the camp of the people to a clean place ([6:11](../06/11.md)). The adjective translated as "clean" does not refer to a location that is physically free of dirt (as one might describe a freshly washed dish). Rather, in the context of sacrifices, the word "clean" refers to a person, animal, or object that has been kept separated from the defiling presence of sin and is fit to be used for sacred purposes or enter into sacred space. Portions of an animal that were used in sacrifices to purify a person, place, or object from the impurity of sins may have been considered to absorb the defiling sin, so to speak. As such, contact with these portions, once they had absorbed the impurity brought about by sin, may have been thought to make an individual impure or ceremonially unclean. Consequently, the location where the rest of the sacrificial animal was burned needed to be ceremonially clean in this way so that the potentially defiling presence of the sacrificial animal’s corpse could be properly disposed of and so that the camp itself did not become ceremonially unclean by virtue of its proximity to an ‘unclean’ location.\n\n## Important Figures of Speech in This Chapter\n### “This is the law of”\nIn several places in this chapter, the expression “this is the law of…” uses the possessive form to describe instructions that are characterized by their relationship to a particular sacrifice or offering. (See, for example, [6:9](../06/09.md).[6:14](../06/14.md), [6:25](../06/25.md).) If your language would not use the possessive form for this, consider stating the meaning plainly, as the notes below will suggest.\n\n## Other Possible Translation Difficulties in This Chapter\n### The use of a verb with a related noun (Cognate-accusatives)\nFor emphasis, the author of Leviticus often uses a verb with a related noun. In this chapter, several expressions follow this pattern, including "trespasses a trespass" ([6:2](../06/02.md)), the "robbery that he robbed" ([6:4](../06/04.md)), and "the deposit that was deposited with him" ([6:4](../06/04.md)).
+6:intro	yt3w				0	# Leviticus 6 General Notes\n## Structure and Formatting\nAlthough this chapter starts with a reiteration of Yahweh speaking to Moses, reinforcing the narrative framing of the book, the laws of [6:1–7](../06/01.md) continue the instructions for hypothetical scenarios in which someone would need to offer a guilt offering. In this way, the first seven verses are a continuation of [5:14–18](../05/14.md), offering the third of three hypothetical scenarios in which a guilt offering is required (the first two being described in [5:14–18](../05/14.md)).\n\nHowever, the next reiteration of Yahweh speaking to Moses in [6:8](../06/08.md) starts a new section that addresses the priests for how they should handle particular details of the burnt offering ([6:9–13](../06/09.md)) and the grain offering ([6:14–18](../06/14.md).\n\nAnother reiteration of Yahweh speaking to Moses is included in [6:19](../06/19.md), which begins a new section describing the prescribed offering for the priests on the day of their being anointed as priests to Yahweh ([6:19–23](../06/19.md).\n\nA final reiteration of Yahweh speaking to Moses is introduced in [6:24](../06/24.md), which addresses the priests for how they should handle particular details of the purification offering* ([6:24–30](../06/24.md). These instructions then continue into Chapter 7, which is likewise addressed to the priests. To put this outline in bullet points, the chapter can be detailed as follows:\n\n    1) The guilt offering (5:14–6:7)\n      I. scenario #3: guilt due to a person “denying” a fellow Israelite (6:1–7)\n    2) The administrative instructions for priests (6:8–7:21)\n      I. The priests’ instructions for the burnt offering (6:8–13)\n      II. The priests’ instructions for the grain offering (6:14–18)\n      III. The priests’ offering on the day of anointing (6:19–23)\n      IV. The priests’ Instruction for the purification offering (6:24–30)\n## Religious and Cultural Concepts in This Chapter\n### The scenarios for a guilt offering in this chapter (6:1–7)\nThe beginning of this chapter explains several hypothetical scenarios in which a person may act in such a way that they incur guilt (and thereby “impurity”). Each of the following describes a way an Israelite might “trespass a trespass against Yahweh” ([6:2](../06/02.md)). The scenarios are:\n\n    1) a person “denies” his “fellow citizen” with either a “deposit” or with “a pledge of a hand” ([6:2](../06/02.md)). This expression uses an idiom that refers to the actions whereby someone swears a socially binding oath with a member of their family or clan and commits himself or herself to certain actions regarding the other person but afterward fails to behave in accordance with the stipulations of the oath. The term “deposit” refers to either (1) a monetary down payment that served to guarantee the full payment of a larger amount. Alternate translation: “with a down payment on a larger owed sum” or (2) an item that was given from one individual to another for safekeeping. The expression “a pledge of a hand” refers to a physical item that is given from one member of a community to another. This item would commit the individual who received it to carry out the stipulations of the oath.\n\n    2) a person “extorts his fellow citizen” ([6:2](../06/02.md)), likely by refusing to pay an employee his or her wages, or one member of a party willfully withholding a previously agreed-upon amount of money from the other. If this is not clear in your language, consider stating the meaning plainly.\n\n    3) a person finds some item that another Israelite has lost but then denies having found it in order to keep the item for himself ([6:3](../06/03.md)).\n\n    4) a person takes an oath with another person deceitfully, that is, with the intention not to carry out the required actions of the oath (6:3)[../06/03.md)).\n\n### “Fellow citizen”\nThe expression “fellow citizen” is used several times in this chapter to refer to a fellow Israelite, possibly one within the larger familial or clan network of relationships within the people of Israel. The expression translates a single Hebrew word and emphasizes the closeness of the relationship between two persons who are “fellow citizens.” While the ancient world did not know national “citizenship” in a modern sense (as in “I am a citizen of the United States of America”), the term does carry the sense of marking an individual by their relationship to a larger body of people (hence the word “citizen”).\n\n### Guilt\nIn this chapter, the word translated as "guilt" is used is two separate senses. In one sense, it refers to both the internal feeling of having committed wrongdoing and the legal state of being required to provide restitution for that wrongdoing. En example of this sense is found in [6:5](../06/05.md), in which the expression “the day of his guilt” refers to the moment in which a person incurs legal guilt. This sense uses both the verb "to become guilty" and the abstract noun "guilt." The second sense uses the abstract noun "guilt" to refer to the payment or restitution that a person offers to atone for their sins when they realize they have committed wrongdoing. An example of this are seen in [6:6](../06/06.md), in which an individual is instructed to “bring his guilt” to Yahweh (that is, to the tent of meeting where Yahweh lived among the Israelites). This expression does not mean to bring their feelings of guilt to Yahweh but to bring the penalty for their guilt, that is, the animal that the sacrifice to atone for their sin requires.\n\n### The “clean place” (6:11)\nIn Leviticus 6, Yahweh instructs the people that the portions of the sacrificial animal that are not burned completely on the altar for a guilt offering must be brought outside the camp of the people to a clean place ([6:11](../06/11.md)). The adjective translated as "clean" does not refer to a location that is physically free of dirt (as one might describe a freshly washed dish). Rather, in the context of sacrifices, the word "clean" refers to a person, animal, or object that has been kept separated from the defiling presence of sin and is fit to be used for sacred purposes or enter into sacred space. Portions of an animal that were used in sacrifices to purify a person, place, or object from the impurity of sins may have been considered to absorb the defiling sin, so to speak. As such, contact with these portions, once they had absorbed the impurity brought about by sin, may have been thought to make an individual impure or ceremonially unclean. Consequently, the location where the rest of the sacrificial animal was burned needed to be ceremonially clean in this way so that the potentially defiling presence of the sacrificial animal’s corpse could be properly disposed of and so that the camp itself did not become ceremonially unclean by virtue of its proximity to an ‘unclean’ location.\n\n## Important Figures of Speech in This Chapter\n### “This is the law of”\nIn several places in this chapter, the expression “this is the law of…” uses the possessive form to describe instructions that are characterized by their relationship to a particular sacrifice or offering. (See, for example, [6:9](../06/09.md).[6:14](../06/14.md), [6:25](../06/25.md).) If your language would not use the possessive form for this, consider stating the meaning plainly, as the notes below will suggest.\n\n## Other Possible Translation Difficulties in This Chapter\n### The use of a verb with a related noun (Cognate-accusatives)\nFor emphasis, the author of Leviticus often uses a verb with a related noun. In this chapter, several expressions follow this pattern, including "trespasses a trespass" ([6:2](../06/02.md)), the "robbery that he robbed" ([6:4](../06/04.md)), and "the deposit that was deposited with him" ([6:4](../06/04.md)).
 6:1	fi2o		rc://*/ta/man/translate/writing-quotations	 לֵּ⁠אמֹֽר	1	The word translated as **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. Alternate translation: (following a period instead of the comma) “Yahweh said”
 6:2	s69l		rc://*/ta/man/translate/writing-poetry	וּ⁠מָעֲלָ֥ה מַ֖עַל	1	See how you translated the similar expression using repeated words in [5:15](../05/15.md).
 6:2	visv		rc://*/ta/man/translate/figs-gendernotations	וְ⁠כִחֵ֨שׁ בַּ⁠עֲמִית֜⁠וֹ	1	As with the feminine pronouns, the pronouns **he** and **his** refer generally to any Israelite. If the switch from feminine pronouns to masculine would not be natural in your language, consider using a generic word for a person. Alternate translation: “and that person denies his fellow citizen”
@@ -403,7 +403,7 @@ front:intro	nxz4				0	# Introduction to Leviticus\n\n## Part 1: General Introduc
 6:30	pcz5		rc://*/ta/man/translate/figs-abstractnouns	 לְ⁠כַפֵּ֥ר	1	See how you translated this expression in [1:4](../01/04.md).
 6:30	yz83		rc://*/ta/man/translate/figs-activepassive	לֹ֣א תֵאָכֵ֑ל	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Yahweh forbids anyone to eat it”
 6:30	w6h7		rc://*/ta/man/translate/figs-activepassive	תִּשָּׂרֵֽף	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “The priest must burn it”
-7:intro	nbv3				0	# Leviticus 7 General Notes\n## Structure and Formatting\nAs was suggested in the General Introduction to Chapter 6, this chapter continues the administrative instructions to the priests for how they should handle particular matters of specific sacrifices. It addresses 1) the **guilt offering** (7:1–6), 2) the food portions for the priests from various sacrifices (7:7–10), and 3) the **peace offering** (7:11–21). A fresh reiteration of Yahweh speaking to Moses, reestablishing the narrative context of these first seven chapters, occurs in [7:22](../07/22.md). It shifts the instructions from those concerning the priests to those concerning the people of Israel as a whole, addressing the prohibition of eating animal blood or fat (7:22–27). Then, the author of Leviticus records Yahweh speaking to Moses again in [7:28](../07/28.md), which introduces a new section, again addressed to the people of Israel as a whole, that covers the wave offering and the food portions for the priests from the peace offering (7:28–36) before the chapter ends with a summary of chapters 1 through 7 as a whole (7:37–38). In outline form, this chapter is structured as follows:\n\n    * 1) The Administrative Laws for Priests (6:8–7:21)\n      * V. The Guilt Offering (7:1–6)\n      * VI. The Priestly Portions of Food (7:7–10)\n      * VII. The Peace Offering (7:11–21)\n    * 2) General Address to the People of Israel (7:22–36)\n      * I. Prohibition of Consuming Blood or Fat (7:22–27)\n      * II. Laws for the Peace Offering (7:28–36)\n        * i. The Wave Offering of the Breast and Its Fat (7:29–31)\n        * ii. The Right Thigh (7:32–33)\n        * iii. The Breast Meat and the Right Thigh as Food for Priests (7:34–36)\n    * 3) Conclusion to Chapters 1–7 (7:37–38)\n\n## Religious and Cultural Concepts in This Chapter\n### The guilt, peace, and wave offerings\nIn this chapter, laws for the priests’ handling of the guilt, peace, and wave offerings are discussed. See the Book Introduction for details concerning the nature and identity of these types of sacrifices.\n### “That person shall be cut off from his people” (7:20, 21, 27)\nThis chapter introduces the punishment for two forbidden actions: 1) eating the meat of the peace offering while being unclean or impure ([Lev 7:20–21](../07/20.md)) and 2) drinking or consuming blood ([Lev 7:27](../07/27.md)). The punishment for these actions is spoken of as if the person were being literally cut off from his or her people. This could be: (1) an idiom that refers to Yahweh’s executing divine judgment against the individual in some unspecified manner, thus removing the person from the people of God or (2) a metaphor that refers to the people excommunicating or exiling the individual from his or her community. If possible, translate in such a way that allows for both options, since the expression is ambiguous. Additionally, if your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language.\n\n### Blood\nIn this chapter, Yahweh forbade the eating of any animal blood because the blood contained “the life” of the animal. (See [7:26–27](../07/26.md). In sacrifices, the blood of the animal is collected and applied, via sprinkling or splattering, to the sides of the altar upon which the burnt offering is placed. This act, as explained above, has been variously understood, but it pictures the blood as cleansing the altar from the effects of sin. Blood was able to cleanse sacred space and God's people from the impurities of sin because of its ability to accomplish atonement by means of “the life” of the animal. (See [17:10–12](../17/10.md).)\n\n## Important Figures of Speech in This Chapter\n### The Holy Thing of Holy Things\n In this chapter, Yahweh reserves portions of the guilt offering for the priests as their food. These portions are called “the holy thing of holy things.” (See [Lev 7:1](../07/01.md) and [Lev 7:6](../07/06.md).) All food that was offered to Yahweh was considered a “holy thing” (see “the holy things” and “a holy thing” in [Lev 22:2–4](../22/02.md), [22:6–7](../22/06.md), [22:10](../22/10.md), and [22:14–16](../22/14.md), but certain food offerings were designated as “the holy thing of holy things.” The expression “the holy thing of holy things” uses the possessive form to describe an offering that is exceptionally or uniquely holy. As such, the expression may be translated as “the most holy thing” or “the exceptionally holy thing.”\n\n## Other Possible Translation Difficulties in This Chapter\n### Second- and third-person address\nThe entirety of chapters 1 through 7 are written as a direct address to the people of God through Moses. In the present chapter, the author of Leviticus consistently uses third-person forms to refer to either the priest or the individual who offers the sacrifices described until a sudden switch to second-person plural forms in [7:23–26](../07/23.md), before returning to third-person singular forms in [7:27](../07/27.md) and throughout the rest of the chapter. If the switch from third-person to second-person forms and back would not be natural in your language, consider continuing to use whichever form you have been using for the previous chapters.\n\n### Figs-youplural\nIn the places where second-person address is used, the word **you** is plural. It refers to the people of Israel who would offer sacrifices at the tent of meeting. If your language uses a plural form to address a group of people, consider using that form here. If not, consider using the third person.
+7:intro	nbv3				0	# Leviticus 7 General Notes\n## Structure and Formatting\nAs was suggested in the General Introduction to Chapter 6, this chapter continues the administrative instructions to the priests for how they should handle particular matters of specific sacrifices. It addresses 1) the **guilt offering** (7:1–6), 2) the food portions for the priests from various sacrifices (7:7–10), and 3) the **peace offering** (7:11–21). A fresh reiteration of Yahweh speaking to Moses, reestablishing the narrative context of these first seven chapters, occurs in [7:22](../07/22.md). It shifts the instructions from those concerning the priests to those concerning the people of Israel as a whole, addressing the prohibition of eating animal blood or fat (7:22–27). Then, the author of Leviticus records Yahweh speaking to Moses again in [7:28](../07/28.md), which introduces a new section, again addressed to the people of Israel as a whole, that covers the wave offering and the food portions for the priests from the peace offering (7:28–36) before the chapter ends with a summary of chapters 1 through 7 as a whole (7:37–38). In outline form, this chapter is structured as follows:\n\n    1) The Administrative Laws for Priests (6:8–7:21)\n      V. The Guilt Offering (7:1–6)\n      VI. The Priestly Portions of Food (7:7–10)\n      VII. The Peace Offering (7:11–21)\n    2) General Address to the People of Israel (7:22–36)\n      I. Prohibition of Consuming Blood or Fat (7:22–27)\n      II. Laws for the Peace Offering (7:28–36)\n        i. The Wave Offering of the Breast and Its Fat (7:29–31)\n        ii. The Right Thigh (7:32–33)\n        iii. The Breast Meat and the Right Thigh as Food for Priests (7:34–36)\n    3) Conclusion to Chapters 1–7 (7:37–38)\n\n## Religious and Cultural Concepts in This Chapter\n### The guilt, peace, and wave offerings\nIn this chapter, laws for the priests’ handling of the guilt, peace, and wave offerings are discussed. See the Book Introduction for details concerning the nature and identity of these types of sacrifices.\n\n### “That person shall be cut off from his people” (7:20, 21, 27)\nThis chapter introduces the punishment for two forbidden actions: 1) eating the meat of the peace offering while being unclean or impure ([Lev 7:20–21](../07/20.md)) and 2) drinking or consuming blood ([Lev 7:27](../07/27.md)). The punishment for these actions is spoken of as if the person were being literally cut off from his or her people. This could be: (1) an idiom that refers to Yahweh’s executing divine judgment against the individual in some unspecified manner, thus removing the person from the people of God or (2) a metaphor that refers to the people excommunicating or exiling the individual from his or her community. If possible, translate in such a way that allows for both options, since the expression is ambiguous. Additionally, if your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language.\n\n### Blood\nIn this chapter, Yahweh forbade the eating of any animal blood because the blood contained “the life” of the animal. (See [7:26–27](../07/26.md). In sacrifices, the blood of the animal is collected and applied, via sprinkling or splattering, to the sides of the altar upon which the burnt offering is placed. This act, as explained above, has been variously understood, but it pictures the blood as cleansing the altar from the effects of sin. Blood was able to cleanse sacred space and God's people from the impurities of sin because of its ability to accomplish atonement by means of “the life” of the animal. (See [17:10–12](../17/10.md).)\n\n## Important Figures of Speech in This Chapter\n### The Holy Thing of Holy Things\nIn this chapter, Yahweh reserves portions of the guilt offering for the priests as their food. These portions are called “the holy thing of holy things.” (See [Lev 7:1](../07/01.md) and [Lev 7:6](../07/06.md).) All food that was offered to Yahweh was considered a “holy thing” (see “the holy things” and “a holy thing” in [Lev 22:2–4](../22/02.md), [22:6–7](../22/06.md), [22:10](../22/10.md), and [22:14–16](../22/14.md), but certain food offerings were designated as “the holy thing of holy things.” The expression “the holy thing of holy things” uses the possessive form to describe an offering that is exceptionally or uniquely holy. As such, the expression may be translated as “the most holy thing” or “the exceptionally holy thing.”\n\n## Other Possible Translation Difficulties in This Chapter\n### Second- and third-person address\nThe entirety of chapters 1 through 7 are written as a direct address to the people of God through Moses. In the present chapter, the author of Leviticus consistently uses third-person forms to refer to either the priest or the individual who offers the sacrifices described until a sudden switch to second-person plural forms in [7:23–26](../07/23.md), before returning to third-person singular forms in [7:27](../07/27.md) and throughout the rest of the chapter. If the switch from third-person to second-person forms and back would not be natural in your language, consider continuing to use whichever form you have been using for the previous chapters.\n\n### Figs-youplural\nIn the places where second-person address is used, the word **you** is plural. It refers to the people of Israel who would offer sacrifices at the tent of meeting. If your language uses a plural form to address a group of people, consider using that form here. If not, consider using the third person.
 7:1	m86w		rc://*/ta/man/translate/figs-possession	קֹ֥דֶשׁ קָֽדָשִׁ֖ים הֽוּא	1	See how you translated this expression in [6:17](../06/17.md).
 7:2	w7q9		rc://*/ta/man/translate/translate-tense	בִּ⁠מְק֗וֹם אֲשֶׁ֤ר יִשְׁחֲטוּ֙ אֶת־הָ֣⁠עֹלָ֔ה	1	Here the author of Leviticus is not using this verb form to describe ongoing action, as if he were referring to a specific instance where an individual will perform this specific action. Rather, the future tense is being used both to describe an action that was previously described in the book of Leviticus and to depict a hypothetical situation. Alternate translation: “In the location where the burnt offering would normally be slaughtered”
 7:2	i8iw		rc://*/ta/man/translate/writing-pronouns	יִשְׁחֲטוּ֙ & יִשְׁחֲט֖וּ	1	Here, **they** refers generically to anyone who might perform these actions. If it would be helpful in your language, consider using a general expression for a person. Alternate translation: “someone normally slaughters … people shall slaughter” or “an individual slaughters … that individual shall slaughter”
@@ -513,7 +513,7 @@ front:intro	nxz4				0	# Introduction to Leviticus\n\n## Part 1: General Introduc
 7:34	u24m			לְ⁠חָק־עוֹלָ֔ם	1	Alternate translation: “as a portion of food that should always be provided for the priests”
 7:35	h86d		rc://*/ta/man/translate/translate-unknown	זֹ֣את מִשְׁחַ֤ת אַהֲרֹן֙ וּ⁠מִשְׁחַ֣ת בָּנָ֔י⁠ו	1	This **allotment** is the same as the “enduring portion” of the previous verse. It refers to the choice portions of meat—the breast and the right thigh—that Yahweh instructed should be given to the priests for food from the peace offerings that the people of Israel will offer. If your readers would not be familiar with this term, you could use the name of something similar in your area or you could use a more general term.  Alternate translation: “This is the portion of the meat of the sacrifices that should be given to Aaron and to his sons”
 7:35	ydj7		rc://*/ta/man/translate/figs-possession	מֵ⁠אִשֵּׁ֖י יְהוָ֑ה	1	See how you translated the similar expression in [2:3](../02/03.md).
-7:35	xb0d		rc://*/ta/man/translate/writing-pronouns	בְּ⁠יוֹם֙ הִקְרִ֣יב אֹתָ֔⁠ם לְ⁠כַהֵ֖ן לַ⁠יהוָֽה׃	1	The pronoun **he** refers to Moses, and **them** refers to **Aaron** and **his sons**. The expression **on the day he presented them as priests to Yahweh** refers to the day when Moses anointed Aaron and his sons with oil to dedicate them as priests in the service of Yahweh, as described in [8:12](../08/12.md) and [8:30](../08/30). It may be helpful to clarify this for your readers. Alternate translation: “on the day Moses presented Aaron and his sons as priests to Yahweh”
+7:35	xb0d		rc://*/ta/man/translate/writing-pronouns	בְּ⁠יוֹם֙ הִקְרִ֣יב אֹתָ֔⁠ם לְ⁠כַהֵ֖ן לַ⁠יהוָֽה׃	1	The pronoun **he** refers to Moses, and **them** refers to **Aaron** and **his sons**. The expression **on the day he presented them as priests to Yahweh** refers to the day when Moses anointed Aaron and his sons with oil to dedicate them as priests in the service of Yahweh, as described in [8:12](../08/12.md) and [8:30](../08/30.md). It may be helpful to clarify this for your readers. Alternate translation: “on the day Moses presented Aaron and his sons as priests to Yahweh” 
 7:36	o7ud		rc://*/ta/man/translate/figs-explicit	בְּ⁠יוֹם֙ מָשְׁח֣⁠וֹ אֹתָ֔⁠ם מֵ⁠אֵ֖ת בְּנֵ֣י יִשְׂרָאֵ֑ל	1	The expression **the day of his anointing them from the people of Israel** refers to the anointing of the priests to be especially dedicated to Yahweh, set  apart from the rest of the people of God for special, sacred service to him. In this sense, the priests are anointed **from** the people of Israel. You could include this information if that would be helpful to your readers. Alternate translation: “on the day of his anointing them to be priests to Yahweh and be set apart from the rest of the people of Israel”
 7:36	mag4		rc://*/ta/man/translate/writing-pronouns	בְּ⁠יוֹם֙ מָשְׁח֣⁠וֹ אֹתָ֔⁠ם	1	As in the previous verse, the pronoun **his** refers to Moses and **them** refers to the priests, that is, to Aaron and his sons. It may be helpful to clarify this for your readers. Alternate translation: “on the day Moses anointed Aaron and his sons as priests to Yahweh”
 7:36	l9rk		rc://*/ta/man/translate/translate-symaction	בְּ⁠יוֹם֙ מָשְׁח֣⁠וֹ אֹתָ֔⁠ם	1	The act of **anointing** the priests was a symbolic action in which oil, usually olive oil, was liberally applied to the head of the priests to mark their dedication to special, sacred service to Yahweh. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote. Alternate translation: “on the day of his anointing them with oil to mark their dedication to Yahweh as priests to him”
@@ -523,7 +523,7 @@ front:intro	nxz4				0	# Introduction to Leviticus\n\n## Part 1: General Introduc
 7:38	zub8		rc://*/ta/man/translate/writing-pronouns	בְּ⁠י֨וֹם צַוֺּת֜⁠וֹ	1	The expression **on the day of his commanding** could refer to: (1) Yahweh commanding the people of Israel to begin bringing their sacrifices. Alternate translation: “on the day Yahweh commanded” or (2) Moses, relaying the laws he received from Yahweh, commanding the people of Israel to begin bringing their sacrifices. Alternate translation: “on the day Moses commanded”
 7:38	b18c		rc://*/ta/man/translate/figs-metaphor	 אֶת־בְּנֵ֣י יִשְׂרָאֵ֗ל	1	See how you translated the similar expression in [1:2](../01/02.md).
 7:38	kbsg		rc://*/ta/man/translate/writing-poetry	לְ⁠הַקְרִ֧יב אֶת־קָרְבְּנֵי⁠הֶ֛ם	1	See how you handled the poetic repetition of words in [1:2](../01/02.md).
-8:intro	d9y6				0	# Leviticus 8 General Notes\n## Structure and Formatting\nThis chapter is a narrative, the first of a series of narrative that make up Leviticus 8–10. This story details how Moses inaugurated Aaron and his four sons to be priests in Israel. Yahweh instructs Moses to gather together Aaron and his sons and the whole congregation of Israel, along with the necessary elements of the inauguration ceremony ([8:1–3](../08/01.md)). Once Moses does this ([8:4–5](../08/04.md)), he prepares Aaron and his sons for the ceremony by ritually washing them with water ([8:6](../08/06.md)) and clothing Aaron with the special clothing of the high priest ([8:6–9](../08/06.md)). Moses then takes the special anointing oil and anoints the sacred tent, all its tools used for the worship and service of Yahweh ([8:10–11](../08/10.md)), and Aaron as priest ([8:12](../08/12.md)), before clothing Aaron’s four sons with the special clothing of the priesthood ([8:13])(../08/13.md)). Next, Moses transitions to offering the various sacrifices required of the ceremony, including a bull for the sin offering ([8:14–17](../08/14.md)), a ram for the burnt offering ([8:18–21](../08/18.md)), and another ram for an ordination offering ([8:22–29](../08/22.md)), the blood of which Aaron daubs on the extremities of Aaron and his sons in order to purify them from any and all uncleanness that comes from death, sin, or wrongdoing ([8:23–24](../08/23.md)). From the ordination offering, Moses takes the special portions of fat, the right thigh, and the breast meat, places them into the hands of Aaron and his sons, and waves them in Yahweh’s presence to dedicate them to Yahweh ([8:25–27](../08/25.md)). The breast meat then belongs to Moses as food, as per Yahweh’s law ([8:28–29](../08/28.md)). Finally, Moses anoints Aaron and his sons and their clothing with oil once again, this time mixed with the purifying blood of the sacrifice ([8:30](../08/30.md)), before instructing them how to eat the portions of the sacrifice that belong to them as food and how to participate in the seven-day process of being inaugurated as priests to Yahweh ([8:31–35](../08/31.md)). The structure of the chapter is as follows:\n\n    * 1) Yahweh instructs Moses (8:1–3)\n    * 2) The Inauguration Ceremony (8:4–36)\n      * I. Moses gathers the people (8:4–5)\n      * II. Moses washes the priests and clothes Aaron (8:6–9)\n      * III. Moses anoints the sacred tent, its tools, and Aaron with oil (8:10–12)\n      * IV. Moses clothes Aaron’s sons (8:13)\n      * V. Moses offers the sin offering (8:14–17)\n      * VI. Moses offers the burnt offering (8:18–21)\n      * VII. Moses offers the ordination offering (8:22–29)\n      * VIII. Moses anoints Aaron and his sons with oil and blood (8:30)\n      * IX. Moses instructs the priests (8:31–36)\n\n## Religious and Cultural Concepts in This Chapter\nMany of the special concepts in this chapter are covered in the Book Introduction, including the burnt offering, the sin and ordination offerings, and the special role of blood in the sacrificial system of Leviticus. However, here blood and oil are applied in a unique way, warranting some explanation:\n\n    * The expression “the oil of anointing” is used twice in this chapter to refer to the special olive oil that was used for the purpose of dedicating places, people, and objects for Yahweh’s use alone. (See [8:10](../08/10.md) and [8:30](../08/30.md).) In 8:10, the oil is expressly said to “make holy” whatever is sprinkled with oil. (Again, see [8:10–12](../08/10.md)) and [8:30](../08/30.md).) The oil is also poured on Aaron’s heads to set him apart for the unique task of being Israel high priest, whereas it is “sprinkled,” mixed with the blood of the ordination offering, on Aaron, his sons, and their clothing ([8:30](../08/30.md)). This action likewise “makes holy” Aaron, his sons, and their clothing. If your language has a special word or expression for consecrating or anointing something or someone with oil, especially if there is a unique word for pouring this special oil on someone’s head, consider using these words in this chapter.\n\n    * Blood plays a similar but unique role in this chapter. Whereas the blood of the sacrifice often serves to purify the altar from the impurity of sin or uncleanness that the sacrifice “absorbs,” so to speak (see it perform this function in this chapter in [8:15](../08/15.md) and [8:19](../08/19.md)), here Moses applies the blood to the extremities of Aaron and his sons, specifically their right earlobes, thumbs of their right hand, and big toes of their right feet. (See [8:23–24](../08/23.md).) Because of the special property of blood (as the “life” of the animal) to remove impurity, this ritual action removes any impurity caused by proximity to death, sin, or wrongdoing from the whole body of Aaron and his sons. By metonymy, their extremities represent their entire bodies. If this action would not be clear in your language, consider explaining its meaning in a footnote or in the body of your translation. Additionally, if your language has a specific word or expression for applying blood to a person, especially in a ritual or religious context, consider using that word or expression here.\n\n## Important Figures of Speech in this Chapter\n### The Idiom “to give on”\nThroughout this chapter, the expression “to give on” is an idiom used to express putting or placing something on something or someone else. It is used to describe clothing Aaron and his sons (see [8:7–8](../08/07.md)), daubing blood on the altar ([8:15](../08/15.md)) or on Aaron and his sons ([8:23–24](../08/23.md)), and placing the sacrificial elements into the palms of Aaron and his sons [8:27](../08/27.md)). If this idiom would not be clear in your language, consider making the meaning plain.
+8:intro	d9y6				0	# Leviticus 8 General Notes\n## Structure and Formatting\nThis chapter is a narrative, the first of a series of narrative that make up Leviticus 8–10. This story details how Moses inaugurated Aaron and his four sons to be priests in Israel. Yahweh instructs Moses to gather together Aaron and his sons and the whole congregation of Israel, along with the necessary elements of the inauguration ceremony ([8:1–3](../08/01.md)). Once Moses does this ([8:4–5](../08/04.md)), he prepares Aaron and his sons for the ceremony by ritually washing them with water ([8:6](../08/06.md)) and clothing Aaron with the special clothing of the high priest ([8:6–9](../08/06.md)). Moses then takes the special anointing oil and anoints the sacred tent, all its tools used for the worship and service of Yahweh ([8:10–11](../08/10.md)), and Aaron as priest ([8:12](../08/12.md)), before clothing Aaron’s four sons with the special clothing of the priesthood ([8:13])(../08/13.md)). Next, Moses transitions to offering the various sacrifices required of the ceremony, including a bull for the sin offering ([8:14–17](../08/14.md)), a ram for the burnt offering ([8:18–21](../08/18.md)), and another ram for an ordination offering ([8:22–29](../08/22.md)), the blood of which Aaron daubs on the extremities of Aaron and his sons in order to purify them from any and all uncleanness that comes from death, sin, or wrongdoing ([8:23–24](../08/23.md)). From the ordination offering, Moses takes the special portions of fat, the right thigh, and the breast meat, places them into the hands of Aaron and his sons, and waves them in Yahweh’s presence to dedicate them to Yahweh ([8:25–27](../08/25.md)). The breast meat then belongs to Moses as food, as per Yahweh’s law ([8:28–29](../08/28.md)). Finally, Moses anoints Aaron and his sons and their clothing with oil once again, this time mixed with the purifying blood of the sacrifice ([8:30](../08/30.md)), before instructing them how to eat the portions of the sacrifice that belong to them as food and how to participate in the seven-day process of being inaugurated as priests to Yahweh ([8:31–35](../08/31.md)). The structure of the chapter is as follows:\n\n    1) Yahweh instructs Moses (8:1–3)\n    2) The Inauguration Ceremony (8:4–36)\n      I. Moses gathers the people (8:4–5)\n      II. Moses washes the priests and clothes Aaron (8:6–9)\n      III. Moses anoints the sacred tent, its tools, and Aaron with oil (8:10–12)\n      IV. Moses clothes Aaron’s sons (8:13)\n      V. Moses offers the sin offering (8:14–17)\n      VI. Moses offers the burnt offering (8:18–21)\n      VII. Moses offers the ordination offering (8:22–29)\n      VIII. Moses anoints Aaron and his sons with oil and blood (8:30)\n      IX. Moses instructs the priests (8:31–36)\n\n## Religious and Cultural Concepts in This Chapter\nMany of the special concepts in this chapter are covered in the Book Introduction, including the burnt offering, the sin and ordination offerings, and the special role of blood in the sacrificial system of Leviticus. However, here blood and oil are applied in a unique way, warranting some explanation:\n\nThe expression “the oil of anointing” is used twice in this chapter to refer to the special olive oil that was used for the purpose of dedicating places, people, and objects for Yahweh’s use alone. (See [8:10](../08/10.md) and [8:30](../08/30.md).) In 8:10, the oil is expressly said to “make holy” whatever is sprinkled with oil. (Again, see [8:10–12](../08/10.md)) and [8:30](../08/30.md).) The oil is also poured on Aaron’s heads to set him apart for the unique task of being Israel high priest, whereas it is “sprinkled,” mixed with the blood of the ordination offering, on Aaron, his sons, and their clothing ([8:30](../08/30.md)). This action likewise “makes holy” Aaron, his sons, and their clothing. If your language has a special word or expression for consecrating or anointing something or someone with oil, especially if there is a unique word for pouring this special oil on someone’s head, consider using these words in this chapter.\n\nBlood plays a similar but unique role in this chapter. Whereas the blood of the sacrifice often serves to purify the altar from the impurity of sin or uncleanness that the sacrifice “absorbs,” so to speak (see it perform this function in this chapter in [8:15](../08/15.md) and [8:19](../08/19.md)), here Moses applies the blood to the extremities of Aaron and his sons, specifically their right earlobes, thumbs of their right hand, and big toes of their right feet. (See [8:23–24](../08/23.md).) Because of the special property of blood (as the “life” of the animal) to remove impurity, this ritual action removes any impurity caused by proximity to death, sin, or wrongdoing from the whole body of Aaron and his sons. By metonymy, their extremities represent their entire bodies. If this action would not be clear in your language, consider explaining its meaning in a footnote or in the body of your translation. Additionally, if your language has a specific word or expression for applying blood to a person, especially in a ritual or religious context, consider using that word or expression here.\n\n## Important Figures of Speech in this Chapter\n### The Idiom “to give on”\nThroughout this chapter, the expression “to give on” is an idiom used to express putting or placing something on something or someone else. It is used to describe clothing Aaron and his sons (see [8:7–8](../08/07.md)), daubing blood on the altar ([8:15](../08/15.md)) or on Aaron and his sons ([8:23–24](../08/23.md)), and placing the sacrificial elements into the palms of Aaron and his sons [8:27](../08/27.md)). If this idiom would not be clear in your language, consider making the meaning plain.
 8:1	n6q2		rc://*/ta/man/translate/writing-quotations	לֵּ⁠אמֹֽר	1	The word translated as **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language.
 8:2	f2p6			וְ⁠אֶת־בָּנָ֣י⁠ו אִתּ֔⁠וֹ	1	Alternate translation: “and his four sons, Nadab, Abihu, Eleazar, and Ithamar”
 8:2	i9xv		rc://*/ta/man/translate/figs-explicit	וְ⁠אֵת֙ הַ⁠בְּגָדִ֔ים וְ⁠אֵ֖ת שֶׁ֣מֶן הַ⁠מִּשְׁחָ֑ה וְ⁠אֵ֣ת ׀ פַּ֣ר הַֽ⁠חַטָּ֗את וְ⁠אֵת֙ שְׁנֵ֣י הָֽ⁠אֵילִ֔ים וְ⁠אֵ֖ת סַ֥ל הַ⁠מַּצּֽוֹת׃	1	These items and animals are the required elements of the ordination ceremony as described in [Exodus 29:1–46](../exo/29/01.md). If it would be helpful in your language, consider stating the purpose of the items in this list. Alternate translation: “and everything they need for their ordination ceremony, including the clothes and the oil of anointing and the bull of the sin offering and two rams and a basket of unleavened bread”
@@ -626,7 +626,7 @@ front:intro	nxz4				0	# Introduction to Leviticus\n\n## Part 1: General Introduc
 8:35	mvnl		rc://*/ta/man/translate/grammar-connect-logic-result	כִּי־כֵ֖ן צֻוֵּֽיתִי׃	1	The word translated as **because** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation, with a period before: “You should do all this because thus I have been commanded”
 8:35	fol0		rc://*/ta/man/translate/writing-pronouns	צֻוֵּֽיתִי׃	1	Here the pronoun **I** refers to Moses. IIt may be helpful to clarify this for your readers. Alternate translation: “I, Moses, have been commanded”
 8:36	bb62		rc://*/ta/man/translate/figs-synecdoche	אֲשֶׁר־צִוָּ֥ה יְהוָ֖ה בְּ⁠יַד־מֹשֶֽׁה׃ס	1	The expression **by the hand of Moses** uses one part of a person, the **hand**, to represent all of a person. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “that Yahweh commanded through Moses”
-9:intro	s8cl				0	# Leviticus 9 General Notes\n## Structure and Formatting\nThis chapter is another narrative piece in which Moses instructs Aaron to perform sin and burnt offerings for himself and sin, burnt, grain, and peace offerings for the people so that the “glory of Yahweh” would appear to the people, having atoned them. After instructing Aaron ([9:1–7](../09/01.md)), Aaron performs for himself the sin offering, offering a bull calf in the prescribed way ([9:8–11](../09/08.md)). Next, he performs the burnt offering for himself, offering a ram in the prescribed way ([9:12–14](../09/12.md)). After this, Aaron makes sacrifices for the people of Israel, offering a male goat for a sin offering ([9:15](../09/15.md), a bull calf and a lamb for burnt offerings ([9:16](../09/16.md), a grain offering ([9:17](../09/17.md)), and, finally, an ox and a ram for peace offerings [9:18–20](../09/18.md)), complete with a wave offering of the breat meat and the right thigh of the ox and the ram ([9:21](../09/21.md)). In an incredible conclusion, Aaron blessed the people, and Moses and Aaron enter the sacred tent ([9:22–23](../09/22.md)). When they come out, after blessing the people again, the “glory of Yahweh” appears to the people as “fire from before the face of Yahweh” comes out of the sacred tent and consumes the fat and meat on the burnt offering altar ([9:23–24](../09/23.md)). In response to this incredible sight, the people shout and fall to the ground ([9:24](../09/24.md)). The structure of the chapter is as follows:\n\n    * 1) Moses instructs Aaron (9:1–7)\n    * 2) Aaron performs sacrifices for himself (9:8–14)\n      * I. the sin offering for Aaron (9:8–11)\n      * II. the burnt offering for Aaron (9:12–14)\n    * 3) Aaron performs sacrifices for the people of Israel (9:15–21)\n      * I. the sin offering for the people (9:15)\n      * II. the burnt offering for the people (9:16)\n      * III. the grain offering for the people (9:17)\n      * IV. the peace offering for the people, including the wave offering (9:18–21)\n    * 4) The glory of Yahweh appears to the people (9:22–24)\n\n## Religious and Cultural Concepts in This Chapter\nMost of the special concepts in this chapter are discussed in the Book Introduction, including the burnt, grain, sin, and peace offerings, including the wave offering, the unique function of blood, the abstract noun “atonement,” and the ritual act of converting sacrifices to smoke on the altar.
+9:intro	s8cl				0	# Leviticus 9 General Notes\n## Structure and Formatting\nThis chapter is another narrative piece in which Moses instructs Aaron to perform sin and burnt offerings for himself and sin, burnt, grain, and peace offerings for the people so that the “glory of Yahweh” would appear to the people, having atoned them. After instructing Aaron ([9:1–7](../09/01.md)), Aaron performs for himself the sin offering, offering a bull calf in the prescribed way ([9:8–11](../09/08.md)). Next, he performs the burnt offering for himself, offering a ram in the prescribed way ([9:12–14](../09/12.md)). After this, Aaron makes sacrifices for the people of Israel, offering a male goat for a sin offering ([9:15](../09/15.md), a bull calf and a lamb for burnt offerings ([9:16](../09/16.md), a grain offering ([9:17](../09/17.md)), and, finally, an ox and a ram for peace offerings [9:18–20](../09/18.md)), complete with a wave offering of the breat meat and the right thigh of the ox and the ram ([9:21](../09/21.md)). In an incredible conclusion, Aaron blessed the people, and Moses and Aaron enter the sacred tent ([9:22–23](../09/22.md)). When they come out, after blessing the people again, the “glory of Yahweh” appears to the people as “fire from before the face of Yahweh” comes out of the sacred tent and consumes the fat and meat on the burnt offering altar ([9:23–24](../09/23.md)). In response to this incredible sight, the people shout and fall to the ground ([9:24](../09/24.md)). The structure of the chapter is as follows:\n\n    1) Moses instructs Aaron (9:1–7)\n    2) Aaron performs sacrifices for himself (9:8–14)\n      I. the sin offering for Aaron (9:8–11)\n      II. the burnt offering for Aaron (9:12–14)\n    3) Aaron performs sacrifices for the people of Israel (9:15–21)\n      I. the sin offering for the people (9:15)\n      II. the burnt offering for the people (9:16)\n      III. the grain offering for the people (9:17)\n      IV. the peace offering for the people, including the wave offering (9:18–21)\n    4) The glory of Yahweh appears to the people (9:22–24)\n\n## Religious and Cultural Concepts in This Chapter\nMost of the special concepts in this chapter are discussed in the Book Introduction, including the burnt, grain, sin, and peace offerings, including the wave offering, the unique function of blood, the abstract noun “atonement,” and the ritual act of converting sacrifices to smoke on the altar.
 9:1	ksc2		rc://*/ta/man/translate/translate-ordinal	בַּ⁠יּ֣וֹם הַ⁠שְּׁמִינִ֔י	1	The word **eighth** is the ordinal number for eight.
 9:1	rp4k		rc://*/ta/man/translate/translate-ordinal	בַּ⁠יּ֣וֹם הַ⁠שְּׁמִינִ֔י	1	The **eighth day** is the first day after the seven-day period of the ordination ceremony. Alternate translation: “on the first day after the ordination ceremony was completed”
 9:2	jvuc		rc://*/ta/man/translate/translate-symaction	עֵ֣גֶל בֶּן־בָּקָ֧ר לְ⁠חַטָּ֛את וְ⁠אַ֥יִל לְ⁠עֹלָ֖ה תְּמִימִ֑ם	1	For a discussion of the word **perfect**, see the section titled “'Unblemished' or 'perfect'” in Part 3 of the Introduction to Leviticus. Alternate translation: “an unblemished calf, a son of the cattle, for a sin offering, and an unblemished ram for a burnt offering” or “a calf without blemish, a son of the cattle, for a sin offering, and a ram without blemish for a burnt offering”
@@ -685,7 +685,7 @@ front:intro	nxz4				0	# Introduction to Leviticus\n\n## Part 1: General Introduc
 9:24	m7g9		rc://*/ta/man/translate/figs-explicit	וַ⁠יַּ֤רְא כָּל־הָ⁠עָם֙	1	The expression **And all the people saw** implies but does not tell what it was that they saw. You could include this information if that would be helpful to your readers. Alternate translation: “And all the people saw how Yahweh provided the fire to consume the offering and fat on the altar” or “And all the people saw how the fire from the face of Yahweh consumed the burnt offering and the fat on the altar”
 9:24	e6ys		rc://*/ta/man/translate/translate-symaction	וַ⁠יָּרֹ֔נּוּ	1	Here, **they shouted** means that they cried out in joy with a loud voice. If this would not be clear in your language, consider stating the meaning explicitly. Alternate translation:  “and they cheered loudly”
 9:24	da35		rc://*/ta/man/translate/translate-symaction	וַֽ⁠יִּפְּל֖וּ עַל־ פְּנֵי⁠הֶֽם	1	To fall on one’s **face** is a symbolic action. As an act of reverence, honor, and submission, It refers to either: (1) bowing on one’s knees with one’s face to the ground. If your language has a similar idiom to refer to bowing with respect to authority, consider using it here. If not, consider stating the meaning plainly. Alternate translation: “and they knelt down in respect and awe with their faces toward the ground” or (2) lying flat on the ground. Alternate translation: “and they lay flat out on the ground”
-10:intro	qn6v				0	# Leviticus 10 General Notes\n## Structure and Formatting\nThis chapter includes the last narrative of the section that began in Leviticus 8. It tells the story of how Aaron’s two sons, Nadab and Abihu, offered “strange fire that he did not command them” ([10:1](../10/01.md)). As a result of this action, Yahweh kills the two men with fire sent out from his presence ([10:2](../10/02.md)). Moses then interprets the events as a demonstration of Yahweh’s utter holiness ([10:3](../10/03.md)), before instructing that the men’s bodies be removed carefully ([10:4–5](../10/04.md)) and guiding Aaron’s remaining sons how they should mourn as priests ([10:5–7](../10/05.md)). Yahweh then gives instruction to Aaron concerning the consumption of alcoholic drink in connection to the priesthood ([10:8–9](../10/08.md)), clarifying that the role of the priesthood in Israel is to help the people distinguish between what is pure and what is impure so that they may follow Yahweh’s laws and be his holy people ([10:10–11](../10/10.md)). Following this, Moses instructs Aaron’s remaining two sons, Eleazar and Ithamar, that they are to eat the remaining food portions of the sacrifice and to do so in a clean and holy place ([10:12–15](../10/12.md)). However, when Moses later searches for the meat of the sin offering, he discovers that it had been burnt rather than eaten ([10:16])(../10/16.md)). When Moses questions why this happened, as the sin offering was exactly the type whose meat should have been eaten by the priests ([10:17–18](../10/17.md)), Aaron responds that he believes that the presence of his son’s bodies in the sanctuary has made the sin offering unacceptable to eat ([10:19](../10/19.md)). The narrative ends as Moses is satisfied with this answer ([10:20](../10/20.md)). The structure of the chapter is as follows:\n\n    * 1) The death of Nadab and Abihu (10:1–2)\n    * 2) Moses’ interpretation and instructions (10:3–7)\n      * A. the removal of the bodies (10:3–5)\n      * B. mourning as priests (10:6–7)\n    * 3) Yahweh instructs Aaron (10:8–11)\n    * 4) Moses instructs Eleazar and Ithamar (10:12–15)\n    * 5) The debate between Moses and Aaron concerning the sin offering (10:16–20)\n\nNote that Leviticus 10:3 is a line of poetry. Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 10:3.\n\n## Religious and Cultural Concepts in This Chapter\n### Mourning practices\nIn Leviticus 10:6–7, Moses instructs Aaron’s remaining sons, Eleazar and Ithamar that,when they are performing their duties as priests, they are not to mourn as they normally would mourn. Instead, they are to let the people of Israel mourn for them. (See [10:6](../10/06.md)). The symbolic actions associated with mourning practices that they are to avoid are:\n\n    * 1) letting their hair be disheveled and loose. The expression in Lev 10:6 (“Do not let your heads be loose”) is a figure of speech. Here, the word "heads" refers by association to the hair of one’s head, so the expression "Do not let your heads be loose" refers to letting one’s hair hang down disheveled and unkempt. It is implied that Aaron’s sons’ hair was long enough to hang down over their heads. This was a common practice associated with mourning for a dead relative. If it would be helpful in your language, consider stating the meaning plainly.\n    * 2) tearing their clothes in grief. The practice of tearing one’s clothes was a common sign of public mourning in ancient Israel. This was a common practice associated with mourning for a dead relative. If your culture has an expression that describes a similar symbolic action, consider using that expression here. If not, consider using a generic expression and explaining the meaning of this action in a footnote or in the body of your translation.\n\nThese are symbolic actions associated with mourning for dead relatives. If your language does not have similar actions associated with a period of mourning, consider explaining the meaning of these actions in a footnote or in the text of your translation.\n\n## Important Figures of Speech in This Chapter\n### Fire and “strange fire”\nIn this chapter, the word translated as “fire” appears both as literal fire and as referring to live, burning coals that produce fire. The notes below (as well as the UST) will serve to distinguish which meaning is present in each context. Where the word "fire" represents the coals that produce fire, you could use an equivalent expression from your language or state the meaning plainly, if it would be helpful in your language.\n\nIn [Leviticus 10:2](../10/02.md), the expression “strange fire” appears. Here, “fire” refers to coals that produce fire rather than to the fire itself. In context, the expression means that either: (1) Aaron’s sons Nadab and Abihu had used burning coals that came from a common, everyday source rather than from a holy source, as Yahweh had commanded or (2) the incense that Aaron’s sons Nadab and Abihu placed on top of the burning coals was not the kind of incense that Yahweh had commanded should be offered in the tent of meeting. The notes and the UST favor the first option, but the second is possible as well.\n\n## Other Possible Translation Difficulties in This Chapter\n### The use of plural “you”\nThroughout this chapter, the words "you" and "*your" are plural. They often refer to Aaron and his sons. Consider using the plural form of the second-person pronouns of your language in your translation if your language marks that distinct
+10:intro	qn6v				0	# Leviticus 10 General Notes\n## Structure and Formatting\nThis chapter includes the last narrative of the section that began in Leviticus 8. It tells the story of how Aaron’s two sons, Nadab and Abihu, offered “strange fire that he did not command them” ([10:1](../10/01.md)). As a result of this action, Yahweh kills the two men with fire sent out from his presence ([10:2](../10/02.md)). Moses then interprets the events as a demonstration of Yahweh’s utter holiness ([10:3](../10/03.md)), before instructing that the men’s bodies be removed carefully ([10:4–5](../10/04.md)) and guiding Aaron’s remaining sons how they should mourn as priests ([10:5–7](../10/05.md)). Yahweh then gives instruction to Aaron concerning the consumption of alcoholic drink in connection to the priesthood ([10:8–9](../10/08.md)), clarifying that the role of the priesthood in Israel is to help the people distinguish between what is pure and what is impure so that they may follow Yahweh’s laws and be his holy people ([10:10–11](../10/10.md)). Following this, Moses instructs Aaron’s remaining two sons, Eleazar and Ithamar, that they are to eat the remaining food portions of the sacrifice and to do so in a clean and holy place ([10:12–15](../10/12.md)). However, when Moses later searches for the meat of the sin offering, he discovers that it had been burnt rather than eaten ([10:16])(../10/16.md)). When Moses questions why this happened, as the sin offering was exactly the type whose meat should have been eaten by the priests ([10:17–18](../10/17.md)), Aaron responds that he believes that the presence of his son’s bodies in the sanctuary has made the sin offering unacceptable to eat ([10:19](../10/19.md)). The narrative ends as Moses is satisfied with this answer ([10:20](../10/20.md)). The structure of the chapter is as follows:\n\n    1) The death of Nadab and Abihu (10:1–2)\n    2) Moses’ interpretation and instructions (10:3–7)\n      A. the removal of the bodies (10:3–5)\n      B. mourning as priests (10:6–7)\n    3) Yahweh instructs Aaron (10:8–11)\n    4) Moses instructs Eleazar and Ithamar (10:12–15)\n    5) The debate between Moses and Aaron concerning the sin offering (10:16–20)\n\nNote that Leviticus 10:3 is a line of poetry. Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 10:3.\n\n## Religious and Cultural Concepts in This Chapter\n### Mourning practices\nIn Leviticus 10:6–7, Moses instructs Aaron’s remaining sons, Eleazar and Ithamar that,when they are performing their duties as priests, they are not to mourn as they normally would mourn. Instead, they are to let the people of Israel mourn for them. (See [10:6](../10/06.md)). The symbolic actions associated with mourning practices that they are to avoid are:\n\n    1) letting their hair be disheveled and loose. The expression in Lev 10:6 (“Do not let your heads be loose”) is a figure of speech. Here, the word "heads" refers by association to the hair of one’s head, so the expression "Do not let your heads be loose" refers to letting one’s hair hang down disheveled and unkempt. It is implied that Aaron’s sons’ hair was long enough to hang down over their heads. This was a common practice associated with mourning for a dead relative. If it would be helpful in your language, consider stating the meaning plainly.\n    2) tearing their clothes in grief. The practice of tearing one’s clothes was a common sign of public mourning in ancient Israel. This was a common practice associated with mourning for a dead relative. If your culture has an expression that describes a similar symbolic action, consider using that expression here. If not, consider using a generic expression and explaining the meaning of this action in a footnote or in the body of your translation.\n\nThese are symbolic actions associated with mourning for dead relatives. If your language does not have similar actions associated with a period of mourning, consider explaining the meaning of these actions in a footnote or in the text of your translation.\n\n## Important Figures of Speech in This Chapter\n### Fire and “strange fire”\nIn this chapter, the word translated as “fire” appears both as literal fire and as referring to live, burning coals that produce fire. The notes below (as well as the UST) will serve to distinguish which meaning is present in each context. Where the word "fire" represents the coals that produce fire, you could use an equivalent expression from your language or state the meaning plainly, if it would be helpful in your language.\n\nIn [Leviticus 10:2](../10/02.md), the expression “strange fire” appears. Here, “fire” refers to coals that produce fire rather than to the fire itself. In context, the expression means that either: (1) Aaron’s sons Nadab and Abihu had used burning coals that came from a common, everyday source rather than from a holy source, as Yahweh had commanded or (2) the incense that Aaron’s sons Nadab and Abihu placed on top of the burning coals was not the kind of incense that Yahweh had commanded should be offered in the tent of meeting. The notes and the UST favor the first option, but the second is possible as well.\n\n## Other Possible Translation Difficulties in This Chapter\n### The use of plural “you”\nThroughout this chapter, the words "you" and "*your" are plural. They often refer to Aaron and his sons. Consider using the plural form of the second-person pronouns of your language in your translation if your language marks that distinct
 10:1	wogp		rc://*/ta/man/translate/grammar-connect-words-phrases	וַ⁠יִּקְח֣וּ	1	The word **And** indicates that the action of this chapter immediately follows what happened in the previous chapter. The events recorded here should be considered to be a continuation of the story of the ordination ceremony. In your translation, be sure to use a connecting word that signals this to your readers.
 10:1	ghd1		rc://*/ta/man/translate/translate-unknown	מַחְתָּת֗⁠וֹ	1	A **censer** is a shallow bronze container that priests could use to carry hot coals on which to burn incense. If your language has a word for this religious object, consider using it here. If not, consider using a generic expression. Alternate translation: “his incense pan”
 10:1	d3vv		rc://*/ta/man/translate/figs-idiom	וַ⁠יִּתְּנ֤וּ בָ⁠הֵן֙ אֵ֔שׁ	1	See how you translated this idiom in [1:7](../01/07.md). Alternate translation: “and they put fire in them”
@@ -790,7 +790,7 @@ front:intro	nxz4				0	# Introduction to Leviticus\n\n## Part 1: General Introduc
 10:19	ni6v		rc://*/ta/man/translate/figs-idiom	הַ⁠יִּיטַ֖ב בְּ⁠עֵינֵ֥י יְהוָֽה׃	1	The expression **good in the eyes of Yahweh** is an idiom that means “to be pleasing to Yahweh” or “to be acceptable to Yahweh.” If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “would Yahweh have approved” or “would it have pleased Yahweh”
 10:20	k82x		rc://*/ta/man/translate/figs-metonymy	וַ⁠יִּיטַ֖ב בְּ⁠עֵינָֽי⁠ו	1	Here, **eyes** represent the sight of a person and, by extension, their judgment or approval. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and it was good to him”
 10:20	dcek		rc://*/ta/man/translate/figs-idiom	וַ⁠יִּיטַ֖ב בְּ⁠עֵינָֽי⁠ו	1	The expression **good in his eyes** is an idiom that means “to be pleasing” or “to be acceptable.” If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and he approved” or “and it seemed good to him”
-11:intro	i427				0	# Leviticus 11 General Notes\n## Structure and Formatting\nIn Leviticus 11, Yahweh speaks to Moses again and delivers a series of laws about all things clean and unclean that continues through Leviticus 15. This chapter concerns the animals that Israel is allowed to eat and how to distinguish between what is clean and what is unclean. (See [Leviticus 11:46–47](../11/46.md).) The list begins with four unclean quadrupeds, establishing a rule for identifying clean and unclean four-footed animals: they must both chew cud and possess a fully cloven hoof ([11:2–4](../11.02.md). As such, camels ([11:4](../11/04.md)), rock badgers ([11:5](../11/05.md)), rabbits ([11:6](../11/06.md)), and pigs ([11:7](../11/07.md)) are unclean because these animals meet one but not both of these criteria. The following section describes a rule for determining clean and unclean creatures that live in water: they must possess both scales and fins. (See [11:9–12](../11/09.md).) Next, Yahweh gives a list of unclean birds, although he does not describe why these are unclean. (See [11:13–19](../11/13.md).) This is followed by a list of clean insects and a rule for distinguishing them from unclean ones ([11:20–23](../11/20.md)). The rule for determining unclean quadrupeds is reiterated ([11:24–28](../11/24.md)) before a list of unclean “swarming things” is provided ([11:29–31](../11/29.md)), along with instructions for what to do when such unclean creatures come into contact with various everyday items and objects ([11:32–38](../11/32.md)). Yahweh reiterates that no one should touch or eat the dead body of an unclean animal ([11:39–40](../11/39.md)), before reiterating the rule for unclean “swarming things” ([11:41–43](../11/41.md)). Yahweh then explains that the reason for these laws is found in his own holiness and his desire for his people to be just as holy ([11:44–45](../11/44.md)) by following his laws and distinguishing between what is clean and what is unclean ([11:46–47](../11/46.md)). The structure of the chapter is as follows:\n\n    * 1) Clean and Unclean Animals\n      * A. The rule for clean and unclean quadrupeds (11:1–8)\n      * B. The rule for clean and unclean water creatures (11:9–12)\n      * C. A list of unclean birds (11:13–19)\n      * D. The rule for clean and unclean insects (11:20–23)\n      * E. The rule for clean and unclean quadrupeds, again (11:24–28)\n      * F. A list of unclean “swarming” creatures (11:29–31)\n      * G. Handling objects that come into contact with unclean creatures (11:32–38)\n      * H. Prohibition against touching or eating dead unclean animals (11:39–40)\n      * I. Unclean “swarming” creatures, again (11:41–43)\n      * J. Yahweh’s concluding explanation for the law (11:44–47)\n\n## Religious and Cultural Concepts in This Chapter\n### Clean and unclean animals\nThis chapter contains lists of the animals and creatures that the Israelites were not allowed to eat, along with those that they are permitted to eat. While some lists provide criteria for determining which animals are clean and which are unclean (the lists of quadrupeds, water dwelling creatures, and insects), others do not (the list of birds or swarming creatures). The logic behind why certain creatures were considered clean and others were not is still debated. However, it is likely that in the mind of the ancient Israelite, each of the creatures designated as unclean had an association with death, and it abrogated a fundamental creational category or association with the gods of the nations that lived around Israel. For example, some predatory birds are considered unclean because of their diet of eating carrion or the flesh of dead animals. The ostrich is likely considered unclean because it is a bird that does not fly. The ostrich feather was also associated with Egyptian funeral rites, as the Egyptians believed that an individual’s heart was weighed in the afterlife against an ostrich feather. In your translation, it is best to leave the logic behind the criteria for determining which animals are clean and which are clean unstated and implicit, as the book of Leviticus does. As a translator, it is important not to impose modern cultural notions of which foods are acceptable and which are not into your translation of Leviticus.\n\nTo understand the concepts of clean and unclean, it may be helpful to review the section of the Book Introduction labeled “What is the meaning of ‘holy’ and ‘holiness’ in the book of Leviticus?” as well as the section in the General Introduction to Leviticus 5 labeled “Unclean.” (Also see: [[rc://*/tw/dict/bible/kt/clean]])\n\n## Important Figures of Speech in This Chapter\n### Repeated words\nThroughout this chapter, several related words are repeated for emphasis. Examples of this are found in the expressions “dividing a hoof” ([11:3–7](../11/03.md)), “splitting the cleft of hooves” ([11:3](../11/03.md) and [11:7](../11/07.md)), “chew the cud” ([11:7](../11/07.md)), “any food that is eaten” and “any drink that is drunk” ([11:34](../11/34.md)), “any seed, a sown seed that will be sown” ([11:37](../11/37.md)), and “every swarming thing, the one swarming on the ground” ([11:41](../11/41.md)). You may be able to use the same construction in your language to express the meaning of these expressions.\n\n### The use of generic nouns\nThroughout this chapter, generic nouns are used to describe clean and unclean animals. When these nouns use the article “the” (as in “the rock badger”), the expression does not refer to a specific animal. Rather, it describes any animal of that type that an Israelite might encounter. Express this in the way that would be most natural in your language.\n\n## Other Possible Translation Difficulties in This Chapter\n### The identity of the clean and unclean animals\nThe exact identities of several of the animals listed in this chapter are ambiguous and debated, especially in the lists of unclean birds ([11:13–19](../11/13.md)) and “swarming” creatures ([11:29–31](../11/29.md)). Not only is it likely that some of these animals are extinct or no longer exist in the same form as they did in ancient Israel, but it is also likely that the ancient Israelites categorized animals differently than modern zoological taxonomies. Despite this, the ULT gives a reasonable translation for the animals in these lists. In your translation, it is best to keep the names of the animals in these lists as general as possible. Consider using words or expressions that describe a category of birds (such as “hawks” or “lizards”) rather than the name of a specific species of bird (like “the Swainson’s Hawk” or “the monitor lizard”). If your language does not have many different words for similar animals, you may have to list fewer animals than the ULT does. See the UST for a model of this kind of translation.
+11:intro	i427				0	# Leviticus 11 General Notes\n## Structure and Formatting\nIn Leviticus 11, Yahweh speaks to Moses again and delivers a series of laws about all things clean and unclean that continues through Leviticus 15. This chapter concerns the animals that Israel is allowed to eat and how to distinguish between what is clean and what is unclean. (See [Leviticus 11:46–47](../11/46.md).) The list begins with four unclean quadrupeds, establishing a rule for identifying clean and unclean four-footed animals: they must both chew cud and possess a fully cloven hoof ([11:2–4](../11.02.md). As such, camels ([11:4](../11/04.md)), rock badgers ([11:5](../11/05.md)), rabbits ([11:6](../11/06.md)), and pigs ([11:7](../11/07.md)) are unclean because these animals meet one but not both of these criteria. The following section describes a rule for determining clean and unclean creatures that live in water: they must possess both scales and fins. (See [11:9–12](../11/09.md).) Next, Yahweh gives a list of unclean birds, although he does not describe why these are unclean. (See [11:13–19](../11/13.md).) This is followed by a list of clean insects and a rule for distinguishing them from unclean ones ([11:20–23](../11/20.md)). The rule for determining unclean quadrupeds is reiterated ([11:24–28](../11/24.md)) before a list of unclean “swarming things” is provided ([11:29–31](../11/29.md)), along with instructions for what to do when such unclean creatures come into contact with various everyday items and objects ([11:32–38](../11/32.md)). Yahweh reiterates that no one should touch or eat the dead body of an unclean animal ([11:39–40](../11/39.md)), before reiterating the rule for unclean “swarming things” ([11:41–43](../11/41.md)). Yahweh then explains that the reason for these laws is found in his own holiness and his desire for his people to be just as holy ([11:44–45](../11/44.md)) by following his laws and distinguishing between what is clean and what is unclean ([11:46–47](../11/46.md)). The structure of the chapter is as follows:\n\n    1) Clean and Unclean Animals\n      A. The rule for clean and unclean quadrupeds (11:1–8)\n      B. The rule for clean and unclean water creatures (11:9–12)\n      C. A list of unclean birds (11:13–19)\n      D. The rule for clean and unclean insects (11:20–23)\n      E. The rule for clean and unclean quadrupeds, again (11:24–28)\n      F. A list of unclean “swarming” creatures (11:29–31)\n      G. Handling objects that come into contact with unclean creatures (11:32–38)\n      H. Prohibition against touching or eating dead unclean animals (11:39–40)\n      I. Unclean “swarming” creatures, again (11:41–43)\n      J. Yahweh’s concluding explanation for the law (11:44–47)\n\n## Religious and Cultural Concepts in This Chapter\n### Clean and unclean animals\nThis chapter contains lists of the animals and creatures that the Israelites were not allowed to eat, along with those that they are permitted to eat. While some lists provide criteria for determining which animals are clean and which are unclean (the lists of quadrupeds, water dwelling creatures, and insects), others do not (the list of birds or swarming creatures). The logic behind why certain creatures were considered clean and others were not is still debated. However, it is likely that in the mind of the ancient Israelite, each of the creatures designated as unclean had an association with death, and it abrogated a fundamental creational category or association with the gods of the nations that lived around Israel. For example, some predatory birds are considered unclean because of their diet of eating carrion or the flesh of dead animals. The ostrich is likely considered unclean because it is a bird that does not fly. The ostrich feather was also associated with Egyptian funeral rites, as the Egyptians believed that an individual’s heart was weighed in the afterlife against an ostrich feather. In your translation, it is best to leave the logic behind the criteria for determining which animals are clean and which are clean unstated and implicit, as the book of Leviticus does. As a translator, it is important not to impose modern cultural notions of which foods are acceptable and which are not into your translation of Leviticus.\n\nTo understand the concepts of clean and unclean, it may be helpful to review the section of the Book Introduction labeled “What is the meaning of ‘holy’ and ‘holiness’ in the book of Leviticus?” as well as the section in the General Introduction to Leviticus 5 labeled “Unclean.” (Also see: [[rc://*/tw/dict/bible/kt/clean]])\n\n## Important Figures of Speech in This Chapter\n### Repeated words\nThroughout this chapter, several related words are repeated for emphasis. Examples of this are found in the expressions “dividing a hoof” ([11:3–7](../11/03.md)), “splitting the cleft of hooves” ([11:3](../11/03.md) and [11:7](../11/07.md)), “chew the cud” ([11:7](../11/07.md)), “any food that is eaten” and “any drink that is drunk” ([11:34](../11/34.md)), “any seed, a sown seed that will be sown” ([11:37](../11/37.md)), and “every swarming thing, the one swarming on the ground” ([11:41](../11/41.md)). You may be able to use the same construction in your language to express the meaning of these expressions.\n\n### The use of generic nouns\nThroughout this chapter, generic nouns are used to describe clean and unclean animals. When these nouns use the article “the” (as in “the rock badger”), the expression does not refer to a specific animal. Rather, it describes any animal of that type that an Israelite might encounter. Express this in the way that would be most natural in your language.\n\n## Other Possible Translation Difficulties in This Chapter\n### The identity of the clean and unclean animals\nThe exact identities of several of the animals listed in this chapter are ambiguous and debated, especially in the lists of unclean birds ([11:13–19](../11/13.md)) and “swarming” creatures ([11:29–31](../11/29.md)). Not only is it likely that some of these animals are extinct or no longer exist in the same form as they did in ancient Israel, but it is also likely that the ancient Israelites categorized animals differently than modern zoological taxonomies. Despite this, the ULT gives a reasonable translation for the animals in these lists. In your translation, it is best to keep the names of the animals in these lists as general as possible. Consider using words or expressions that describe a category of birds (such as “hawks” or “lizards”) rather than the name of a specific species of bird (like “the Swainson’s Hawk” or “the monitor lizard”). If your language does not have many different words for similar animals, you may have to list fewer animals than the ULT does. See the UST for a model of this kind of translation.
 11:1	d55m		rc://*/ta/man/translate/writing-quotations	לֵ⁠אמֹ֥ר אֲלֵ⁠הֶֽם׃	1	The word **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language.
 11:1-2	w7r6		rc://*/ta/man/translate/figs-quotesinquotes	 לֵ⁠אמֹ֥ר אֲלֵ⁠הֶֽם׃ &  דַּבְּר֛וּ אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵ⁠אמֹ֑ר	1	If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation, with a period before: “He told them to tell the sons of Israel”
 11:2	f52a		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֥י יִשְׂרָאֵ֖ל	1	See how you translated this way of referring to the people of Israel in [1:2](../01/02.md).
@@ -931,7 +931,7 @@ front:intro	nxz4				0	# Introduction to Leviticus\n\n## Part 1: General Introduc
 11:47	gtww		rc://*/ta/man/translate/grammar-connect-logic-goal	לְ⁠הַבְדִּ֕יל	1	Here, the word **to** marks distinguishing between clean and unclean animals as the goal or purpose of these instructions. Use a connector in your language that makes it clear that this is the purpose. Alternate translation, with a period before: “This instruction is intended to help you separate”
 11:47	d1y5		rc://*/ta/man/translate/figs-nominaladj	בֵּ֥ין הַ⁠טָּמֵ֖א וּ⁠בֵ֣ין הַ⁠טָּהֹ֑ר	1	The adjectives **unclean** and **clean** are being used as nouns to refer to that which is able to be in holy space and come into contact with holy objects and that which is impure and cannot be in holy space without introducing impurity to that space and those objects. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “between that which is unclean and that which is clean”
 11:47	e7h6		rc://*/ta/man/translate/figs-activepassive	הַֽ⁠חַיָּה֙ הַֽ⁠נֶּאֱכֶ֔לֶת & הַֽ⁠חַיָּ֔ה אֲשֶׁ֖ר לֹ֥א תֵאָכֵֽל	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the living thing that you will eat … the living thing that you will not eat”
-12:intro	p2iu				0	# Leviticus 12 General Notes\n## Structure and Formatting\nThis short chapter continues Yahweh’s law concern clean and unclean things. In this chapter, Yahweh describes the process by which a woman becomes unclean when giving birth to children, as well as the process for her purification. The structure of this chapter is as follows:\n\n    * 1) Becoming unclean due to childbirth (12:1–5)\n       * I. Giving birth to a male child (12:1–4)\n       * II. Giving birth to female child (12:5)\n    * 2) Sacrifices required for purification (12:6–8)\n      * I. The normal burnt and sin offering requirements (12:6–7)\n      * II. Provisions for the inability to acquire the normal offerings (12:8)\n\n## Religious and Cultural Concepts in This Chapter\n### Becoming unclean in childbirth\nIn this chapter, a woman is described as becoming unclean in the process of childbirth. This is because any loss of blood and all bodily charges made a person ritually unclean. For this reason, this chapter also describes how a woman may become purified from the uncleanness of the blood she lost during childbirth. It is important to note that this uncleanness is not because a woman’s flowing blood was considered sinful. Uncleanness was acquired when a person bled, because the loss of blood was considered a sign of proximity to death.\n\nIt is also important to note that there is a difference in the length of purification when a woman gives birth to a girl as opposed to a boy. While the reason for this is debated, the difference is not due to the fact that girls were considered more unclean than boys. In your translation, make sure not to convey this misunderstanding. (See: [[rc://*/tw/dict/bible/kt/clean]] and [[rc://*/tw/dict/bible/kt/blood]])\n\nThe expression "the blood of her purification" ([12:4–5](../12/04.md)) uses the possessive form to describe a flow of blood that is characterized by the fact that the onset of this blood begins a period of time during which the woman should prepare to be purified. This is called the “days of her purification” ([12:4](../12/04.md) and [12:6](../12/06.md)). The implication is that for the 33 (after giving birth to a boy) or 66 days (after giving birth to a girl) during which time the woman is unclean because of bleeding from childbirth, the woman is waiting to be purified from the impurity caused by the blood that she bled during her childbirth.\n
+12:intro	p2iu				0	# Leviticus 12 General Notes\n## Structure and Formatting\nThis short chapter continues Yahweh’s law concern clean and unclean things. In this chapter, Yahweh describes the process by which a woman becomes unclean when giving birth to children, as well as the process for her purification. The structure of this chapter is as follows:\n\n    1) Becoming unclean due to childbirth (12:1–5)\n       I. Giving birth to a male child (12:1–4)\n       II. Giving birth to female child (12:5)\n    2) Sacrifices required for purification (12:6–8)\n        I. The normal burnt and sin offering requirements (12:6–7)\n        II. Provisions for the inability to acquire the normal offerings (12:8)\n\n## Religious and Cultural Concepts in This Chapter\n### Becoming unclean in childbirth\nIn this chapter, a woman is described as becoming unclean in the process of childbirth. This is because any loss of blood and all bodily charges made a person ritually unclean. For this reason, this chapter also describes how a woman may become purified from the uncleanness of the blood she lost during childbirth. It is important to note that this uncleanness is not because a woman’s flowing blood was considered sinful. Uncleanness was acquired when a person bled, because the loss of blood was considered a sign of proximity to death.\n\nIt is also important to note that there is a difference in the length of purification when a woman gives birth to a girl as opposed to a boy. While the reason for this is debated, the difference is not due to the fact that girls were considered more unclean than boys. In your translation, make sure not to convey this misunderstanding. (See: [[rc://*/tw/dict/bible/kt/clean]] and [[rc://*/tw/dict/bible/kt/blood]])\n\nThe expression "the blood of her purification" ([12:4–5](../12/04.md)) uses the possessive form to describe a flow of blood that is characterized by the fact that the onset of this blood begins a period of time during which the woman should prepare to be purified. This is called the “days of her purification” ([12:4](../12/04.md) and [12:6](../12/06.md)). The implication is that for the 33 (after giving birth to a boy) or 66 days (after giving birth to a girl) during which time the woman is unclean because of bleeding from childbirth, the woman is waiting to be purified from the impurity caused by the blood that she bled during her childbirth.\n
 12:1	q2xz		rc://*/ta/man/translate/writing-quotations	 לֵּ⁠אמֹֽר׃	1	The word translated as **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language.
 12:1-2	njnq		rc://*/ta/man/translate/writing-quotesinquotes	לֵּ⁠אמֹֽר׃ & דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ לֵ⁠אמֹ֔ר	1	If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation, with a period before: “He told Moses to tell the sons of Israel”
 12:2	wr5g		rc://*/ta/man/translate/figs-idiom	אִשָּׁה֙ כִּ֣י תַזְרִ֔יעַ	1	This expression is an idiom that refers to when a woman becomes pregnant and carries her baby to full term. If this expression would not have the same meaning in your language, consider stating the meaning plainly. Alternate translation: “When a woman becomes impregnated” or "When a woman conceives"