From de1b372add1a00f7dd0adbc2dbe7bb7f08140e1e Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 30 Aug 2024 01:00:04 +0000 Subject: [PATCH] Merge justplainjane47-tc-create-1 into master by justplainjane47 (#3780) --- tn_LEV.tsv | 243 ++++++++++++++++++++++------------------------------- 1 file changed, 102 insertions(+), 141 deletions(-) diff --git a/tn_LEV.tsv b/tn_LEV.tsv index cdf83cb9ac..1836f2cc35 100644 --- a/tn_LEV.tsv +++ b/tn_LEV.tsv @@ -1,6 +1,6 @@ Reference ID Tags SupportReference Quote Occurrence Note -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. 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. When there is ambiguity in which party is the proper referent of the pronoun, the notes will specify to whom the pronoun refers.\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); [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. 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. 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” @@ -36,24 +36,18 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 1:9 b3s6 rc://*/ta/man/translate/writing-pronouns יִרְחַ֣ץ 1 The pronoun **he** could refer either to the worshiper or to the priest. But given that every other reference to the priest has been explicit, it is likely that it refers to the worshiper. If it would be helpful in your language, you could make this explicit or continue using the same second-person pronoun used thus far. Alternate translation: “the one offering the sacrifice shall wash” 1:10 e4nb rc://*/ta/man/translate/figs-genericnoun מִן־הַ⁠צֹּ֨אן & מִן־הַ⁠כְּשָׂבִ֛ים א֥וֹ מִן־הָ⁠עִזִּ֖ים 1 The expressions, **the flock**, **the lambs**, and **the goats**, do not refer to specific groups of animals. They describe any groups of animals that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “from his flock, whether from his sheep or from his goats” 1:11 k2uc rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֑ה 1 See how you translated the expression **to the face of Yahweh** in [1:5](../01/05.md). Alternate translation: “in the presence of Yahweh” or “within the sacred precincts of the tent of meeting, where Yahweh lives among the Israelites” -1:12 q6a3 rc://*/ta/man/translate/writing-pronouns וְ⁠נִתַּ֤ח אֹת⁠וֹ֙ 1 The pronoun **he** refers to the person offering the sacrifice. Alternate translation: “And the one offering the sacrifice shall cut it” +1:12 q6a3 וְ⁠נִתַּ֤ח אֹת⁠וֹ֙ 1 Alternate translation: “And the one offering the sacrifice shall cut it” 1:12 zxh1 rc://*/ta/man/translate/writing-poetry וְ⁠נִתַּ֤ח אֹת⁠וֹ֙ לִ⁠נְתָחָ֔י⁠ו 1 See how you translated the similar expression in [1:6](../01/06.md). 1:13 bky3 rc://*/ta/man/translate/figs-explicitinfo יִרְחַ֣ץ בַּ⁠מָּ֑יִם 1 See how you translated the expression **wash with water** in [1:9](../01/09.md). Alternate translation: “he shall wash thoroughly” 1:13 cztr rc://*/ta/man/translate/figs-explicit וְ⁠הַ⁠קֶּ֥רֶב וְ⁠הַ⁠כְּרָעַ֖יִם יִרְחַ֣ץ בַּ⁠מָּ֑יִם 1 The implication seems to be that the worshiper must **wash** the **innards** and **legs** before the priest arranges them on the altar, as [1:12](../01/12.md) describes. You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “Before the priest arranges the pieces, the one offering the sacrifice shall wash the innards and legs with water” -1:13 hpef rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְטִ֣יר הַ⁠מִּזְבֵּ֔חָ⁠ה 1 The pronoun **he** refers to **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “and that same priest shall cause them to become smoke on the altar” +1:13 hpef וְ⁠הִקְטִ֣יר הַ⁠מִּזְבֵּ֔חָ⁠ה 1 Alternate translation: “and that same priest shall cause them to become smoke on the altar” 1:14 kfag rc://*/ta/man/translate/figs-genericnoun מִן־הָ⁠ע֛וֹף & מִן־הַ⁠תֹּרִ֗ים א֛וֹ מִן־בְּנֵ֥י הַ⁠יּוֹנָ֖ה 1 The expressions **from the birds**, **from the doves**, and **from the sons of the pigeon** do not refer to specific birds, that is, to a specific group of turtledoves or pigeons. Rather, these expressions describe any birds (that is, any doves or pigeons) that an Israelite might own or be able to purchase for sacrifice. Express this in the way that would be most natural in your language. Alternate translation: “from his birds … from his doves or from his pigeons” 1:14 c42w rc://*/ta/man/translate/figs-idiom מִן־בְּנֵ֥י הַ⁠יּוֹנָ֖ה 1 The expression **sons of** describes a person or animal that shares the essential qualities of something. The author of Leviticus uses this phrase to describe a group of birds as **the sons of the pigeon** since they were birds that shared the essential qualities of that class of birds. If it would be helpful, you could use an equivalent idiom from your language or state the meaning plainly. Alternate translation: “from the pigeons” -1:15 kk8b rc://*/ta/man/translate/writing-pronouns וּ⁠מָלַק֙ אֶת־רֹאשׁ֔⁠וֹ 1 The pronoun **he** is ambiguous and could refer to either the worshiper or **the priest**. However, because it is explicitly **the priest** who brings the bird to the altar before it is sacrificed and prepared for burning, it is likely that throughout this verse and the next one, the pronoun **he** refers to **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “and that same priest shall twist off its head” 1:15 sggt rc://*/ta/man/translate/figs-explicit וְ⁠הִקְטִ֖יר הַ⁠מִּזְבֵּ֑חָ⁠ה 1 The implication is that the act of burning the offering in this way causes smoke to rise, depicting the sacrifice as going to God in heaven, where he would smell the smoke and be pleased. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “and he shall cause it to become smoke on the altar and ascend toward God in heaven” -1:15 v06b rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְטִ֖יר הַ⁠מִּזְבֵּ֑חָ⁠ה 1 As a previous note explains, the pronoun **he** refers to the priest. If this is unclear in your language, consider making the referent explicit. Alternate translation: “and that same priest shall cause everything to become smoke on the altar” 1:15 etrw rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְטִ֖יר הַ⁠מִּזְבֵּ֑חָ⁠ה 1 The object that is to be burned on the altar is not specified. However, because the blood has not yet been removed from the bird and the burning of blood is expressly forbidden in Leviticus, it seems likely that the supplied pronoun **it** here refers to **the head** of the bird. If it would be helpful in your language, consider making this explicit. Alternate translation: “and he shall cause the head that he removed to become smoke on the altar” 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 x2cz rc://*/ta/man/translate/writing-pronouns וְ⁠הֵסִ֥יר 1 The pronoun **he** refers to **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “And the priest shall remove” 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. -1:16 of8a rc://*/ta/man/translate/writing-pronouns וְ⁠הִשְׁלִ֨יךְ אֹתָ֜⁠הּ 1 The pronoun **he** is ambiguous, but appears to continue the action taken by **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “and the priest shall cast it” -1:17 zxzv rc://*/ta/man/translate/writing-pronouns וְ⁠שִׁסַּ֨ע אֹת֣⁠וֹ 1 Given the action taken by the priest in [1:15-16](../01/15.md), the pronoun **he** likely refers to **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “And the priest shall tear it open” -1:17 ua00 rc://*/ta/man/translate/writing-pronouns לֹ֣א יַבְדִּיל֒ 1 The pronoun **he** is ambiguous but likely refers to **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “the priest shall not divide it” 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. 2:1 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. @@ -62,7 +56,6 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 2:2 b2x5 וֶֽ⁠הֱבִיאָ֗⁠הּ 1 Alternate translation: “And he shall bring the mixture of flour, oil, and incense” 2:2 fxgx rc://*/ta/man/translate/figs-metaphor בְּנֵ֣י אַהֲרֹן֮  1 See how you translated the same expression in [1:5](../01/05.md). Alternate translation: “the descendants of Aaron” 2:2 z8gn rc://*/ta/man/translate/writing-poetry וְ⁠קָמַ֨ץ מִ⁠שָּׁ֜ם מְלֹ֣א קֻמְצ֗⁠וֹ 1 Here a verb and its object come from the same root. The word **grab** translates a verb that is related to the noun translated as **handful**. The use of related words adds clarity to the statement. If your language can use related words for clarity and your language has comparable terms that you can use in your own translation, it would be appropriate to use that construction here. -2:2 ufqr rc://*/ta/man/translate/writing-pronouns וְ⁠קָמַ֨ץ 1 The pronoun **he** is ambiguous in the context and could refer either to **the priest** or the worshiper. However, based on the description in [2:9](../02/09.md), it is likely that **he** refers to **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “And the priest shall grab” 2:2 gdy0 אֶת־ אַזְכָּרָתָ⁠הּ֙ 1 Alternate translation: “the memorial portion of the grain offering” 2:3 uf6q rc://*/ta/man/translate/figs-possession קֹ֥דֶשׁ קָֽדָשִׁ֖ים 1 Here, the phrase **a holy thing of holy things** uses the possessive form to describe an offering that should be considered even more holy than those offerings that are also called **holy**. This offering is set apart for the special use of the priests. If this form would not express the idea of unique holiness in your language, consider a more generic way to express this idea. Alternate translation: “a most holy offering” or “an exceptionally holy offering” 2:3 dtv0 rc://*/ta/man/translate/figs-possession מֵ⁠אִשֵּׁ֥י יְהוָֽה 1 In this possessive form, **Yahweh** is the object rather than the subject of **gifts**. That is, this does not mean gifts that Yahweh gives; it means gifts that are given to Yahweh. Alternative translation: “from the gifts that people offer to Yahweh” @@ -89,16 +82,16 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 2:11 r3y3 rc://*/ta/man/translate/figs-activepassive כָּל־ הַ⁠מִּנְחָ֗ה אֲשֶׁ֤ר תַּקְרִ֨יבוּ֙ לַ⁠יהוָ֔ה לֹ֥א תֵעָשֶׂ֖ה חָמֵ֑ץ 1 If your language does not use this passive form, you can state this in active form or in another way that is natural in your language. Alternate translation: “Do not present to Yahweh any grain offering that you have made with leaven” or, in the third person, “He shall not present to Yahweh any grain offering that he has made with leaven” 2:11 n7g4 rc://*/ta/man/translate/figs-yousingular תַּקְרִ֨יבוּ֙ & לֹֽא־תַקְטִ֧ירוּ 1 As the General Notes to this chapter discuss, at this point Leviticus starts using second-person plural forms. Yahweh is speaking about everyone who will offer grain offerings at the altar located at the entrance to the tent of meeting. 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, you could continue to do so throughout this chapter. 2:11 gjrt rc://*/ta/man/translate/grammar-connect-logic-result כִּ֤י 1 The word translated as **for** indicates that what follows is the reason or grounds for what came before. If it would be helpful to your readers, consider using a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation, following a period: “For this reason” -2:11 dwkz rc://*/ta/man/translate/writing-pronouns מִמֶּ֛⁠נּוּ אִשֶּׁ֖ה לַֽ⁠יהוָֽה 1 The pronoun **it** refers to a **grain offering** that is designated to be burned on the altar as a sacrifice to Yahweh and, thus, will be considered a **gift** to Yahweh. If this is not clear in your language, consider making the referent of the pronoun explicit. Alternate translation: “from such a grain offering that you present as a gift to Yahweh” or, in the third person, “from such a grain offering that people present as a gift to Yahweh” +2:11 dwkz rc://*/ta/man/translate/writing-pronouns מִמֶּ֛⁠נּוּ אִשֶּׁ֖ה לַֽ⁠יהוָֽה 1 The pronoun **it** refers to a **grain offering** that is designated to be burned on the altar as a sacrifice to Yahweh and, thus, will be considered a **gift** to Yahweh. It may be helpful to clarify this for your readers. Alternate translation: “from such a grain offering that you present as a gift to Yahweh” or, in the third person, “from such a grain offering that people present as a gift to Yahweh” 2:12 mmz0 rc://*/ta/man/translate/writing-poetry קָרְבַּ֥ן רֵאשִׁ֛ית תַּקְרִ֥יבוּ אֹתָ֖⁠ם לַ⁠יהוָ֑ה 1 See how you translated the similar expression in [1:2](../01/02.md), possibly using a verb and a noun that come from the same root in your language. Alternate translation: “You shall give them to Yahweh as a gift of first things” -2:12 b9d5 rc://*/ta/man/translate/writing-pronouns תַּקְרִ֥יבוּ אֹתָ֖⁠ם 1 The pronouns **them** and **they** refer to grain offerings that are prepared with leaven or honey, as described in [2:11](../02/11.md). Alternate translation: “You may offer grain offerings made with leaven or honey” or, in the third person, “Anyone may offer grain offerings made with leaven or honey” +2:12 b9d5 תַּקְרִ֥יבוּ אֹתָ֖⁠ם 1 Alternate translation: “You may offer grain offerings made with leaven or honey” or, in the third person, “Anyone may offer grain offerings made with leaven or honey” 2:13 ekv0 rc://*/ta/man/translate/writing-poetry בַּ⁠מֶּ֣לַח תִּמְלָח֒ 1 Here a verb and its object come from the same root. The phrase **you shall salt** translates a verb that is related to the noun translated as **salt**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis and your language has comparable terms that you can use in your own translation, it would be appropriate to use that construction here in your translation. 2:13 gjig rc://*/ta/man/translate/figs-yousingular תִּמְלָח֒ 1 As the General Notes to this chapter discuss, Leviticus uses second-person singular forms in this verse and for the rest of the chapter. If you have been using second-person plural forms in your translation and switching to singular forms would not be natural in your language, you could continue to use plural forms in your translation. Alternatively, if you have been using third-person forms throughout, you could consider using these forms in your translation. 2:13 hl5q מֶ֚לַח בְּרִ֣ית אֱלֹהֶ֔י⁠ךָ 1 Alternate translation: “the salt that preserves food and so should remind you of the binding and permanent nature of God’s covenant with you” 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. When there is ambiguity in which party is the proper referent of the pronoun, the notes will specify who is being referred to.\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\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. 3:1 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” @@ -120,17 +113,17 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 3:9 c2bm rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְרִ֨יב מִ⁠זֶּ֣בַח הַ⁠שְּׁלָמִים֮ 1 The pronoun **he** refers to the worshiper and not to the priests. If it would be helpful in your language, consider making this explicit. Alternate translation: “And from the sacrifice of the peace offerings, the one offering the sacrifice shall present” 3:9 e5hx rc://*/ta/man/translate/writing-pronouns חֶלְבּ⁠וֹ֙ 1 The possessive pronoun **its** refers to the lamb described in [3:7-8](../03/07.md). If it would be helpful, consider making this explicit. Alternate translation: “the fat of the lamb that he sacrificed” 3:11 eron rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְטִיר֥⁠וֹ הַ⁠כֹּהֵ֖ן הַ⁠מִּזְבֵּ֑חָ⁠ה 1 Although the word **it** here is singular, it refers to all the portions of fat and the internal organs that were described in [3:3–4](../03/03.md). If it would be helpful, consider using a plural pronoun as [3:16](../03/16.md) does, or making this explicit, as the UST models. Alternate translation: “And the priest shall cause them to become smoke on the altar” -3:11 w7se rc://*/ta/man/translate/figs-explicit לֶ֥חֶם אִשֶּׁ֖ה לַ⁠יהוָֽה 1 Here, the phrase **a food gift to Yahweh** describes a **gift to Yahweh** that consists of edible **food**. This does not mean to imply that Yahweh eats the food, but only that the offering to Yahweh takes the form of food. If it would be helpful, consider making this more explicit. Alternate translation: “food that is offered to Yahweh as a gift” or “a gift to Yahweh that consists of food” +3:11 w7se לֶ֥חֶם אִשֶּׁ֖ה לַ⁠יהוָֽה 1 Alternate translation: “food that is offered to Yahweh as a gift” or “a gift to Yahweh that consists of food” 3:12 satb rc://*/ta/man/translate/writing-poetry קָרְבָּנ֑⁠וֹ וְ⁠הִקְרִיב֖⁠וֹ 1 See how you translated the similar expressions in [1:2](../01/02.md). 3:12 blm6 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָֽה 1 See how you translated this expression in [1:5](../01/05.md). 3:13 a245 rc://*/ta/man/translate/translate-symaction וְ⁠סָמַ֤ךְ אֶת־ יָד⁠וֹ֙ עַל־ רֹאשׁ֔⁠וֹ 1 See how you translated this symbolic action in [1:4](../01/04.md). 3:13 ec0k rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֖י אֹ֣הֶל מוֹעֵ֑ד 1 See how you translated this expression in [3:8](../03/08.md). 3:13 rkkp rc://*/ta/man/translate/figs-metaphor בְּנֵ֨י אַהֲרֹ֧ן 1 See how you translated this description of the priests in [1:5](../01/05.md). -3:14 j58j rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְרִ֤יב מִמֶּ֨⁠נּוּ֙ 1 The word **he** refers to the worshiper and not to the priests. If it would be helpful in your language, consider making this explicit. Alternate translation: “And from it, the one offering the sacrifice shall present” +3:14 j58j וְ⁠הִקְרִ֤יב מִמֶּ֨⁠נּוּ֙ 1 Alternate translation: “And from it, the one offering the sacrifice shall present” 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: “No matter where they live, every generation should always obey this statute” 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. When there is ambiguity in which party is the proper referent of the pronoun, the notes will specify who is being referred to.\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 * 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. 4:1 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” @@ -152,15 +145,14 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 4:7 ykir rc://*/ta/man/translate/figs-idiom וְ⁠נָתַן֩ הַ⁠כֹּהֵ֨ן מִן־הַ⁠דָּ֜ם עַל־קַ֠רְנוֹת מִזְבַּ֨ח קְטֹ֤רֶת הַ⁠סַּמִּים֙ 1 The expression **he shall give some of the blood on** is an idiom that means to put **some of the blood** onto **the horns of the altar**. If your language has a similar idiom, consider using it here. If not, consider using a generic expression. Alternate translation: “And he shall put some of the blood onto the horns of the altar of incense of the spices” 4:7 n7r6 rc://*/ta/man/translate/figs-possession מִזְבַּ֨ח קְטֹ֤רֶת הַ⁠סַּמִּים֙ 1 Here the author is using the possessive form to describe a **the altar of incense** that is characterized by **spices**. The **altar of incense of the spices** refers to the place where priests burned fragrant incense twice a day. It was located directly in front of the curtain which separated the Holy of Holies from the rest of the tent of meeting. It is described in detail in [Exodus 30:1–10](../30/01.md). You could include this information if that would be helpful to your readers. Alternate translation: “the altar of the fragrant incenses” 4:7 hgoz rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֔ה 1 Because this verse specifies that the incense altar is located inside the **tent of meeting**, here the expression **to the face of Yahweh** means directly in front of the Holy of Holies, the location where Yahweh was enthroned above the cherubim on the ark of the covenant. Alternate translation: “directly in front of Yahweh’s presence in the Holy of Holies” -4:7 w9my rc://*/ta/man/translate/figs-explicit וְ⁠אֵ֣ת ׀ כָּל־דַּ֣ם הַ⁠פָּ֗ר 1 Given that the priest has just sprinkled some of **the blood** and dripped some of the blood on **the horns of the altar**, the phrase **all the blood of the bull** refers to the blood that remains after these first two applications. If this would be unclear in your language, consider making this explicit. Alternate translation: “And any remaining blood of the bull” -4:8 opbk rc://*/ta/man/translate/writing-pronouns יָרִ֣ים מִמֶּ֑⁠נּוּ 1 The pronoun **he** here refers to the anointed priest, because he is both the one offering the sacrifice and the one performing the sacrificial rite. If this is unclear in your language, consider making this explicit. Alternate translation: “the anointed priest shall lift up from it” +4:7 w9my וְ⁠אֵ֣ת ׀ כָּל־דַּ֣ם הַ⁠פָּ֗ר 1 Alternate translation: “And any remaining blood of the bull” 4:8 rd3l rc://*/ta/man/translate/figs-idiom יָרִ֣ים מִמֶּ֑⁠נּוּ 1 The expression **he shall lift up** is an idiom that means to carefully remove and set aside. If it would be helpful in your language, consider using a word or phrase that expresses the meaning plainly. Alternate translation: “he shall trim from it and set aside” 4:9 li4m rc://*/ta/man/translate/writing-pronouns יְסִירֶֽ⁠נָּה׃ 1 As in [3:4](../03/04.md), [3:10](../03/10.md), and [3:15](../03/15.md), the one who removes the fat from the sacrificial animal is the worshiper, not the priest. However, because here the anointed priest is both the one offering the sacrifice and the one performing the sacrifice, here the pronoun **he** refers to the priest. If it would be helpful in your language, consider making this explicit. Alternate translation: “the anointed priest shall remove it” 4:10 dy4e rc://*/ta/man/translate/writing-pronouns כַּ⁠אֲשֶׁ֣ר יוּרַ֔ם מִ⁠שּׁ֖וֹר זֶ֣בַח הַ⁠שְּׁלָמִ֑ים 1 Here, **it** refers to all the fat that was described in the instructions about peace offerings in [3:3–4](../03/03.md). If it would be helpful, consider making this explicit. Alternate translation: “just as the fat is lifted up from the ox of the sacrifice of the peace offering” 4:10 xvzf rc://*/ta/man/translate/translate-tense כַּ⁠אֲשֶׁ֣ר יוּרַ֔ם מִ⁠שּׁ֖וֹר זֶ֣בַח הַ⁠שְּׁלָמִ֑ים 1 Here the author of Leviticus does not use the present tense to describe contemporaneous or ongoing action, as if he were here referring to a specific instance where an individual was preparing a peace offering. Rather, the present 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: “in the same manner as it would be lifted up from the ox of the sacrifice of the peace offering” 4:10 cded rc://*/ta/man/translate/figs-activepassive כַּ⁠אֲשֶׁ֣ר יוּרַ֔ם 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: “just as the individual lifted up the fat” or, if you used the second-person form in Chapter 3, “just as you lifted up the fat” 4:10 peg9 rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְטִירָ⁠ם֙ הַ⁠כֹּהֵ֔ן 1 The pronoun **them** refers to all the pieces of fat and the internal organs described in [4:8–9](../04/08.md). If it would be helpful, consider making this explicit. Alternate translation: “And the priest shall cause all the fat pieces and the internal organs to become smoke” -4:11 fr9j rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־ ע֤וֹר הַ⁠פָּר֙ וְ⁠אֶת־ כָּל־ בְּשָׂר֔⁠וֹ עַל־ רֹאשׁ֖⁠וֹ וְ⁠עַל־ כְּרָעָ֑י⁠ו וְ⁠קִרְבּ֖⁠וֹ וּ⁠פִרְשֽׁ⁠וֹ 1 This list of animal parts tells the reader what is meant by the expression “all of the bull” in [4:12](../04/12.md). If this would be unclear, consider using a phrase to indicate that this list introduces the subject of the verse, which will be restated in [4:12](../04/12.md). Alternate translation: “As for the skin of the bull and all its flesh, with its head and with its legs and its innards and its dung” +4:11 fr9j rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־ ע֤וֹר הַ⁠פָּר֙ וְ⁠אֶת־ כָּל־ בְּשָׂר֔⁠וֹ עַל־ רֹאשׁ֖⁠וֹ וְ⁠עַל־ כְּרָעָ֑י⁠ו וְ⁠קִרְבּ֖⁠וֹ וּ⁠פִרְשֽׁ⁠וֹ 1 This list of animal parts tells the reader what is meant by the expression “all of the bull” in [4:12](../04/12.md). You could include this information if that would be helpful to your readers. Consider using a phrase to indicate that this list introduces the subject of the verse, which will be restated in [4:12](../04/12.md). Alternate translation: “As for the skin of the bull and all its flesh, with its head and with its legs and its innards and its dung” 4:11 ovny וְ⁠אֶת־כָּל־בְּשָׂר֔⁠וֹ 1 Alternate translation: “all of the bull’s meat” 4:12 xwxo rc://*/ta/man/translate/writing-pronouns וְ⁠הוֹצִ֣יא 1 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: “someone else should bring out” 4:12 qm4z אֶת־כָּל־הַ֠⁠פָּר 1 Alternate translation: “all these pieces of the bull” @@ -174,7 +166,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 4:14 lv4s rc://*/ta/man/translate/figs-idiom לִ⁠פְנֵ֖י אֹ֥הֶל מוֹעֵֽד׃ 1 See how you translated the similar expression in [3:8](../03/08.md). 4:15 fjs3 rc://*/ta/man/translate/translate-symaction וְ֠⁠סָמְכוּ זִקְנֵ֨י הָ⁠עֵדָ֧ה אֶת־יְדֵי⁠הֶ֛ם עַל־רֹ֥אשׁ הַ⁠פָּ֖ר 1 See how you translated this symbolic action in [1:4](../01/04.md). 4:15 ukae rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֑ה & לִ⁠פְנֵ֥י יְהוָֽה 1 See how you translated the similar expression in [1:5](../01/05.md). Alternate translation: “in the presence of Yahweh … in the presence of Yahweh” or “in the sacred precincts of the tent of meeting where Yahweh is … in the sacred precincts of the tent of meeting where Yahweh is” -4:15 kvnu rc://*/ta/man/translate/writing-pronouns וְ⁠שָׁחַ֥ט אֶת־הַ⁠פָּ֖ר 1 The pronoun **he** refers not to the priest but to an individual member of the **elders of the congregation** mentioned in this verse. If this would be unclear in your language, consider making the subject plain. Alternate translation: “And one of the elders of the congregation shall slaughter the bull” +4:15 kvnu וְ⁠שָׁחַ֥ט אֶת־הַ⁠פָּ֖ר 1 Alternate translation: “And one of the elders of the congregation shall slaughter the bull” 4:17 caw8 וְ⁠טָבַ֧ל הַ⁠כֹּהֵ֛ן אֶצְבָּע֖⁠וֹ מִן־הַ⁠דָּ֑ם 1 Alternate translation: “And the priest shall dip his finger in some of the blood” 4:17 zoh0 rc://*/ta/man/translate/translate-symaction וְ⁠הִזָּ֞ה שֶׁ֤בַע פְּעָמִים֙ לִ⁠פְנֵ֣י יְהוָ֔ה אֵ֖ת פְּנֵ֥י הַ⁠פָּרֹֽכֶת 1 See how you translated these expressions in [4:6](../04/06.md). 4:18 tsse rc://*/ta/man/translate/writing-pronouns יִתֵּ֣ן & יִשְׁפֹּךְ֙ 1 Here and in the verses [4:18–20](../04/18.md), the pronoun **he** refers to the priest. If it would be helpful in your language, consider making this explicit. Alternate translation: “the priest shall give … the priest shall pour out” @@ -193,7 +185,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 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 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 bull” +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” 4:23 jwgw rc://*/ta/man/translate/writing-poetry חַטָּאת֔⁠וֹ אֲשֶׁ֥ר חָטָ֖א בָּ֑⁠הּ 1 The expression **his sin that he has sinned with it** uses repetition for emphasis. If your language can use repetition for emphasis in this manner, consider using a similar expression here. If not, then consider using a generic expression. Alternate translation: “the sin that he committed” 4:23 g4fd rc://*/ta/man/translate/figs-activepassive אֽוֹ־הוֹדַ֤ע אֵלָי⁠ו֙ חַטָּאת֔⁠וֹ אֲשֶׁ֥ר חָטָ֖א בָּ֑⁠הּ 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: “or he becomes aware of the sin that he sinned” @@ -215,25 +207,22 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 4:28 mgqk rc://*/ta/man/translate/figs-possession שְׂעִירַ֤ת עִזִּים֙ 1 The expression **a doe of the goats** refers to an adult female goat that belongs to the class of animals also called goats. If your language possesses a specific term for such a female goat, consider using it here, or use a generic expression. Alternate translation: “a mature female goat” or “a she-goat” 4:30 avro rc://*/ta/man/translate/figs-idiom וְ⁠נָתַ֕ן עַל־קַרְנֹ֖ת מִזְבַּ֣ח הָ⁠עֹלָ֑ה 1 See how you translated this idiom in [4:7](../04/07.md). 4:30 dqv4 rc://*/ta/man/translate/figs-idiom וְ⁠נָתַ֕ן עַל־קַרְנֹ֖ת מִזְבַּ֣ח הָ⁠עֹלָ֑ה 1 See how you translated the similar idiom in [4:7](../04/07.md). -4:31 m5yu rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־כָּל־חֶלְבָּ֣⁠הּ 1 As in [4:26](../04/26.md), the phrase **all its fat** refers to the fat portions of the goat described in the laws for peace offerings in [3:14–15](../03/14.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “And all of the goat’s fat, including the fat covering the innards, all the fat that is on the innards, the two kidneys, the fat that is on them that is by the loins, and the lobe on the liver” -4:31 hmu3 rc://*/ta/man/translate/writing-pronouns יָסִ֗יר 1 As in [4:20](../04/20.md), here, **he** refers to the individual offering the sacrifice, not to the priest. If this would be unclear in your language, consider making the subject explicit. Alternate translation: “the person offering the sin offering shall remove” +4:31 hmu3 rc://*/ta/man/translate/writing-pronouns יָסִ֗יר 1 As in [4:20](../04/20.md), here, **he** refers to the individual offering the sacrifice, not to the priest. It may be helpful to clarify this for your readers. Alternate translation: “the person offering the sin offering shall remove” 4:31 x3cz rc://*/ta/man/translate/figs-activepassive כַּ⁠אֲשֶׁ֨ר הוּסַ֣ר חֵלֶב֮ 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: “just as a person would remove the fat” 4:31 lo98 rc://*/ta/man/translate/translate-tense כַּ⁠אֲשֶׁ֨ר הוּסַ֣ר חֵלֶב֮ מֵ⁠עַ֣ל זֶ֣בַח הַ⁠שְּׁלָמִים֒ 1 As in [4:10](../04/10.md), the author of Leviticus does not use the present tense here to describe contemporaneous or ongoing action, as if he were here referring to a specific instance where an individual was preparing a peace offering. Rather, the present 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: “in the same manner as the fat would be removed from the sacrifice of the peace offerings” 4:31 f423 rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֥ר עָלָ֛י⁠ו הַ⁠כֹּהֵ֖ן 1 See how you handled this expression involving an abstract noun in [1:4](../01/04.md) and [4:20](../04/20.md). 4:31 rty9 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 his sin” -4:32 fcuy rc://*/ta/man/translate/writing-pronouns וְ⁠אִם־כֶּ֛בֶשׂ יָבִ֥יא קָרְבָּנ֖⁠וֹ 1 Here the pronouns **he** and **his** refer to the individual from the people of the land referred to in [4:27–28](../04/27.md). If it would be unclear in your language that these words refer to the same individual as in the previous section, consider making the subject explicit. Alternate translation: “But if that individual brings a lamb as his offering” 4:33 gp8z rc://*/ta/man/translate/translate-symaction וְ⁠סָמַךְ֙ אֶת־יָד֔⁠וֹ עַ֖ל רֹ֣אשׁ הַֽ⁠חַטָּ֑את 1 See how you translated this symbolic action in [1:4](../01/04.md). -4:33 n4w5 rc://*/ta/man/translate/writing-pronouns בִּ⁠מְק֕וֹם אֲשֶׁ֥ר יִשְׁחַ֖ט אֶת־הָ⁠עֹלָֽה׃ 1 As in [4:24](../04/24.md), **he** does not refer specifically to the individual whose purification offering the current section discusses, but refers generally to any person who kills an animal in order to offer a burnt offering. If it would be helpful in your language, consider using a generic word for a person to make this explicit. Alternate translation: “in the location where someone slaughters the burnt offering” 4:34 th46 rc://*/ta/man/translate/figs-idiom וְ⁠נָתַ֕ן עַל־קַרְנֹ֖ת מִזְבַּ֣ח הָ⁠עֹלָ֑ה 1 See how you translated the similar idiom in [4:7](../04/07.md). 4:34 iq0o rc://*/ta/man/translate/figs-explicit אֶל־יְס֖וֹד הַ⁠מִּזְבֵּֽחַ׃ 1 Although unspecified, it is likely that the **altar** mentioned here is the same **altar of the burnt offering** that is referred to in this verse, which is also the place where **the blood** of the sacrificial animal is poured out in the similar expressions in [4:7](../04/07.md), [4:18](../04/18.md), [4:25](../04/25.md), and [4:30](../04/30.md). If it would be helpful in your language, consider making the identity of the altar explicit, or using an identifying adjective, as the UST models. Alternate translation: “toward the base of the altar of the burnt offering” 4:35 pl3r rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־כָּל־חֶלְבָּ֣⁠ה 1 As in [4:26](../04/26.md) and [4:31](../04/31.md), the phrase **all of its fat** implies the fat portions of the lamb described in the laws for peace offerings in [3:9–10](../03/09.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “And all of the lamb’s fat, including the entire fatty tail, the fat covering the innards, all the fat that is on the innards, the two kidneys, the fat that is on them that is by the loins, and the lobe on the liver” -4:35 z6xq rc://*/ta/man/translate/writing-pronouns יָסִ֗יר 1 As in [4:31](../04/31.md), here the pronoun **he** refers to the individual offering the sacrifice, not to the priest. If this would be unclear in your language, consider making the subject explicit. Alternate translation: “the person offering the sin offering shall remove” +4:35 z6xq rc://*/ta/man/translate/writing-pronouns יָסִ֗יר 1 As in [4:31](../04/31.md), here the pronoun **he** refers to the individual offering the sacrifice, not to the priest. It may be helpful to clarify this for your readers. Alternate translation: “the person offering the sin offering shall remove” 4:35 gqlb rc://*/ta/man/translate/translate-tense כַּ⁠אֲשֶׁ֨ר יוּסַ֥ר חֵֽלֶב־הַ⁠כֶּשֶׂב֮ מִ⁠זֶּ֣בַח הַ⁠שְּׁלָמִים֒ 1 As in [4:10](../04/10.md), the author of Leviticus does not use the present tense here to describe contemporaneous or ongoing action, as if he were here referring to a specific instance where an individual was preparing a peace offering. Rather, the present 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: “in the same manner as the fat of the lamb is removed from the sacrifice of the peace offerings” 4:35 i2gb rc://*/ta/man/translate/figs-activepassive כַּ⁠אֲשֶׁ֨ר יוּסַ֥ר חֵֽלֶב־הַ⁠כֶּשֶׂב֮ מִ⁠זֶּ֣בַח הַ⁠שְּׁלָמִים֒ 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: “just as a person who offers a lamb as a sacrifice of peace offerings removes the fat of that lamb” 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. When there is ambiguity in which party is the proper referent of the pronoun, the notes will specify to whom the promouns refers.\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” @@ -257,7 +246,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 5:4 tdo9 rc://*/ta/man/translate/figs-rpronouns וְ⁠הוּא־יָדַ֥ע 1 See how you translated this expression in [5:3](../05/03.md). 5:4 pftx rc://*/ta/man/translate/figs-explicit לְ⁠אַחַ֥ת מֵ⁠אֵֽלֶּה 1 The writer assumes that his readers will understand that the phrase **from these things** refers to the ways of sinning unintentionally, as described in [5:1–4](../05/01.md). You could include this information if that would be helpful to your readers. Alternate translation: “because of speaking thoughtlessly when swearing an oath, whether to do evil or to do good” 5:5 zzqr rc://*/ta/man/translate/writing-pronouns וְ⁠הִ֨תְוַדָּ֔ה אֲשֶׁ֥ר חָטָ֖א עָלֶֽי⁠הָ׃ 1 As in [4:14](../04/14.md), the phrase **regarding it** refers to the commands of Yahweh mentioned in [4:13](../04/13.md). If it would be helpful, consider making this explicit. Alternate translation: “then he shall confess that he sinned with regard to the commands of Yahweh” -5:6 x2i2 rc://*/ta/man/translate/figs-explicit וְ⁠הֵבִ֣יא אֶת־אֲשָׁמ֣⁠וֹ לַ⁠יהוָ֡ה 1 Here, **his guilt** does not refer to the legal status of guilt that it did in [5:2–5](../05/02.md). Rather, it refers to the required penalty for that person’s guilt, that is, the animal sacrifice that will provide atonement for the individual’s guilt that he acquired by sinning unintentionally. If it would be helpful in your language, consider making this explicit. Alternate translation: “And he must present to Yahweh the sacrifice required” +5:6 x2i2 rc://*/ta/man/translate/figs-explicit וְ⁠הֵבִ֣יא אֶת־אֲשָׁמ֣⁠וֹ לַ⁠יהוָ֡ה 1 Here, **his guilt** does not refer to the legal status of guilt that it did in [5:2–5](../05/02.md). Rather, it refers to the required penalty for that person’s guilt, that is, the animal sacrifice that will provide atonement for the individual’s guilt that he acquired by sinning unintentionally. If it would be helpful in your language, consider making this explicit. Alternate translation: “And he must present to Yahweh the required sacrifice” 5:6 twdf rc://*/ta/man/translate/figs-metonymy וְ⁠הֵבִ֣יא אֶת־אֲשָׁמ֣⁠וֹ לַ⁠יהוָ֡ה 1 Here Leviticus seems to be referring to the sacrifice as **his guilt** by association with the way that it is required to atone for the person's guilt. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “then he shall bring the sacrifice required to make restitution for his guilt” 5:6 b75l rc://*/ta/man/translate/writing-poetry חַטָּאת⁠וֹ֩ אֲשֶׁ֨ר חָטָ֜א 1 Here words are being repeated for emphasis. See how you translated the similar phrase in [4:23](../04/23.md) and [4:28](../04/28.md). 5:6 go0u rc://*/ta/man/translate/figs-genericnoun מִן־הַ⁠צֹּ֥אן 1 See how you translated this expression in [1:10](../01/10.md) and [3:6](../03/06.md). Alternate translation: “from the flock of animals that he owns” @@ -267,9 +256,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 5:7 gm7x rc://*/ta/man/translate/figs-ellipsis וְ⁠הֵבִ֨יא אֶת־אֲשָׁמ֜⁠וֹ אֲשֶׁ֣ר חָטָ֗א 1 The expression **his guilt that he sinned** includes an abbreviated form of the similar phrase found in [5:6](../05/06.md) and leaves out the word “offering” that in many languages a sentence would need in order to be complete. If it would be helpful, you could supply the missing words from [5:6](../05/06.md). Alternate translation: “then he shall bring his guilt offering for his sin that he sinned” 5:7 ugl5 rc://*/ta/man/translate/figs-metonymy וְ⁠הֵבִ֨יא אֶת־אֲשָׁמ֜⁠וֹ 1 See how you translated the similar expression in [5:6](../05/06.md). 5:7 tgyj rc://*/ta/man/translate/figs-idiom בְנֵֽי־יוֹנָ֖ה 1 See how you translated the similar terms in [1:14](../01/14.md). -5:8 yeet rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְרִ֛יב 1 Here and throughout the next verse, **he** refers to the priest. If this is unclear in your language, consider making the referent explicit. Alternate translation, with a comma before: “and the priest shall present” 5:10 t4n3 rc://*/ta/man/translate/figs-explicit כַּ⁠מִּשְׁפָּ֑ט 1 The phrase **according to the regulation** refers to the commandments and laws of Yahweh given to the people of Israel, likely the regulations for burnt offerings that Yahweh gave, which are recorded in the first chapter of Leviticus. If it would be helpful in your language, consider making this explicit. Alternate translation: “according to the laws for burnt offerings that Yahweh gave to the people of Israel” -5:10 xgmn rc://*/ta/man/translate/writing-pronouns וְ⁠כִפֶּ֨ר עָלָ֧י⁠ו הַ⁠כֹּהֵ֛ן מֵ⁠חַטָּאת֥⁠וֹ אֲשֶׁר־חָטָ֖א וְ⁠נִסְלַ֥ח לֽ⁠וֹ׃ס 1 Here, the pronouns **him**, **his**, and **he** refer not to the priest but to the individual who acquired guilt by sinning in the ways described in [5:1–4](../05/01.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “And the priest shall make atonement for the individual from his sin that the individual sinned, and it will be forgiven to that individual” 5:10 sf4t rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֨ר עָלָ֧י⁠ו הַ⁠כֹּהֵ֛ן מֵ⁠חַטָּאת֥⁠וֹ 1 See how you translated the similar expression in [1:4](../01/04.md). 5:10 lm1w rc://*/ta/man/translate/writing-poetry מֵ⁠חַטָּאת֥⁠וֹ אֲשֶׁר־חָטָ֖א 1 See how you handled the poetic repetition of words in the similar expression in [5:6](../05/06.md). 5:10 v199 rc://*/ta/man/translate/figs-activepassive וְ⁠נִסְלַ֥ח לֽ⁠וֹ 1 Alternate translation: “and Yahweh will forgive him for his sin” @@ -284,7 +271,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 5:12 f7f8 rc://*/ta/man/translate/writing-poetry וְ⁠קָמַ֣ץ הַ⁠כֹּהֵ֣ן ׀ מִ֠מֶּ⁠נָּה מְל֨וֹא קֻמְצ֜⁠וֹ 1 See how you translated the similar expression in [2:2](../02/02.md). 5:13 g136 rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּר֩ עָלָ֨י⁠ו הַ⁠כֹּהֵ֜ן 1 See how you translated the similar expression in [1:4](../01/04.md). 5:13 vf2m rc://*/ta/man/translate/writing-poetry עַל־חַטָּאת֧⁠וֹ אֲשֶׁר־חָטָ֛א 1 See how you translated these poetically repeated terms in [4:27](../04/27.md) and [4:35](../04/35.md) and the similar expression in [5:6](../05/06.md). -5:13 dncf rc://*/ta/man/translate/figs-explicit מֵֽ⁠אַחַ֥ת מֵ⁠אֵ֖לֶּה 1 The expression **from one from these** refers to the commandments of Yahweh that the individual sinned and violated in the ways described in [5:1–4](../05/01.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “with regard to one of these ways of violating Yahweh's commandments about ways a person can unintentionally become guilty” +5:13 dncf rc://*/ta/man/translate/figs-explicit מֵֽ⁠אַחַ֥ת מֵ⁠אֵ֖לֶּה 1 The expression **from one from these** refers to the commandments of Yahweh which the individual sinned and violated in the ways described in [5:1–4](../05/01.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “with regard to one of these ways of violating Yahweh's commandments about ways a person can unintentionally become guilty” 5:13 zpm8 rc://*/ta/man/translate/figs-activepassive וְ⁠נִסְלַ֣ח ל֑⁠וֹ 1 See how you translated the similar expression in [4:20](../04/20.md). Alternate translation: “and Yahweh will forgive him for his sins” 5:13 jpzd rc://*/ta/man/translate/figs-explicit וְ⁠הָיְתָ֥ה לַ⁠כֹּהֵ֖ן 1 The expression **it will be for the priest** implies that the portion of the tenth of an ephah of flour that is not burned as part of the memorial portion (as described in [5:12](../05/12.md)) should be given as food to the priest performing the sacrifice, just as is the case with the portion of the **grain offering** that is not burnt as part of the memorial portion. Alternate translation: “And the remaining portion of the flour that was not burned as part of the memorial portion shall belong to the priest as his food” 5:14 ymzk 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. @@ -298,7 +285,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 5:15 hf2x rc://*/ta/man/translate/figs-youcrowd בְּ⁠עֶרְכְּ⁠ךָ֛ 1 Even though Yahweh is speaking to a group of people, the pronoun **you** is singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 5:15 nwrl rc://*/ta/man/translate/translate-bmoney בְּ⁠עֶרְכְּ⁠ךָ֛ כֶּֽסֶף־שְׁקָלִ֥ים בְּ⁠שֶֽׁקֶל־הַ⁠קֹּ֖דֶשׁ 1 The **silver shekel** that was used in **the holy place** was an ancient measurement of the weight of silver that functioned as a currency, equivalent to approximately 10 grams or two-fifths of an ounce of silver. You could try to express this amount in terms of the current monetary value of silver, but that might cause your translation to become outdated and inaccurate since those values can change over time. Instead, consider using a generic phrase. Alternate translation: “in your valuation, the standard weight of silver that is used by the priests in the holy place” 5:16 gao6 rc://*/ta/man/translate/figs-explicit וְ⁠אֵ֣ת אֲשֶׁר֩ חָטָ֨א מִן־הַ⁠קֹּ֜דֶשׁ יְשַׁלֵּ֗ם 1 The expression **he shall restore** does not mean that the guilty individual must physically replace the desecrated object in the sacred tent. Rather, the expression implies the process of bringing the monetary value of the object in silver (in addition to one-fifth of its value) to the priest as part of the sacrifice. Be sure that this distinction is clear in your translation. Alternate translation: “And he shall make restitution for that which he sinned” -5:16 rlc3 rc://*/ta/man/translate/figs-explicit וְ⁠אֵ֣ת אֲשֶׁר֩ חָטָ֨א 1 The expression **that which he sinned** implies the specific sacred object that the person desecrated by mishandling it, according to the commandments of Yahweh regarding the proper treatment of sacred objects. If it would be helpful, consider making this explicit. Alternate translation: “And whatever item that he desecrated by mishandling it” +5:16 rlc3 וְ⁠אֵ֣ת אֲשֶׁר֩ חָטָ֨א 1 Alternate translation: “And whatever item that he desecrated by mishandling it” 5:16 zf4r rc://*/ta/man/translate/figs-explicit מִן־הַ⁠קֹּ֜דֶשׁ 1 The expression **from the holy thing** implies the sacred items that are consecrated to Yahweh for special use in the sacred tent. If it would be helpful, consider making this explicit. Alternate translation: “regarding the sacred items that are consecrated to Yahweh” 5:16 nl4c rc://*/ta/man/translate/writing-pronouns וְ⁠אֶת־חֲמִֽישִׁת⁠וֹ֙ יוֹסֵ֣ף עָלָ֔י⁠ו 1 Here, the pronoun **it** refers to **that which he sinned**. However, the expressions **a fifth of it** and **he will add to it** do not refer to the addition of a physical portion of the sacred object. Rather, these expressions refer to the item’s monetary value. If it would be helpful in your language, consider making this explicit. Alternate translation: “and a fifth of the value of the sacred object he shall add to the value of that object” 5:16 g15p rc://*/ta/man/translate/translate-fraction חֲמִֽישִׁת⁠וֹ֙ 1 The **fifth** is one part out of five equal parts. @@ -325,7 +312,6 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 6:2 d182 א֖וֹ עָשַׁ֥ק אֶת־עֲמִיתֽ⁠וֹ 1 Alternate translation: “or he refuses to pay his employees what he owes them, or he intentionally withholds money that he agreed to pay to his fellow citizen” 6:3 f043 וְ⁠נִשְׁבַּ֣ע עַל־שָׁ֑קֶר עַל־אַחַ֗ת מִ⁠כֹּ֛ל אֲשֶׁר־יַעֲשֶׂ֥ה הָ⁠אָדָ֖ם לַ⁠חֲטֹ֥א בָ⁠הֵֽנָּה 1 Alternate translation: “and he swears to a lie in any of the ways people act and consequently sin” 6:3 shnb rc://*/ta/man/translate/figs-idiom וְ⁠נִשְׁבַּ֣ע עַל־שָׁ֑קֶר 1 The expression **swears on a lie** is an idiom that refers to taking an oath with another person deceitfully, that is, with the intention not to carry out the required actions of the oath. Alternate translation: “or he swears an oath without the intention to fulfill the conditions of the oath, and so, he swears the oath deceitfully” -6:4 k9s7 rc://*/ta/man/translate/figs-explicit כִּֽי־יֶחֱטָ֣א וְ⁠אָשֵׁם֒ 1 The expression **when he sins** refers to committing any of the wrongdoings regarding taking an oath with a fellow Israelite described in [6:2–3](../06/02.md). You could include this information if that would be helpful to your readers. Alternate translation: “when he sins in any of the ways just described, and so, he becomes guilty” 6:4 esh5 rc://*/ta/man/translate/figs-explicit וְ⁠אָשֵׁם֒ 1 See how you translated this expression in [5:2](../05/02.md) and throughout the previous chapter. 6:4 otmd rc://*/ta/man/translate/writing-poetry אֶת־הַ⁠גְּזֵלָ֜ה אֲשֶׁ֣ר גָּזָ֗ל 1 Here, a verb and its object come from the same root. The phrase **he robbed** translates a verb that is related to the noun translated as **robbery**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis and your language has comparable terms that you can use in your own translation, it would be appropriate to use that construction here in your translation. If not, consider using a generic expression: “whatever he stole” 6:4 ge0n rc://*/ta/man/translate/writing-poetry א֤וֹ אֶת־הָ⁠עֹ֨שֶׁק֙ אֲשֶׁ֣ר עָשָׁ֔ק 1 Here, a verb and its object come from the same root. The phrase **he extorted** translates a verb that is related to the noun translated as **extortion**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis and your language has comparable terms that you can use in your own translation, it would be appropriate to use that construction here in your translation. If not, consider using a generic expression: “or whatever money he refused to pay” @@ -345,7 +331,6 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 6:6 b7td rc://*/ta/man/translate/translate-bmoney בְּ⁠עֶרְכְּ⁠ךָ֥ 1 See how you translated this expression in [5:15](../05/15.md). 6:7 ybw2 rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֨ר עָלָ֧י⁠ו הַ⁠כֹּהֵ֛ן 1 See how you translated the similar expression in [1:4](../01/04.md). 6:7 mnh9 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָ֖ה 1 See how you translated this expression in [1:5](../01/05.md). Alternate translation: “in the presence of Yahweh” or “in the precincts of the sacred tent, where Yahweh lives among the Israelites” -6:7 n4ih rc://*/ta/man/translate/writing-pronouns וְ⁠נִסְלַ֣ח ל֑⁠וֹ 1 The pronoun **him** refers to the individual offering the sacrifice, not to the priest. If this is not clear in your language, consider making the referent explicit. Alternate translation: “and it will be forgiven to the individual who offers the sacrifice” 6:7 ixwy rc://*/ta/man/translate/figs-activepassive וְ⁠נִסְלַ֣ח ל֑⁠וֹ 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 him” 6:7 wgkg rc://*/ta/man/translate/figs-abstractnouns עַל־אַחַ֛ת מִ⁠כֹּ֥ל אֲשֶֽׁר־יַעֲשֶׂ֖ה לְ⁠אַשְׁמָ֥ה בָֽ⁠הּ 1 In the phrase **all that he does to his guilt**, the abstract noun **guilt** is not the indirect object of the verb **does**, but its result or consequence. In other words, the person’s **guilt** comes as a result of something that they have done. If it would be helpful in your language, consider stating the meaning plainly. Alternate translation: “concerning one thing from all that he does and becomes guilty by doing it” 6:7 eclt rc://*/ta/man/translate/writing-pronouns מִ⁠כֹּ֥ל אֲשֶֽׁר־יַעֲשֶׂ֖ה לְ⁠אַשְׁמָ֥ה 1 The pronouns **he** and **his** do not refer here to a specific person, but generally to anyone who does something that causes him to acquire legal guilt. If it would be helpful in your language, consider making this explicit. Alternate translation: “from all that any individual might do to his guilt” or “from everything that someone could do to his guilt” @@ -365,18 +350,15 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 6:10 m8t8 rc://*/ta/man/translate/figs-idiom וְ⁠הֵרִ֣ים 1 See how you translated this idiom in [4:8](../04/08.md). Alternate translation: “And he shall remove” 6:10 y6a1 rc://*/ta/man/translate/figs-explicit אֶת־הַ⁠דֶּ֗שֶׁן 1 See how you translated the similar term in [1:16](../01/16.md). 6:10 m875 rc://*/ta/man/translate/figs-metaphor אֲשֶׁ֨ר תֹּאכַ֥ל הָ⁠אֵ֛שׁ אֶת־ הָ⁠עֹלָ֖ה עַל־ הַ⁠מִּזְבֵּ֑חַ 1 Leviticus uses the image of **the fire** consuming or eating **the burnt offering** to refer to the process that the sacrifice undergoes as the fire burns it until it is **fatty ash**. If your language has a similar idiom used to describe a fire that completely burns something, consider using it here. If not, consider using a generic expression. Alternate translation: “where the fire has completely burned the burnt offerings on the altar so that they are now nothing but ash” -6:10 m85x rc://*/ta/man/translate/writing-pronouns וְ⁠שָׂמ֕⁠וֹ 1 The pronoun **it** refers here to the **fatty ash** that has accumulated on the altar. If this is unclear in your language, consider making the referent explicit. Alternate translation: “and he shall put the fatty ash that has accumulated” -6:11 ggt0 rc://*/ta/man/translate/figs-explicit בְּגָדִ֣ים אֲחֵרִ֑ים 1 Here, **other clothes** implies common, everyday clothing that the priest owns and that he could wear for removing the ash to the clean place without the danger of making something sacred, like his special linen clothing, become desecrated and common. Alternate translation: “other, everyday, common clothing” +6:10 m85x rc://*/ta/man/translate/writing-pronouns וְ⁠שָׂמ֕⁠וֹ 1 The pronoun **it** refers here to the **fatty ash** that has accumulated on the altar. It may be helpful to clarify this for your readers. Alternate translation: “and he shall put the fatty ash that has accumulated” 6:12 w5lh rc://*/ta/man/translate/figs-activepassive וְ⁠הָ⁠אֵ֨שׁ עַל־ הַ⁠מִּזְבֵּ֤חַ תּֽוּקַד־ בּ⁠וֹ֙ 1 See how you translated the similar expression in [6:9](../06/09.md). -6:12 xjsb rc://*/ta/man/translate/writing-pronouns עָלֶ֧י⁠הָ & עָלֶ֨י⁠הָ֙ & עָלֶ֖י⁠הָ 1 The pronoun **it** refers to **the fire on the altar**. Alternate translation: “on the fire that is on the altar … on that same fire … on the altar’s fire” 6:12 z80u rc://*/ta/man/translate/writing-poetry בַּ⁠בֹּ֣קֶר בַּ⁠בֹּ֑קֶר 1 The repetition of the phrase **in the morning** is an emphatic way to say “every morning.” If your language also uses repetition for emphasis in this way, consider doing so here. If not, consider stating the meaning plainly. Alternate translation: “every morning” or “morning by morning” -6:12 jp9m rc://*/ta/man/translate/figs-explicit חֶלְבֵ֥י הַ⁠שְּׁלָמִֽים 1 The **fat of the peace offerings** implies the various portions of fat described in [3:3–4](../03/03.md) and elsewhere in chapter 3. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “the fat portions that are required for the peace offerings, including the fat covering the innards, all the fat that is on the innards, the two kidneys and the fat that is on them that is by the loins, and the lobe on the liver” +6:12 jp9m חֶלְבֵ֥י הַ⁠שְּׁלָמִֽים 1 Alternate translation: “the fat portions that are required for the peace offerings, including the fat covering the innards, all the fat that is on the innards, the two kidneys and the fat that is on them that is by the loins, and the lobe on the liver” 6:13 j84c rc://*/ta/man/translate/figs-activepassive אֵ֗שׁ תָּמִ֛יד תּוּקַ֥ד עַל־הַ⁠מִּזְבֵּ֖חַ 1 Alternate translation: “Make fire burn continually on the altar” 6:14 xwgk rc://*/ta/man/translate/figs-possession וְ⁠זֹ֥את תּוֹרַ֖ת הַ⁠מִּנְחָ֑ה 1 See how you translated the similar expression in [6:9](../06/09.md). Alternate translation: “And this is the instruction regarding how the priest should perform the grain offering” 6:14 nch7 rc://*/ta/man/translate/figs-metaphor בְּנֵֽי־אַהֲרֹן֙ 1 See how you translated this expression in [1:5](../01/05.md). 6:14 k3r1 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֔ה 1 See how you translated this expression in [1:5](../01/05.md). Alternate translation: “in the precinct of the sacred tent, where Yahweh lives among the Israelites” 6:14 os48 rc://*/ta/man/translate/figs-idiom אֶל־פְּנֵ֖י הַ⁠מִּזְבֵּֽחַ 1 The expression **toward the face of the altar** is an idiom that refers to the space in front of the front side of the altar. Alternate translation: “before the altar” or “in the space in front of the altar” -6:15 zrxr rc://*/ta/man/translate/writing-pronouns וְ⁠הֵרִ֨ים מִמֶּ֜⁠נּוּ 1 Here the pronoun **he** refers to the priest who is offering the grain offering. If it be helpful in your language, consider making the reference explicit. Alternate translation: “And the priest shall raise up from it” 6:15 vkkx rc://*/ta/man/translate/figs-explicit מִ⁠סֹּ֤לֶת 1 See how you translated this term in [2:1](../02/01.md). 6:16 q6ww וְ⁠הַ⁠נּוֹתֶ֣רֶת מִמֶּ֔⁠נָּה 1 Alternate translation: “And the rest of the grain offering” 6:16 vytc rc://*/ta/man/translate/figs-metaphor אַהֲרֹ֣ן וּ⁠בָנָ֑י⁠ו 1 See how you translated the similar way of referring to the priests in [2:2](../02/02.md). @@ -431,8 +413,6 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 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” 7:2 grkl rc://*/ta/man/translate/figs-123person יִשְׁחֲטוּ֙ & יִשְׁחֲט֖וּ 1 Although the end of the last chapter addressed the people of Israel using a second-person singular form, here the author of Leviticus addresses everyone who approaches the tent of meeting to sacrifice using a third-person plural form. If the switch from second-person forms to third-person forms would not be natural in your language, consider using whichever form you have been using throughout the previous chapters. -7:2 tzsl rc://*/ta/man/translate/writing-pronouns וְ⁠אֶת־דָּמ֛⁠וֹ יִזְרֹ֥ק 1 The pronoun **he** does not refer to the person offering the sacrifice but, rather, to the priest, the person normally responsible for splashing **the blood** on **the altar**. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “And its blood the priest shall splash” -7:3 xzk6 rc://*/ta/man/translate/writing-pronouns יַקְרִ֣יב 1 Here, **he** does not refer to the priest but to the individual offering the sacrifice, the person normally responsible for butchering and preparing the animal’s fat. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “the individual offering the sacrifice shall present” 7:6 ei3l rc://*/ta/man/translate/figs-activepassive יֵאָכֵ֔ל 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: “they shall eat it” 7:6 c7x0 rc://*/ta/man/translate/figs-possession קֹ֥דֶשׁ קָֽדָשִׁ֖ים הֽוּא 1 See how you translated this expression in [2:3](../02/03.md). 7:7 rtkp rc://*/ta/man/translate/figs-doublet כַּֽ⁠חַטָּאת֙ כָּֽ⁠אָשָׁ֔ם תּוֹרָ֥ה אַחַ֖ת לָ⁠הֶ֑ם 1 These two expressions mean similar things. They refer to the manner in which the meat for these two sacrifices is to be reserved for the priests’ special portion of food, and so the two expressions are used together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “The guilt offering and the sin offering are alike in this regard” or “The guilt offering is just like the sin offering in this regard.” @@ -522,27 +502,25 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 7:30 ry2t rc://*/ta/man/translate/translate-unknown אֶת־הַ⁠חֵ֤לֶב עַל־הֶֽ⁠חָזֶה֙ & אֵ֣ת הֶ⁠חָזֶ֗ה 1 Here, the **breast** is the portion of the animal’s meat consisting of the larger part of the animal’s chest below the region of the neck. The **breast** and **the fat on the breast** were considered uniquely choice portions of meat and fat. Consequently, it was dedicated especially to Yahweh. If your language has a special term for this portion of meat and fat, consider using it here. If not, consider using a generic expression. Alternate expression: “the fat that is on the breast meat … the breast meat itself” 7:30 v5t2 rc://*/ta/man/translate/translate-symaction לְ⁠הָנִ֥יף אֹת֛⁠וֹ תְּנוּפָ֖ה לִ⁠פְנֵ֥י יְהוָֽה 1 For the priest **to wave** the offering in Yahweh’s presence is a symbolic gesture that shows that the person is dedicating the sacrifice to Yahweh. This act could mean: (1) merely presenting the sacrifice to Yahweh in a unique way. Alternate translation: “to lift and show off the breast meat of the sacrifice in Yahweh’s presence” or (2) causing the smell of the sacrifice to waft in Yahweh’s direction, creating a “pleasant smell to Yahweh” that would result in the acceptance of the sacrifice. Alternate translation: “to move the breast meat of the sacrifice back and forth overhead so that the smell of the meat is wafted to Yahweh’s presence” 7:30 fd4t rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָֽה 1 Here, the expression to the face of Yahweh means “toward the presence of Yahweh.” It indicates that Moses waved the loaves and the wafer in the direction of the Most Holy Place, where Yahweh lived among the Israelites. If it would be helpful to your readers, consider stating this plainly. Alternate translation: “in the direction of the Most Holy Place where Yahweh lived among the Israelites” -7:31 npon rc://*/ta/man/translate/figs-explicit אֶת־הַ⁠חֵ֖לֶב 1 The phrase **the fat** implies the fat of the breast, as distinct from **the breast**, which refers to the meat of the breast itself. If it would be helpful in your language, consider stating the meaning plainly. Alternate translation: “the fat of the breast” 7:31 ncgd rc://*/ta/man/translate/figs-explicit וְ⁠הָיָה֙ הֶֽ⁠חָזֶ֔ה לְ⁠אַהֲרֹ֖ן וּ⁠לְ⁠בָנָֽי⁠ו 1 This expression means that the meat of **the breast** should not be burned completely on the altar, but rather should be given to the priests for food. See how you translated this similar expression in [7:7](../07/07.md). 7:31 h7vi rc://*/ta/man/translate/figs-metaphor לְ⁠אַהֲרֹ֖ן וּ⁠לְ⁠בָנָֽי⁠ו 1 See how you translated the similar expression in [2:2](../02/02.md). 7:32 f116 rc://*/ta/man/translate/translate-unknown וְ⁠אֵת֙ שׁ֣וֹק הַ⁠יָּמִ֔ין 1 The **right thigh** is the upper part of the right leg of the animal, directly above the knee and below the hip joint. Although the reason for the choice of the **right** portion of the thighs is unknown and debated, the **thigh** itself was considered a uniquely choice portion of meat, and so was especially dedicated to Yahweh and to his special purposes, like providing food for the priests. If your language has a word for this choice portion of an animal’s meat, consider using it here. If not, consider using a generic expression. Alternate translation: “And the choice portion of meat between the hip and the knee joints on the right leg of the animal” 7:32 cxqp rc://*/ta/man/translate/figs-123person תִּתְּנ֥וּ & שַׁלְמֵי⁠כֶֽם 1 As the General Introduction to this chapter discusses, here, the author of Leviticus suddenly switches from the use of third-person forms to the use of second-person plural forms. If the switch from third-person to second-person forms would not be natural in your language, consider continuing to use whichever form you have been using for the previous chapters. Alternate translation: “the person presenting the offering shall give … his peace offerings” 7:32 ceao rc://*/ta/man/translate/figs-youcrowd תִּתְּנ֥וּ & שַׁלְמֵי⁠כֶֽם 1 Here, **you** and **your** are plural. They refer 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, as modeled by the previous note. -7:32 sew1 rc://*/ta/man/translate/figs-explicit תְרוּמָ֖ה לַ⁠כֹּהֵ֑ן 1 Previously the **contribution** belonged to Yahweh. Here it is implioed that this unique portion of meat belonged to Yahweh's purposes, specifically to provide the priests with their allotment of food. You could include this information if that would be helpful to your readers. Alternate translation: “as an important contribution of choice meat that provides the priests with food” +7:32 sew1 rc://*/ta/man/translate/figs-explicit תְרוּמָ֖ה לַ⁠כֹּהֵ֑ן 1 Previously the **contribution** belonged to Yahweh. Here it is implioed that this unique portion of meat belonged to Yahweh for his purposes, specifically to provide the priests with their allotment of food. You could include this information if that would be helpful to your readers. Alternate translation: “as an important contribution of choice meat that provides the priests with food” 7:33 lbwv rc://*/ta/man/translate/figs-metaphor מִ⁠בְּנֵ֣י אַהֲרֹ֑ן 1 See how you translated the similar expression in [1:5](../01/05.md). -7:33 q6eu rc://*/ta/man/translate/figs-explicit ל֧⁠וֹ תִהְיֶ֛ה שׁ֥וֹק הַ⁠יָּמִ֖ין לְ⁠מָנָֽה׃ 1 As the General Introduction to this chapter discusses, this **portion** refers to the special allotment of food provided for the priests according to the laws that Yahweh gave to the people of Israel. Because the Levites, the sons of Aaron, were not given any portion of land and therefore could not farm for themselves, they were dependent on the contributions of their fellow Israelites for food. Yahweh provided this food by setting apart these choice portions for the priests. If this would not be clear from your translation, consider stating the meaning plainly. Alternate translation: “the right thigh shall be for that priest as the allocation of his food given by Yahweh” +7:33 q6eu rc://*/ta/man/translate/figs-explicit ל֧⁠וֹ תִהְיֶ֛ה שׁ֥וֹק הַ⁠יָּמִ֖ין לְ⁠מָנָֽה׃ 1 As the General Introduction to this chapter discusses, this **portion** refers to the special allotment of food provided for the priests according to the laws that Yahweh gave to the people of Israel. Because the Levites, the sons of Aaron, were not given any portion of land and therefore could not farm for themselves, they were dependent on the contributions of their fellow Israelites for food. Yahweh provided this food by setting apart these choice portions for the priests. You could include this information if that would be helpful to your readers. Alternate translation: “the right thigh shall be for that priest as the allocation of his food given by Yahweh” 7:34 kefs rc://*/ta/man/translate/grammar-connect-logic-result כִּי֩ 1 The word translated as **For** 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: “This is because” or, using the second-person, “You should do this because” -7:34 sns3 rc://*/ta/man/translate/writing-pronouns לָקַ֨חְתִּי֙ & וָ⁠אֶתֵּ֣ן 1 The pronoun **I** refers to Yahweh, who now speaks directly about himself. If this would not be clear, consider making the referent explicit. Alternate translation: “I, Yahweh, took … and I, Yahweh, gave” +7:34 sns3 rc://*/ta/man/translate/writing-pronouns לָקַ֨חְתִּי֙ & וָ⁠אֶתֵּ֣ן 1 The pronoun **I** refers to Yahweh, who now speaks directly about himself. It may be helpful to clarify this for your readers. Alternate translation: “I, Yahweh, took … and I, Yahweh, gave” 7:34 ovp1 rc://*/ta/man/translate/figs-metaphor בְּנֵֽי־יִשְׂרָאֵ֔ל & בְּנֵ֥י יִשְׂרָאֵֽל 1 See how you translated this expression in [1:2](../01/02.md). -7:34 w06t rc://*/ta/man/translate/writing-pronouns אֹ֠תָ⁠ם 1 The pronoun **them** refers to the **breast** and the **right thigh**, those special portions of meat that Yahweh provided for the priests’ food. If this would be unclear in your language, consider making the referent explicit. Alternate translation: “the breast meat and the portion of the right thigh” +7:34 w06t rc://*/ta/man/translate/writing-pronouns אֹ֠תָ⁠ם 1 The pronoun **them** refers to the **breast** and the **right thigh**, those special portions of meat that Yahweh provided for the priests’ food. It may be helpful to clarify this for your readers. Alternate translation: “the breast meat and the portion of the right thigh” 7:34 mkn9 rc://*/ta/man/translate/figs-metaphor לְ⁠אַהֲרֹ֨ן הַ⁠כֹּהֵ֤ן וּ⁠לְ⁠בָנָי⁠ו֙ 1 See how you translated the similar expression in [2:2](../02/02.md). -7:34 u24m rc://*/ta/man/translate/figs-explicit לְ⁠חָק־עוֹלָ֔ם 1 This **enduring portion** does not mean that the meat will last without spoiling. Rather, this **portion** is **enduring** because Yahweh envisions that these laws are binding for the people of God for all time. If this would be unclear in your language, consider stating the meaning plainly. 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 this is unclear in your language, consider stating the meaning plainly. Alternate translation: “This is the portion of the meat of the sacrifices that should be given to Aaron and to his sons” +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.md). If this would be unclear in your language, consider making the referents explicit. Alternate translation: “on the day Moses presented Aaron and his sons as priests to Yahweh” -7:36 er1e rc://*/ta/man/translate/writing-pronouns לָ⁠הֶ֗ם 1 The pronoun **them** refers to the priests, that is, Aaron and his sons. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “to the priests” or “to Aaron and his sons, the priests” -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. If this would not be clear in your language, consider stating the meaning plainly. 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. If this would be unclear in your language, consider making the referents explicit. Alternate translation: “on the day Moses anointed 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). 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” 7:36 eohw rc://*/ta/man/translate/figs-metaphor בְּנֵ֣י יִשְׂרָאֵ֑ל 1 See how you translated the similar expression in [1:2](../01/02.md). 7:36 sb6p rc://*/ta/man/translate/figs-ellipsis חֻקַּ֥ת עוֹלָ֖ם לְ⁠דֹרֹתָֽ⁠ם 1 The expression **an enduring statute for their generations** 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, with a period before: “Every generation should always obey this statute” @@ -552,12 +530,12 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 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. 8:1 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 rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־בָּנָ֣י⁠ו אִתּ֔⁠וֹ 1 Here, the expression **his sons** refers specifically to Aaron’s four male offspring. If this would be unclear, given the previous use of this expression, consider making the meaning explicit. Alternate translation: “and his four sons, Nadab, Abihu, Eleazar, and Ithamar” +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” -8:2 qg84 rc://*/ta/man/translate/figs-explicit וְ⁠אֵת֙ הַ⁠בְּגָדִ֔ים 1 Here, the expression **the clothes** implies the unique, ceremonial garments the priests wore when performing and preparing sacrifices. You could include this information if that would be helpful to your readers. These clothes are detailed in [Exodus 29:5–6](../exo/29/05.md) and [Exodus 29:8–9](../exo/29/08.md). Alternate translation: “and the priestly garments” or “and the special clothes that the priests wore” -8:2 gxa9 rc://*/ta/man/translate/figs-possession וְ⁠אֵ֣ת ׀ פַּ֣ר הַֽ⁠חַטָּ֗את 1 The expression **the bull of the sin offering** uses the possessive form to describe the bull that had been selected to be sacrificed for a **sin offering**. If this would be unclear in your language, consider making the meaning explicit. Alternate translation: “and the bull that Aaron and his sons will present as a sin offering” +8:2 qg84 rc://*/ta/man/translate/figs-explicit וְ⁠אֵת֙ הַ⁠בְּגָדִ֔ים 1 Alternate translation: “and the priestly garments” or “and the special clothes that the priests wore” +8:2 gxa9 rc://*/ta/man/translate/figs-possession וְ⁠אֵ֣ת ׀ פַּ֣ר הַֽ⁠חַטָּ֗את 1 The expression **the bull of the sin offering** uses the possessive form to describe the bull that had been selected to be sacrificed for a **sin offering**. It may be helpful to clarify this for your readers. Alternate translation: “and the bull that Aaron and his sons will present as a sin offering” 8:2 yf9h rc://*/ta/man/translate/figs-possession וְ⁠אֵ֖ת שֶׁ֣מֶן הַ⁠מִּשְׁחָ֑ה 1 The expression **oil of anointing** uses the possessive form to describe olive oil that was mixed with perfuming spices and used for ceremonially setting priests and kings apart for service to Yahweh. This was done by sprinkling or pouring the oil on whomever or whatever was being set apart. This oil is described in detail in [Exodus 30:23–24](../exo/30/23.md). If your language does not have an abstract noun for the idea behind the word **anointing**, you can express the same idea with a verbal form. Alternate translation: “and the oil that is used to anoint people and things for service to Yahweh” -8:2 apkt rc://*/ta/man/translate/figs-possession וְ⁠אֵ֣ת ׀ פַּ֣ר הַֽ⁠חַטָּ֗את 1 The expression **the bull of the sin offering** uses the possessive form to describe the **bull** that had been selected to be sacrificed for a **sin offering**. If this would be unclear in your language, consider making the meaning explicit. Alternate translation: “and the bull that Aaron and his sons will present as a sin offering” +8:2 apkt rc://*/ta/man/translate/figs-possession וְ⁠אֵ֣ת ׀ פַּ֣ר הַֽ⁠חַטָּ֗את 1 The expression **the bull of the sin offering** uses the possessive form to describe the **bull** that had been selected to be sacrificed for a **sin offering**. If your language would not use the possessive form for this, consider making the meaning explicit. Alternate translation: “and the bull that Aaron and his sons will present as a sin offering” 8:6 l1zk rc://*/ta/man/translate/translate-symaction וַ⁠יַּקְרֵ֣ב מֹשֶׁ֔ה אֶֽת־אַהֲרֹ֖ן וְ⁠אֶת־בָּנָ֑י⁠ו 1 To **present** someone or something is a symbolic action that includes bringing the person, object, or animal to the entrance of the tent of meeting, where Yahweh lived among the Israelites. Here, the same verb is used of Aaron and his sons that was used for the sacrifices in Leviticus 1–7. Alternate translation: “And Moses brought Aaron and his sons forward and stood them in Yahweh's presence” 8:6 mi63 rc://*/ta/man/translate/translate-symaction וַ⁠יִּרְחַ֥ץ אֹתָ֖⁠ם בַּ⁠מָּֽיִם 1 This is a symbolic action that is required by the ordination ceremony as described in [Exodus 29:1–46](../exo/29/01.md). Here, washing with water is part of a ritual cleaning that prepares Aaron and his sons to become priests. If it would be helpful to your readers, consider explaining the significance of this action in a footnote or in the text of your translation. Alternate translation: “and he washed them with water in order to purify them and prepare them to become priests to Yahweh” 8:6 xn3j rc://*/ta/man/translate/figs-explicitinfo וַ⁠יִּרְחַ֥ץ אֹתָ֖⁠ם בַּ⁠מָּֽיִם׃ 1 It might seem that the expression **and he washed them with water** contains extra information that would be unnatural to express in your language. If so, you could use an equivalent expression. See how you translated this expression in [1:9](../01/09.md). Alternate translation: “and he thoroughly washed them” @@ -571,7 +549,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 8:8 dnqf rc://*/ta/man/translate/translate-unknown אֶת־הָ⁠אוּרִ֖ים וְ⁠אֶת־הַ⁠תֻּמִּֽים׃ 1 Although their exact identity and function are debated, **the Urim and the Thummim** appear to have been objects that the priests used as oracles in the sacred tent in order to determine the will of Yahweh. The **Urim and the Thummim** rested in the pocket of the priests’ **breastpiece** and [Exodus 28:30](../exo/28/30.md) states that they were to be “over Aaron’s heart when he comes before the Lord.” If your language has a word for this kind of religious object, consider using it here. If not, consider using a generic expression. Alternate translation: “the special stones that the priests use to determine what Yahweh wants to do” 8:8 ghyj rc://*/ta/man/translate/translate-transliterate אֶת־הָ⁠אוּרִ֖ים וְ⁠אֶת־הַ⁠תֻּמִּֽים׃ 1 The words **Urim** and **Thummim** are borrowed from Hebrew. You will need to decide if you will also borrow these words into your language or if you will translate their meaning. If you borrow the words, you could spell them in the way they sound in your language and then put the translation in a footnote. Alternate translation: “the special stones that helped the priest determine Yahweh's will” 8:9 tm71 rc://*/ta/man/translate/translate-unknown אֶת־ הַ⁠מִּצְנֶ֖פֶת 1 A **turban** is a man’s head covering made from a long piece of cloth wrapped around the head. This **turban** was made of finely woven linen (according to [Exodus 28:39](../exo/28/39.md)) and was to be worn by the priests to cover their heads when they offered sacrifices to Yahweh. If your language has a term for a piece of religious clothing of this type, consider using it here. If not, use a generic term. Alternate translation: “the priest’s special headdress” or “the mitre worn by the priest” -8:9 kvlv rc://*/ta/man/translate/figs-idiom אֶל־מ֣וּל פָּנָ֗י⁠ו 1 The expression **the front of its face** is an idiom. It refers to the front of the turban to which the **plate of gold** was affixed. If this would be unclear in your language, consider stating the meaning plainly. Alternate translation: “to the front side of the turban” +8:9 kvlv rc://*/ta/man/translate/figs-idiom אֶל־מ֣וּל פָּנָ֗י⁠ו 1 The expression **the front of its face** is an idiom. It refers to the front of the turban to which the **plate of gold** was affixed. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to the front side of the turban” 8:9 z3b6 rc://*/ta/man/translate/figs-parallelism אֵ֣ת צִ֤יץ הַ⁠זָּהָב֙ נֵ֣זֶר הַ⁠קֹּ֔דֶשׁ 1 These two phrases mean basically the same thing. The second clause emphasizes and explains the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the clauses with a word that shows that the second clause is repeating the first one, not saying something additional. Alternate translation: “the plate of gold that was the priest’s crown of holiness” 8:9 gc5n rc://*/ta/man/translate/translate-unknown אֵ֣ת צִ֤יץ הַ⁠זָּהָב֙ 1 This **plate of gold** was likely a decorative rectangle of gold engraved with the words “Holy to Yahweh,” (according to [Exodus 28:36](../exo/28/36.md)). [Exodus 28:36-38](../exo/28/36.md) explains that this **plate of gold** allowed the priests to bear the guilt of the Israelites as they offered sacrifices on behalf of the people. If your language has a term for this particular piece of religious clothing, consider using it here. If not, use a generic term. Alternate translation: “the special engraved gold sign” 8:9 ndlf rc://*/ta/man/translate/figs-possession נֵ֣זֶר הַ⁠קֹּ֔דֶשׁ 1 The expression **the crown of holiness** uses the possessive form to refer to either: (1) a crown that was especially holy. Alternate translation: “the holy crown” or (2) a crown that bore and represented the priest's own holiness. Alternate translation: “the crown that shows how holy the priest is” @@ -579,7 +557,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 8:10 dkw4 rc://*/ta/man/translate/translate-symaction וַ⁠יִּמְשַׁ֥ח אֶת־הַ⁠מִּשְׁכָּ֖ן וְ⁠אֶת־כָּל־אֲשֶׁר־בּ֑⁠וֹ 1 This is a ritual action. By sprinkling and pouring the special anointing oil on all the utensils and furniture of the tent of meeting, Moses set them apart for exclusive use for Yahweh’s purposes. This ceremony is described in detail in [Exodus 30:26–29](../exo/30/26.md). 8:11 po98 rc://*/ta/man/translate/writing-pronouns וַ⁠יַּ֥ז מִמֶּ֛⁠נּוּ 1 The pronoun **it** refers to the oil of anointing referenced in the previous verse. If it would be helpful for your readers, consider making the referent explicit. Alternate translation: “And he sprinkled some of the oil of anointing” 8:11 yn6q rc://*/ta/man/translate/translate-symaction וַ⁠יַּ֥ז 1 See how you translated this symbolic action in [4:6](../04/06.md). -8:11 s2ye rc://*/ta/man/translate/figs-explicit כָּל־ כֵּלָ֗י⁠ו 1 These **utensils** comprised all the pots, pans, shovels, and forks used at the altar in the tent of meeting. They correspond to the expression “all that {was} in it” in the previous verse. If this is unclear in your language, consider making the meaning plain. Alternate translation: “every pot, pan, shovel, and fork used at the altar in the tent of meeting” +8:11 s2ye כָּל־ כֵּלָ֗י⁠ו 1 Alternate translation: “every pot, pan, shovel, and fork used at the altar in the tent of meeting” 8:11 ccy9 rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠כִּיֹּ֛ר 1 This **washbasin** was a large bronze tub that was filled with water and used for ritual washing in the sacred tent. It is described in [Exodus 30:17–21](../exo/30/17.md). If your language has a term for a religious item of this type, consider using it here. If not, consider using a generic term. Alternate translation: “and the special bronze tub” 8:11 ar2l rc://*/ta/man/translate/translate-unknown כַּנּ֖⁠וֹ 1 This **base** was made of bronze. On top of it the **basin** would sit. It is mentioned in [Exodus 30:18](../exo/30/18.md), where the **basin** is also described. If your language has a term for a religious item of this type, consider using it here. If not, consider using a generic term. Alternate translation: “and the bronze stand for the basin” 8:11 zzfs rc://*/ta/man/translate/grammar-connect-logic-goal לְ⁠קַדְּשָֽׁ⁠ם׃ 1 Here, the word **to** marks making the items **holy** as the goal or purpose of sprinkling them with the oil of anointing. Use a connector in your language that makes it clear that this is the purpose. It may be helpful to start a new sentence here. Alternate translation, with a period before: “He did this to make them holy” @@ -594,14 +572,11 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 8:15 je3w rc://*/ta/man/translate/writing-pronouns וַ⁠יִּשְׁחָ֗ט 1 The one who offered a sacrifice would usually be the one who would slaughter the animal for that sacrifice. However, in this case, even though Moses is offering the sacrifice, the pronoun **he** likely refers to Aaron, acting together with his sons. If it would be helpful in your language, consider making the referent plain. Alternate translation: “And Aaron and his sons slaughtered it” 8:15 r7ba rc://*/ta/man/translate/figs-explicit וַ⁠יִּקַּ֨ח מֹשֶׁ֤ה אֶת־הַ⁠דָּם֙ 1 See how you handled the implied information in this expression in [1:5](../01/05.md). 8:15 n38w rc://*/ta/man/translate/figs-idiom וַ֠⁠יִּתֵּן עַל־קַרְנ֨וֹת הַ⁠מִּזְבֵּ֤חַ סָבִיב֙ בְּ⁠אֶצְבָּע֔⁠וֹ 1 See how you translated the similar expression in [4:7](../04/07.md). -8:15 xezu rc://*/ta/man/translate/writing-pronouns וַ⁠יְחַטֵּ֖א & יָצַק֙ & וַֽ⁠יְקַדְּשֵׁ֖⁠הוּ 1 Here each use of the pronoun **he** refers to Moses. If this would not be clear in your language, consider making the referent explicit. Alternate translation: “And Moses purified … Moses poured out … And Moses made it holy” 8:15 z994 rc://*/ta/man/translate/translate-symaction וַ⁠יְחַטֵּ֖א אֶת־הַ⁠מִּזְבֵּ֑חַ 1 Here, **he purified the altar** means that his symbolic action cleansed it from the impurity caused by the presence of sin. By putting blood on the horns of the altar and pouring blood on the altar's base, Moses uses the cleansing power of blood to purify the altar and prepare it to be a vessel through which acceptable sacrifices might be offered. If this would be unclear in your language, consider clarifying by adding words in your translation or by supplying a footnote. Alternate translation: “And, by putting blood on the altar, he purified the altar from the impurity of sin in order to make it an acceptable place to offer sacrifices to Yahweh” 8:15 m4pw rc://*/ta/man/translate/grammar-connect-logic-goal וַֽ⁠יְקַדְּשֵׁ֖⁠הוּ לְ⁠כַפֵּ֥ר עָלָֽי⁠ו׃ 1 Here, the word **to** marks making **atonement** on the altar as the goal or purpose of Moses purifying the altar. Use a connector in your language that makes it clear that this is the purpose. Alternate translation: “And he made it holy. He did this so that atonement might be made on it” 8:15 qblp rc://*/ta/man/translate/figs-abstractnouns לְ⁠כַפֵּ֥ר עָלָֽי⁠ו׃ 1 See how you handled this expression and its abstract noun in [1:4](../01/04.md). -8:16 hngc rc://*/ta/man/translate/writing-pronouns וַ⁠יִּקַּ֗ח אֶֽת־כָּל־הַ⁠חֵלֶב֮ 1 Here the pronoun **he** refers to Moses. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “And Moses took all the fat” 8:17 cjs2 rc://*/ta/man/translate/figs-explicitinfo שָׂרַ֣ף בָּ⁠אֵ֔שׁ 1 See how you handled the extra information in this expression in [4:12](../04/12.md). 8:17 ggug rc://*/ta/man/translate/writing-pronouns שָׂרַ֣ף בָּ⁠אֵ֔שׁ 1 Although the subject is not stated, the pronoun **he** cannot refer to either Moses, who offers the sacrifice as the priest, or to Aaron and his sons, who are being ordained as priests. As previously mentioned, this action must be accomplished by someone else who can afford to risk becoming unclean through contact with the carcass of the dead animal. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “someone else burned with fire” or “another Israelite burned with fire” -8:18 sten rc://*/ta/man/translate/writing-pronouns וַ⁠יַּקְרֵ֕ב אֵ֖ת אֵ֣יל הָ⁠עֹלָ֑ה 1 Here the pronoun **he** refers to Moses. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “And Moses presented the ram of the burnt offering” 8:18 xhiw rc://*/ta/man/translate/figs-possession אֵ֖ת אֵ֣יל הָ⁠עֹלָ֑ה 1 See how you translated the similar possessive form in [8:2](../08/02.md). 8:18 r16d rc://*/ta/man/translate/translate-symaction וַֽ⁠יִּסְמְכ֞וּ אַהֲרֹ֧ן וּ⁠בָנָ֛י⁠ו אֶת־יְדֵי⁠הֶ֖ם עַל־רֹ֥אשׁ הָ⁠אָֽיִל׃ 1 This is a symbolic action that identifies **Aaron and his sons** with the animal they are offering. In this way, they are placing their sin on the animal in Yahweh's presence. See how you translated this in [1:4](../01/04.md). 8:19 yili rc://*/ta/man/translate/writing-pronouns וַ⁠יִּשְׁחָ֑ט 1 The one who offered a sacrifice would usually slaughter the animal for that sacrifice. However, in this case, even though Moses is offering the sacrifice, the pronoun **he** likely refers to Aaron, acting together with his sons. If it would be helpful in your language, consider making the referent plain. Alternate translation: “And Aaron and his sons slaughtered it” @@ -611,10 +586,8 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 8:20 vm61 rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠פָּֽדֶר׃ 1 See how you translated this fat portion in [1:8](../01/08.md). 8:21 t8ha rc://*/ta/man/translate/figs-explicitinfo רָחַ֣ץ בַּ⁠מָּ֑יִם 1 See how you handled the extra information in this expression in [1:5](../01/05.md). 8:21 xtyh rc://*/ta/man/translate/writing-pronouns רָחַ֣ץ בַּ⁠מָּ֑יִם 1 The one who offered a sacrifice would usually slaughter the animal for that sacrifice. However, in this case, even though Moses is offering the sacrifice, the pronoun **he** likely refers to Aaron, acting together with his sons. If it would be helpful in your language, consider making the referent plain. Alternate translation: “Aaron and his sons washed with water” -8:22 com2 rc://*/ta/man/translate/writing-pronouns וַ⁠יַּקְרֵב֙ אֶת־הָ⁠אַ֣יִל הַ⁠שֵּׁנִ֔י 1 The pronoun **he** refers to Moses. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “And Moses presented the second ram” 8:22 qr6w rc://*/ta/man/translate/figs-possession אֵ֖יל הַ⁠מִּלֻּאִ֑ים 1 The expression **the ram of the ordination offering** uses the possessive form to describe the **ram** that had been selected to be sacrificed for an **ordination offering**. If this would be unclear in your language, consider making the meaning explicit. Alternate translation: “the ram that Aaron and his sons presented as an ordination offering” 8:22 v85u rc://*/ta/man/translate/translate-symaction וַֽ⁠יִּסְמְכ֞וּ אַהֲרֹ֧ן וּ⁠בָנָ֛י⁠ו אֶת־יְדֵי⁠הֶ֖ם עַל־רֹ֥אשׁ הָ⁠אָֽיִל׃ 1 See how you translated this symbolic action in [1:4](../01/04.md). -8:23 qn88 rc://*/ta/man/translate/writing-pronouns וַ⁠יִּשְׁחָ֓ט 1 The one who offered a sacrifice would usually slaughter the animal for that sacrifice. However, in this case, even though Moses is offering the sacrifice, the pronoun **he** likely refers to Aaron, acting together with his sons. If it would be helpful in your language, consider making the referent plain. Alternate translation: “And Aaron and his sons slaughtered it” 8:23 e9be rc://*/ta/man/translate/figs-explicit וַ⁠יִּקַּ֤ח מֹשֶׁה֙ מִ⁠דָּמ֔⁠וֹ 1 See how you handled the implied information in the similar expression in [1:5](../01/05.md). 8:23 ja2d rc://*/ta/man/translate/translate-symaction וַ⁠יִּתֵּ֛ן עַל־תְּנ֥וּךְ אֹֽזֶן־אַהֲרֹ֖ן הַ⁠יְמָנִ֑ית וְ⁠עַל־בֹּ֤הֶן יָד⁠וֹ֙ הַ⁠יְמָנִ֔ית וְ⁠עַל־בֹּ֥הֶן רַגְל֖⁠וֹ הַ⁠יְמָנִֽית׃ 1 This is a symbolic action. Just as placing blood on the extremities of the altar purified it and prepared it to be an appropriate vessel through which acceptable sacrifices might be offered to Yahweh, by placing blood on Aaron’s right earlobe, the thumb of his right hand, and the big toe of his right foot Moses purifies Aaron and prepares him to be set apart for offering acceptable sacrifices to Yahweh. If this would not be clear in your language, consider explaining the meaning of this rite in a footnote or in the text of your translation. Alternate translation: “and he gave it on the earlobe of the right ear of Aaron and on the thumb of his right hand and on the big toe of his right foot. He did this in order to purify Aaron from the impurity of sin and to prepare him to offer acceptable sacrifices to Yahweh” 8:23 puhy rc://*/ta/man/translate/figs-idiom וַ⁠יִּתֵּ֛ן עַל־תְּנ֥וּךְ אֹֽזֶן־אַהֲרֹ֖ן הַ⁠יְמָנִ֑ית 1 This expression is an idiom. It refers to placing or putting something on someone. If this idiom would not be clear in your language, consider making the meaning plain. Alternate translation: “and he put it on the earlobe of the right ear of Aaron” @@ -648,7 +621,6 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 8:33 m5um rc://*/ta/man/translate/writing-poetry עַ֚ד י֣וֹם מְלֹ֔את יְמֵ֖י מִלֻּאֵי⁠כֶ֑ם 1 Words from the same root are being repeated in a poetic word-play. The words **filling** and **ordination** come from the same root as the verbal expression **he will fill**. If your language has similarly related words that would convey these meanings, consider using them here. If not, consider stating the meaning plainly. Alternate translation: “until the day when your ordination is filled up because, during those seven days, he will fill up your hands” 8:33 l462 יְמֵ֖י מִלֻּאֵי⁠כֶ֑ם 1 Alternate translation: “the days when you are being ordained as priests in service to Yahweh” 8:33 bd76 rc://*/ta/man/translate/figs-idiom כִּ֚י שִׁבְעַ֣ת יָמִ֔ים יְמַלֵּ֖א אֶת־יֶדְ⁠כֶֽם׃ 1 The expression **he will fill your hand** is an idiom that means to induct someone into the ministry and responsibilities of the priesthood. According to this verse, it will take seven days for Yahweh to induct Aaron and his sons into the priesthood. (See [Exodus 28:41](../exo/28/41.md) and [Exodus 29:9](../exo/29/09.md) for representative examples.) If this would not be clear to your readers, consider stating the meaning plainly. Alternate translation: “because it will take seven days for Yahweh to give you the responsibilities of the priesthood and dedicate you as priests” -8:33 nt6o rc://*/ta/man/translate/writing-pronouns יְמַלֵּ֖א אֶת־יֶדְ⁠כֶֽם׃ 1 Here the pronoun **he** refers to Yahweh. If this would not be clear to your readers, consider making the referent explicit. Alternate translation: “Yahweh will fill your hand” 8:34 io5e כַּ⁠אֲשֶׁ֥ר עָשָׂ֖ה בַּ⁠יּ֣וֹם הַ⁠זֶּ֑ה צִוָּ֧ה יְהוָ֛ה לַ⁠עֲשֹׂ֖ת 1 Alternate translation: “What has been done today is just as Yahweh commanded should be done” 8:34 e67x rc://*/ta/man/translate/figs-abstractnouns לְ⁠כַפֵּ֥ר עֲלֵי⁠כֶֽם 1 See how you handled the word **atonement** in [1:4](../01/04.md). 8:34 d5c1 rc://*/ta/man/translate/grammar-connect-logic-goal לְ⁠כַפֵּ֥ר עֲלֵי⁠כֶֽם׃ 1 Here, **to** marks making **atonement** as the goal or purpose of Yahweh's commandments regarding the procedure of the various sacrifices performed on this day. Use a connector in your language that makes it clear that this is the purpose. It may be helpful to start a new sentence here. Alternate translation, with a period before: “He did this so that he might make atonement for you” @@ -659,7 +631,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 8:35 b94k rc://*/ta/man/translate/grammar-connect-logic-result וְ⁠לֹ֣א תָמ֑וּתוּ 1 The word **and** here indicates that what follows is a result of what came before. Use a connector in your language that makes it clear that what follows is a result of what came before. It may be helpful to begin a new sentence here. Alternate translation, with a period before: “If you do this, you will not die” 8:35 m25h rc://*/ta/man/translate/figs-activepassive כִּי־כֵ֖ן צֻוֵּֽיתִי׃ 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: “because thus Yahweh commanded me” 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. If this would not be clear in your language, consider making the referent explicit. Alternate translation: “I, Moses, 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. 9:1 ksc2 rc://*/ta/man/translate/translate-ordinal בַּ⁠יּ֣וֹם הַ⁠שְּׁמִינִ֔י 1 The word **eighth** is the ordinal number for eight. @@ -694,13 +666,11 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 9:8 gnsj rc://*/ta/man/translate/figs-explicit אֲשֶׁר־לֽ⁠וֹ׃ 1 The expression **which was for himself** implies that this animal, the calf of the sin offering, was being offered for Aaron’s sake and not for the sake of the people. If it would be helpful to your readers, consider stating the meaning plainly. Alternate translation: “which he offered to make atonement for himself” 9:9 ydrp rc://*/ta/man/translate/translate-symaction וַ֠⁠יַּקְרִבוּ בְּנֵ֨י אַהֲרֹ֣ן אֶת־הַ⁠דָּם֮ אֵלָי⁠ו֒ 1 See how you translated this symbolic action in [1:2](../01/02.md). 9:9 i8b4 בְּנֵ֨י אַהֲרֹ֣ן 1 Alternate translation, with a comma after: “Aaron’s four sons, Nadab, Abihu, Eleazar, and Ithamar” -9:9 pp9q rc://*/ta/man/translate/writing-pronouns וַ⁠יִּטְבֹּ֤ל אֶצְבָּע⁠וֹ֙ & וַ⁠יִּתֵּ֖ן & יָצַ֔ק 1 Here the pronouns **he** and **his** refer to Aaron. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “and Aaron dipped his finger … and Aaron gave it … and he poured out” +9:9 pp9q וַ⁠יִּטְבֹּ֤ל אֶצְבָּע⁠וֹ֙ & וַ⁠יִּתֵּ֖ן & יָצַ֔ק 1 Alternate translation: “and Aaron dipped his finger … and Aaron gave it … and he poured out” 9:9 dw7v rc://*/ta/man/translate/figs-idiom וַ⁠יִּתֵּ֖ן עַל־קַרְנ֣וֹת הַ⁠מִּזְבֵּ֑חַ 1 See how you translated this idiom in [4:7](../04/07.md). 9:10 gqd4 וְ⁠אֶת־הַ⁠כְּלָיֹ֜ת וְ⁠אֶת־הַ⁠יֹּתֶ֤רֶת מִן־הַ⁠כָּבֵד֙ 1 See how you translated these internal organs in [3:4](../03/04.md). 9:11 g8cw rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־הַ⁠בָּשָׂ֖ר 1 Here, **the meat** implies the portions of the calf of the sin offering that were to be taken outside of the camp and burned. According to [4:11](../04/11.md), this included the calf’s head, the legs, the remaining internal organs (other than the kidney and the liver), and any remaining meat (other than the breast meat and the right thigh). If it would be helpful to your readers, consider stating this meaning plainly. Alternate translation, with a comma after: “But the meat of the calf, along with its head and its legs, its entrails, its dung” 9:11 n477 rc://*/ta/man/translate/figs-explicitinfo שָׂרַ֣ף בָּ⁠אֵ֔שׁ 1 See how you handled the extra information in the similar expression in [6:30](../06/30.md). -9:11 qatp rc://*/ta/man/translate/writing-pronouns שָׂרַ֣ף בָּ⁠אֵ֔שׁ 1 Although it is unclear, it is likely that the pronoun **he** here cannot refer to Aaron or to his sons or any of the priests, since burning the calf’s carcass outside of the camp had the potential to make them unclean. Thus, **he** here likely refers to another, unnamed Israelite. If it would be helpful to your readers, consider making this explicit. Alternate translation: “someone else burned with fire” or “another Israelite burned with fire” -9:12 ld7n rc://*/ta/man/translate/writing-pronouns וַ⁠יִּשְׁחַ֖ט אֶת־הָ⁠עֹלָ֑ה 1 The pronoun **he** refers to Aaron. If it would be helpful to your readers, consider making this explicit. Alternate translation: “And Aaron slaughtered the burnt offering” 9:13 o1kk וְ⁠אֶת־הָ⁠עֹלָ֗ה הִמְצִ֧יאוּ אֵלָ֛י⁠ו לִ⁠נְתָחֶ֖י⁠הָ וְ⁠אֶת־הָ⁠רֹ֑אשׁ 1 Alternate translation: “And they brought the burnt offering to him, having cut it into its pieces, including the head” 9:13 ci8q rc://*/ta/man/translate/writing-pronouns וְ⁠אֶת־הָ⁠עֹלָ֗ה הִמְצִ֧יאוּ אֵלָ֛י⁠ו 1 The pronoun **they** refers to the sons of Aaron, while the pronoun **him** refers to Aaron himself. If it would be helpful to your readers, consider making these referents explicit. Alternate translation: “And the burnt offering Aaron’s four sons brought to their father” 9:15 vae8 rc://*/ta/man/translate/writing-poetry וַ⁠יַּקְרֵ֕ב אֵ֖ת קָרְבַּ֣ן הָ⁠עָ֑ם 1 See how you translated the similar repetition of related words in [1:2](../01/02.md). @@ -708,11 +678,10 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 9:15 zz37 rc://*/ta/man/translate/figs-possession אֵ֖ת קָרְבַּ֣ן הָ⁠עָ֑ם 1 See how you translated this expression in [9:7](../09/07.md). 9:15 siz7 rc://*/ta/man/translate/figs-possession אֶת־שְׂעִ֤יר הַֽ⁠חַטָּאת֙ 1 See how you translated the similar possessive form in [9:8](../09/08.md). 9:15 f5tq rc://*/ta/man/translate/translate-ordinal כָּ⁠רִאשֽׁוֹן 1 The word **first** is the ordinal number for one. The expression **the first one** refers to the calf that Aaron offered as a sin offering for himself. Alternate translation: “like the calf that Aaron offered as a sin offering for himself” -9:16 vyze rc://*/ta/man/translate/figs-explicit וַֽ⁠יַּעֲשֶׂ֖⁠הָ כַּ⁠מִּשְׁפָּֽט׃ 1 The expression **he did it according to the regulation** implies that Aaron offered the burnt offering that the people required according to the regulation that Yahweh commanded in Leviticus 1. If it would be helpful to your readers, consider making this meaning plain. Alternate translation: “and he did it just as Yahweh had commanded” +9:16 vyze rc://*/ta/man/translate/figs-explicit וַֽ⁠יַּעֲשֶׂ֖⁠הָ כַּ⁠מִּשְׁפָּֽט׃ 1 The expression **he did it according to the regulation** implies that Aaron offered the burnt offering that the people required according to the law that Yahweh commanded in Leviticus 1. If it would be helpful to your readers, consider making this meaning plain. Alternate translation: “and he did it just as Yahweh had commanded” 9:17 rf9u rc://*/ta/man/translate/translate-symaction וַ⁠יְמַלֵּ֤א כַפּ⁠וֹ֙ מִמֶּ֔⁠נָּה 1 The expression **he filled his palm from it** refers to the priests’ practice of designating what portion of a grain offering would be burned by scooping out whatever he could fit in his open, upturned hand. This practice is described in [2:2](../02/02.md) and [5:12](../05/012.md). If it would be helpful to your readers, consider making this meaning plain. Alternate translation: “and Aaron filled his palm with a handful of the grain offering in order to designate how much he would burn on the altar” 9:17 myae rc://*/ta/man/translate/writing-pronouns וַ⁠יַּקְטֵ֖ר עַל־הַ⁠מִּזְבֵּ֑חַ 1 Here, the pronoun **it** refers not to the whole grain offering, but to the portion that Aaron scooped out with his palm. If it would be helpful to your readers, consider making this meaning plain. Alternate translation: “and he caused the portion of the grain offering that he scooped out with his palm to become smoke on the altar” 9:17 a8bb rc://*/ta/man/translate/figs-possession מִ⁠לְּ⁠בַ֖ד עֹלַ֥ת הַ⁠בֹּֽקֶר 1 The expression **the burnt offering of the morning** uses the possessive form to describe the burnt offering that was offered as the first sacrifice of each day. Normally, the priests would offer this burnt sacrifice in the morning before any other sacrifice. If it would be helpful to your readers, consider stating this meaning plainly. Alternate translation: “in addition to the burnt offering that had been offered earlier that morning as the usual first sacrifice of the day” -9:18 pdy2 rc://*/ta/man/translate/writing-pronouns וַ⁠יִּשְׁחַ֤ט 1 Although it is unclear, it is likely that the pronoun **he** here refers to Aaron, who is offering this sacrifice on behalf of the whole people. If it would be helpful to your readers, consider making the referent explicit. Alternate translation: “And Aaron slaughtered” 9:18 zxfv rc://*/ta/man/translate/figs-possession וְ⁠אֶת־הָ⁠אַ֔יִל זֶ֥בַח הַ⁠שְּׁלָמִ֖ים 1 The expression **the ram of the sacrifice of the peace offerings** uses the possessive form to describe a ram that was chosen to be the animal sacrifice for a peace offering. If it would be helpful to your readers, consider stating this meaning plainly. Alternate translation: “The ram that the people had presented to Aaron as the sacrifice for their peace offering” 9:18 qkc8 בְּנֵ֨י אַהֲרֹ֤ן 1 Alternate translation: “Aaron's four sons” 9:20 cb2c rc://*/ta/man/translate/writing-pronouns וַ⁠יָּשִׂ֥ימוּ 1 The pronoun **they** refers here to the sons of Aaron. If it would be helpful to your readers, consider making the referent explicit. Alternate translation: “Aaron’s four sons put” @@ -743,7 +712,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 10:2 c893 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָֽה 1 See how you translated this expression in [1:5](../01/05.md). Alternate translation: “in the precincts of the tent of meeting where Yahweh lived among the Israelites” or “in Yahweh’s presence” 10:3 pl7g rc://*/ta/man/translate/figs-quotesinquotes הוּא֩ אֲשֶׁר־ דִּבֶּ֨ר יְהוָ֤ה׀ לֵ⁠אמֹר֙ בִּ⁠קְרֹבַ֣⁠י אֶקָּדֵ֔שׁ וְ⁠עַל־ פְּנֵ֥י כָל־ הָ⁠עָ֖ם אֶכָּבֵ֑ד 1 This has a quotation within a quotation. You can state this as an indirect quotation. Alternate translation: “This is what Yahweh spoke when he said that he would show himself to be holy among those who draw near to him and that he would be honored on the faces of all the people” 10:3 gef8 rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹר֙ 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. -10:3 c9g1 rc://*/ta/man/translate/figs-explicit בִּ⁠קְרֹבַ֣⁠י 1 The phrase **those who draw near me** implies the priests who approach Yahweh in order to offer sacrifices to him. Alternate translation: “Among the priests who offer sacrifices to me” +10:3 c9g1 rc בִּ⁠קְרֹבַ֣⁠י 1 Alternate translation: “Among the priests who offer sacrifices to me” 10:3 p7vy rc://*/ta/man/translate/figs-explicit אֶקָּדֵ֔שׁ 1 The expression **I will show myself to be holy** implies that, by killing Aaron’s sons who had sinned, either: (1) Yahweh demonstrated that he alone is God and he is not only set apart from sin but also perfect and powerful. Alternate translation: “I will show that I am God and that I alone am set apart from sin” or (2) Yahweh removed the impurity caused by the sins of Nadab and Abihu, thus purifying himself. Alternate translation: “I will purify myself from the impurity of people’s sin” 10:3 kpac rc://*/ta/man/translate/figs-metonymy וְ⁠עַל־פְּנֵ֥י כָל־הָ⁠עָ֖ם 1 Here, the **faces of all the people** refers to the people's faculties of sight and, by extension, what they can see. 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 in the sight of all the people” 10:3 py8y rc://*/ta/man/translate/figs-activepassive אֶכָּבֵ֑ד 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: “people will honor me” @@ -755,15 +724,15 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 10:4 m9ht rc://*/ta/man/translate/figs-yousingular אֶת־אֲחֵי⁠כֶם֙ 1 Here, **your** is plural. It refers to Mishael and Elzaphan, so use the plural form in your translation if your language marks that distinction. 10:4 wutc rc://*/ta/man/translate/figs-metonymy מֵ⁠אֵ֣ת פְּנֵי־הַ⁠קֹּ֔דֶשׁ 1 Here, **from the face of the Holy Place** refers to a location before the Holy Place. If this phrase does not have that meaning in your language, you could use an expresson from your language that does have this meaning or state the meaning plainly. Alternate translation: “from the space in front of the Holy Place within the tent of meeting” 10:5 vv6w rc://*/ta/man/translate/figs-explicit וַ⁠יִּשָּׂאֻ⁠ם֙ בְּ⁠כֻתֳּנֹתָ֔⁠ם 1 The text implies that Mishael and Elzaphan carried Nadab and Abihu **by their tunics** so as to not come in direct contact with their dead bodies, which would have made Mishael and Elzaphan ceremonially unclean. If it would be helpful in your language, consider providing this implied information in a footnote or in the text of your translation. Alternate translation: “and, because they did not want to become unclean by touching the dead bodies, they lifted them by their tunics” -10:5 lmx1 rc://*/ta/man/translate/writing-pronouns וַ⁠יִּשָּׂאֻ⁠ם֙ 1 Here the pronoun **them** refers to the bodies of Nadab and Abihu. If it would be helpful in your language, consider making the referent clear. Alternate translation: “and they lifted the bodies of Nadab and Abihu” +10:5 lmx1 rc://*/ta/man/translate/writing-pronouns וַ⁠יִּשָּׂאֻ⁠ם֙ 1 Here the pronoun **them** refers to the bodies of Nadab and Abihu. It may be helpful to clarify this for your readers. Alternate translation: “and they lifted the bodies of Nadab and Abihu” 10:5 aswh rc://*/ta/man/translate/writing-pronouns בְּ⁠כֻתֳּנֹתָ֔⁠ם 1 Here the possessive pronoun **their** could refer to (1) Nadab and Abihu. Alternate translation: “by Nadab and Abihu’s tunics” or (2) Mishael and Elzaphan. Alternate translation: “by Mishael and Elzaphan’s tunics” 10:6 w2ql rc://*/ta/man/translate/translate-names וּ⁠לְ⁠אֶלְעָזָר֩ וּ⁠לְ⁠אִֽיתָמָ֨ר 1 **Eleazar** and **Ithamar** are the names of Aaron’s two remaining sons. -10:6 jqvz rc://*/ta/man/translate/writing-pronouns ׀ בָּנָ֜י⁠ו 1 Here the pronoun **his** refers to Aaron. If it would be helpful in your language, consider making the referent clear. Alternate translation: “Aaron’s sons” +10:6 jqvz rc://*/ta/man/translate/writing-pronouns ׀ בָּנָ֜י⁠ו 1 Here the pronoun **his** refers to Aaron. It may be helpful to clarify this for your readers. Alternate translation: “Aaron’s sons” 10:6 zau7 rc://*/ta/man/translate/translate-symaction רָֽאשֵׁי⁠כֶ֥ם אַל־ תִּפְרָ֣עוּ׀ וּ⁠בִגְדֵי⁠כֶ֤ם לֹֽא־ תִפְרֹ֨מוּ֙ 1 These 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. Alternate translation: “Do not mourn for your relatives by letting your heads be loose or by tearing your clothes” 10:6 hutl rc://*/ta/man/translate/figs-metonymy רָֽאשֵׁי⁠כֶ֥ם אַל־תִּפְרָ֣עוּ ׀ 1 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 from their heads. As the previous note suggests, 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. Alternate translation: “Do not let your long hair hang down loose” 10:6 qzuj rc://*/ta/man/translate/grammar-connect-logic-result רָֽאשֵׁי⁠כֶ֥ם & וּ⁠בִגְדֵי⁠כֶ֤ם & וְ⁠לֹ֣א תָמֻ֔תוּ & וַ⁠אֲחֵי⁠כֶם֙ 1 The pronouns **you** and **your** are plural. They refer to Aaron’s sons, Eleazar and Ithamar, so use the plural form in your translation if your language marks that distinction. 10:6 az2i rc://*/ta/man/translate/grammar-connect-logic-result רָֽאשֵׁי⁠כֶ֥ם אַל־תִּפְרָ֣עוּ ׀ וּ⁠בִגְדֵי⁠כֶ֤ם לֹֽא־תִפְרֹ֨מוּ֙ וְ⁠לֹ֣א תָמֻ֔תוּ וְ⁠עַ֥ל כָּל־הָ⁠עֵדָ֖ה יִקְצֹ֑ף 1 Here, **so that** marks **you will not die and against all the congregation he will {not} be angry** as the goal or purpose of **Do not let your heads be loose and do not tear your clothes **. Use a connector in your language that makes it clear that this is the purpose. Altrnate translation: “Do not let your heads be loose and do not tear your clothes. If you do not do these things, you will not die and against all the congregation he will {not} be angry. -10:6 viun rc://*/ta/man/translate/writing-pronouns יִקְצֹ֑ף 1 The pronoun **he** refers to Yahweh. If it would be helpful in your language, consider making the referent clear. Alternate translation: “Yahweh will not be angry” +10:6 viun rc://*/ta/man/translate/writing-pronouns יִקְצֹ֑ף 1 The pronoun **he** refers to Yahweh. It may be helpful to clarify this for your readers. Alternate translation: “Yahweh will not be angry” 10:6 s1o8 rc://*/ta/man/translate/figs-parallelism וַ⁠אֲחֵי⁠כֶם֙ כָּל־בֵּ֣ית יִשְׂרָאֵ֔ל 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases in a way that shows that the second phrase is repeating the first one, not saying something additional. Alternate translation: “But the whole house of Israel, your brothers” 10:6 pe72 rc://*/ta/man/translate/figs-metaphor וַ⁠אֲחֵי⁠כֶם֙ 1 Here, the word **brothers** does not mean male relatives. Rather, it likely refers to all their fellow Israelites, who were to be considered to be members of a single extended family. Alternate translation: “But all your fellow Israelites” 10:6 cbn7 rc://*/ta/man/translate/figs-metonymy כָּל־ בֵּ֣ית יִשְׂרָאֵ֔ל 1 Here, **house** refers to the whole people of Israel. If it would be helpful in your language, consider stating the meaning plainly. Alternate translation: “all the people of Israel” @@ -773,7 +742,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 10:7 xne1 rc://*/ta/man/translate/grammar-connect-logic-result כִּי־ 1 The word translated as **for** 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: “This is because” 10:7 pdx7 rc://*/ta/man/translate/figs-possession שֶׁ֛מֶן מִשְׁחַ֥ת יְהוָ֖ה 1 The expression **the oil of the anointing of Yahweh** uses the possessive form to describe oil that is used to anoint people for service to Yahweh. If your language would not use the possessive form for this, you could state the meaning with a generic expression. Alternate translation: “the special oil that is used to set people apart to serve as priests to Yahweh” 10:7 u594 rc://*/ta/man/translate/figs-metonymy וַֽ⁠יַּעֲשׂ֖וּ כִּ⁠דְבַ֥ר מֹשֶֽׁה 1 The term **word** is being used to mean the message that Moses spoke. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And they did exactly what Moses told them to do” -10:7 mo1n rc://*/ta/man/translate/writing-pronouns וַֽ⁠יַּעֲשׂ֖וּ 1 Here, the pronoun **they** refers to Eleazar and Ithamar, Aaron’s two remaining sons. If it would be helpful in your language, consider making the referent clear. Alternate translation: “And Eleazar and Ithamar did” +10:7 mo1n rc://*/ta/man/translate/writing-pronouns וַֽ⁠יַּעֲשׂ֖וּ 1 Here, the pronoun **they** refers to Eleazar and Ithamar, Aaron’s two remaining sons. It may be helpful to clarify this for your readers. Alternate translation: “And Eleazar and Ithamar did” 10:9 sezj rc://*/ta/man/translate/translate-unknown וְ⁠שֵׁכָ֞ר 1 Here, **beer** is likely a fermented and alcoholic beverage brewed from wheat, barley, or other grains. If your language has a word for this beverage, consider using it here. If not, consider using a generic expression. Alternate translation: “or other alcoholic beverage” 10:9 h40l rc://*/ta/man/translate/figs-yousingular אַתָּ֣ה ׀ וּ⁠בָנֶ֣י⁠ךָ אִתָּ֗⁠ךְ 1 Here, the pronoun **you** is singular. It refers to Aaron, so use the singular form in your translation if your language marks that distinction. 10:9 ewsm rc://*/ta/man/translate/figs-yousingular בְּ⁠בֹאֲ⁠כֶ֛ם & וְ⁠לֹ֣א תָמֻ֑תוּ & לְ⁠דֹרֹתֵי⁠כֶֽם׃ 1 The pronouns **you** and **your** are plural. They refer to Aaron and his sons, so use the plural form in your translation if your language marks that distinction. @@ -784,14 +753,14 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 10:11 ersp rc://*/ta/man/translate/grammar-connect-logic-goal וּ⁠לְ⁠הוֹרֹ֖ת 1 Here, **in order to** marks teaching **the sons of Israel** as the goal or purpose of learning to separate between holy and common, between clean and unclean. Use a connector in your language that makes it clear that this is the purpose. Alternatively, it may be helpful to begin a new sentence here. Alternate translation, with a period before: “The priests should learn to do this so that they might be able to teach” 10:11 z0fa rc://*/ta/man/translate/figs-metaphor אֶת־בְּנֵ֣י יִשְׂרָאֵ֑ל 1 See how you translated this expression in [1:2](../01/02.md). 10:11 ziwv rc://*/ta/man/translate/figs-metonymy בְּ⁠יַד־מֹשֶֽׁה 1 Here, **hand** represents the agency of a person. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “through Moses” -10:12 tnax rc://*/ta/man/translate/writing-pronouns ׀ בָּנָי⁠ו֮ הַ⁠נּֽוֹתָרִים֒ 1 The pronoun **his** refers to Aaron. If it would be helpful in your language, consider making the referent clear. Alternate translation: “Aaron's remaining sons” +10:12 tnax rc://*/ta/man/translate/writing-pronouns ׀ בָּנָי⁠ו֮ הַ⁠נּֽוֹתָרִים֒ 1 The pronoun **his** refers to Aaron. It may be helpful to clarify this for your readers. Alternate translation: “Aaron's remaining sons” 10:12 bsmt rc://*/ta/man/translate/figs-possession מֵ⁠אִשֵּׁ֣י יְהוָ֔ה 1 See how you translated this expression in [2:3](../02/03.md). 10:12 uj8a וְ⁠אִכְל֥וּ⁠הָ מַצּ֖וֹת אֵ֣צֶל הַ⁠מִּזְבֵּ֑חַ 1 Alternate translation: “and eat the unleavened bread beside the altar” -10:12 azgq rc://*/ta/man/translate/writing-pronouns וְ⁠אִכְל֥וּ⁠הָ 1 Here the pronoun **it** refers to whatever portion of the **grain offering** was left over and had not been burned on the altar. If it would be helpful in your language, consider making the referent clear. Alternate translation: “and eat the remaining grain offering” +10:12 azgq rc://*/ta/man/translate/writing-pronouns וְ⁠אִכְל֥וּ⁠הָ 1 Here the pronoun **it** refers to whatever portion of the **grain offering** was left over and had not been burned on the aIt may be helpful to clarify this for your readers. Alternate translation: “and eat the remaining grain offering” 10:12 icyo rc://*/ta/man/translate/grammar-connect-logic-result כִּ֛י קֹ֥דֶשׁ קָֽדָשִׁ֖ים הִֽוא׃ 1 The word **for** 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: “This is because it is a holy thing of the holy things” 10:12 x7w9 rc://*/ta/man/translate/figs-possession קֹ֥דֶשׁ קָֽדָשִׁ֖ים הִֽוא 1 See how you translated this expression in [2:3](../02/03.md). 10:13 zyz7 rc://*/ta/man/translate/figs-yousingular וַ⁠אֲכַלְתֶּ֤ם 1 Here, the pronoun **you** is plural. It refers to Aaron and his sons. Consider using the plural form in your translation if your language marks that distinction. -10:13 dwqm rc://*/ta/man/translate/writing-pronouns אֹתָ⁠הּ֙ 1 Here the pronoun **it** refers to whatever portion of the **grain offering** was left over and had not been burned on the altar. If it would be helpful in your language, consider making the referent clear. Alternate translation: “the remaining grain offering” +10:13 dwqm אֹתָ⁠הּ֙ 1 Alternate translation: “the remaining part of th grain offering” 10:13 gl9f rc://*/ta/man/translate/grammar-connect-logic-result כִּ֣י חָקְ⁠ךָ֤ וְ⁠חָק־בָּנֶ֨י⁠ךָ֙ הִ֔וא מֵ⁠אִשֵּׁ֖י יְהוָ֑ה 1 The word **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 this because it is your portion and the portion of your sons from the gifts of Yahweh” 10:13 wa2z rc://*/ta/man/translate/figs-possession מֵ⁠אִשֵּׁ֖י יְהוָ֑ה 1 See how you translated this expression in [2:3](../02/03.md). 10:13 kd8q rc://*/ta/man/translate/grammar-connect-logic-result כִּי־כֵ֖ן צֻוֵּֽיתִי׃ 1 The word **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: “This is so because thus I have been commanded” @@ -800,11 +769,11 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 10:14 wlkc rc://*/ta/man/translate/translate-symaction הַ⁠תְּנוּפָ֜ה 1 See how you translated this type of offering in [7:30](../07/30.md). 10:14 zlh3 rc://*/ta/man/translate/figs-possession וְ⁠אֵ֣ת ׀ שׁ֣וֹק הַ⁠תְּרוּמָ֗ה 1 The expression **the thigh of the contribution** uses the possessive form to describe thigh meat that has been chosen to be offered as a special contribution of food to Yahweh’s priests. If your language would not use the possessive form for this, you could state the meaning plainly. Alternate translation: “and the thigh meat that Aaron and his sons presented as a special contribution” 10:14 xg6a rc://*/ta/man/translate/figs-yousingular תֹּֽאכְלוּ֙ 1 Here, **you** is plural. It refers to Aaron and his sons. Consider using the plural form in your translation if your language marks that distinction. -10:14 hd3b rc://*/ta/man/translate/writing-pronouns אַתָּ֕ה וּ⁠בָנֶ֥י⁠ךָ וּ⁠בְנֹתֶ֖י⁠ךָ אִתָּ֑⁠ךְ 1 The pronouns **you** and **your** refer to Aaron. If it would be helpful in your language, consider making the referent clear. Alternate translation: “you, Aaron, and your sons and your daughters with you” +10:14 hd3b rc://*/ta/man/translate/writing-pronouns אַתָּ֕ה וּ⁠בָנֶ֥י⁠ךָ וּ⁠בְנֹתֶ֖י⁠ךָ אִתָּ֑⁠ךְ 1 The pronouns **you** and **your** refer to Aaron. It may be helpful to clarify this for your readers. Alternate translation: “you, Aaron, and your sons and your daughters with you” 10:14 ipkv rc://*/ta/man/translate/figs-yousingular אַתָּ֕ה וּ⁠בָנֶ֥י⁠ךָ וּ⁠בְנֹתֶ֖י⁠ךָ אִתָּ֑⁠ךְ & חָקְ⁠ךָ֤ & בָּנֶ֨י⁠ךָ֙ 1 Here, the words **you** and **your** are singular. They refer to Aaron alone. Consider using the singular form in your translation if your language marks that distinction. 10:14 r4oa rc://*/ta/man/translate/grammar-connect-logic-result כִּֽי־חָקְ⁠ךָ֤ וְ⁠חָק־בָּנֶ֨י⁠ךָ֙ נִתְּנ֔וּ 1 The word **for** 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 this because they are given {as} your portion and the portion of your sons” 10:14 d7ig rc://*/ta/man/translate/figs-activepassive כִּֽי־ חָקְ⁠ךָ֤ וְ⁠חָק־ בָּנֶ֨י⁠ךָ֙ נִתְּנ֔וּ 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: “for Yahweh has given them as your portion and the portion of your sons” -10:14 exsy rc://*/ta/man/translate/writing-pronouns נִתְּנ֔וּ 1 Here the pronoun **they** does not refer to Aaron’s sons and daughters. Rather, it refers to the breast meat of the wave offering and the thigh meat of the contribution. If this would not be clear in your language, consider stating the referents explicitly. Alternate translation: “the breast meat of the wave offering and the thigh meat of the contribution are given” +10:14 exsy rc://*/ta/man/translate/writing-pronouns נִתְּנ֔וּ 1 Here the pronoun **they** does not refer to Aaron’s sons and daughters. Rather, it refers to the breast meat of the wave offering and the thigh meat of the contribution. It may be helpful to clarify this for your readers. Alternate translation: “the breast meat of the wave offering and the thigh meat of the contribution are given” 10:14 ers8 rc://*/ta/man/translate/figs-metaphor בְּנֵ֥י יִשְׂרָאֵֽל 1 See how you translated this expression in [1:2](../01/02.md). 10:15 mzyf rc://*/ta/man/translate/figs-possession שׁ֣וֹק הַ⁠תְּרוּמָ֞ה וַ⁠חֲזֵ֣ה הַ⁠תְּנוּפָ֗ה 1 See how you translated these expressions in [10:14](../10/14.md). 10:15 x654 rc://*/ta/man/translate/figs-explicit אִשֵּׁ֤י הַ⁠חֲלָבִים֙ 1 Here, **the gifts of the fat portions** implies all the portions of fat and internal organs that would normally be offered with sacrifices of peace offerings. See [3:3–4](../03/03.md), [3:9–10](../03/09.md), and [3:14–15](../03/14.md) for the exact portions. @@ -816,25 +785,23 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 10:16 gh55 rc://*/ta/man/translate/figs-possession וְ⁠אֵ֣ת ׀ שְׂעִ֣יר הַֽ⁠חַטָּ֗את 1 See how you translated this possessive form in [9:15](../09/15.md). Here, the **goat of the sin offering** refers to the butchered meat of the animal rather than to the live animal itself. If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “And the meat of the goat of the sin offering” 10:16 mb94 rc://*/ta/man/translate/figs-reduplication דָּרֹ֥שׁ דָּרַ֛שׁ מֹשֶׁ֖ה 1 This expression repeats the verb **searched for** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “Moses diligently searched for” 10:16 emuf rc://*/ta/man/translate/figs-activepassive שֹׂרָ֑ף 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: “Aaron’s sons had burned it up” -10:16 u1x6 rc://*/ta/man/translate/writing-pronouns וַ֠⁠יִּקְצֹף 1 Here, **he** refers to Moses. If this would not be clear in your language, consider stating the referents explicitly. Alternate translation: “And Moses was angry” +10:16 u1x6 rc://*/ta/man/translate/writing-pronouns וַ֠⁠יִּקְצֹף 1 Here, **he** refers to Moses. It may be helpful to clarify this for your readers. Alternate translation: “And Moses was angry” 10:17 y3wc rc://*/ta/man/translate/figs-yousingular מַדּ֗וּעַ לֹֽא־אֲכַלְתֶּ֤ם & לָ⁠כֶ֗ם 1 Here the pronoun **you** is plural. It refers to Eleazar and Ithamar, so use the plural form in your translation if your language marks that distinction. 10:17 py7k אֶת־הַֽ⁠חַטָּאת֙ 1 Alternate translation: “the meat of the goat that was offered as a sin offering” 10:17 rz8i rc://*/ta/man/translate/grammar-connect-logic-result כִּ֛י קֹ֥דֶשׁ קָֽדָשִׁ֖ים הִ֑וא 1 The word **for** 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 question mark before and a period after: “You should have done this because it is a holy thing of holy things” -10:17 ckr9 rc://*/ta/man/translate/writing-pronouns וְ⁠אֹתָ֣⁠הּ ׀ נָתַ֣ן לָ⁠כֶ֗ם 1 Here the pronoun **it** refers to the meat of the sin offering. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “And he gave the meat of the sin offering to you” -10:17 pohs rc://*/ta/man/translate/writing-pronouns נָתַ֣ן 1 Here the pronoun **he** refers to Yahweh. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “Yahweh gave” +10:17 pohs rc://*/ta/man/translate/writing-pronouns נָתַ֣ן 1 Here the pronoun **he** refers to Yahweh. It may be helpful to clarify this for your readers. Alternate translation: “Yahweh gave” 10:17 scg5 rc://*/ta/man/translate/grammar-connect-logic-goal לָ⁠שֵׂאת֙ אֶת־עֲוֺ֣ן הָ⁠עֵדָ֔ה 1 Here, **to** marks bearing the **iniquity of the people** as the goal or purpose of Yahweh’s having given the meat of the **sin offering** to the priests to eat. Use a connector in your language that makes it clear that this is the purpose. 10:17 d4e4 rc://*/ta/man/translate/figs-idiom לָ⁠שֵׂאת֙ אֶת־ עֲוֺ֣ן הָ⁠עֵדָ֔ה 1 See how you translated this idiom in [5:1](../05/01.md). 10:17 oubl rc://*/ta/man/translate/grammar-connect-logic-goal לְ⁠כַפֵּ֥ר עֲלֵי⁠הֶ֖ם 1 Here, **to** marks making **atonement** for the people as the goal or purpose of Yahweh’s having given the meat of the **sin offering** to the priests to eat. Use a connector in your language that makes it clear that this is the purpose. 10:17 i4gd rc://*/ta/man/translate/figs-abstractnouns לְ⁠כַפֵּ֥ר 1 See how you translated this expression in [1:4](../01/04.md). -10:17 rsax rc://*/ta/man/translate/writing-pronouns עֲלֵי⁠הֶ֖ם 1 Here, the pronoun **them** refers to the congregation. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “for the congregation” 10:17 kvwa rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָֽה׃ 1 See how you translated this expression in [1:5](../01/05.md). Alternate translation: “in Yahweh’s presence” or “in Yahweh’s judgment” 10:18 yy2n rc://*/ta/man/translate/figs-activepassive לֹא־הוּבָ֣א אֶת־דָּמָ֔⁠הּ אֶל־הַ⁠קֹּ֖דֶשׁ פְּנִ֑ימָה 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: “this sacrifice was not the type that required the priests to bring its blood into the inner Holy Place” 10:18 ijm5 rc://*/ta/man/translate/figs-explicit לֹא־הוּבָ֣א אֶת־דָּמָ֔⁠הּ אֶל־הַ⁠קֹּ֖דֶשׁ פְּנִ֑ימָה 1 According to [6:23](../06/23.md), sin offerings that required the priest to bring the blood of the animal into the inner sanctuary of the Holy Place could not be eaten by the priests. Rather, this variety of sin offerings had to be burned completely. Moses is saying that because the sin offering presented by the people was not this particular kind of sin offering, it should have been eaten by the priests. If this would not be clear to your readers, consider explaining the significance of this statement in a footnote or in the text of your translation. Alternate translation: “if the blood of the sin offering had been brought into the inner Holy Place, it could not have been eaten. But since it was the sin offering that the people presented, it did not require this” -10:18 o5qg rc://*/ta/man/translate/writing-pronouns אֶת־דָּמָ֔⁠הּ 1 Here, the possessive pronoun **its** refers to the sin offering. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “the blood of the sin offering” -10:18 b9hv rc://*/ta/man/translate/figs-explicit הַ⁠קֹּ֖דֶשׁ פְּנִ֑ימָה 1 The **inner Holy Place** refers to the space within the tent of meeting, particularly, the space of the inner tent known as the Holy of Holies. If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “the interior of the tent of the Holy Place” +10:18 o5qg rc://*/ta/man/translate/writing-pronouns אֶת־דָּמָ֔⁠הּ 1 Here, the possessive pronoun **its** refers to the sin offering. It may be helpful to clarify this for your readers. Alternate translation: “the blood of the sin offering” +10:18 b9hv rc://*/ta/man/translate/figs-explicit הַ⁠קֹּ֖דֶשׁ פְּנִ֑ימָה 1 The **inner Holy Place** refers to the space within the tent of meeting, particularly, the space of the inner tent known as the Holy of Holies. You could include this information if that would be helpful to your readers. Alternate translation: “the interior of the tent of the Holy Place” 10:18 mzac rc://*/ta/man/translate/figs-reduplication אָכ֨וֹל תֹּאכְל֥וּ אֹתָ֛⁠הּ 1 This expression repeats the verb **eat** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “You should certainly eat it” 10:18 hnp9 rc://*/ta/man/translate/figs-yousingular תֹּאכְל֥וּ 1 Here the pronoun **you** is plural. It refers to Aaron and his sons, so use the plural form in your translation if your language marks that distinction. -10:19 srqp rc://*/ta/man/translate/writing-pronouns הִקְרִ֨יבוּ אֶת־חַטָּאתָ֤⁠ם וְ⁠אֶת־עֹֽלָתָ⁠ם֙ 1 Here the pronouns **they** and **their** refer to Aaron’s four sons, who had offered **burnt offerings** and **sin offerings** on their own behalf as well as on the behalf of the people. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “my four sons presented their sin offerings and their burnt offerings” +10:19 srqp rc://*/ta/man/translate/writing-pronouns הִקְרִ֨יבוּ אֶת־חַטָּאתָ֤⁠ם וְ⁠אֶת־עֹֽלָתָ⁠ם֙ 1 Here the pronouns **they** and **their** refer to Aaron’s four sons, who had offered **burnt offerings** and **sin offerings** on their own behalf as well as on the behalf of the people. It may be helpful to clarify this for your readers. Alternate translation: “my four sons presented their sin offerings and their burnt offerings” 10:19 ja8x rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֔ה 1 See how you translated this expression in [1:5](../01/05.md). Alternate translation: “in the precincts of the tent of meeting, where Yahweh lived among the Israelites” or “in Yahweh’s presence” 10:19 jkx5 rc://*/ta/man/translate/figs-euphemism וַ⁠תִּקְרֶ֥אנָה אֹתִ֖⁠י כָּ⁠אֵ֑לֶּה 1 Aaron is referring to the death of his sons, Nadab and Abihu, in a polite way by using the phrase **it has happened to me according to these things**. If it would be helpful in your language, you could use a polite way of referring to these events in your language, or you could state this plainly. Alternate translation: “and now my sons lie dead outside of the camp, having been consumed by Yahweh’s fire” 10:19 yzv9 rc://*/ta/man/translate/figs-rquestion וְ⁠אָכַ֤לְתִּי חַטָּאת֙ הַ⁠יּ֔וֹם הַ⁠יִּיטַ֖ב בְּ⁠עֵינֵ֥י יְהוָֽה 1 Aaron here uses the question form to question Moses about the appropriateness of eating the meat of the sin offering when his two sons were killed within the holy space of the tent of meeting itself. His question anticipates a negative response. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation, followed by a period rather than a question mark: “But even if I ate the sin offering today, it would not have been good in the eyes of Yahweh.” @@ -854,7 +821,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 11:3 f07l rc://*/ta/man/translate/writing-poetry וְ⁠שֹׁסַ֤עַת שֶׁ֨סַע֙ פְּרָסֹ֔ת 1 Here, words are being repeated for emphasis. The verb **splitting** comes from the same root as the noun **cleft**. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of showing the emphasis. Alternate translation: “and with hooves that are completely split in two” 11:3 f7fg rc://*/ta/man/translate/figs-idiom מַעֲלַ֥ת גֵּרָ֖ה 1 This expression is an idiom that refers to the process of chewing partly digested food regurgitated from the first stomach before swallowing it to the second stomach for thorough digestion. If your language has a general word for this digestive process, consider using it here. If not, consider using a generic expression. Alternate translation: “reprocessing partially digested food” 11:3 le05 rc://*/ta/man/translate/figs-genericnoun גֵּרָ֖ה 1 Here, **the cud** does not refer to a specific food substance. Rather, it refers to any food that an animal chews again. Express this in the way that would be most natural in your language. Alternate translation: “re-digested food” or “partially digested food that is eaten again” -11:3 dae5 rc://*/ta/man/translate/writing-pronouns אֹתָ֖⁠הּ תֹּאכֵֽלוּ 1 Here, **it** refers to any individual land-dwelling quadruped that meets both of the criteria listed in this verse. That is, it must both chew cud and possess a completely divided hoof to be considered clean and acceptable for eating. If this would not be clear in your language, consider making the referent explicit. Alternate translation: “you shall eat any four-footed animal that meets these criteria” +11:3 dae5 rc://*/ta/man/translate/writing-pronouns אֹתָ֖⁠הּ תֹּאכֵֽלוּ 1 Here, **it** refers to any individual land-dwelling quadruped that meets both of the criteria listed in this verse. That is, it must both chew cud and possess a completely divided hoof to be considered clean and acceptable for eating. It may be helpful to clarify this for your readers. Alternate translation: “you shall eat any four-footed animal that meets these criteria” 11:4 j7ny rc://*/ta/man/translate/figs-genericnoun אֶֽת־ הַ֠⁠גָּמָל 1 The expression **the camel** does not refer to a specific animal. It describes any camel that an Israelite might own or encounter. Express this in the way that would be most natural in your language. Alternate translation: “a camel” 11:4 rw0i rc://*/ta/man/translate/translate-unknown אֶֽת־הַ֠⁠גָּמָל 1 This **camel** is a large, long-necked animal that usually lives in hot, dry climates. It has long slender legs, broad cushioned feet, and either one or two humps of fatty tissue on its back. They are still used as beasts of burden. If your readers would not be familiar with this type of animal, you could use the name of something similar in your area, or you could use a more general term. 11:4 vhj7 rc://*/ta/man/translate/figs-explicit כִּֽי־מַעֲלֵ֨ה גֵרָ֜ה ה֗וּא וּ⁠פַרְסָה֙ אֵינֶ֣⁠נּוּ מַפְרִ֔יס 1 Alternate translation: "for the camel chews its cud, but the camel does not have divided hooves" @@ -940,7 +907,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 11:33 hnm9 rc://*/ta/man/translate/writing-pronouns וְ⁠אֹת֥⁠וֹ תִשְׁבֹּֽרוּ׃ 1 Here, **it** refers to the **vessel of clay**. If it would be helpful to your readers, consider making the referent explicit. Alternate translation: “and you shall break the vessel of clay” 11:34 uwh4 rc://*/ta/man/translate/figs-activepassive מִ⁠כָּל־הָ⁠אֹ֜כֶל אֲשֶׁ֣ר יֵאָכֵ֗ל 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: “Any food that someone eats” 11:34 alk8 rc://*/ta/man/translate/writing-poetry מִ⁠כָּל־הָ⁠אֹ֜כֶל אֲשֶׁ֣ר יֵאָכֵ֗ל 1 Words are being repeated for emphasis. Specifically, the verb **eaten** comes from the same root as the noun **food**. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of showing the emphasis. Alternate translation: “From anything that can be eaten” -11:34 z15b rc://*/ta/man/translate/figs-explicit אֲשֶׁ֨ר יָב֥וֹא עָלָ֛י⁠ו מַ֖יִם 1 Here, **water** implies any liquid that was in the vessel of clay when any dead unclean animal fell into it. It may be helpful to clarify this for your readers. Alternate translation: “onto which any such water comes” +11:34 z15b אֲשֶׁ֨ר יָב֥וֹא עָלָ֛י⁠ו מַ֖יִם 1 Alternate translation: “onto which any such water comes” 11:34 dj72 rc://*/ta/man/translate/writing-poetry וְ⁠כָל־מַשְׁקֶה֙ אֲשֶׁ֣ר יִשָּׁתֶ֔ה 1 Here words are being repeated for emphasis. Here, the verb **drunk** comes from the same root as the noun **drink**. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of showing the emphasis. Alternate translation: “and any liquid that you can drink” 11:34 v5h5 rc://*/ta/man/translate/figs-activepassive וְ⁠כָל־מַשְׁקֶה֙ אֲשֶׁ֣ר יִשָּׁתֶ֔ה 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 any drink that you drink” 11:34 x0fr בְּ⁠כָל־כְּלִ֖י 1 Alternate translation: “from any vessel into which a dead, unclean animal has fallen” @@ -1006,7 +973,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 12:6 d2yd rc://*/ta/man/translate/figs-idiom כֶּ֤בֶשׂ בֶּן־שְׁנָת⁠וֹ֙ 1 The expression **a son of its year** is an idiom that refers to an animal that is a year old. If your language has a similar idiom, consider using it here. If not, state the meaning plainly. See how you translated the similar expression in [9:3](../09/03.md). Alternate translation: “a year-old lamb” or “a twelve-months old lamb” 12:6 m1qx rc://*/ta/man/translate/figs-idiom וּ⁠בֶן־יוֹנָ֥ה 1 The expression **son of** describes a person or animal that shares the essential qualities of something. The author of Leviticus uses this phrase to describe this bird as **the son of the pigeon** since it is a bird that shares the essential qualities of that class of birds. If it would be helpful, you could use an equivalent idiom from your language or state the meaning plainly. See how you translated this expression in [1:14](../01/14.md). Alternate translation: “and a pigeon” 12:6 upd0 rc://*/ta/man/translate/figs-parallelism אֶל־פֶּ֥תַח אֹֽהֶל־מוֹעֵ֖ד אֶל־הַ⁠כֹּהֵֽן׃ 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word that shows that the second phrase is repeating the first one, not saying something additional. Alternate translation: “to the entrance of the tent of meeting, where the priest is” -12:7 gual rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְרִיב֞⁠וֹ 1 Here, **he** refers to the priest and **it** refers to offering that the previous verse described. If this would be unclear in your language, consider making the referents explicit. Alternate translation: “And the priest shall present the lamb and the bird” +12:7 gual וְ⁠הִקְרִיב֞⁠וֹ 1 Alternate translation: “And the priest shall present the lamb and the bird” 12:7 xi1f rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֤י יְהוָה֙ 1 See how you translated this expression in [1:3](../01/03.md). 12:7 515d rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֣ר עָלֶ֔י⁠הָ 1 See how you translated the abstract noun **atonement** in [1:4](../01/04.md). However, in your translation, make it clear that the woman does not need atonement because of any sin on her part. Here, the sacrifices performed by the priest provide for the removal of impurity from the women—in this case, impurity acquired by the presence of blood that had discharged from the woman's body, not by any sin but as is normal following childbirth. It may be helpful to clarify this for your readers in a footnote or in the text of your translation. 12:7 w9ty rc://*/ta/man/translate/figs-activepassive וְ⁠טָהֲרָ֖ה מִ⁠מְּקֹ֣ר דָּמֶ֑י⁠הָ 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 cleanse her from her bleeding that occurred during and after childbirth” @@ -1025,7 +992,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 13:2 bj45 rc://*/ta/man/translate/translate-unknown צָרָ֑עַת 1 The phrase **skin disease** may be commonly translated as “leprosy,” but, in terms of modern medicine, the phrase actually covers a large range of contagious skin diseases, not limited to the modern designation of Hansen’s disease, or leprosy. If your language has a word or expression that describes a wide range of infectious and sometimes deadly skin diseases, consider using it here. If not, consider using a generic expression. Alternate translation: “a contagious disease that affects people's skin” 13:2 gy4s rc://*/ta/man/translate/figs-activepassive וְ⁠הוּבָא֙ אֶל־אַהֲרֹ֣ן הַ⁠כֹּהֵ֔ן 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: “then someone shall bring him to Aaron the priest” 13:2 ukq4 אֶל־אַחַ֥ד מִ⁠בָּנָ֖י⁠ו 1 Alternate translation: “to one of his sons” -13:2 f6g5 rc://*/ta/man/translate/writing-pronouns אֶל־אַחַ֥ד מִ⁠בָּנָ֖י⁠ו 1 Here, **his** refers to Aaron the priest. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “to one of Aaron’s sons” +13:2 f6g5 אֶל־אַחַ֥ד מִ⁠בָּנָ֖י⁠ו 1 Alternate translation: “to one of Aaron’s sons” 13:3 vhk6 rc://*/ta/man/translate/figs-explicit וְ⁠שֵׂעָ֨ר בַּ⁠נֶּ֜גַע הָפַ֣ךְ ׀ לָבָ֗ן 1 The expression implies that the presence of **hair** on **the infection** that is **white** in color should indicate to the priest that the infection might be the symptom of an infectious skin disease. Specifically, **white** hair refers to hair that is discolored and unhealthy. If your language refers to unhealthy or diseased hair with a specific color, consider using that color here. If not, consider using a generic expression. Alternate translation: “and if the hair on the infection is unhealthy and looks diseased” 13:3 ra3g וּ⁠מַרְאֵ֤ה הַ⁠נֶּ֨גַע֙ עָמֹק֙ מֵ⁠ע֣וֹר בְּשָׂר֔⁠וֹ 1 Alternate translation: “and it looks as though it is deeper than the skin of his flesh” 13:3 r2in rc://*/ta/man/translate/figs-possession נֶ֥גַע צָרַ֖עַת ה֑וּא 1 See how you translated this expression in [13:2](../13/02.md). @@ -1071,15 +1038,15 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 13:21 opf5 וּ⁠שְׁפָלָ֥ה אֵינֶ֛⁠נָּה מִן־הָ⁠ע֖וֹר 1 Alternate translation: “and it is not deeper than the surface of the skin” 13:22 qh4i rc://*/ta/man/translate/figs-reduplication וְ⁠אִם־פָּשֹׂ֥ה תִפְשֶׂ֖ה בָּ⁠ע֑וֹר 1 This expression repeats the verb **spread** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “But if it spreads aggressively on the skin” 13:23 3wj2 rc://*/ta/man/translate/figs-idiom וְ⁠אִם־תַּחְתֶּ֜י⁠הָ תַּעֲמֹ֤ד הַ⁠בַּהֶ֨רֶת֙ 1 Here, **stands under it** is an idiom that refers to the **bright spot** remaining unchanged in the place on the person’s skin where the **boil** once was. If your language has a similar expression, consider using it here. If, alternatively, the meaning of this expression would not be clear to your readers, consider stating the meaning plainly. Alternate translation: “But if the bright spot remains unchanged in the place where the boil once was” -13:23 abla rc://*/ta/man/translate/writing-pronouns וְ⁠אִם־תַּחְתֶּ֜י⁠הָ תַּעֲמֹ֤ד הַ⁠בַּהֶ֨רֶת֙ 1 Here, **it** refers to the **boil** that has healed, as described in [13:18](../13/18.md). If this would not be clear to your readers, consider making the referent explicit. Alternate translation: “But if the bright spot stands under the place of the boil that has now healed” +13:23 abla rc://*/ta/man/translate/writing-pronouns וְ⁠אִם־תַּחְתֶּ֜י⁠הָ תַּעֲמֹ֤ד הַ⁠בַּהֶ֨רֶת֙ 1 Here, **it** refers to the **boil** that has healed, as described in [13:18](../13/18.md). It may be helpful to clarify this for your readers. Alternate translation: “But if the bright spot stands under the place of the boil that has now healed” 13:23 8vuq צָרֶ֥בֶת הַ⁠שְּׁחִ֖ין הִ֑וא 1 Alternate translation: “it is only a scar that has resulted from the healed boil” 13:24 vkmw א֣וֹ בָשָׂ֔ר כִּֽי־יִהְיֶ֥ה בְ⁠עֹר֖⁠וֹ מִכְוַת־אֵ֑שׁ 1 Alternate translation: “Or when someone has a burn of fire on his skin” 13:24 ikha rc://*/ta/man/translate/figs-possession מִכְוַת־ אֵ֑שׁ 1 This expression uses the possessive form to describe a **burn** that has resulted from a person’s contact with **fire**. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “a burn” -13:24 w8u3 rc://*/ta/man/translate/figs-explicit מִֽחְיַ֣ת הַ⁠מִּכְוָ֗ה 1 The word **preservation** refers to new, raw flesh growing where the **burn** occurred on the person’s skin. It may be helpful to clarify this for your readers. Alternate translation: “the raw skin from the burn” +13:24 w8u3 מִֽחְיַ֣ת הַ⁠מִּכְוָ֗ה 1 Alternate translation: “the new skin on the burn site” 13:25 z79b וְ⁠הִנֵּ֣ה נֶהְפַּךְ֩ שֵׂעָ֨ר לָבָ֜ן 1 Alternate translation: “and look, the hair appears to be unhealthy and diseased” 13:25 gi69 וּ⁠מַרְאֶ֨⁠הָ֙ עָמֹ֣ק מִן־הָ⁠ע֔וֹר 1 Alternate translation: “and it appears to be deeper than the skin” 13:25 lnka rc://*/ta/man/translate/figs-explicit צָרַ֣עַת הִ֔וא & נֶ֥גַע צָרַ֖עַת הִֽוא 1 Alternate translation: “The discolored raw skin is actually a symptom of an infectious skin disease” -13:26 a2pm rc://*/ta/man/translate/writing-pronouns וְ⁠אִ֣ם ׀ יִרְאֶ֣⁠נָּה הַ⁠כֹּהֵ֗ן 1 Here, **it** refers to the raw skin that grows on the burn on the person’s skin. If this meaning would not be clear in your language, consider stating it plainly. Alternate translation: “But if the priest sees the discolored, raw skin growing on the burn” +13:26 a2pm rc://*/ta/man/translate/writing-pronouns וְ⁠אִ֣ם ׀ יִרְאֶ֣⁠נָּה הַ⁠כֹּהֵ֗ן 1 Here, **it** refers to the raw skin that grows on the burn on the person’s skin. It may be helpful to clarify this for your readers. Alternate translation: “But if the priest sees the discolored, raw skin growing on the burn” 13:26 mdm4 וּ⁠שְׁפָלָ֥ה אֵינֶ֛⁠נָּה מִן־הָ⁠ע֖וֹר 1 Alternate translation: “and it is not deeper than the skin” 13:26 bg0x וְ⁠הִ֣וא כֵהָ֑ה 1 Alternate translation: “but it has reduced in size and its color is closer to the person’s normal skin color” 13:27 a02c rc://*/ta/man/translate/translate-ordinal בַּ⁠יּ֣וֹם הַ⁠שְּׁבִיעִ֑י 1 The word **seventh** is the ordinal form of the number seven. Alternate translation: “on the last day of that week-long period” @@ -1100,7 +1067,6 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 13:31 n0ge rc://*/ta/man/translate/figs-metonymy אֶת־נֶ֥גַע הַ⁠נֶּ֖תֶק 1 Here, the expression **the infection of the scall** represents the person who has the infection. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the person who has the infection of the scall” 13:32 wx17 rc://*/ta/man/translate/translate-ordinal בַּ⁠יּ֣וֹם הַ⁠שְּׁבִיעִי֒ 1 The word **seventh** is the ordinal form of the number seven. Alternate translation: “on the last day of that week-long period” 13:32 jvwk וּ⁠מַרְאֵ֣ה הַ⁠נֶּ֔תֶק אֵ֥ין עָמֹ֖ק מִן־הָ⁠עֽוֹר׃ 1 Alternate translation: “and it does not look as though it is deeper than the skin” -13:33 r628 rc://*/ta/man/translate/writing-pronouns וְ⁠הִ֨תְגַּלָּ֔ח 1 Here, **he** and **himself** refer to the person who has the **scall**. It may be helpful to clarify this for your readers. Alternate translation: “Then the person with the scall shall shave himself” 13:33 li6b rc://*/ta/man/translate/figs-activepassive הַ⁠נֶּ֖תֶק לֹ֣א יְגַלֵּ֑חַ 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: “but he shall not shave the scall” 13:33 r7u5 rc://*/ta/man/translate/figs-metonymy אֶת־הַ⁠נֶּ֛תֶק 1 Here, **the scall** represents the person who has the infection. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the person who has the scall” 13:33 hon1 rc://*/ta/man/translate/translate-ordinal שִׁבְעַ֥ת יָמִ֖ים שֵׁנִֽית׃ 1 The word **second** is the ordinal form of the number two. Alternate translation: “for seven days once again” @@ -1110,7 +1076,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 13:35 ewms rc://*/ta/man/translate/figs-reduplication וְ⁠אִם־פָּשֹׂ֥ה יִפְשֶׂ֛ה הַ⁠נֶּ֖תֶק בָּ⁠ע֑וֹר 1 This expression repeats the verb **spread** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “But if the scall has spread aggressively on the skin” 13:37 a5fe rc://*/ta/man/translate/figs-metonymy בְּ⁠עֵינָי⁠ו֩ 1 Here, **eyes** represent the sight of a person and, by extension, their judgment or assessment. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. See how you translated this expression in [13:5](../13/05.md). Alternate translation: “in his assessment” or “in his best judgment” 13:37 bpkw rc://*/ta/man/translate/figs-idiom עָמַ֨ד הַ⁠נֶּ֜תֶק 1 This expression is an idiom that refers to the **scall** remaining unchanged (as opposed to spreading aggressively). If your language has a similar expression, consider using it here. If, alternatively, the meaning of this expression would not be clear to your readers, consider stating the meaning plainly. Alternate translation: “the scall has not changed or spread at all” or “the scall has remained as it was” -13:37 4e3s rc://*/ta/man/translate/figs-explicit וְ⁠שֵׂעָ֨ר שָׁחֹ֧ר 1 Here, **black hair** implies that this is healthy hair, as opposed to the yellow, thin hair that grows out of the **scall** when it is the symptom of an infectious skin disease. If your language refers to healthy hair with a specific color, consider using that color here. If not, consider using a generic expression. Alternate translation: “and healthy hair” +13:37 4e3s וְ⁠שֵׂעָ֨ר שָׁחֹ֧ר 1 Alternate translation: “and healthy hair” 13:37 p95b rc://*/ta/man/translate/figs-activepassive נִרְפָּ֥א הַ⁠נֶּ֖תֶק 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: “then the scall has healed” 13:38 ig4x וְ⁠אִישׁ֙ אֽוֹ־אִשָּׁ֔ה כִּֽי־יִהְיֶ֥ה בְ⁠עוֹר־בְּשָׂרָ֖⁠ם בֶּהָרֹ֑ת 1 Alternate translation: “And when a man or a woman has bright spots on the skin of his or her body” 13:39 c13i כֵּה֣וֹת לְבָנֹ֑ת 1 Alternate translation: “are a faded white” @@ -1148,7 +1114,6 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 13:51 b5hr rc://*/ta/man/translate/translate-ordinal בַּ⁠יּ֣וֹם הַ⁠שְּׁבִיעִ֗י 1 The word **seventh** is the ordinal form of the number seven. Alternate translation: “on the last day of that week-long period” 13:51 un4x rc://*/ta/man/translate/figs-activepassive לְ⁠כֹ֛ל אֲשֶׁר־יֵעָשֶׂ֥ה הָ⁠ע֖וֹר לִ⁠מְלָאכָ֑ה 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: “of anything that someone made of leather” 13:51 fo9z rc://*/ta/man/translate/translate-unknown צָרַ֧עַת מַמְאֶ֛רֶת הַ⁠נֶּ֖גַע טָמֵ֥א הֽוּא׃ 1 A **malignant disease** is a condition of health or wholeness which tends to lead to deterioration or death. It is a condition which causes injury and tends to spread. Because of its connection with death, any malignant disease would cause the bearer of that disease to be declared **unclean.** Alternate translation: "the infection will threaten the wellbeing of all who come in contact with it, so the material is judged to be unclean" -13:52 3fdf rc://*/ta/man/translate/writing-pronouns וְ⁠שָׂרַ֨ף אֶת־הַ⁠בֶּ֜גֶד 1 Here, **he** refers to the individual who owns whatever item has become infected with the mold or mildew. It may be helpful to clarify this for your readers. Alternate translation: “And whoever owns the clothing shall burn it” 13:52 wttq rc://*/ta/man/translate/grammar-connect-logic-result כִּֽי־ צָרַ֤עַת מַמְאֶ֨רֶת֙ הִ֔וא 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: “because the infection could spread and harm others” 13:52 r25j rc://*/ta/man/translate/figs-activepassive בָּ⁠אֵ֖שׁ 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: “He shall totally destroy the item with fire” 13:52 vvpc rc://*/ta/man/translate/figs-extrainfo בָּ⁠אֵ֖שׁ תִּשָּׂרֵֽף 1 This expression contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. See how you handled the similar expression in [7:17](../07/17.md). Alternate translation: “It shall be completely burned” @@ -1163,7 +1128,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 13:55 ykjw פְּחֶ֣תֶת הִ֔וא 1 Alternate translation: “It is judged to be an infectionus and decaying mold or mildew" 13:56 j9p7 וְ⁠הִנֵּה֙ כֵּהָ֣ה הַ⁠נֶּ֔גַע 1 Alternate translation: “and look, the infection has reduced in size and the color of the infection is closer to the item's normal color” 13:56 h4my rc://*/ta/man/translate/figs-activepassive אַחֲרֵ֖י הֻכַּבֵּ֣ס אֹת֑⁠וֹ 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: “after the owner of the item washed it” -13:56 hktj rc://*/ta/man/translate/writing-pronouns וְ⁠קָרַ֣ע אֹת֗⁠וֹ 1 Here, **it** refers to the portion of the item that has the infectious mold or mildew on it. If this would not be clear in your language, consider making the referent explicit. Alternate translation: “then he shall tear the infected portion of the item” +13:56 hktj rc://*/ta/man/translate/writing-pronouns וְ⁠קָרַ֣ע אֹת֗⁠וֹ 1 Here, **it** refers to the portion of the item that has the infectious mold or mildew on it. It may be helpful to clarify this for your readers. Alternate translation: “then he shall tear the infected portion of the item” 13:57 kmmz rc://*/ta/man/translate/figs-explicit פֹּרַ֖חַת הִ֑וא 1 Alternate translation: “it is a sign that the infectious mold or mildew has spread over the entire item such that it cannot be washed and made clean” 13:57 t251 rc://*/ta/man/translate/figs-yousingular בָּ⁠אֵ֣שׁ תִּשְׂרְפֶ֔⁠נּוּ 1 Here, **you** is singular. It refers to the owner of the infected item, so use the singular form in your translation if your language marks that distinction. 13:57 fsbc rc://*/ta/man/translate/figs-123person בָּ⁠אֵ֣שׁ תִּשְׂרְפֶ֔⁠נּוּ 1 As the General Introduction to this chapter discusses, here the author of Leviticus switches to a second-person address. If the sudden switch to the second person would not be natural in your language, consider continuing to use the third person in your translation. Alternate translation: “The owner should burn it with fire” @@ -1180,7 +1145,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 14:intro u79h 0 # Leviticus 14 General Notes\n\n## Structure and Formatting\n\nThis chapter is a continuation of the material in the previous chapter.\n\n## Religious and Cultural Concepts in This Chapter\n### Skin disease and mildew\n\nThis chapter addresses the ways a priest was to decide if a person had a skin disease, which would make a person unclean. This was important because these diseases could have easily spread among the people in the ancient Near East. This was also true for the things which could have touched a person’s skin. This chapter explains how the priest was to treat the person suffering with a skin disease. (See: [[rc://*/tw/dict/bible/kt/priest]] and [[rc://*/tw/dict/bible/kt/clean]]) 14:1 plba 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. 14:2 5sbt rc://*/ta/man/translate/figs-possession תּוֹרַ֣ת הַ⁠מְּצֹרָ֔ע 1 This expression uses the possessive form to describe the **law** that is characterized by its referring to the process of cleansing for any **person with a skin disease** who has been pronounced clean by the priest. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “This is the law for a person who previously had a skin disease” or “This is the law that pertains to the person who previously had a skin disease” -14:2 xvvl rc://*/ta/man/translate/figs-explicit הַ⁠מְּצֹרָ֔ע 1 This expression, **the person with a skin disease** implies any person who has had a **skin disease** in the past but has now been pronounced clean. The following law pertain to the sacrifices that such an individual must offer in order to receive atonement and be cleansed from the impurity that they acquired from their previous skin condition. It may be helpful to clarify this meaning for your readers in a footnote or in the text of your translation. Alternate translation: “any person who previously had a skin disease but was pronounced clean by the priest” +14:2 xvvl הַ⁠מְּצֹרָ֔ע 1 Alternate translation: “any person who previously had a skin disease but was pronounced clean by the priest” 14:2 mv99 rc://*/ta/man/translate/figs-possession בְּ⁠י֖וֹם טָהֳרָת֑⁠וֹ 1 Here, the expression **on the day of his cleansing** is uses the possessive form to describe a **day** that is characterized by **his cleansing**. This expression refers to the **day** on which the priest declares the person to be ritually clean. If your language would not use the possessive form for this, you could state the meaning generically. Alternate translation: “on the day on which he is to be made clean” 14:2 d521 rc://*/ta/man/translate/figs-activepassive וְ⁠הוּבָ֖א אֶל־ הַ⁠כֹּהֵֽן 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 someone should bring him to the priest” or “He should go to the priest” 14:3 uk4z rc://*/ta/man/translate/figs-activepassive וְ⁠הִנֵּ֛ה נִרְפָּ֥א נֶֽגַע־הַ⁠צָּרַ֖עַת מִן־הַ⁠צָּרֽוּעַ׃ 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 behold, the infection of the skin disease has completely healed from the person with the skin disease” @@ -1191,13 +1156,12 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 14:4 gdc5 rc://*/ta/man/translate/figs-metonymy וּ⁠שְׁנִ֥י תוֹלַ֖עַת 1 By using the expression **scarlet of worm**, the author is referring to fabric or twine by association with its color. The dye for this scarlet color was likely the byproduct of crushing the eggs of a certain insect, here referred to as a **worm**. It may be helpful to clarify this for your readers, either in a footnote or in the text of your translation. Alternate translation: “and thread that has been naturally dyed bright red” 14:4 ws3c rc://*/ta/man/translate/translate-unknown וְ⁠אֵזֹֽב 1 This **hyssop** was a leafy plant, an herb that was common in Israel. Its large and numerous leaves made it ideal for use in sprinkling, especially in ceremonial or ritual contexts, as described in the present chapter. If your language does not have a word for this plant, consider using a generic expression. Alternate translation: “and some leafy branches” 14:5 oh2r rc://*/ta/man/translate/figs-ellipsis וְ⁠צִוָּה֙ הַ⁠כֹּהֵ֔ן 1 This expression again omits out some of the words that in many languages a sentence would need in order to be complete. Here, the **priest** is telling the infected person how to proceed with the ritual cleansing. You could supply some words from the context if it would be clearer in your language. Alternate translation: “And the priest shall command the person what he must do” -14:5 wg0i rc://*/ta/man/translate/writing-pronouns וְ⁠שָׁחַ֖ט אֶת־הַ⁠צִּפּ֣וֹר הָ⁠אֶחָ֑ת 1 Here, **he** refers to the person who is to be cleansed. This expression contains the context of what the priest is commanding. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “and the person who is to be cleansed shall slaughter one bird” +14:5 wg0i rc://*/ta/man/translate/writing-pronouns וְ⁠שָׁחַ֖ט אֶת־הַ⁠צִּפּ֣וֹר הָ⁠אֶחָ֑ת 1 Here, **he** refers to the person who is to be cleansed. This expression contains the context of what the priest is commanding. It may be helpful to clarify this for your readers. Alternate translation: “and the person who is to be cleansed shall slaughter one bird” 14:5 g9th rc://*/ta/man/translate/figs-possession כְּלִי־ חֶ֖רֶשׂ 1 The expression **container of clay** refers to a vessel made from **clay** or earthenware, likely resembling modern kitchen pots or perhaps clay pots that could hold water. If your language has a specific word for a pot made from this material, consider using it here. If not, consider using a generic expression. Alternate translation: “a clay vessel” 14:5 h3t7 rc://*/ta/man/translate/translate-unknown חֶ֖רֶשׂ 1 The **container** is described as made of **clay**, which refers to a material similar to earthenware, out of which a pot-shaped vessel could be shaped and baked in a kiln until hardened. If your language has a specific word for this material, consider using it here. If not, consider using a generic expression. Alternate translation: “earthenware” 14:5 fzd5 rc://*/ta/man/translate/figs-idiom מַ֥יִם חַיִּֽים׃ 1 This expression is an idiom that refers to flowing **water**—that is, the water in the **container of clay** needed to be taken from a flowing source, such as a river or well rather than from a cistern. If your language has a similar expression, consider using it here. If not, consider using a generic expression. Alternate translation: “freshwater taken from a flowing source” -14:6 rxqk rc://*/ta/man/translate/writing-pronouns אֶת־הַ⁠צִּפֹּ֤ר הַֽ⁠חַיָּה֙ יִקַּ֣ח אֹתָ֔⁠הּ & וְ⁠טָבַ֨ל אוֹתָ֜⁠ם 1 Here, **he** refers to the priest and not to the person being cleansed. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “The live bird, the priest shall take it … and the priest shall dip them” 14:6 aws9 rc://*/ta/man/translate/figs-activepassive בְּ⁠דַם֙ הַ⁠צִּפֹּ֣ר הַ⁠שְּׁחֻטָ֔ה עַ֖ל הַ⁠מַּ֥יִם הַֽ⁠חַיִּֽים׃ 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: “in the blood of the bird that the person who wishes to be clean killed” -14:7 m472 rc://*/ta/man/translate/writing-pronouns וְ⁠הִזָּ֗ה & וְ⁠טִ֣הֲר֔⁠וֹ וְ⁠שִׁלַּ֛ח 1 Here, the pronoun **he** refers to the priest, not to the person being cleansed. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “And the priest shall sprinkle … and the priest shall pronounce him clean. And the priest shall send” +14:7 m472 rc://*/ta/man/translate/writing-pronouns וְ⁠הִזָּ֗ה & וְ⁠טִ֣הֲר֔⁠וֹ וְ⁠שִׁלַּ֛ח 1 Here, the pronoun **he** refers to the priest, not to the person being cleansed. It may be helpful to clarify this for your readers. Alternate translation: “And the priest shall sprinkle … and the priest shall pronounce him clean. And the priest shall send” 14:7 7qo6 rc://*/ta/man/translate/translate-symaction וְ⁠הִזָּ֗ה עַ֧ל הַ⁠מִּטַּהֵ֛ר מִן־הַ⁠צָּרַ֖עַת שֶׁ֣בַע פְּעָמִ֑ים 1 This is a ritual action by which cedar wood, hyssop, and a living bird are used to sprinkle the person with the **skin disease** with both blood and clean water. This action ritually purifies and cleanses the individual from any impurity that they acquired through their unclean **skin disease**. It may be helpful to explain this to your readers in a footnote or in the text of your translation. See how you handled the idea of ritual sprinkling in [1:5](../01/05.md) and elsewhere. 14:7 cj5v rc://*/ta/man/translate/figs-activepassive עַ֧ל הַ⁠מִּטַּהֵ֛ר מִן־הַ⁠צָּרַ֖עַת 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: “on the person who wishes to be clean” 14:7 ybh1 rc://*/ta/man/translate/figs-idiom עַל־פְּנֵ֥י הַ⁠שָּׂדֶֽה׃ 1 Here, the expression **the face of the field** refers to an open field. If your language has a similar expression, consider using it here. If not, consider using a generic expression. Alternate translation: “toward an open field” @@ -1210,16 +1174,16 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 14:9 3wyw rc://*/ta/man/translate/figs-extrainfo וְ⁠רָחַ֧ץ אֶת־בְּשָׂר֛⁠וֹ בַּ⁠מַּ֖יִם 1 See how you translated this expression in the previous verse and in [1:9](../01/09.md). 14:9 czy4 אֶת־בְּשָׂר֛⁠וֹ 1 Alternate translation: “his whole body” 14:10 2q76 rc://*/ta/man/translate/translate-ordinal וּ⁠בַ⁠יּ֣וֹם הַ⁠שְּׁמִינִ֗י 1 The word **eighth** is the ordinal form of the number eight. If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “And on the next day” -14:10 jjr4 rc://*/ta/man/translate/writing-pronouns יִקַּ֤ח 1 Here, the word **he** refers to the person who is being cleansed. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “the person who is being cleansed shall take” +14:10 jjr4 יִקַּ֤ח 1 Alternate translation: “the person who is being cleansed shall take” 14:10 7cmv rc://*/ta/man/translate/figs-idiom וְ⁠כַבְשָׂ֥ה אַחַ֛ת בַּת־שְׁנָתָ֖⁠הּ תְּמִימָ֑ה 1 The expression **a daughter of her year** is an idiom that refers to an animal that is a year old. If your language has a similar idiom, consider using it here. If not, state the meaning plainly. See how you translated the similar expression in [9:3](../09/03.md). Alternate translation: “and an unblemished female lamb that is a year old” or “and a perfect female lamb that is twelve months of age” 14:10 vzq4 rc://*/ta/man/translate/translate-bvolume וּ⁠שְׁלֹשָׁ֣ה עֶשְׂרֹנִ֗ים סֹ֤לֶת 1 Although the measurement is not explicitly listed here, the **flour** is likely to be measured in ephahs. One ephah was about 23 liters, so **three-tenths** of an ephah would amount to almost seven liters of flour. If it would be helpful in your language, you could use the equivalent modern measurement in your translation or in a footnote. Alternate translation: “and about seven liters of flour” 14:10 5hr3 rc://*/ta/man/translate/translate-fraction וּ⁠שְׁלֹשָׁ֣ה עֶשְׂרֹנִ֗ים 1 The word **tenth** means one part out of ten equal parts, so **three tenths** would equal three parts out of ten parts. Alternate tranlation: "and about seven quarts of" 14:10 wjy5 מִנְחָה֙ בְּלוּלָ֣ה בַ⁠שֶּׁ֔מֶן 1 Alternate translation: an offering of grain to which oil has been mixed in" 14:10 ys2l rc://*/ta/man/translate/translate-bvolume וְ⁠לֹ֥ג אֶחָ֖ד שָֽׁמֶן׃ 1 One **measure** was about half of a liter. If it would be helpful in your language, you could use the equivalent modern measurement in your translation or in a footnote. Alternate translation: “and one-half of a liter of oil” -14:11 0ruq rc://*/ta/man/translate/figs-explicit וְ⁠הֶעֱמִ֞יד הַ⁠כֹּהֵ֣ן הַֽ⁠מְטַהֵ֗ר אֵ֛ת הָ⁠אִ֥ישׁ הַ⁠מִּטַּהֵ֖ר וְ⁠אֹתָ֑⁠ם 1 This expression implies positioning the man and his sacrificial items in such a way that they face the inner tent of the tent of meeting, in which the Holy of Holies was housed. If this meaning would not be clear to your readers, consider stating the meaning plainly. Alternate translation: “And the priest, the one pronouncing clean, shall position the man, the person being cleansed, and the sacrifice he offers, in such a way that they stand” +14:11 0ruq rc://*/ta/man/translate/figs-explicit וְ⁠הֶעֱמִ֞יד הַ⁠כֹּהֵ֣ן הַֽ⁠מְטַהֵ֗ר אֵ֛ת הָ⁠אִ֥ישׁ הַ⁠מִּטַּהֵ֖ר וְ⁠אֹתָ֑⁠ם 1 This expression implies positioning the man and his sacrificial items in such a way that they face the inner tent of the tent of meeting, in which the Holy of Holies was housed. You could include this information if that would be helpful to your readers. Alternate translation: “And the priest, the one pronouncing clean, shall position the man, the person being cleansed, and the sacrifice he offers, in such a way that they stand” 14:11 zbvg rc://*/ta/man/translate/figs-gendernotations אֵ֛ת הָ⁠אִ֥ישׁ הַ⁠מִּטַּהֵ֖ר 1 Even though the word **man** is masculine, it is being used in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “the person who is being cleansed” 14:11 d4tp rc://*/ta/man/translate/figs-activepassive אֵ֛ת הָ⁠אִ֥ישׁ הַ⁠מִּטַּהֵ֖ר 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 person who wishes to be clean” -14:11 b5f7 rc://*/ta/man/translate/writing-pronouns וְ⁠אֹתָ֑⁠ם 1 Here, **them** refers to the three lambs, the flour, and the oil that, in the previous verse, the individual was told to bring . If this would not be clear in your language, you could state the referents explicitly. Alternate translation: “and the three lambs, the flour, and the oil that he has brought” +14:11 b5f7 rc://*/ta/man/translate/writing-pronouns וְ⁠אֹתָ֑⁠ם 1 Here, **them** refers to the three lambs, the flour, and the oil that, in the previous verse, the individual was told to bring . It may be helpful to clarify this for your readers. Alternate translation: “and the three lambs, the flour, and the oil that he has brought” 14:11 l99k rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֔ה 1 See how you translated this expression in [1:9](../01/09.md). Alternate translation: “in Yahweh’s presence in the sacred precincts of the tent of meeting, where Yahweh lives among the Israelites” 14:12 ht8v rc://*/ta/man/translate/translate-symaction וְ⁠הִקְרִ֥יב אֹת֛⁠וֹ 1 See how you handled this ritual action in [1:2](../01/02.md). 14:12 j7sk rc://*/ta/man/translate/figs-explicit לְ⁠אָשָׁ֖ם 1 See how you translated this sacrifice in [5:15](../05/15.md). @@ -1230,7 +1194,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 14:13 22ko rc://*/ta/man/translate/writing-pronouns וְ⁠שָׁחַ֣ט אֶת־הַ⁠כֶּ֗בֶשׂ 1 Here, **he** refers either to: 1) the priest, who was the subject in the previous verse. Alternate translation: “And the priest shall slaughter the lamb” or 2) the person who is to be cleansed. Alternate translation: “And the person who is to be cleansed shall slaughter the lamb”\n 14:13 i44q בִּ֠⁠מְקוֹם אֲשֶׁ֨ר יִשְׁחַ֧ט אֶת־הַֽ⁠חַטָּ֛את וְ⁠אֶת־הָ⁠עֹלָ֖ה בִּ⁠מְק֣וֹם הַ⁠קֹּ֑דֶשׁ 1 Alternate translation: “in the place where he slaughters the sin offering and the burnt offering, that is, in the holy place” 14:13 haf6 rc://*/ta/man/translate/translate-tense בִּ֠⁠מְקוֹם אֲשֶׁ֨ר יִשְׁחַ֧ט אֶת־הַֽ⁠חַטָּ֛את וְ⁠אֶת־הָ⁠עֹלָ֖ה 1 Here, the author of Leviticus uses the present tense to describe a habitual action - something that is done regularly. Also, **he** here refers to anyone who does this action. Alternate translation: “in the same place where sin offerings and burnt offerings are slaughtered” or “in the same place where they slaughter sin offerings and burnt offerings” -14:13 o4ia rc://*/ta/man/translate/writing-pronouns אֲשֶׁ֨ר יִשְׁחַ֧ט אֶת־הַֽ⁠חַטָּ֛את 1 Here, **he** does not refer to the person who is to be cleansed specifically. Rather, it refers generally to anyone who might offer the **sin offering** or the **burnt offering**. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “where people slaughter the sin offering” +14:13 o4ia rc://*/ta/man/translate/writing-pronouns אֲשֶׁ֨ר יִשְׁחַ֧ט אֶת־הַֽ⁠חַטָּ֛את 1 Here, **he** does not refer to the person who is to be cleansed specifically. Rather, it refers generally to anyone who might offer the **sin offering** or the **burnt offering**. It may be helpful to clarify this for your readers. Alternate translation: “where people slaughter the sin offering” 14:13 90k0 rc://*/ta/man/translate/grammar-connect-logic-result כִּ֡י כַּ֠⁠חַטָּאת הָ⁠אָשָׁ֥ם 1 The word translated as **for** 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: “This is because the guilt offering is like the sin offering” 14:13 gczz rc://*/ta/man/translate/figs-possession קֹ֥דֶשׁ קָֽדָשִׁ֖ים הֽוּא׃ 1 See how you handled the similar expression in [2:3](../02/03.md). 14:14 98xe rc://*/ta/man/translate/translate-symaction וְ⁠נָתַן֙ הַ⁠כֹּהֵ֔ן עַל־תְּנ֛וּךְ אֹ֥זֶן הַ⁠מִּטַּהֵ֖ר הַ⁠יְמָנִ֑ית וְ⁠עַל־בֹּ֤הֶן יָד⁠וֹ֙ הַ⁠יְמָנִ֔ית וְ⁠עַל־בֹּ֥הֶן רַגְל֖⁠וֹ הַ⁠יְמָנִֽית׃ 1 See how you translated the similar ritual action in [8:23–24](../08/23.md). @@ -1245,7 +1209,6 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 14:18 vmy1 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָֽה 1 See how you translated this expression in [1:3–5](../01/03.md). 14:19 hs6x rc://*/ta/man/translate/figs-activepassive הַ⁠מִּטַּהֵ֖ר 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 person who wishes to be clean” 14:19 4hqe rc://*/ta/man/translate/figs-abstractnouns מִ⁠טֻּמְאָת֑⁠וֹ 1 If your language does not use an abstract noun for the idea of **uncleanness**, you could express the same idea in another way. Alternate translation: “from that which has made him unclean” -14:19 z2kf rc://*/ta/man/translate/writing-pronouns וְ⁠אַחַ֖ר יִשְׁחַ֥ט אֶת־הָ⁠עֹלָֽה׃ 1 Here, **he** refers to the person who is to be cleansed. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “And after, the person being cleansed will slaughter the burnt offering” 14:20 q661 rc://*/ta/man/translate/figs-idiom וְ⁠הֶעֱלָ֧ה הַ⁠כֹּהֵ֛ן אֶת־הָ⁠עֹלָ֥ה וְ⁠אֶת־הַ⁠מִּנְחָ֖ה הַ⁠מִּזְבֵּ֑חָ⁠ה 1 The expression **go up on the altar** is an idiom. It depicts the act of burning the **burnt offering** and the **grain offering** on the altar as converting the offering into smoke that goes **up** to God in heaven from **the altar**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And the priest shall burn the burnt offering and the grain offering on the altar in such a way that they go up to Yahweh in smoke” 14:21 c76j rc://*/ta/man/translate/figs-idiom וְ⁠אֵ֣ין יָד⁠וֹ֮ מַשֶּׂגֶת֒ 1 The expression **his hand is not reaching** is an idiom that refers to being unable to afford to provide or purchase the three lambs required for the ritual cleansing. If your language has a similar idiomatic expression, consider using it here. Otherwise, if it would be helpful in your language, consider stating the meaning plainly. See how you translated the similar expression in [5:11](../05/11.md). Alternate translation: “and he cannot afford to offer the three lambs” 14:21 azv9 rc://*/ta/man/translate/grammar-connect-logic-goal לִ⁠תְנוּפָ֖ה לְ⁠כַפֵּ֣ר עָלָ֑י⁠ו 1 Here, **to** marks waving and making **atonement** as the goal or purpose of bringing the **lamb**, **flour**, and birds to the priest. Use a connector in your language that makes it clear that this is the purpose. @@ -1255,14 +1218,14 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 14:21 aj8d rc://*/ta/man/translate/translate-bvolume וְ⁠לֹ֥ג שָֽׁמֶן׃ 1 See how you translated this measurement in [14:10](../14/10.md). 14:22 ncfg rc://*/ta/man/translate/figs-metaphor בְּנֵ֣י יוֹנָ֔ה 1 See how you translated this expression in [1:14](../01/14.md). 14:22 0cpe rc://*/ta/man/translate/figs-idiom אֲשֶׁ֥ר תַּשִּׂ֖יג יָד֑⁠וֹ 1 This expression is an idiom that refers to being able to afford to purchase an animal. In other words, that which **his hand reaches** refers to whatever bird the individual is able to afford. If your language has a similar idiomatic expression, consider using it here. Otherwise, if it would be helpful in your language, consider stating the meaning plainly. See the discussion of Sacrifices for the poor in the Introduction to Chapter 5 and see how you translated the similar expression in [5:7](../05/7.md) and [5:11](../05/11.md). Alternate translation: “that he can afford” -14:23 6p4d rc://*/ta/man/translate/writing-pronouns וְ⁠הֵבִ֨יא אֹתָ֜⁠ם בַּ⁠יּ֧וֹם הַ⁠שְּׁמִינִ֛י 1 Here, **he** refers to the person who is to be cleansed, and **them** refers to the lamb, portions of flour, and birds that the ritual cleansing requires. If this would not be clear in your language, consider stating the referents plainly. Alternate translation: “And on the eighth day, the person who is to be cleansed should bring the lamb, portions of flour, oil, and the birds” +14:23 6p4d rc://*/ta/man/translate/writing-pronouns וְ⁠הֵבִ֨יא אֹתָ֜⁠ם בַּ⁠יּ֧וֹם הַ⁠שְּׁמִינִ֛י 1 Here, **he** refers to the person who is to be cleansed, and **them** refers to the lamb, portions of flour, and birds that the ritual cleansing requires. It may be helpful to clarify this for your readers. Alternate translation: “And on the eighth day, the person who is to be cleansed should bring the lamb, portions of flour, oil, and the birds” 14:23 j9v1 rc://*/ta/man/translate/translate-ordinal בַּ⁠יּ֧וֹם הַ⁠שְּׁמִינִ֛י 1 The word **eighth** is the ordinal form of the number eight. If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. The **eighth day** refers to the day after the week-long period of purification mentioned in [14:8](../14/08.md) during with the person dwells outside of the camp. If this would not be clear to your readers, consider stating the meaning plainly. Alternate translation: “on the day after the week-long period during which he lived outside of the camp” 14:23 e94b rc://*/ta/man/translate/grammar-connect-logic-goal לְ⁠טָהֳרָת֖⁠וֹ 1 Here, **for** marks **cleansing** as the goal or purpose of bringing all of the required items and animals. Use a connector in your language that makes it clear that this is the purpose. 14:23 14ne rc://*/ta/man/translate/figs-parallelism אֶל־הַ⁠כֹּהֵ֑ן אֶל־פֶּ֥תַח אֹֽהֶל־מוֹעֵ֖ד לִ⁠פְנֵ֥י יְהוָֽה׃ 1 These three phrases mean basically the same thing. The second and third emphasize the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word that shows that the second and third phrases are repeating the first one, not saying something additional. Alternate translation: “to the priest who is at the entrance of the tent of meeting, that is, to the face of Yahweh” 14:23 107n rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָֽה׃ 1 See how you translated this expression in [1:3–5](../01/03.md). 14:24 wiiz rc://*/ta/man/translate/figs-possession אֶת־כֶּ֥בֶשׂ הָ⁠אָשָׁ֖ם 1 This expression uses the possessive form to describe a **lamb** that is characterized by the fact that it has been selected to become a **guilt offering**. If your language would not use the possessive form to express this, use a construction that is natural in your language. Alternate translation: “the lamb which someone has selected to offer as a guilt offering” -14:24 dolf rc://*/ta/man/translate/figs-explicit וְ⁠הֵנִ֨יף אֹתָ֧⁠ם הַ⁠כֹּהֵ֛ן תְּנוּפָ֖ה לִ⁠פְנֵ֥י יְהוָֽה׃ 1 Again, it is highly unlikely that the living **lamb of the guilt offering** was physically waved in Yahweh’s presence. Instead, this expression may refer to waving one’s hands over the lamb or making some other physical motion that would show that it (along with the measure of oil) was the kind of sacrifice that qualified as a wave offering. It may be helpful to clarify this for your readers in a footnote or in the text of your translation. Alternate translation: “And the priest shall wave his hands over them as a wave offering to the face of Yahweh” -14:25 rm8b rc://*/ta/man/translate/writing-pronouns וְ⁠שָׁחַט֮ אֶת־כֶּ֣בֶשׂ הָֽ⁠אָשָׁם֒ 1 Here, **he** refers to the person who is to be cleansed. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “And the person who is to be cleansed shall slaughter the lamb of the guilt offering” +14:24 dolf rc://*/ta/man/translate/figs-explicit וְ⁠הֵנִ֨יף אֹתָ֧⁠ם הַ⁠כֹּהֵ֛ן תְּנוּפָ֖ה לִ⁠פְנֵ֥י יְהוָֽה׃ 1 Again, it is highly unlikely that the living **lamb of the guilt offering** was physically waved in Yahweh’s presence. Instead, this expression may refer to making some physical motion that would show that it (along with the measure of oil) was the kind of sacrifice that qualified as a wave offering. It may be helpful to clarify this for your readers in a footnote or in the text of your translation. Alternate translation: “And the priest shall present them as a wave offering to the face of Yahweh” +14:25 rm8b rc://*/ta/man/translate/writing-pronouns וְ⁠שָׁחַט֮ אֶת־כֶּ֣בֶשׂ הָֽ⁠אָשָׁם֒ 1 Here, **he** refers to the person who is to be cleansed. It may be helpful to clarify this for your readers.. Alternate translation: “And the person who is to be cleansed shall slaughter the lamb of the guilt offering” 14:25 xj95 rc://*/ta/man/translate/translate-symaction וְ⁠נָתַ֛ן עַל־תְּנ֥וּךְ אֹֽזֶן־הַ⁠מִּטַּהֵ֖ר הַ⁠יְמָנִ֑ית וְ⁠עַל־בֹּ֤הֶן יָד⁠וֹ֙ הַ⁠יְמָנִ֔ית וְ⁠עַל־בֹּ֥הֶן רַגְל֖⁠וֹ הַ⁠יְמָנִֽית׃ 1 See how you translated the similar ritual action in [8:23–24](../08/23.md). 14:25 rzoz rc://*/ta/man/translate/figs-idiom וְ⁠נָתַ֛ן עַל־תְּנ֥וּךְ אֹֽזֶן־הַ⁠מִּטַּהֵ֖ר הַ⁠יְמָנִ֑ית 1 See how you handled this idiom in [1:7](../01/07.md). 14:25 g7wh rc://*/ta/man/translate/figs-activepassive הַ⁠מִּטַּהֵ֖ר 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 person who wishes to be clean” @@ -1294,16 +1257,16 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 14:35 gcc6 וּ⁠בָא֙ אֲשֶׁר־ל֣⁠וֹ הַ⁠בַּ֔יִת 1 Alternate translation: “then he who owns the house shall come” 14:35 st5a rc://*/ta/man/translate/writing-quotesinquotes וְ⁠הִגִּ֥יד לַ⁠כֹּהֵ֖ן לֵ⁠אמֹ֑ר כְּ⁠נֶ֕גַע נִרְאָ֥ה לִ֖⁠י בַּ⁠בָּֽיִת׃ 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: “and he shall inform the priest that something like an infection has appeared to him in the house” 14:36 5efb rc://*/ta/man/translate/figs-ellipsis וְ⁠צִוָּ֨ה הַ⁠כֹּהֵ֜ן 1 This expression leaves out some of the words that in many languages a sentence would need in order to be complete. Here, the **priest** is telling the people what to do about the house that is infected with mold or mildew. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “The priest shall command the people what they must do” -14:36 ol0s rc://*/ta/man/translate/figs-explicit וּ⁠פִנּ֣וּ אֶת־הַ⁠בַּ֗יִת בְּ⁠טֶ֨רֶם יָבֹ֤א הַ⁠כֹּהֵן֙ לִ⁠רְא֣וֹת אֶת־הַ⁠נֶּ֔גַע וְ⁠לֹ֥א יִטְמָ֖א כָּל־אֲשֶׁ֣ר בַּ⁠בָּ֑יִת 1 The implicaton is that unless the owners and residents of the house open all the windows in preparation for the priest to arrive to inspect the household mold, the priest will declare the house and everything (and, likely, everyone) in it to be unclean. It may be helpful to clarify this for your readers in a footnote or in the text of your translation. Alternate translation: “and they shall prepare the house by opening windows and emptying the house of its contents before the priest comes to inspect regarding the infection. If they do not do this, the priest will declare everything that is in the house unclean” -14:36 lt1j rc://*/ta/man/translate/writing-pronouns וּ⁠פִנּ֣וּ אֶת־הַ⁠בַּ֗יִת 1 Here, **they** refers to the residents of the house. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “and the people in the house shall open the house” +14:36 ol0s rc://*/ta/man/translate/figs-explicit וּ⁠פִנּ֣וּ אֶת־הַ⁠בַּ֗יִת בְּ⁠טֶ֨רֶם יָבֹ֤א הַ⁠כֹּהֵן֙ לִ⁠רְא֣וֹת אֶת־הַ⁠נֶּ֔גַע וְ⁠לֹ֥א יִטְמָ֖א כָּל־אֲשֶׁ֣ר בַּ⁠בָּ֑יִת 1 The implicaton is that unless the owners and residents of the house open all the windows in preparation for the priest to arrive to inspect the household mold, the priest will declare the house and everything (and, likely, everyone) in it to be unclean. It may be helpful to clarify this for your readers in a footnote or in the text of your translation. Alternate translation: “and they shall prepare the house by opening windows and emptying the house of its contents before the priest comes to inspect regarding the infection. If they do not do this, the priest will declare everything that is in the house to be unclean” +14:36 lt1j rc://*/ta/man/translate/writing-pronouns וּ⁠פִנּ֣וּ אֶת־הַ⁠בַּ֗יִת 1 Here, **they** refers to the residents of the house. It may be helpful to clarify this for your readers. Alternate translation: “and the people in the house shall open the house” 14:36 q9ki rc://*/ta/man/translate/figs-activepassive וְ⁠לֹ֥א יִטְמָ֖א כָּל־ אֲשֶׁ֣ר בַּ⁠בָּ֑יִת 1 Once the priest declared **the house** to be unclean, everything in the house became **unclean**, as well. 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: “so that the priest does not need to declare the things and people in the house to be unclean” 14:36 x4iy וְ⁠אַ֥חַר כֵּ֛ן 1 Alternate translation: “And afterward” 14:37 8uja rc://*/ta/man/translate/translate-unknown שְׁקַֽעֲרוּרֹת֙ יְרַקְרַקֹּ֔ת א֖וֹ אֲדַמְדַּמֹּ֑ת 1 These **eruptions** likely refer to spots on the wall where the mold or mildew has aggressively spread and changed colors. If your language has a word for this kind of spreading mold or mildew, consider using it here. If not, consider using a generic expression. Alternate translation: “is spots of mold or mildew that are green or red in color” 14:37 nv5n rc://*/ta/man/translate/figs-explicit וּ⁠מַרְאֵי⁠הֶ֥ן שָׁפָ֖ל מִן־ הַ⁠קִּֽיר 1 The expression **their appearance is deeper than the wall** implies that the priest is to determine whether mold or mildew has gone **deeper** than just the surface of the **wall**. You could include this information if that would be helpful to your readers. Alternate translation: “and they look as though they are deeper than the surface of the wall” -14:38 kwwq rc://*/ta/man/translate/figs-explicit וְ⁠הִסְגִּ֥יר אֶת־הַ⁠בַּ֖יִת שִׁבְעַ֥ת יָמִֽים׃ 1 As was the case with the person who had the potential symptom of an infectious skin disease, this expression refers to quarantining the house for a period of time in order to allow the mold to naturally progress and for a diagnosis to be more easily made in one direction or another. If this meaning would not be clear to your readers, consider stating the meaning plainly. Alternate translation: “and he shall shut up the house for seven days so that no one can come in or out” +14:38 kwwq rc://*/ta/man/translate/figs-explicit וְ⁠הִסְגִּ֥יר אֶת־הַ⁠בַּ֖יִת שִׁבְעַ֥ת יָמִֽים׃ 1 As was the case with the person who had the potential symptom of an infectious skin disease, this expression refers to quarantining the house for a period of time in order to allow the mold to naturally progress and for a diagnosis to be more easily made in one direction or another. You could include this information if that would be helpful to your readers. Alternate translation: “and he shall shut up the house for seven days so that no one can come in or out” 14:39 u6kx rc://*/ta/man/translate/translate-ordinal בַּ⁠יּ֣וֹם הַ⁠שְּׁבִיעִ֑י 1 The word **seventh** is the ordinal form of the number seven. If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “on the last day of that week-long period” 14:40 60re rc://*/ta/man/translate/figs-ellipsis וְ⁠צִוָּה֙ הַ⁠כֹּהֵ֔ן 1 This expression leaves out some of the words that in many languages a sentence would need in order to be complete. Here, the **priest** is telling the people what to do with the house that is infected with mold or mildew. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “And the priest shall command the people what they must do” -14:40 wehe rc://*/ta/man/translate/writing-pronouns וְ⁠חִלְּצוּ֙ & וְ⁠הִשְׁלִ֤יכוּ 1 Here, **they** refers to the residents or owners of the house. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “the residents of the house shall pull out … and they shall cast” +14:40 wehe rc://*/ta/man/translate/writing-pronouns וְ⁠חִלְּצוּ֙ & וְ⁠הִשְׁלִ֤יכוּ 1 Here, **they** refers to the residents or owners of the house. It may be helpful to clarify this for your readers.Alternate translation: “the residents of the house shall pull out … and they shall cast” 14:40 m445 אֶת־הָ֣⁠אֲבָנִ֔ים אֲשֶׁ֥ר בָּ⁠הֵ֖ן הַ⁠נָּ֑גַע 1 Alternate translation: “the stones that have the infection on them” or “the stones that show signs of the infection” 14:40 j27k rc://*/ta/man/translate/figs-parallelism וְ⁠הִשְׁלִ֤יכוּ אֶתְ⁠הֶן֙ אֶל־מִ⁠ח֣וּץ לָ⁠עִ֔יר אֶל־מָק֖וֹם טָמֵֽא׃ 1 These expressions mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word that shows that the second phrase is repeating the first one, not saying something additional. Alternate translation: “and they shall cast them to a place on the outside of the city that is unclean” 14:40 bkh5 אֶל־מִ⁠ח֣וּץ לָ⁠עִ֔יר אֶל־מָק֖וֹם טָמֵֽא׃ 1 Alternate translation: “to the unclean place on the outside of the city where people dispose of unclean things” @@ -1311,34 +1274,34 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 14:40 by61 rc://*/ta/man/translate/figs-genericnoun לָ⁠עִ֔יר 1 Here, **the city** does not refer to a specific city but to any city in which an Israelite may someday live. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “of any city in which you will someday live” 14:41 0rb1 וְ⁠אֶת־הַ⁠בַּ֛יִת יַקְצִ֥עַ מִ⁠בַּ֖יִת סָבִ֑יב 1 Alternate translation: “And he should scrape away and remove all the material which held the stones together to form the interior walls of his house” 14:41 kwu9 rc://*/ta/man/translate/writing-pronouns וְ⁠אֶת־ הַ⁠בַּ֛יִת יַקְצִ֥עַ 1 Here, **he** refers to the priest, although the priest is not the one who will scrape the house. The rest of the verse suggests that the residents of the house will scrape the walls. It may be helpful to clarify this for your readers. Alternate translation: “And the priest shall have the house scraped” -14:41 o49y rc://*/ta/man/translate/writing-pronouns וְ⁠שָׁפְכ֗וּ אֶת־הֶֽ⁠עָפָר֙ אֲשֶׁ֣ר הִקְצ֔וּ 1 Here, **they** refers to the residents of the house. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “And the residents of the house shall pour out the plaster that they scrape off” +14:41 o49y rc://*/ta/man/translate/writing-pronouns וְ⁠שָׁפְכ֗וּ אֶת־הֶֽ⁠עָפָר֙ אֲשֶׁ֣ר הִקְצ֔וּ 1 Here, **they** refers to the residents of the house. It may be helpful to clarify this for your readers. Alternate translation: “And the residents of the house shall pour out the plaster that they scrape off” 14:41 92l7 rc://*/ta/man/translate/figs-explicit אֶת־הֶֽ⁠עָפָר֙ 1 This **dirt** likely refers to an earthen, plaster-like material that would be used to cover the walls of a house. If your language has a word for this kind of building material, consider using it here. If not, consider using a generic expression. Alternate translation: “the wall plaster” 14:41 y6tq rc://*/ta/man/translate/figs-explicit אֶל־מִ⁠ח֣וּץ לָ⁠עִ֔יר אֶל־מָק֖וֹם טָמֵֽא׃ 1 See how you handled the similar expression in the previous verse. -14:42 19vg rc://*/ta/man/translate/writing-pronouns וְ⁠לָקְחוּ֙ & וְ⁠הֵבִ֖יאוּ 1 Here, **they** refers to the residents of the house or someone they have hired. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “And the workers shall take … and they shall bring them” -14:42 wjmx rc://*/ta/man/translate/figs-explicit אֲבָנִ֣ים אֲחֵר֔וֹת & וְ⁠עָפָ֥ר אַחֵ֛ר 1 These expressions refer to new, uncontaminated **stones** and fresh **dirt**. If this meaning would not be clear in your language, consider stating the meaning plainly. Alternate translation: “new, clean stones … fresh material for plastering, ” -14:42 060v rc://*/ta/man/translate/figs-explicit וְ⁠הֵבִ֖יאוּ אֶל־תַּ֣חַת הָ⁠אֲבָנִ֑ים 1 The expression **to under the stones** means the location where the infected stones previously were located in the walls. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “and they shall insert them wherever the infected stones were removed from the wall” +14:42 19vg rc://*/ta/man/translate/writing-pronouns וְ⁠לָקְחוּ֙ & וְ⁠הֵבִ֖יאוּ 1 Here, **they** refers to the residents of the house or someone they have hired. It may be helpful to clarify this for your readers. Alternate translation: “And the workers shall take … and they shall bring them” +14:42 wjmx אֲבָנִ֣ים אֲחֵר֔וֹת & וְ⁠עָפָ֥ר אַחֵ֛ר 1 Alternate translation: “new, clean stones … fresh material for plastering, ” +14:42 060v וְ⁠הֵבִ֖יאוּ אֶל־תַּ֣חַת הָ⁠אֲבָנִ֑ים 1 Alternate translation: “and they shall insert them wherever the infected stones were removed from the wall” 14:42 p5i3 rc://*/ta/man/translate/writing-pronouns וְ⁠עָפָ֥ר אַחֵ֛ר יִקַּ֖ח וְ⁠טָ֥ח אֶת־הַ⁠בָּֽיִת׃ 1 Here, **he** refers either to: 1) the owner of the house. Alternate translation: “and the owner of the house shall take other dirt and he shall plaster the house” or 2) the priest. Alternate translation: “and the priest shall take other dirt and he shall plaster the house” 14:44 pu4i rc://*/ta/man/translate/translate-unknown צָרַ֨עַת מַמְאֶ֥רֶת הִ֛וא בַּ⁠בַּ֖יִת 1 See how you translated the similar expression in [13:51](../13/51.md). Alternate translation: “the infection is actually a sign that the house has an infectious and potentially deadly mold or mildew on it” 14:45 j2th rc://*/ta/man/translate/writing-pronouns וְ⁠נָתַ֣ץ אֶת־ הַ⁠בַּ֗יִת 1 Here, **he** refers either to: 1) the owner of the house. Alternate translation: “Then the owner of the house shall tear down the house” or 2) the priest. Alternate translation: “Then the priest shall tear down the house” -14:45 20dp rc://*/ta/man/translate/writing-pronouns וְ⁠הוֹצִיא֙ 1 Here, **them** refers to all the parts of the house that were previously mentioned in this verse, including the **stones**, **wood**, and **dirt** of the house. If this would not be clear in your language, consider stating the referents plainly. Alternate translation: “And he shall take out the stones, wood, and dirt of the house” +14:45 20dp rc://*/ta/man/translate/writing-pronouns וְ⁠הוֹצִיא֙ 1 Here, **them** refers to all the parts of the house that were previously mentioned in this verse, including the **stones**, **wood**, and **dirt** of the house. It may be helpful to clarify this for your readers. Alternate translation: “And he shall take out the stones, wood, and dirt of the house” 14:46 jlji rc://*/ta/man/translate/figs-genericnoun וְ⁠הַ⁠בָּא֙ אֶל־הַ⁠בַּ֔יִת 1 This expression represents any person who enters the house in general, not one particular individual. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “And any person who enters into the house” -14:46 je7y rc://*/ta/man/translate/figs-explicit כָּל־יְמֵ֖י הִסְגִּ֣יר אֹת֑⁠וֹ 1 This expression refers to the period of time during which the priest has quarantined the house. If this meaning would not be clear to your readers, consider stating the meaning plainly. Alternate translation: “during the time when the priest has shut up the house” +14:46 je7y כָּל־יְמֵ֖י הִסְגִּ֣יר אֹת֑⁠וֹ 1 Alternate translation: “during the time when the priest has shut up the house” 14:47 zddy rc://*/ta/man/translate/figs-genericnoun וְ⁠הַ⁠שֹּׁכֵ֣ב בַּ⁠בַּ֔יִת 1 This expression represents any person who dwells in the quarentined house in general, not one particular individual. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “And any person who dwells in the house” 14:47 b8ih rc://*/ta/man/translate/figs-genericnoun וְ⁠הָ⁠אֹכֵ֣ל בַּ⁠בַּ֔יִת 1 This expression represents any person who eats in the house in general, not one particular individual. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “And any person who eats in the house” 14:48 30io rc://*/ta/man/translate/figs-reduplication וְ⁠אִם־בֹּ֨א יָבֹ֜א הַ⁠כֹּהֵ֗ן 1 This expression repeats the verb **coming** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “But if the priest ever comes” or ”But when the priest comes” 14:48 hoa5 rc://*/ta/man/translate/grammar-connect-logic-result כִּ֥י נִרְפָּ֖א הַ⁠נָּֽגַע׃ 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: “The house should be pronounced clean because the infection was healed” 14:48 aw4s rc://*/ta/man/translate/figs-activepassive נִרְפָּ֖א הַ⁠נָּֽגַע 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 owner has successfully removed the infection from the house” -14:49 wnyv rc://*/ta/man/translate/writing-pronouns וְ⁠לָקַ֛ח 1 Here, **he** refers to the priest. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “And the priest shall take” +14:49 wnyv rc://*/ta/man/translate/writing-pronouns וְ⁠לָקַ֛ח 1 Here, **he** refers to the priest. It may be helpful to clarify this for your readers. Alternate translation: “And the priest shall take” 14:49 qk3m rc://*/ta/man/translate/translate-unknown וְ⁠עֵ֣ץ אֶ֔רֶז וּ⁠שְׁנִ֥י תוֹלַ֖עַת וְ⁠אֵזֹֽב 1 See how you translated these words in [14:4](../14/04.md). 14:49 sefd rc://*/ta/man/translate/grammar-connect-logic-goal לְ⁠חַטֵּ֥א אֶת־הַ⁠בַּ֖יִת 1 Here, **to** marks cleansing **the house** as the goal or purpose of the priests’ using these items. Use a connector in your language that makes it clear that this is the purpose. -14:50 z4nj rc://*/ta/man/translate/writing-pronouns וְ⁠שָׁחַ֖ט אֶת־הַ⁠צִּפֹּ֣ר הָ⁠אֶחָ֑ת 1 Although it is ambiguous, based on [14:4](../14/04.md), **he** likely refers to the owner of the house that is to be cleansed. This expression contains the context of what the priest is commanding. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “And the owner of the house that is to be cleansed shall slaughter one bird” -14:51 7k4z rc://*/ta/man/translate/writing-pronouns וְ⁠לָקַ֣ח 1 Here, **he** refers to the priest and not to the owner of the house that is being cleansed. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “And the priest shall take” +14:50 z4nj rc://*/ta/man/translate/writing-pronouns וְ⁠שָׁחַ֖ט אֶת־הַ⁠צִּפֹּ֣ר הָ⁠אֶחָ֑ת 1 Although it is ambiguous, based on [14:4](../14/04.md), **he** likely refers to the owner of the house that is to be cleansed. This expression contains the context of what the priest is commanding. It may be helpful to clarify this for your readers. Alternate translation: “And the owner of the house that is to be cleansed shall slaughter one bird” +14:51 7k4z rc://*/ta/man/translate/writing-pronouns וְ⁠לָקַ֣ח 1 Here, **he** refers to the priest and not to the owner of the house that is being cleansed. It may be helpful to clarify this for your readers. Alternate translation: “And the priest shall take” 14:51 cq38 rc://*/ta/man/translate/figs-activepassive בְּ⁠דַם֙ הַ⁠צִּפֹּ֣ר הַ⁠שְּׁחוּטָ֔ה 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: “in the blood of the bird that the owner of the house slaughtered” 14:51 l18z rc://*/ta/man/translate/figs-idiom וּ⁠בַ⁠מַּ֖יִם הַֽ⁠חַיִּ֑ים 1 See how you translated this expression in [14:5](../14/05.md). -14:52 k4zl rc://*/ta/man/translate/figs-explicit וְ⁠חִטֵּ֣א אֶת־הַ⁠בַּ֔יִת 1 This expression refers to the priest successfully purifying the house so that the items in it and the people residing in it will no longer be unclean. It may be helpful to clarify this for your readers in a footnote or in the text of your translation. Alternate translation: “And he shall purify the house from all of the impurities of the infectious mold or mildew” +14:52 k4zl rc://*/ta/man/translate/writing-pronouns וְ⁠חִטֵּ֣א אֶת־הַ⁠בַּ֔יִת 1 This expression refers to the priest successfully purifying the house so that the items in it and the people residing in it will no longer be unclean. It may be helpful to clarify this for your readers in a footnote or in the text of your translation. Alternate translation: “And the priest shall purify the house" 14:52 jep8 rc://*/ta/man/translate/figs-idiom וּ⁠בַ⁠מַּ֖יִם הַֽ⁠חַיִּ֑ים 1 See how you translated this expression in [14:5](../14/05.md). 14:52 93bg rc://*/ta/man/translate/figs-explicit וּ⁠בַ⁠צִּפֹּ֣ר הַ⁠חַיָּ֗ה וּ⁠בְ⁠עֵ֥ץ הָ⁠אֶ֛רֶז וּ⁠בָ⁠אֵזֹ֖ב וּ⁠בִ⁠שְׁנִ֥י הַ⁠תּוֹלָֽעַת׃ 1 See how you translated these words in [14:4](../14/04.md). -14:53 jukk rc://*/ta/man/translate/writing-pronouns וְ⁠שִׁלַּ֞ח אֶת־הַ⁠צִּפֹּ֧ר הַֽ⁠חַיָּ֛ה 1 Here, **he** refers to the priest and not to the owner of the house that is being cleansed. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “And the priest shall send the live bird” +14:53 jukk rc://*/ta/man/translate/writing-pronouns וְ⁠שִׁלַּ֞ח אֶת־הַ⁠צִּפֹּ֧ר הַֽ⁠חַיָּ֛ה 1 Here, **he** refers to the priest and not to the owner of the house that is being cleansed. It may be helpful to clarify this for your readers. Alternate translation: “And the priest shall send the live bird” 14:53 78qe rc://*/ta/man/translate/figs-idiom אֶל־פְּנֵ֣י הַ⁠שָּׂדֶ֑ה 1 See how you translated the similar expression in [14:7](../14/07.md). 14:53 et8y rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֥ר עַל־הַ⁠בַּ֖יִת 1 See how you translated the abstract noun **atonement** in [1:4](../01/04.md). Here, however, make sure your translation makes it clear that the house is not being atoned for because of any sin on the part of anyone who lived in it. In this case, **atonement** removes impurity that is not caused by sin but by infection and uncleanness. It may be helpful to clarify this for your readers in a footnote or in the text of your translation. 14:54 344d rc://*/ta/man/translate/figs-possession זֹ֖את הַ⁠תּוֹרָ֑ה לְ⁠כָל־נֶ֥גַע הַ⁠צָּרַ֖עַת 1 This expression uses the possessive form to describe the **law** that is characterized by referring to the process of cleansing for any of the scenarios described in [14:54–57](../14/54.md). If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “This is the law that has to do with every infection of the skin disease” or “This is the law that pertains to every infection of the skin disease” @@ -1356,11 +1319,10 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 15:2 wy6m rc://*/ta/man/translate/figs-metaphor בְּנֵ֣י יִשְׂרָאֵ֔ל 1 See how you translated this metaphor in [1:2](../01/02.md). 15:2 9dw8 rc://*/ta/man/translate/figs-yousingular וַ⁠אֲמַרְתֶּ֖ם 1 The word **you** here is plural. The word refers to Moses and Aaron. Use the plural form in your translation if your language marks that distinction. 15:2 9ahv rc://*/ta/man/translate/writing-poetry אִ֣ישׁ אִ֗ישׁ 1 Words are being repeated for emphasis. Specifically, here **man** is repeated to refer to any male. If your language can repeat words in a similar way, consider doing so here. If not, consider using a generic expression. Alternate translation: “Any man” -15:2 9s7a rc://*/ta/man/translate/figs-explicit כִּ֤י יִהְיֶה֙ זָ֣ב מִ⁠בְּשָׂר֔⁠וֹ 1 This expression refers to a scenario when a man has a flowing bodily discharge, specifically (as the next note will clarify) from his genitals. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “when he has a flowing discharge from his flesh” 15:2 rq7z rc://*/ta/man/translate/figs-euphemism מִ⁠בְּשָׂר֔⁠וֹ 1 Here and throughout this chapter, the word **flesh** is a polite way of referring to a man‘s genitals. If it would be helpful in your language, you could use a polite way of referring to this in your language, or you could state this plainly. Alternate translation: "from his genitals" 15:3 z6ih rc://*/ta/man/translate/figs-abstractnouns וְ⁠זֹ֛את תִּהְיֶ֥ה טֻמְאָת֖⁠וֹ & טֻמְאָת֖⁠וֹ הִֽוא 1 If your language does not use an abstract noun for the idea behind the word **uncleanness**, you can express the same idea with a verbal form. Alternate translation: “This is what makes him unclean … it makes him unclean” 15:3 z2y1 רָ֣ר בְּשָׂר֞⁠וֹ אֶת־זוֹב֗⁠וֹ 1 Alternate translation: “whether the discharge drips from his flesh” -15:3 4kfj rc://*/ta/man/translate/figs-explicit אֽוֹ־הֶחְתִּ֤ים בְּשָׂר⁠וֹ֙ מִ⁠זּוֹב֔⁠וֹ 1 Alternate translation: “or the discharge is stopped up in the man’s flesh” +15:3 4kfj אֽוֹ־הֶחְתִּ֤ים בְּשָׂר⁠וֹ֙ מִ⁠זּוֹב֔⁠וֹ 1 Alternate translation: “or the discharge is stopped up in the man’s flesh” 15:4 hdul הַ⁠זָּ֖ב 1 Alternate translation: “the man with the flux” 15:5 xvhv rc://*/ta/man/translate/translate-symaction וְ⁠אִ֕ישׁ אֲשֶׁ֥ר יִגַּ֖ע בְּ⁠מִשְׁכָּב֑⁠וֹ יְכַבֵּ֧ס בְּגָדָ֛י⁠ו 1 See how you handled this ritual action in [14:8](../14/08.md). 15:5 gkxa rc://*/ta/man/translate/figs-gendernotations וְ⁠אִ֕ישׁ 1 Although the word **man** is masculine, here is it being used in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “And any person” @@ -1381,8 +1343,8 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 15:12 cp7m rc://*/ta/man/translate/figs-possession וּ⁠כְלִי־חֶ֛רֶשׂ 1 The expression **container of clay** uses the possessive form to describe a **container** that is characterized by being made of **clay**. If your language would not use the possessive form for this, you could use an adjective to show that one noun describes the other. Alternate translation: “And a clay pot” 15:12 r356 rc://*/ta/man/translate/figs-activepassive וְ⁠כָל־ כְּלִי־ עֵ֔ץ יִשָּׁטֵ֖ף בַּ⁠מָּֽיִם 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 someone must rinse every wooden container with water” 15:12 jxsf rc://*/ta/man/translate/figs-extrainfo וְ⁠כָל־כְּלִי־עֵ֔ץ יִשָּׁטֵ֖ף בַּ⁠מָּֽיִם׃ 1 This expression contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. See how you handled the similar expression in [7:17](../07/17.md). Alternate translation: “and whoever owns a vessel of wood shall rinse it thoroughly” -15:12 ot6t rc://*/ta/man/translate/figs-explicit וְ⁠כָל־כְּלִי־עֵ֔ץ 1 The expression **a vessel of wood** is likely an implement, rather than a **container**. If your language has a specific word for a pot made from this material, consider using it here. If not, consider using a generic expression.Additionally, the expression here refers to any wooden implement that **the {one} flowing touches**. If this meaning would not be clear in your language, consider stating the meaning plainly. Alternate translation: “and every wooden implement that the man who has a flux touches” -15:13 xiep rc://*/ta/man/translate/figs-explicit וְ⁠כִֽי־יִטְהַ֤ר הַ⁠זָּב֙ מִ⁠זּוֹב֔⁠וֹ 1 This expression refers to a person’s discharge becoming healed. If this meaning would not be clear in your language, consider stating the meaning plainly. Alternate translation: “And when the man who was flowing recovers from his flow and is not longer infected” +15:12 ot6t rc://*/ta/man/translate/translate-unknown וְ⁠כָל־כְּלִי־עֵ֔ץ 1 The expression **a vessel of wood** is likely an implement rather than a **container**. Additionally, the expression here refers to any wooden implement that **the {one} flowing touches**. If your readers would not be familiar with this type of tool, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “and every wooden implement that the man who has a flux touches” +15:13 xiep וְ⁠כִֽי־יִטְהַ֤ר הַ⁠זָּב֙ מִ⁠זּוֹב֔⁠וֹ 1 Alternate translation: “And when the man who was flowing recovers from his flow and is no longer infected” 15:13 xyfn וְ⁠סָ֨פַר ל֜⁠וֹ שִׁבְעַ֥ת יָמִ֛ים 1 Alternate translation: “then he shall determine a seven-day period” 15:13 nds3 rc://*/ta/man/translate/grammar-connect-logic-goal לְ⁠טָהֳרָת֖⁠וֹ 1 Here, **for** marks **cleansing** as the goal or purpose of counting out **seven days**. Use a connector in your language that makes it clear that this is the purpose. 15:13 t3tw rc://*/ta/man/translate/figs-euphemism בְּשָׂר֛⁠וֹ 1 See how you handled this euphemism in [15:2](../15/02.md). @@ -1394,7 +1356,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 15:15 6h27 rc://*/ta/man/translate/writing-pronouns וְ⁠עָשָׂ֤ה אֹתָ⁠ם֙ הַ⁠כֹּהֵ֔ן 1 Here, **them** refers to the two birds that are described in the previous verse. It may be helpful to clarify this for your readers. Alternate translation: “And the priest shall make ready the two birds” 15:15 fa9v rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֨ר עָלָ֧י⁠ו הַ⁠כֹּהֵ֛ן 1 See how you translated the abstract noun **atonement** in [1:4](../01/04.md). However, here and throughout this chapter, make sure that your translation makes it clear that the man is not being atoned for because of any sin on his or her part. In this case, **atonement** removes impurity that is not caused by sin but by infection and uncleanness. It may be helpful to clarify this for your readers in a footnote or in the text of your translation. 15:15 t2vb rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָ֖ה 1 See how you translated this expression in [1:9](../01/09.md). -15:16 uq1l rc://*/ta/man/translate/figs-explicit כִּֽי־תֵצֵ֥א מִמֶּ֖⁠נּוּ שִׁכְבַת־זָ֑רַע 1 This expression refers to a man having an ejaculation. If your language has a similar expression, consider using it here. However, if this expression would not have this meaning in your language, consider using a generic expression. Alternate translation: “when he experiences an ejaculation” +15:16 uq1l כִּֽי־תֵצֵ֥א מִמֶּ֖⁠נּוּ שִׁכְבַת־זָ֑רַע 1 Alternate translation: “when he experiences an ejaculation” 15:16 prya rc://*/ta/man/translate/figs-explicit אֶת־כָּל־בְּשָׂר֖⁠וֹ 1 Whereas elsewhere, the word **flesh** usually refers specifically to a person’s genitals, here the expression **all his flesh** refers to a man’s entire body. It may be helpful to clarify this for your readers. Alternate translation: “his whole body” 15:17 nnc6 rc://*/ta/man/translate/figs-activepassive וְ⁠כֻבַּ֥ס בַּ⁠מַּ֖יִם 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 the owner of the item shall wash it with water” or "and someone shall wash it with water" 15:18 m4i8 rc://*/ta/man/translate/figs-euphemism וְ⁠אִשָּׁ֕ה אֲשֶׁ֨ר יִשְׁכַּ֥ב אִ֛ישׁ אֹתָ֖⁠הּ 1 This expression refers in a polite way to sexual relations between a man and a woman. If it would be helpful in your language, you could use a polite way of referring to this in your language, or you could state this plainly. Alternate translation: “And if a man and woman have sexual relations” @@ -1404,8 +1366,8 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 15:19 05l2 rc://*/ta/man/translate/figs-euphemism בִּ⁠בְשָׂרָ֑⁠הּ 1 Here, the word **flesh** is a polite way of referring to a woman’s genitals. If it would be helpful in your language, you could use a polite way of referring to this in your language, or you could state this plainly. Alternate translation: “in her genitals” 15:19 kc0k rc://*/ta/man/translate/figs-explicit שִׁבְעַ֤ת יָמִים֙ תִּהְיֶ֣ה בְ⁠נִדָּתָ֔⁠הּ 1 This expression implies that when a woman begins menstruating, she will be considered unclean for seven days. You could include this information if that would be helpful to your readers. Alternate translation: “she will be unclean because of her menstruation” 15:19 jke6 rc://*/ta/man/translate/translate-unknown תִּהְיֶ֣ה בְ⁠נִדָּתָ֔⁠הּ 1 The word **menstruation** refers to the time when blood discharges from a woman’s uterine lining. If your readers would not be familiar with this term, you could use the term or euphemism used in your area or you could use a more general term. Alternate translation: “she is in the way of women" or "it is her monthy period" -15:23 ramw rc://*/ta/man/translate/writing-pronouns וְ⁠אִ֨ם עַֽל־הַ⁠מִּשְׁכָּ֜ב ה֗וּא א֧וֹ עַֽל־הַ⁠כְּלִ֛י אֲשֶׁר־הִ֥וא יֹשֶֽׁבֶת־עָלָ֖י⁠ו 1 Here, **it** refers to anything that might be placed on a **bed** or a piece of **furniture** on which the menstruating woman has sat or on which she has lain. If this would not be clear in your language, consider making the referent explicit. Alternate translation: “But if an item is placed on the bed or on furniture on which she is sitting” -15:23 ntco rc://*/ta/man/translate/writing-pronouns בְּ⁠נָגְע⁠וֹ־ב֑⁠וֹ יִטְמָ֖א עַד־הָ⁠עָֽרֶב׃ 1 Here, **he** refers to the hypothetical person who touches something that has been placed on the menstruating woman’s **bed** or **furniture**. If this would not be clear in your language, consider making the referent explicit. Alternate translation: “when anyone touches it, that person shall be unclean until the evening” +15:23 ramw rc://*/ta/man/translate/writing-pronouns וְ⁠אִ֨ם עַֽל־הַ⁠מִּשְׁכָּ֜ב ה֗וּא א֧וֹ עַֽל־הַ⁠כְּלִ֛י אֲשֶׁר־הִ֥וא יֹשֶֽׁבֶת־עָלָ֖י⁠ו 1 Here, **it** refers to anything that might be placed on a **bed** or a piece of **furniture** on which the menstruating woman has sat or on which she has lain. It may be helpful to clarify this for your readers. Alternate translation: “But if an item is placed on the bed or on furniture on which she is sitting” +15:23 ntco rc://*/ta/man/translate/writing-pronouns בְּ⁠נָגְע⁠וֹ־ב֑⁠וֹ יִטְמָ֖א עַד־הָ⁠עָֽרֶב׃ 1 Here, **he** refers to the hypothetical person who touches something that has been placed on the menstruating woman’s **bed** or **furniture**. It may be helpful to clarify this for your readers. Alternate translation: “when anyone touches it, that person shall be unclean until the evening” 15:24 k2wv rc://*/ta/man/translate/figs-euphemism וְ⁠אִ֡ם שָׁכֹב֩ יִשְׁכַּ֨ב אִ֜ישׁ אֹתָ֗⁠הּ 1 This expression refers in a polite way to sexual relations between a man and a woman. If it would be helpful in your language, you could use a polite way of referring to this in your language, or you could state this plainly. Alternate translation: “And if a man has sexual relations with her” 15:24 369x rc://*/ta/man/translate/figs-reduplication וְ⁠אִ֡ם שָׁכֹב֩ יִשְׁכַּ֨ב אִ֜ישׁ אֹתָ֗⁠הּ 1 This expression repeats the verb **lying** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “And certainly, if a man lies with her” 15:24 sj7t rc://*/ta/man/translate/figs-metonymy וּ⁠תְהִ֤י נִדָּתָ⁠הּ֙ עָלָ֔י⁠ו 1 Here, the expression **her menstruation** represents a woman’s menstrual blood. 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 her menstrual blood is on him” @@ -1413,12 +1375,12 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 15:25 psu6 כִֽי־תָז֖וּב עַל־נִדָּתָ֑⁠הּ 1 Alternate translation: “when she continues to bleed from her genitals longer than the expected length of time” 15:25 nw9h rc://*/ta/man/translate/figs-possession כָּל־יְמֵ֞י ז֣וֹב טֻמְאָתָ֗⁠הּ 1 Here, **days of the flow** uses the possessive form to describe **days** that are characterized by the presence of the woman’s unclean **flow**. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “as long as she is bleeding and is unclean, it” 15:25 xvvt rc://*/ta/man/translate/figs-possession כִּ⁠ימֵ֧י נִדָּתָ֛⁠הּ 1 This expression uses the possessive form to describe **days** that are characterized by the presence of the woman’s **menstruation**. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “like the period when she normally menstruates” -15:26 i6o3 rc://*/ta/man/translate/figs-explicit כָּל־הַ⁠מִּשְׁכָּ֞ב אֲשֶׁר־תִּשְׁכַּ֤ב עָלָי⁠ו֙ כָּל־יְמֵ֣י זוֹבָ֔⁠הּ כְּ⁠מִשְׁכַּ֥ב נִדָּתָ֖⁠הּ יִֽהְיֶה־לָּ֑⁠הּ 1 This phrase means that any **bed** on which the woman sits while she is experiencing unusual genital bleeding should be considered unclean, just like the bed of a woman who is menstruating normally. It may be helpful to clarify this for your readers. Alternate translation: “Every bed on which she lies all the days of her flow should be considered to be unclean, just like the bed of her menstruation” +15:26 i6o3 כָּל־הַ⁠מִּשְׁכָּ֞ב אֲשֶׁר־תִּשְׁכַּ֤ב עָלָי⁠ו֙ כָּל־יְמֵ֣י זוֹבָ֔⁠הּ כְּ⁠מִשְׁכַּ֥ב נִדָּתָ֖⁠הּ יִֽהְיֶה־לָּ֑⁠הּ 1 Alternate translation: “Every bed on which she lies all the days of her flow should be considered to be unclean, just like the bed of her menstruation” 15:26 6lfy rc://*/ta/man/translate/figs-possession כָּל־יְמֵ֣י זוֹבָ֔⁠הּ 1 This expression uses the possessive form to describe **days** that are characterized by the presence of the woman’s unclean **flow**. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “when she is experiencing unusual genital bleeding” 15:26 2hha rc://*/ta/man/translate/figs-possession כְּ⁠מִשְׁכַּ֥ב נִדָּתָ֖⁠הּ 1 This expression uses the possessive form to describe a **bed** that is characterized by its use during the woman’s **menstruation**. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “like the bed on which she lays when she is normally menstruating” 15:26 tb0l rc://*/ta/man/translate/figs-possession כְּ⁠טֻמְאַ֖ת נִדָּתָֽ⁠הּ׃ 1 This expression uses the possessive form to describe **uncleanness** that comes from the woman’s **menstruation**. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “like the uncleanness that she acquires because of her menstruation” 15:26 wzmh כְּ⁠טֻמְאַ֖ת נִדָּתָֽ⁠הּ׃ 1 Alternate translation: “like when she is unclean because she is menstruating” -15:27 46z1 rc://*/ta/man/translate/writing-pronouns בָּ֖⁠ם 1 Here, **them** refers to the woman’s bed and furniture that were described in the previous verse. If this would not be clear in your language, consider making the referents explicit. Alternate translation: “the bed on which the bleeding woman has lain or the furniture on which the bleeding woman has sat” +15:27 46z1 rc://*/ta/man/translate/writing-pronouns בָּ֖⁠ם 1 Here, **them** refers to the woman’s bed and furniture that were described in the previous verse. It may be helpful to clarify this for your readers.. Alternate translation: “the bed on which the bleeding woman has lain or the furniture on which the bleeding woman has sat” 15:28 b471 rc://*/ta/man/translate/grammar-connect-condition-hypothetical וְ⁠אִֽם־טָהֲרָ֖ה מִ⁠זּוֹבָ֑⁠הּ 1 The author is presenting this as a hypothetical condition and describing what should happen if this condition, that **she becomes clean from her flow**, should occur. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “Suppose the woman who was experiencing unusual genital bleeding becomes clean from the flow of her blood” 15:28 7qqr וְ⁠סָ֥פְרָה לָּ֛⁠הּ שִׁבְעַ֥ת יָמִ֖ים 1 Alternate translation: “then she shall determine a seven-day period” 15:29 97jy rc://*/ta/man/translate/translate-ordinal וּ⁠בַ⁠יּ֣וֹם הַ⁠שְּׁמִינִ֗י 1 The word **eighth** is the ordinal form of the number eight. If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “And on the next day” @@ -1436,7 +1398,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 15:32 pb3a rc://*/ta/man/translate/figs-possession זֹ֥את תּוֹרַ֖ת הַ⁠זָּ֑ב 1 This expression uses the possessive form to describe the **law** that is characterized by its referring to the wide variety of bodily charges listed in [15:32–33](../15/32.md). If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “This is the law that has to do with people who have discharges” or “This is the law that pertains to people who have discharges” 15:32 a3f6 rc://*/ta/man/translate/figs-euphemism שִׁכְבַת־ זֶ֖רַע 1 See how you handled this expression in [15:16](../15/16.md). 15:32 me3y לְ⁠טָמְאָה־בָֽ⁠הּ׃ 1 Alternate translation: “and he becomes unclean by it” -15:33 z57j rc://*/ta/man/translate/figs-explicit וְ⁠הַ⁠דָּוָה֙ בְּ⁠נִדָּתָ֔⁠הּ 1 This expression does not refer to physical sickness but, rather, to a woman’s experience of normal menstruation. If this would not be clear to your readers, consider stating the meaning plainly. Alternate translation: “and of the woman who experiences normal menstruation” +15:33 z57j rc://*/ta/man/translate/figs-explicit וְ⁠הַ⁠דָּוָה֙ בְּ⁠נִדָּתָ֔⁠הּ 1 This expression does imply physical sickness but, rather, a woman’s geneal experience of menstruation. You could include this information if that would be helpful to your readers. Alternate translation: “and of the woman who experiences menstruation” 15:33 3w5i rc://*/ta/man/translate/figs-gendernotations וְ⁠הַ⁠זָּב֙ אֶת־זוֹב֔⁠וֹ 1 Although the word **his** is masculine, here is it being used in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “and of the flowing of any person’s flow” 15:33 1rqm rc://*/ta/man/translate/writing-poetry וְ⁠הַ⁠זָּב֙ אֶת־זוֹב֔⁠וֹ 1 Words are being repeated for emphasis. Specifically, the word **flow** translates a noun that is related to the verb **flowing**. If your language can repeat words in a similar way, consider doing so here. If not, consider using a generic expression. Alternate translation: “and of his flowing discharge” 15:33 u1j5 rc://*/ta/man/translate/figs-euphemism וּ⁠לְ⁠אִ֕ישׁ אֲשֶׁ֥ר יִשְׁכַּ֖ב עִם־טְמֵאָֽה 1 This expression refers in a polite way to sexual relations between a man and a woman. If it would be helpful in your language, you could use a polite way of referring to this in your language, or you could state this plainly. Alternate translation: “and of the man who has sexual relations with an unclean woman” @@ -1652,7 +1614,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 20:13 s7wn rc://*/ta/man/translate/figs-idiom דְּמֵיהֶ֥ם בָּֽם׃ 1 See how you handled the similar expression in [20:9](../20/09.md). 20:14 v8ol rc://*/ta/man/translate/figs-idiom וְאִ֗ישׁ אֲשֶׁ֨ר יִקַּ֧ח אֶת־ אִשָּׁ֛ה וְאֶת־ אִמָּ֖הּ 1 The expression **takes a wife and her mother** is either an idiom that refers to a man marrying both a woman and her mother or a euphemism that refers to a man having sexual relations with a woman and her mother. If possible, consider a translation that will allow for both possibilities. Alternate translation: “And a man who marries a woman and her mother” or “And a man who has sexual relations with both a woman and her mother” 20:14 0ol2 rc://*/ta/man/translate/figs-abstractnouns זִמָּ֣ה הִ֑וא &  וְלֹא־ תִהְיֶ֥ה זִמָּ֖ה בְּתוֹכְכֶֽם׃ 1 The word **depravity** refers to behavior that flagrantly transcends the way God has intended family units to function and family members to relate to one another. If your language does not use an abstract noun for the idea of **depravity**, you could express the same idea in another way. Alternate translation: “Such behavior is surely depraved…and such depraved behavior will not be in your midst” or “Such behavior does not reflect the way God wants family members to relate to one another…and such despicable behavior will not be in your midst” -20:14 du7x rc://*/ta/man/translate/writing-pronouns בָּאֵ֞שׁ יִשְׂרְפ֤וּ אֹתוֹ֙ וְאֶתְהֶ֔ן 1 Here, the word **They** refers to the people of Israel, while the word **them** refers to the woman and her mother who have had sexual relations with the same man. If this would not be clear in your language, consider making the referents clear. Alternate translation: “The people of Israel shall burn the man and both women with fire” +20:14 du7x rc://*/ta/man/translate/writing-pronouns בָּאֵ֞שׁ יִשְׂרְפ֤וּ אֹתוֹ֙ וְאֶתְהֶ֔ן 1 Here, the word **They** refers to the people of Israel, while the word **them** refers to the woman and her mother who have had sexual relations with the same man. It may be helpful to clarify this for your readers. Alternate translation: “The people of Israel shall burn the man and both women with fire” 20:14 rpg3 rc://*/ta/man/translate/figs-yousingular בְּתוֹכְכֶֽם׃ 1 Here, **your** is plural. They refer to the people of Israel, so use the plural form in your translation if your language marks that distinction. 20:15 h6tx rc://*/ta/man/translate/figs-explicit וְאִ֗ישׁ אֲשֶׁ֨ר יִתֵּ֧ן שְׁכָבְתּ֛וֹ בִּבְהֵמָ֖ה 1 This is a euphemism for sexual activity. See how you translated the similar expressions in [18:20](../18/20.md) and [18:23](../18/23.md). Alternate translation: “And a man who has sexual relations with a livestock so that he ejaculates” 20:15 c3hj rc://*/ta/man/translate/figs-reduplication מ֣וֹת יוּמָ֑ת 1 See how you handled the similar expression in [20:2](../20/02.md). @@ -1700,7 +1662,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 20:26 d4tu rc://*/ta/man/translate/grammar-connect-logic-result כִּ֥י קָד֖וֹשׁ אֲנִ֣י יְהוָ֑ה 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: “This is because I Yahweh am holy” 20:27 8giy rc://*/ta/man/translate/translate-unknown א֛וֹב 1 See how you translated the words **medium** and **spiritist** in [19:31](../19/31.md). 20:27 kt2g rc://*/ta/man/translate/figs-reduplication מ֣וֹת יוּמָ֑תוּ 1 See how you handled the similar expression in [20:2](../20/02.md). -20:27 fyyx rc://*/ta/man/translate/writing-pronouns בָּאֶ֛בֶן יִרְגְּמ֥וּ אֹתָ֖ם 1 Here, the word **They** refers to the people of Israel, while the word **them** refers to the people who consult a **medium** or **spiritist**. If this would not be clear in your language, consider making the referents clear. Alternate translation: “The people of Israel shall stone the people who consult mediums or spiritists with stones” +20:27 fyyx rc://*/ta/man/translate/writing-pronouns בָּאֶ֛בֶן יִרְגְּמ֥וּ אֹתָ֖ם 1 Here, the word **They** refers to the people of Israel, while the word **them** refers to the people who consult a **medium** or **spiritist**. It may be helpful to clarify this for your readers. Alternate translation: “The people of Israel shall stone the people who consult mediums or spiritists with stones” 20:27 tsvo rc://*/ta/man/translate/figs-idiom דְּמֵיהֶ֥ם בָּֽם 1 See how you handled the similar expression in [20:9](../20/09.md). 21:1 eto6 rc://*/ta/man/translate/figs-quotesinquote וַיֹּ֤אמֶר יְהוָה֙ אֶל־ מֹשֶׁ֔ה אֱמֹ֥ר אֶל־ הַכֹּהֲנִ֖ים בְּנֵ֣י אַהֲרֹ֑ן וְאָמַרְתָּ֣ אֲלֵהֶ֔ם 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: “Yahweh told Moses to speak to the priests, the sons of Aaron, and to say to them that” 21:1 nwz2 rc://*/ta/man/translate/figs-doublet אֱמֹ֥ר אֶל־ הַכֹּהֲנִ֖ים בְּנֵ֣י אַהֲרֹ֑ן וְאָמַרְתָּ֣ אֲלֵהֶ֔ם 1 These expressions repeat the word **say** for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “Tell the priests, the sons of Aaron” @@ -1708,7 +1670,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 21:2 ciri rc://*/ta/man/translate/figs-metonymy לִשְׁאֵר֔וֹ 1 Here, the word **body** is being used to refer to someone who shares the same bloodline as someone else. In other words, **body** refers to a close family member. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “to his close family member” 21:3 kba1 rc://*/ta/man/translate/figs-explicit וְלַאֲחֹת֤וֹ הַבְּתוּלָה֙ 1 The word translated as **virgin** refers to a young woman of marriageable age who has not yet had sexual relations. If your language has a specific word for a woman of this social group, consider using it here. If not, consider using a generic expression. Alternate translation: “or for his young unmarried sister” 21:4 ntxi rc://*/ta/man/translate/grammar-connect-logic-result לְהֵ֖חַלּֽוֹ 1 The words translated as **to** indicate that what follows is a result of what came before. Use a connector in your language that makes it clear that what follows is a result of what came before. Alternate translation: “with the result that he profanes himself” -21:5 9uv9 rc://*/ta/man/translate/writing-pronouns לֹֽא־ יִקְרְח֤וּ קָרְחָה֙ בְּרֹאשָׁ֔ם וּפְאַ֥ת זְקָנָ֖ם לֹ֣א יְגַלֵּ֑חוּ וּבִ֨בְשָׂרָ֔ם לֹ֥א יִשְׂרְט֖וּ שָׂרָֽטֶת׃ 1 Here and in the next verse, the words **they** and **their** refer to the priests of Israel. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “The priests of Israel shall not bald a bald patch on their heads, and the edges of their beard they shall not shave, and they shall not cut a cut in their flesh” +21:5 9uv9 rc://*/ta/man/translate/writing-pronouns לֹֽא־ יִקְרְח֤וּ קָרְחָה֙ בְּרֹאשָׁ֔ם וּפְאַ֥ת זְקָנָ֖ם לֹ֣א יְגַלֵּ֑חוּ וּבִ֨בְשָׂרָ֔ם לֹ֥א יִשְׂרְט֖וּ שָׂרָֽטֶת׃ 1 Here and in the next verse, the words **they** and **their** refer to the priests of Israel. It may be helpful to clarify this for your readers. Alternate translation: “The priests of Israel shall not bald a bald patch on their heads, and the edges of their beard they shall not shave, and they shall not cut a cut in their flesh” 21:5 dap1 rc://*/ta/man/translate/figs-explicit לֹֽא־ יִקְרְח֤וּ קָרְחָה֙ בְּרֹאשָׁ֔ם וּפְאַ֥ת זְקָנָ֖ם לֹ֣א יְגַלֵּ֑חוּ 1 These expressions describe the mourning rituals practiced by the people of the nations who surrounded Israel. Because of their role as priests to Yahweh, the priests of Israel were not to mourn like the priests of other nations. Doing so would associate Yahweh’s holy space with the idolatry of the other nations and profane it (as the next verse indicates). If it would be helpful in your language, consider supplying this information in a footnote or in the text of your translation, as the UST models. 21:5 fy55 rc://*/ta/man/translate/writing-poetry לֹֽא־ יִקְרְח֤וּ קָרְחָה֙ בְּרֹאשָׁ֔ם 1 Words are being repeated for emphasis. Specifically, the noun **bald patch** comes from the same root as the verb **bald**. your language can repeat words in a similar way, consider doing so here. If not, consider using a generic expression. Alternate translation: “They shall not shave the crown of their heads” 21:5 s4hl rc://*/ta/man/translate/writing-poetry וּבִ֨בְשָׂרָ֔ם לֹ֥א יִשְׂרְט֖וּ שָׂרָֽטֶת׃ 1 Words are being repeated for emphasis. Specifically, the noun **cut** comes from the same root as the verb **cut**. your language can repeat words in a similar way, consider doing so here. If not, consider using a generic expression. Alternate translation: “They shall not cut themselves” @@ -1809,7 +1771,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 22:14 rd8r וְ⁠יָסַ֤ף חֲמִֽשִׁית⁠וֹ֙ עָלָ֔י⁠ו וְ⁠נָתַ֥ן לַ⁠כֹּהֵ֖ן אֶת־ הַ⁠קֹּֽדֶשׁ 1 This could mean: (1) that the person had to replace the food that he had eaten with the same kind of food or (2) that the person had to pay money to the priest for the food that he had eaten. 22:14 346u rc://*/ta/man/translate/figs-idiom וְיָסַ֤ף חֲמִֽשִׁיתוֹ֙ עָלָ֔יו 1 This expression is an idiom that refers to adding one **fifth** of the monetary value of a sacred food item to its total value. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have that meaning or state the meaning plainly. Alternate translation: “then he shall take the total monetary value of the food item, plus one fifth” 22:14 kg3k rc://*/ta/man/translate/translate-fraction חֲמִֽשִׁית⁠וֹ֙ 1 The term **its fifth** refers to one part out of five equal parts. -22:15 wfhl rc://*/ta/man/translate/writing-pronouns וְלֹ֣א יְחַלְּל֔וּ & אֵ֥ת אֲשֶׁר־ יָרִ֖ימוּ 1 Here, the word **they** refers to the people of Israel. If the would not be clear in your language, consider making the referent explicit. Alternate translation: “And the people of Israel shall not profane…that which the people of Israel raise” +22:15 wfhl rc://*/ta/man/translate/writing-pronouns וְלֹ֣א יְחַלְּל֔וּ & אֵ֥ת אֲשֶׁר־ יָרִ֖ימוּ 1 Here, the word **they** refers to the people of Israel. It may be helpful to clarify this for your readers. Alternate translation: “And the people of Israel shall not profane…that which the people of Israel raise” 22:15 vhsk rc://*/ta/man/translate/figs-possession אֶת־ קָדְשֵׁ֖י בְּנֵ֣י יִשְׂרָאֵ֑ל 1 See how you translated this expression in [22:2](../22/02.md). 22:15 xkn1 rc://*/ta/man/translate/figs-metaphor בְּנֵ֣י יִשְׂרָאֵ֑ל 1 See how you handled this metaphor for the people of Israel in [1:2](../01/02.md). 22:15 qr33 rc://*/ta/man/translate/translate-symaction אֵ֥ת אֲשֶׁר־ יָרִ֖ימוּ 1 Here, the word **raise** refers to the ritual gesture of lifting up an offering to Yahweh. If your language has a word for this kind of ritual gesture, consider using it here. If not, consider using a generic expression. Alternate translation: “that which they present” or “that which they offer” @@ -1923,7 +1885,6 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 24:15 rj6p rc://*/ta/man/translate/figs-metaphor וְ⁠נָשָׂ֥א חֶטְאֽ⁠וֹ 1 Suffering for sin is spoken of if a person were to carry his guilt. Alternate translation: “then he must suffer for his sin” or “then he must be punished” 24:16 uv4b rc://*/ta/man/translate/figs-activepassive יוּמָֽת 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 people must put him to death” or “the people must kill him” 24:17 mu9u rc://*/ta/man/translate/figs-activepassive מ֖וֹת יוּמָֽת 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: “you must certainly put him to death” -24:18 pg7s rc://*/ta/man/translate/figs-explicit יְשַׁלְּמֶ֑⁠נָּה 1 How he would **repay it** can be stated clearly. Alternate translation: “must pay it back by giving him a live animal” 24:18 x28q rc://*/ta/man/translate/figs-idiom נֶ֖פֶשׁ תַּ֥חַת נָֽפֶשׁ 1 This is an idiom that means that one life would replace the other. Alternate translation: “one life to replace the other life” or “to replace the one that he killed” 24:19 p3k7 rc://*/ta/man/translate/figs-activepassive כֵּ֖ן יֵעָ֥שֶׂה לּֽ⁠וֹ 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: “you must do the same to him” 24:20 icn4 שֶׁ֚בֶר תַּ֣חַת שֶׁ֔בֶר עַ֚יִן תַּ֣חַת עַ֔יִן שֵׁ֖ן תַּ֣חַת שֵׁ֑ן 1 These phrases emphasize that a person should receive the same harm he did to someone else.