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\n- Instructions 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)\n- Instructions 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)\n- Further 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)\n- Setting 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)\n- Laws 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)\n- Day of Atonement; the place of the offering; the nature of blood (16:1–17:16)\n- Setting apart for worship and service; being disqualified from service (18:1–24:23)\n- The years of rest and release (25:1–55)\n- Blessing for obeying and curses for not obeying (26:1–46)\n- Gifts to God (27:1–34)\n\n### What is the book of Leviticus about?\n\nIn the book of Leviticus, Yahweh continues to give laws through Moses to the people of Israel. These laws detailed the way the people of Israel were to relate to Yahweh and one another as Yahweh’s holy people who reflected Yahweh’s own holiness. As such, many of the laws involve sacrifices and rituals intended to keep the people set apart from the impurity of sin and wrongdoing and keep them pure and holy to worship and serve Yahweh. The rest of the laws instruct the people and the priests about what is ritually clean and unclean and how to become clean again if one happens to become unclean. In the middle of these laws is a portion of narrative (Leviticus 8–10) that details how Moses inaugurated the priesthood through Aaron and his sons, cleansed and prepared Yahweh’s sacred tent to be able to receive the people’s sacrifices, and began to offer sacrifices for himself and the people. It also describes the death of Aaron’s two oldest sons, who fail to follow Yahweh’s laws, reinforcing the vital necessity of obeying all of Yahweh’s laws. Yahweh promised the people and the priests that if they would be diligent in following all of these laws, he would consider them to be faithful in honoring their covenant with him. By maintaining their status of holiness, Yahweh would be able to be Israel’s God, and Israel would be able to be Yahweh’s people. (See [26:3–13](../26/03.md).)\n\n\n### How should the title of this book be translated?\n\n“Leviticus” means “about the Levites.” The Levites were the tribe of Israel that provided priests and other workers to serve and worship Yahweh in his sacred tent. If the people in the project language do not understand the term “Levites,” you can call it “The Book about the Priests” or “The Book about the Tabernacle Workers.” (See: [[rc:///tw/dict/bible/kt/tabernacle]] and [[rc:///ta/man/translate/translate-names]])\n\n\n### Who wrote the book of Leviticus?\n\nThe book of Leviticus claims to be the words of Yahweh passed on to the Israelites through Moses. That being said, scholarly debates continue to suggest that the compositional history of this book is long and complicated. It is likely that the source of the traditions in the book of Leviticus originated with Moses, whether in written or oral form. The community then preserved these traditions until they were written down and arranged sometime later.\n\n\n### What is the meaning of the words “holy” and “holiness” in the book of Leviticus?\n\nThese terms concern separating someone or something from something else. In the book of Leviticus, Yahweh declares that he is a holy God, separated from impurity, death, and sin. God does not sin. This means that any place, object, or person that is intended to be of use in the service or worship of Yahweh must be equally set apart from the impurity that comes from death, sin, and wrongdoing.\n\nTherefore, Yahweh declares that the people of Israel are holy people in that they are separated from the people of the other nations and belong to Yahweh alone. God set the people of Israel apart so that they would belong only to him. Similarly, the people were to consider the places or objects used for worshiping Yahweh or for honoring him as separated for Yahweh’s use only. The people of Israel were not to use them for anything else. God required the Israelites to live in a certain way in order to live as a nation belonging to him alone.\n\nWhile certain items and people dedicated for the service and worship of Yahweh needed to be holy, ordinary people could only participate in the worship of Yahweh (usually through sacrifice) if they were clean or pure. This means that they had abstained from sin, wrongdoing, or eating or coming into physical contact with anything unclean or impure. Things or people that were unclean or impure were unacceptable to participate in the worship and service of Yahweh. In the worldview of Leviticus, impurity or uncleanness is thought of to be like a contagion with physical properties. This means that bringing something unclean into contact with something holy would cause the holy item or person to become infected (so to speak) with the uncleanness and, as a consequence, no longer fit to serve or worship Yahweh. This process was called “profaning something holy.”\n\nAs a consequence, some people and some things could be made clean or cleansed, that is, made acceptable to Yahweh once again. People or things were made clean if the people performed the appropriate sacrifices and rituals. For example, some non-Israelites who wished to live among the Israelites and worship Yahweh could be made clean. However, other people and things could never be made acceptable to him and had to be destroyed.\n\nIt is important to know that not everything unclean or impure was sinful. Impurity was often associated with death or bodily discharge rather than with sin or wrongdoing. For example, after giving birth to a male child, a woman would be unclean for 33 days. Then the proper animal sacrifice would be offered for her. The monthly flow of blood made the woman unclean [12:07–13](../12/07.md). But Leviticus never suggests that someone with a flow of blood was sinning. In the same way, Yahweh did not allow the Israelites to eat certain kinds of animals. This was one way of setting his people apart from the people who lived around them.\n\n\n### What are the important narrative features of Leviticus?\n\nThe entire book of Leviticus is set within the context of Yahweh speaking to Moses, Aaron, the priests, and the people of Israel. On 35 occasions, the phrase “The Lord spoke to …” is used to begin paragraphs. God and Moses frequently spoke to others. The verb “to speak” is used 66 times. This reinforces the idea that Yahweh is telling the people how they are to live as his holy people. Neither Moses nor the people of Israel made these ideas up; they came directly from Yahweh.\n\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What was the “tent of meeting”\n\nThe tent of meeting (ULT; UST: sacred tent) was the physical location in which Yahweh lived among the people of Israel while they journeyed from Egypt to the land of Canaan and wandered in the wilderness. As a literal tent, the tent of meeting housed the altars, holy items, and the box of the covenant on top of which Yahweh was enthroned over the seraphs. There, Moses and Aaron would meet with Yahweh and receive his laws. (See [Exodus 33:7–11](exo/33/07.md).) The tent itself and the items in it are described in detail in Exodus 25:1–27:20. It was here that the people of Israel were to come and present their sacrifices. This location is often described in the book of Leviticus as “to the face of Yahweh,” that is, Yahweh’s presence.\n\n\n### Why did the Israelites need so many rules about sacrificing animals?\n\nLeviticus shows that God is holy. That means God is very different from humanity and the rest of the created world, especially concerning death, sin, and wrongdoing. God does not sin. Because of this, it is impossible to be acceptable to him without being cleansed. Because impurity (and sin) was thought of as a contagion with physical properties, blood was needed to cleanse the impurity from the people of God and, in so doing, allow Yahweh to forgive them. In this way, the various kinds of sacrifices were meant to continue the relationship between Yahweh and his people. However, because of the constant presence of the impurity caused by death, sin, and wrongdoing, the people of Israel had to continue making animal sacrifices. This was a sign that pointed to a need for a better, once-for-all sacrifice. (See the book of Hebrews.) They needed a sacrifice that would cause them to be cleansed from sin and forgiven before God forever. (See: [[rc:///tw/dict/bible/kt/holy]] and [[rc:///tw/dict/bible/kt/sin]])\n\n\n### Why was the priesthood important in the book of Leviticus?\n\nPriests were men who served and worshiped Yahweh on behalf of the people of Israel. Yahweh authorized only the priests to bring the Israelite’s sacrifices to himself.\n\n\n### How did the Israelite’s laws for worshiping God and sacrificing animals differ from rules of the other nations at that time?\n\nIt was common for other nations to sacrifice animals to their idols. However, the other nations did other things to worship their false gods. For instance, people would sleep with prostitutes at the temple of their gods or sacrifice their children to appease the gods’ anger. They did this to try to persuade their gods to bless their land with the ability to grow crops. Because Yahweh is not like the gods of the other nations, he did not allow his people to do these kinds of things. Unlike the other gods who give blessing only when they are satiated with the best portions of food, Yahweh does not eat the food offered to him but rather gives it to his priests as their sacred portions of food. Yahweh’s blessings of fertility, peace, and abundance were not the reward for proper sacrifices but rather the sign of the continuing covenantal relationship between Yahweh and his holy people.\n\n\n### What does atonement mean in the book of Leviticus?\n\nThe word translated as “atone” in the ULT is a technical term expressing the act of atonement that was carried out by the priest but always accomplished by Yahweh. Traditionally, it has been understood as a metaphor with the basic meaning of “to cover,” but more recently, some scholars have understood it to express the image of “to wipe.” If the former is correct, then the metaphor pictures the blood of the sacrifice as covering up the defiling impurity caused by sin. If the latter is correct, then the metaphor pictures the blood of the animal as a sort of ritual detergent that cleanses the person or object from the defiling presence of sin's impurity. Either way, the sacrifice offered by the priest on behalf of the individual or community is accepted in order to restore the relationship between the individual or community and Yahweh that has been damaged or defiled because of sin. This is why so many of the laws concerning sacrifice end with the mention of the forgiveness of sins, which was the means by which the relationship with Yahweh could be restored. (See: [[rc:///tw/dict/bible/kt/atonement]] and [[rc:///tw/dict/bible/kt/priest]])\n\n\n## Part 3: Important Translation Issues\n### “The sons of Aaron” and ‘The sons of Israel”\n\nAt the time when Yahweh spoke to Moses from the tent of meeting, the priests literally were the sons of Aaron. But the instructions in the book also applied to future generations, when the term “sons” would be a way of referring to the priests as Aaron’s male descendants. If it would be clearer in your language, in your translation you could generally use that term, which would apply to both the original priests and to their successors. However, in chapters 8–10, only the literal sons of Aaron are in view, so the term “sons” would be appropriate there.\n\nSimilarly, the phrase “the sons of Israel” is a metaphor that the book of Leviticus often uses the describe the people of Israel. Although the word “sons” is masculine, it is used in these contexts in a general way that refers to both men and women. Furthermore, this expression speaks of the people of Israel in the time of Moses as if they were literally the sons of Israel. It means that they are the physical and spiritual descendants of Jacob, whose name God changed to Israel. If it would be clearer in your language, you could state the meaning plainly.\n\n\n### “To the face of Yahweh”\n\nThroughout the book, the book of Leviticus uses the expression “to the face of Yahweh” as a way of referring to a location where Yahweh is in a special way. This usually refers to a place within the tent of meeting, where Yahweh dwells. When someone or something is “to the face of Yahweh,” it means that it receives Yahweh's attention, perspective, and judgment. Therefore, “to the face of” means “in the sight of” or “in the presence of,” similar to the English preposition “before.” In most cases, you can translate this expression as “from Yahweh’s perspective,” “in Yahweh's presence,” or simply as “before Yahweh.”\n\n\n### To “burn in a way that makes smoke go up”\n\nThroughout Leviticus, the language of “causing” the sacrifice “to become smoke on the altar” pictures the sacrifice as being converted to smoke by the fire of the altar and arising to Yahweh in heaven, where he would smell the pleasant aroma of the burning sacrifice. As such, the pleasant smell was either a sign that Yahweh approved the sacrifice and would atone for the individual's sins and forgive him or it functioned as a necessary requirement for the acceptance of the individual's offering. Either way, this term is common in Leviticus but difficult to translate cleanly. If your language has a verb that means to turn something into smoke through fire, especially in a religious context, consider using it here.\n\n\n### Unblemished or perfect\n\nWhen the book of Leviticus calls something perfect (in the ULT), it refers to an animal that is the best representative animal of that species. As such, the word “perfect” refers to wholeness, completeness, and the lack of any imperfection. (See the kinds of blemishes that disqualified an animal for sacrifice in 22:17–25.) This is often translated with negative terms like “unblemished.” If it would be more natural in your language, consider using terms that carry these same meanings.\n\n\n### The “gift” or “offering made by fire”\n\nThe word translated as “gift” in [1:9](../01/09.md),  [1:13](../01/13.md), and [1:17](../01/17.md) and throughout the book of Leviticus is variously translated in modern English versions, usually with reference to an offering made by fire, based on the word's presumed relationship with the word for fire. However, some of the sacrifices referred to by this word are not burned on the altar (like the portions of the sacrifices that belonged to the priests in [07:30](../07/30.md) and [07:35–36](../07/36.md),) and many sacrifices, such as the purification offering, that are burned on the altar are not referred to by this term. Instead, this term simply refers to a gift offered to Yahweh that consists of food items. While you may see the phrase “fire offering” or “offering made by fire” in modern English translations, we suggest that you retain the term “gift.”\n\n\n### “The holy thing of holy things”\n\nThroughout the book, Yahweh reserves portions of the sacrificed animal or bread item for the priests as their food. These portions are called “the holy thing of holy things.” (See e.g., [Lev 2:3](../02/03.md), [2:10](../02/10.md); [6:17](../06/17.md), [6:25](../06/25.md), and [6:29](../06/29.md); [7:1](../07/01.md) and [7:6](../07/06.md); [10:12](../10/12.md) and [10:17](../10/17.md); [Lev 14:13](../14/13.md); [Lev 21:22](../21/22.md); [Lev 24:9](../24/09.md); and [Lev 27:28](../27/28.md).)     \nAll food that was offered to Yahweh was considered a holy thing (See “the holy things” and “a holy thing” in [Lev 22:2–4](../22/02.md), [22:6–7](../22/06.md), [22:10](../22/10.md) and [22:14-16](../22/14.md).), but certain food offerings were designated as the holy thing of holy things.\n\nThese are:\n-  the remainder of the regular grain offering that is not burned ([2:3](../02/03.md), [2:10](../02/10.md), [6:17](../06/17.md), and [10:12](../10/12.md))\n- the flesh from the sin offering ([6:17](../06/17.md), [6:25](../06/25.md), [6:29](../06/29.md), [10:17](../10/17.md)) and from the guilt offering ([7:1](../07/01.md), [7:6](../07/06.md), and [14:13](../14/13.md))\n- the bread of presence that is continually in Yahweh’s presence ([24:9](../24/09.md)) In these verses, the expression “the holy thing of holy things” uses the possessive form to describe an offering that is exceptionally or uniquely holy. As such, the expression may be translated as “the most holy thing” or “the exceptionally holy thing.”\n\n\n### Writing quotations\nThe author of Leviticus uses the word "saying" to introduce his quotation of what the Yahweh is telling Moses and Aaron or what they are telling the people of Israel. Consider natural ways of introducing direct quotations in your language.\n\n### The use of a future form to indicate a command\n\nOften in the book of Leviticus, a future form will be used to indicate a command or instruction. For example, Leviticus 1:2 says, “You shall present your offering.” This is equivalent to saying, “You should present” or “You must present.” Throughout Leviticus, these forms could be translated with a modal form, as the UST models, or simply with an imperative or instruction form.\n\n\n### The expression “A man, when he …”\n\nThe book of Leviticus uses the expression “A man, when he …” frequently to describe various hypothetical situations related to Israel’s sacrificial system and holy living. (See [13:2](../13/02.md), [13:40](../13/40.md), [15:16](../15/16.md), [15:20](../15/20.md), [22:14](../22/14.md), and [22/21](../22/21.md).) In these contexts, although the word translated as “man” is masculine, it has a generic sense that refers to any person who approaches the tent to make a sacrifice. It may be helpful to translate this term with a generic word for a person to avoid any potential misunderstanding.\n\n\n### What important symbols are introduced in Leviticus?\n\nSeveral physical items are used with symbolic or ritual meanings in the book of Leviticus. Olive oil was poured on someone or something when that person or object was to be set apart for the exclusive worship and service of Yahweh.\n\nSimilarly, sacrifices were routinely washed with water to cleanse them (both physically and ritually), symbolizing the removal of impurities so that God could accept the sacrifice. People and objects that were to be declared clean after having been in contact with something unclean would need to be washed to symbolize their cleansing.\n\nSmoke is another important symbol in the book of Leviticus. While some sacrifices were to be transformed completely into smoke, as was the case with the wholly burned sacrifice (or burnt offering), all sacrifices involved burning a portion of the flesh or flour on the altar and causing it to become smoke. This smoke would go up, rising to Yahweh, who would smell the pleasing smell of the sacrifice and accept the offering on the worshiper’s behalf. If your language has a verb or phrase that is used in religious contexts to refer to smoke going up to God, consider using it to translate these phrases in Leviticus.\n\nFinally, blood was considered to be akin to the ritual soap that had the power to remove the contagion that was the impurity caused by death, sin, and wrongdoing. As a consequence, blood was also used to cleanse and purify people and things.\n\n\n### What kind of sacrifices are described in the book of Leviticus?\n\nSeveral types of sacrifices are described in the book of Leviticus, each with its own instructions and purpose. It may be helpful to refer to this list when translating the names of these sacrifices, especially if your language has a word or phrase that describes a sacrifice with a similar procedure or purpose.\n\n1) The burnt offering (ULT; UST: wholly burned sacrifice) was a common flesh 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 flesh sacrifice, the blood from this sacrifice allowed Yahweh to atone for the worshiper, and so the primary purpose of the burnt offering is the removal of sin from an individual. (See the additional instructions for the priest who offers the burnt offering in [6:9–13](../06/09.md).)\n\n2) The grain offering (ULT and UST) described in Leviticus 2 is an offering of flour to Yahweh. An individual was permitted to bring pure flour ([2:1–3](../02/01.md)), onto which would be poured olive oil. Lastly, incense would be placed on top of the flour before the officiating priest scooped out one handful of the flour-oil mixture (and all the incense). This handful was designated as the memorial portion ([2:2](../02/02.md)) and was the only part of the offering that was burned on the altar. The rest of the flour-oil mixture belonged to the priest as a holy thing of holy things from the gifts of Yahweh ([2:3](../02/03.md)), that is, a food gift that was designated to belong to the priests for food. Individuals were also permitted to offer baked or fried goods, as long as these were made without leaven or honey ([2:11](../02/11.md)) and contained salt, which symbolized the ongoing nature of God’s covenant with Israel. (See [2:13](../02/13.md).) Additionally, grain offerings could be a grain offering of … first ripe grains ([2:14](../l2/14.md)) in which an individual offered the first of their crop’s harvest. Similarly, individuals could bring flour, grain, or baked goods as an offering of first things ([2:12](../02/12.md)), or, in other words, an offering of the first and best that their crops had to offer that season. See the additional instructions for the priest who offers the grain offering in [6:14–18](../06/14.md) as well as the special whole grain offering that was to be presented when a priest was inducted into the priesthood ([6:20–23](../06/20.md)).\n\n3) The peace offering (ULT; UST: fellowship sacrifice) is a flesh sacrifice described in detail in [3:1–17](../03/01.md). Unlike the burnt offering, only certain internal organs and choice portions of fat were to be burned on the altar for a peace offering. (See e.g., [3:3–5](../03/03.md), [3:9–11](../03/09.md), and [3:14–16](../03/14.md).) By implication, the rest of the meat of the animal was to be eaten by both priest and worshiper as a kind of fellowship meal, enacting and celebrating peace between both God and humanity and between humans themselves. This is the only kind of offering in which common worshipers partook of the meat of the animal. The meat of this type of sacrifice was allowed to be eaten on the day it was offered and the following day. However, any remaining meat was considered to be defiled on the third day after it was offered to Yahweh. (See [7:15–18](../07/15.md).)\n\nThere are various sub-categories of the peace offering. Such a sacrifice could be the result of a vow, a thanksgiving offering, or a freewill offering. In the first case, an individual would promise to sacrifice an animal or food gift to Yahweh if he answered a specific prayer or delivered the individual from, for example, a challenging circumstance. (See [7:16–18](../07/16.md) and [22:21–25](../22/21.md).) In the second case, an individual would offer a sacrifice as a way of thanking Yahweh for his actions toward or for that individual. (See [7:11–15](../07/11.md) and [22:29–30](../22/29.md).) In the third case, an individual could offer a sacrifice freely and unprompted for whatever reason ([7:16–18](../07/16.md) and [22:21–25](../22/21.md)). Finally, a peace offering called an “ordination offering” was presented whenever a new priest was inducted into the priesthood. (See [7:37](../07/37.md) and [8:22–32](../08/22.md).) From all peace offerings, the right thigh and the breast of the animal’s meat belonged to the priest as a special contribution, which was waved in Yahweh’s presence as a wave offering. (See [7:28–34](../07/28.md).) See the additional instructions for the priest who offers the peace offering in [7:11–21](../07/11.md)).\n\n4) The sin offering (ULT; UST: purifying sacrifice) is described in detail in [4:1–5:13](../04/01.md). This type of flesh sacrifice covered wrongdoings (sins) that were committed accidentally or unintentionally. Provision is made to address the unintentional sins of the priest ([4:2–12](../04/02.md)), the entire congregation ([4:13–21](../04/13.md)), a prominent leader ([4:22–26](../04/22.md)), or an individual ([4:27–35](../04/27.md)). Additional instructions were given to cover various scenarios in which an individual incurs guilt from wrongdoing ([5:1–6](../05/01.md)), regardless of the individual’s ability to purchase expensive cattle or flock animals. (See the provisions offered in [5:7–13](../05/07.md).) The primary purpose of this sacrifice was to cleanse a party from the impurity caused by unintentional wrongdoing and so restore the relationship between the community, leader, priest, or individual and their God. See the additional instructions for the priest who offers the sin offering in  [6:25–30](../06/25.md).\n\n5) The guilt offering (ULT; UST: restoring sacrifice) is a flesh 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\n## Structure and Formatting\nIn Hebrew, this chapter begins with the word “And,” indicating a connection with the previous book (Exodus). This connection not only implies that the first five books of the Bible should be seen as a single unit, but it also situates Leviticus in the narrative setting of the book of Exodus, during the thirteenth month of the Israelite's wandering in the wilderness of Sinai.\n\nThe first chapter of Leviticus is comprised of two hypothetical scenarios representing three variations of the burnt offering:\nThe Burnt offering (1:1–17)\n1) a livestock animal ([1:2–13](../01/02.md))\n     a) a bovine ([1:3–9](../01/03.md))\n     b) a sheep or goat ([1:10–13](../01/10.md))\n2) a bird ([1:14–17](../01/14.md))\n\nAs such, the initial heading verse of each section begins with “If” and is followed by the prescribed steps of the sacrifice. Presumably, they are the same for each burnt offering, but more prescriptions are explicit for the first type of burnt offering, the bovine, probably because they are implied for the other two possible burnt offerings. The steps of the sacrificial process for burnt offerings are:\n\n1) Selecting a perfect, unblemished, and otherwise completely healthy animal ([1:3–14](../01/03.md))\n2) Presenting the animal at the entrance to the tent of meeting ([1:3](../01/03.md))\n3) Laying hands on the head of the animal ([1:4](../01/04.md))\n4) Killing the animal ([1:5–15](../01/05.md))\n5) Presenting and sprinkling the animal's blood on the altar ([1:5–15](../01/05.md))\n6) Skinning the animal ([1:6](../01/06.md))\n7) Butchering the animal into its appropriate pieces, usually the head, fat, intestines, and legs ([1:6–17](../01/06.md))\n8) Putting fire on the altar and arranging the wood ([1:7](../01/07.md))\n9) Arranging the pieces, specifically the head and the fat, of the sacrifice over the burning wood of the altar ([1:8–12](../01/08.md))\n10) Washing the legs and the intestines ([1:9–13](../01/09.md))\n11) Burning the entire animal in a way that causes smoke to go up ([1:9–17](../01/09.md)\n\n## Special Concepts in This Chapter\nSeveral concepts are crucial for understanding the laws in this chapter. They include: 1) technical sacrificial terminology, 2) atonement, 3) the importance of blood, and 4) the nature of ritual action.\n\n### Technical sacrificial terminology\nThroughout the book of Leviticus, the author employs several terms that have a specialized technical meaning in the context of sacrifices or that are only used in this context. In this chapter, such terms are 1) the “burnt offering” and 2) the “gift.”\n\n1) The burnt offering\nThe burnt offering was a particular sacrifice that could be offered by anyone for a variety of reasons. Its name is related to a verb that means “to go up” or ”to ascend,” suggesting that the sacrifice was to be converted into smoke by the fire and ascend to Yahweh in heaven, as the discussion on the verb phrase “to cause to become smoke” will suggest. Its function was to provide a sacrifice intended to bring about forgiveness for a wide variety of sins and unintentional mistakes that were not specifically covered by the other sacrifices discussed in the first seven chapters of Leviticus. The sacrifice required a perfect male animal that would be completely burned on the altar over a fire that was to be kept burning continually. (See [6:9–13](../06/09.md) for more details.) The sacrifice, when accepted by Yahweh, would provide atonement for the individual who offered it. See the book introduction for more information.\n\n2) The gift or offering made by fire\nThe word translated as “gift” in [1:9](../01/09.md), [1:13](../01/13.md), and [1:17](../01/17.md)  and throughout the book of Leviticus is variously translated in modern English versions, usually with reference to an offering made by fire, based on the word's presumed relationship with the word for fire. However, some of the sacrifices referred to by this word are not burned on the altar (like the portions of the sacrifices that belonged to the priests in [7:30](../07/30.md) and [7:35–36](../07/35.md)), and many sacrifices, such as the purification offering, that are burned on the altar are not referred to by this term. Instead, this term simply refers to a gift offered to Yahweh that consists of food items. While you may see the phrase “fire offering” or “offering made by fire” in modern English translations, we suggest that you retain translation of the word as “gift.”\n\n### Atonement\nThe word translated as “atone” in the ULT is a technical term expressing the act of atonement that was carried out by the priest but always accomplished by Yahweh. Traditionally, it has been understood as a metaphor with the basic meaning of “to cover,” but more recently, some scholars have understood it to express the image of “to wipe.” If the former is correct, then the metaphor pictures the blood of the sacrifice as covering up the defiling impurity caused by sin. If the latter is correct, then the metaphor pictures the blood of the animal as a sort of ritual detergent that cleanses the person or object from the defiling presence of sin's impurity. Either way, the sacrifice offered by the priest on behalf of the individual or community is accepted in order to restore the relationship between the individual or community and Yahweh, a relationship that has been damaged or defiled because of sin. This is why so many of the laws concerning sacrifice end with the mention of the forgiveness of sins, which was the means by which the relationship with Yahweh could be restored. (See: [[rc://*/tw/dict/bible/kt/atonement]] and [[rc://*/tw/dict/bible/kt/priest]])\n\n### The importance of blood\nIn Leviticus 1, the blood of the animal is collected and applied, via sprinkling or splattering, to the sides of the altar upon which the burnt offering is placed. (See [1:5–15](../01/05.md).) This act, as explained above, has been variously understood, but it pictures the blood as cleansing the altar from the effects of sin. Blood was able to cleanse sacred space and God's people from the impurities of sin because of its ability to accomplish atonement by means of the life of the animal. (See [17:10–12](../17/10.md).) Because the blood contained the life of the animal, Yahweh forbade the eating of any animal blood. (See [7:26–27](../07/26.md), [17:10–14](../17/10.md), and [19:26](../19/26.md).)\n\n### Ritual actions\nThree actions in this chapter and throughout Leviticus are ritual in nature and picture important theological realities.\n\n1) The language of “presenting” throughout this chapter means not only bringing the sacrifice to the altar or the priest but also displaying the sacrifice “to the face of Yahweh,” that is, to Yahweh himself. This expression pictures the reality that these sacrifices were performed in the presence of Yahweh, literally in the vicinity of the sacred area where Yahweh lived among the Israelites while they were in the wilderness.\n\n2) This chapter features the ritual act of laying one's hands on the head of the sacrificial animal. This action is linked to the acceptance of the animal as an appropriate sacrifice on the individual's behalf. (See [1:4](../01/04.md).) As a symbolic act, the laying of hands identifies the individual with the animal he is offering. The implication seems to be that the person is ritually placing his sins on the sacrificial animal so that God will forgive the sins when the animal is sacrificed.\n\n3) The language of “causing the sacrifice to become smoke on the altar” (see [1:9](../01/09.md)) pictures the sacrifice as being converted to smoke by the fire of the altar and arising to Yahweh in heaven, where he would smell the pleasant aroma of the burning sacrifice. As such, the pleasant smell was either a sign that Yahweh approved the sacrifice and would atone for the individual's sins and forgive him, or it functioned as a necessary requirement for the acceptance of the individual's offering.\n\n## Important Figures of Speech in This Chapter\nThis chapter includes three primary figures of speech that may prove difficult to translate but are important to understanding the chapter. These include 1) the phrase, “to the face of Yahweh,” 2) the phrase, “a pleasing smell to Yahweh,” and 3) the way of referring to the priests as “the sons of Aaron.”\n\n### ”To the face of Yahweh”\nThroughout this chapter and the book as a whole, the author of Leviticus uses the expression “to the face of Yahweh” to mean “where Yahweh sees” or “in the sight of Yahweh” or “in the presence of Yahweh,” so that “to the face of” is similar to the English preposition “before.” In this position, the person or object receives Yahweh's attention, perspective, and judgment. In the context of Leviticus, being “to the face of Yahweh” means to be within the sacred area of the tent of meeting, either in the sense of the location directly in front of the tent in which Yahweh resided, or in the sense of being in the presence of Yahweh within the tent of meeting. (See [1:3–12](../01/03.md).) You can translate either sense of this expression as “in the presence of Yahweh” or simply as “before Yahweh.”\n\n### “Pleasing smell to Yahweh”\nAs mentioned previously, throughout this chapter, the priest is instructed to “cause the sacrifice to become smoke on the altar.” This refers to burning the sacrifice in a way that causes smoke to go up, picturing the sacrifice as being converted to pleasant-smelling smoke by the fire and arising to Yahweh in heaven, where he would smell the smoke and be pleased. That the sacrifice was accompanied by the gift of the pleasant-smelling smoke of the sacrifice was apparently crucial to the acceptance of the offering as an appropriate sacrifice on the individual's behalf, as it is mentioned several times in this chapter. (See [1:9–17](../01/09.md).)\n\n### “The sons of Aaron”\nThroughout Leviticus, but especially in this chapter, the priests are referred to by the expression “the sons of Aaron.” Occasionally, the expression is “the sons of Aaron, the priests” (as in [1:5–11](../01/05.md)). Once in this chapter the expression is altered to emphasize that it is Aaron who is the original priest, through the phrase “the sons of Aaron.” (See [1:7](../01/07.md).) As the General Introduction to Leviticus discusses, at the time when Yahweh spoke to Moses from the tent of meeting, the priests literally were the sons of Aaron, as it was Aaron who was the first high priest. But the instructions in the book also applied to future generations, when the term “sons” would be a way of referring to the priests as Aaron's descendants (with the exception of Leviticus chapters 8–10). Here and throughout the book, if it would be clearer in your language, in your translation you could generally use the term “descendants,” which would apply to both the original priests and to their successors.\n\n## Other Possible Translation Difficulties in This Chapter\nIn addition to these important figures of speech, this chapter features several translation difficulties, including 1) the unclear referent of pronouns, 2) the switching between second and third-person address, 3) the use of a verb and a related noun (cognate-accusatives), 4) the use of a future form to indicate a request or command, and 5) the use of specific, technical sacrificial language.\n\n### The referent of the pronouns\nThroughout this chapter, the author of Leviticus uses a third-person pronoun to refer to both the individual who offers the sacrifices and to the priest who performs the sacrifice. As such, it is often difficult (but not impossible) to infer which party performs which actions. In general, the sacrifice is presented to the priest, but the individual who presents the sacrifice is responsible for killing, properly butchering, and presenting the portions of the sacrificial animal to the priest, who will then arrange them on the altar's fire. The only exception to this pattern can be found in the instruction for offering a bird ([1:14–17](../01/14.md)), which specifies that it is the priest who brings the bird to the altar ([1:14](../01/14.md)) before, presumably, completing the preparation for its being burned on the altar as a burnt offering. The UST will indicate which party is the apparent referent of the pronoun.\n\n### Second and third-person address\nChapters 1 through 7 in their entirety are written as direct addresses to the people of God through Moses. As mentioned previously, Chapter 1 describes two hypothetical scenarios when an individual might offer three variations of the burnt offering. However, the form of the verb used to refer to the individual in this chapter varies in the second verse ([1:2](../01/02.md)). Initially, Yahweh addresses “a man from you” in the third-person, but then switches to a second-person address (“you shall offer”) to indicate the imperatival force of the statement. The ensuing string of third-person verbs ([1:3–17](../01/03.md)) carry the same imperatival weight as the initial second-person verb. Thus, because in this chapter the pronouns “his” and “he” refer to the person bringing an offering to Yahweh, they can be translated in the second person as is done in [1:2](../01/02.md) and as modeled by the UST. The pronoun used to refer to the individual who offers the sacrifice switches as follows:\n\n- Third-person: “When a man from you, when he presents” ([1:2](../01/02.md))\n- Second-person: “you shall present” ([1:2](../01/02.md))\n- Third-person: “If his offering” ([1:3–17](../01/03.md))\n\nAs previously discussed, if the switch from third-person forms to second-person and back would not be natural in your language, consider using either the second or third-person forms throughout. The UST models use of second-person forms for the entirety of this chapter, but the notes will often offer translation possibilities with third-person alternatives.\n\n### The use of a verb with a related noun (Cognate-accusatives)\nFor emphasis, the author of Leviticus often uses a verb with a related noun. In this chapter, the verb “to present” is related to the noun translated as “offering.” If your language can repeat words for emphasis, it would be appropriate in this context to repeat these words in a similar manner.
1:1	y78a		rc://*/ta/man/translate/figs-possession	מֵ⁠אֹ֥הֶל מוֹעֵ֖ד	1	The author of Leviticus is using the possessive to describe Yahweh's **meeting** with Moses (and, by extension, the whole people) within the physical location of the **tent.** If this is not clear in your language, you could use an adjective that better describes the locale of divine presence. Alternative translation: “from the tent where Yahweh met with Moses and lived among the Israelites”
1:1	zbz1		rc://*/ta/man/translate/writing-quotations	לֵ⁠אמֹֽר	1	The word translated as **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. Alternate Translation: "and he said"
1:1-2	rivr		rc://*/ta/man/translate/figs-quotesinquotes	 לֵ⁠אמֹֽר & דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְ⁠אָמַרְתָּ֣ אֲלֵ⁠הֶ֔ם	1	If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation, with a period before: “He told Moses to speak to the sons of Israel and to say to them”
1:2	l7kq		rc://*/ta/man/translate/figs-doublet	דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְ⁠אָמַרְתָּ֣ אֲלֵ⁠הֶ֔ם	1	These two phrases mean basically the same thing. The repetition emphasizes that Moses is to deliver the following speech to the people of Israel. (The speech makes up the first seven chapters of the book.) If your language does not use repetition for emphasis, you could use a single phrase and convey the emphasis in another way. Alternate translation: “Make sure you say to the people of Israel”
1:2	o3rs		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֤י יִשְׂרָאֵל֙	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”
1:2	jqkz		rc://*/ta/man/translate/figs-gendernotations	בְּנֵ֤י יִשְׂרָאֵל֙	1	Although the word translated as **sons** is masculine and plural, it has a generic sense that applies to both men and women. In your translation, you may wish to use a term that is clearly inclusive of men and women. Alternate translation: “the people of Israel”
1:2	fjhs		rc://*/ta/man/translate/figs-declarative	וְ⁠אָמַרְתָּ֣	1	As the General Introduction to Leviticus discusses, here and throughout the book, the author of Leviticus uses a future form to give a law or command. If it would be helpful in your language, you could translate these verbs using a command or instruction form. Alternate translation: “and you must say”
1:2	yiq7		rc://*/ta/man/translate/figs-gendernotations	אָדָ֗ם כִּֽי־יַקְרִ֥יב מִ⁠כֶּ֛ם	1	Although the word translated as **A man** is masculine, it has a generic sense that refers to any person who approaches the tent to make a sacrifice. Alternate translation: “When one of you presents” or “When someone presents”
1:2	aps3		rc://*/ta/man/translate/figs-123person	אָדָ֗ם & מִ⁠כֶּ֛ם & תַּקְרִ֖יבוּ אֶת־קָרְבַּנְ⁠כֶֽם׃	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 to them. Here and throughout the book, if it would be helpful in your language, you could either (1) use the second person in your translation. Alternate translation: “One of you Israelites … you shall present your offering” or (2) use the third person in your translation. Alternate translation: “An Israelite … he shall present his offering”
1:2	gmsf		rc://*/ta/man/translate/figs-yousingular	מִ⁠כֶּ֛ם & תַּקְרִ֖יבוּ אֶת־קָרְבַּנְ⁠כֶֽם׃	1	The words **you** and **your** here are plural. These words apply to the entire Israelite community. Use the plural form in your translation if your language marks that distinction.
1:2	dlfh		rc://*/ta/man/translate/writing-poetry	יַקְרִ֥יב & קָרְבָּ֖ן	1	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.
1:2	a09b			תַּקְרִ֖יבוּ	1	Alternate translation: “you must present”
1:3	bgfy		rc://*/ta/man/translate/writing-poetry	קָרְבָּנ⁠וֹ֙ & יַקְרִיבֶ֑⁠נּוּ & יַקְרִ֣יב	1	Here, a verb and its object come from the same root. The ULT translates with the noun **offering** and the verb **present**. Your language may have comparable terms that you can use in your own translation.
1:3	dek9		rc://*/ta/man/translate/translate-symaction	זָכָ֥ר תָּמִ֖ים יַקְרִיבֶ֑⁠נּוּ	1	For a discussion of the word **perfect**, see the section titled “'Unblemished' or 'perfect'” in Part 3 of the Introduction to Leviticus. Alternate translation: “he should offer a male that is unblemished” or “he should offer a male that is without defect”
1:3	ds3f		rc://*/ta/man/translate/grammar-connect-logic-goal	זָכָ֥ר תָּמִ֖ים יַקְרִיבֶ֑⁠נּוּ אֶל־פֶּ֝תַח אֹ֤הֶל מוֹעֵד֙ יַקְרִ֣יב אֹת֔⁠וֹ לִ⁠רְצֹנ֖⁠וֹ לִ⁠פְנֵ֥י יְהוָֽה	1	The word translated as **for** indicates the goal or purpose for offering a sacrifice in the manner prescribed here. If it would be more natural in your language, you could put the last of these phrases first, since the last phrase gives the reason for the actions that the first two phrases describe. Alternate translation: “in order for Yahweh to consider the offering acceptable, he shall present a perfect male at the entrance of the tent of meeting”
1:3	l23i		rc://*/ta/man/translate/writing-pronouns	לִ⁠רְצֹנ֖⁠וֹ	1	The word translated as **its** could refer to (1) the offering. Alternate translation: “for the acceptance of the animal” or (2) the worshiper. Alternate translation: “for the acceptance of the one offering the animal”
1:3	wwof		rc://*/ta/man/translate/figs-metonymy	לִ⁠פְנֵ֥י יְהוָֽה	1	As the General Introduction to Leviticus discusses, in contexts such as this, the expression **to the face of Yahweh** refers to a location “where Yahweh sees” and, by extension, “from Yahweh’s perspective” or “in Yahweh’s judgment.” Alternate translation: “from Yahweh’s perspective” or “in Yahweh's judgment” or “before Yahweh” 
1:4	n7j5		rc://*/ta/man/translate/translate-symaction	וְ⁠סָמַ֣ךְ יָד֔⁠וֹ עַ֖ל רֹ֣אשׁ הָ⁠עֹלָ֑ה	1	This is a symbolic action that identifies the person 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. If it would be helpful to your readers, you could explain the significance of this action in a footnote or in the text of your translation. Alternate translation: “And he shall lay his hand on the head of the burnt offering. He should do this to ritually place his sins on the animal”
1:4	el3u		rc://*/ta/man/translate/figs-activepassive	וְ⁠נִרְצָ֥ה	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 Yahweh will accept it”
1:4	mygh		rc://*/ta/man/translate/grammar-connect-logic-goal	לְ⁠כַפֵּ֥ר עָלָֽי⁠ו	1	The words **in order to** introduce the purpose of the animal's acceptance as an appropriate sacrifice. Use an expression in your language that makes it clear that what follows is the purpose.
1:4	rvk3		rc://*/ta/man/translate/figs-abstractnouns	 לְ⁠כַפֵּ֥ר עָלָֽי⁠ו	1	For the metaphors potentially lying behind the idea of **atonement**, refer to the General Introduction to Leviticus. If your language does not use an abstract noun for the idea of **atonement**, you could express the same idea in another way. Alternate translation: “to restore him to a relationship with Yahweh”
1:5	bs53		rc://*/ta/man/translate/figs-idiom	אֶת־בֶּ֥ן הַ⁠בָּקָ֖ר	1	The expression **son of** describes a person or animal that shares the essential qualities of something. Here the phrase describes this animal as **the son of the cattle** because it is a male animal that shares the distinguishing qualities characteristic of the class of bovines. If it would be helpful to your readers, you could use an equivalent idiom from your language or state the meaning plainly. Alternate translation: “the bull” or “the bovine”
1:5	fgym		rc://*/ta/man/translate/figs-metonymy	 לִ⁠פְנֵ֣י יְהוָ֑ה   	1	As the General Introduction to Leviticus discusses, in contexts such as this, the expression **to the face of Yahweh** means “where Yahweh can see” and, by extension, ”in Yahweh's presence.” If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “in Yahweh's presence” or “within the sacred precincts of the tent of meeting, where Yahweh lives among the Israelites”
1:5	sudx		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֨י אַהֲרֹ֤ן	1	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 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 chs. 8–10). Here and throughout the book, 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.
1:5	qcc2		rc://*/ta/man/translate/figs-explicit	וְ֠⁠הִקְרִיבוּ בְּנֵ֨י אַהֲרֹ֤ן הַֽ⁠כֹּֽהֲנִים֙ אֶת־ הַ⁠דָּ֔ם	1	It is implied that **the priests** would catch **the blood** in a bowl as it drained out of the animal. Then they would bring the bowl with the blood in it and present it to Yahweh at the altar. If this would not be clear in your language, you could supply this information here and in later instances in the book. Alternative translation: “And after catching the blood in a bowl as it drains from the animal, the sons of Aaron, the priests, will present the blood to Yahweh”
1:6	u7di			וְ⁠הִפְשִׁ֖יט	1	Alternate translation: “And the one offering the sacrifice shall skin”
1:6	cshr		rc://*/ta/man/translate/figs-explicit	וְ⁠נִתַּ֥ח אֹתָ֖⁠הּ לִ⁠נְתָחֶֽי⁠הָ	1	The author of Leviticus assumes his audience will know what portions of the animal constituted **its pieces**. These would have included but perhaps not been limited to the head, suet, innards and legs, as [1:8-9](../01/08.md) suggest. If the phrase **its pieces** would not be clear in your context, consider listing what pieces these are. Alternate translation: “and he shall separate it into its appropriate portions”
1:6	h71g		rc://*/ta/man/translate/writing-poetry	וְ⁠נִתַּ֥ח אֹתָ֖⁠הּ לִ⁠נְתָחֶֽי⁠הָ׃	1	This expression is an emphatic construction that uses a verb and its object, both of which come from the same root. The word **cut** translates a verb that comes from the same root as the noun **pieces**. 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.
1:7	o3og		rc://*/ta/man/translate/figs-metonymy	אֵ֖שׁ & הָ⁠אֵֽשׁ׃	1	Here, the word **fire** represents the coals that produce fire. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “burning coals … those burning coals” or “live coals … those live coals”
1:8	egek		rc://*/ta/man/translate/translate-unknown	 וְ⁠אֶת־הַ⁠פָּ֑דֶר	1	The term **suet** refers to the hard, lumpy fat that surrounds the kidneys and liver of sheep, goats, and bovines. If your language has a word for this portion of fatty tissue, consider using it here.
1:9	y5xf		rc://*/ta/man/translate/figs-explicitinfo	וְ⁠קִרְבּ֥⁠וֹ וּ⁠כְרָעָ֖י⁠ו יִרְחַ֣ץ בַּ⁠מָּ֑יִם	1	It might seem that the expression **and he shall wash its innards and its legs with water** contains extra information that would be unnatural to express in your language. If so, you could use an equivalent expression. Alternate translation: “And he shall wash its innards and its legs”
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”
1:9	cn3g		rc://*/ta/man/translate/figs-explicit	וְ⁠הִקְטִ֨יר הַ⁠כֹּהֵ֤ן אֶת־הַ⁠כֹּל֙ הַ⁠מִּזְבֵּ֔חָ⁠ה	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 the priest shall cause all of the sacrifice to turn into smoke by burning it on the fire of the altar. The smoke will ascend toward God in heaven”
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 any of 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			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			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 any of 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	sggt		rc://*/ta/man/translate/figs-explicit	וְ⁠הִקְטִ֖יר הַ⁠מִּזְבֵּ֑חָ⁠ה	1	See note at [1/9](..01/09.md). Alternate translation: “and he shall cause it to become smoke on the altar and ascend toward God in heaven”
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”
1:15	pkrk		rc://*/ta/man/translate/writing-pronouns	וְ⁠נִמְצָ֣ה דָמ֔⁠וֹ	1	Here, the pronoun **its** no longer refers to the head of the bird but rather, to the body of the sacrificed bird, which would contain blood which must be drained before burning. Alternate translation: "And the blood of the bird must be drained"
1:15	wzo5		rc://*/ta/man/translate/translate-symaction	וְ⁠נִמְצָ֣ה דָמ֔⁠וֹ עַ֖ל קִ֥יר הַ⁠מִּזְבֵּֽחַ׃	1	Draining **its blood on the side of the altar** as a symbolic action to show that the life of the sacrificed animal is being given 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: “The priest must cause the life-blood of the sacrifice to drip down the walls of the altar”
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 priest is supposed to **throw it beside the altar** along with the **feathers**, it may be more natural in your language to use the plural pronoun “them,” as modeled by the UST.
2:intro	t6wy				0	# Leviticus 2 General Notes\n\n## Structure and Formatting\nThis chapter gives instructions about how to make a grain offering. The “And” of 2:1 indicates that the laws of Leviticus 1 are continuing. Yahweh continues telling Moses how the people should offer sacrifices. In outline form, the structure of the chapter can be displayed as follows:\n\n1) The grain offering (2:1–16)\n     I. Offerings of raw flour (2:1–3)\n     II. Offerings that are baked, pan-fried, or deep-fried (2:4–10)\n          i. Baked (2:4)\n          ii. Pan-fried on the griddle (2:5–6)\n          iii. Deep-fried in a pan (2:7)\n          iv. Law for offering (2:8–10)\n     III. Laws regarding leaven, honey, and salt (2:11–13)\n          i. Prohibition against burning leaven or honey (2:11–12)\n          ii. Prescription for including salt (2:13)\n     IV. Offerings of grains (2:14–16)\n\n## Translation Issues in This Chapter\n\n### The number and person of pronouns\nIn the address to the Israelites, the author of Leviticus is known for abruptly switching the person, number, and occasionally the gender of pronouns and verbal forms that refer to the person offering sacrifices. In Leviticus 1, it was suggested that any third-person singular pronouns that refer to the worshiper (and not to the priest) could be changed to second-person plural pronouns, based on the nature of the direct address and the presence of a second-person plural pronoun in [1:2](../01/02.md) and several times in the current chapter.\n\nThe pronouns referring to the worshiper switch person, gender, and number frequently. Verses 1–3 address the worshiper with a third-person singular pronoun. This switches to the second-person, singular pronoun in [2:4-8](../02/04.md). The worshiper is addressed in the third person in verse 8, but verse 11 marks a shift to the second person, this time in the plural. The plural pronouns continue throughout verses 11 and 12, but the author of Leviticus switches back to the second-person singular from verse 13 to the end of the chapter.\n\n1. Third-person (2:1–3)\n- “... when a person [third-person, feminine singular] presents ...” (2:1)\n- “... his [third-person, masculine singular] offering ...” (2:1)\n- “... and he [third-person, masculine singular] shall pour ...” (2:1)\n- “... and he [third-person, masculine singular] shall put ...” (2:1)\n- “... and he [third-person, masculine singular] shall bring ...” (2:2)\n\n2. Second-person (2:4–8)\n- “And if you [second-person, masculine singular] present ...” (2:4)\n- “And if your [second-person, masculine singular] offering ...” (2:5)\n- “Piece [second-person, singular imperative] it ...” (2:6)\n- “... and you [second-person, masculine singular] shall pour ...” (2:6)\n- “And if your [second-person, masculine singular] offering ...” (2:7)\n- “And you [second-person, masculine singular] shall bring ...” (2:8)\n\n3. Third-person (2:8–10)\n- “And he [third-person, masculine singular] shall present ...” (2:8)\n\n4. Second-person (2:11–15)\n- “Any grain offering that you [second-person, masculine plural] present ...” (2:11)\n- “... you [second-person, masculine plural] shall not cause to become smoke ...” (2:11)\n- “You [second-person, masculine plural] shall present ...” (2:12)\n- “...your [second-person, masculine singular] grain offerings ...” (2:13)\n- “... you [second-person, masculine singular] shall salt ...” (2:13)\n- “... you [second-person, masculine singular] shall not omit ...” (2:13)\n- “... the covenant of your [second-person, masculine singular] God ...” (2:13)\n- “... your [second-person, masculine singular] offerings ...” (2:13)\n- “... you [second-person, masculine singular] shall present ...” (2:13)\n- “And if you [second-person, masculine singular] present ...” (2:14)\n- “... you [second-person, masculine singular] shall present ...” (2:14)\n- “... your [second-person, masculine singular] first ripe grains ...” (2:14)\n- “And you [second-person, masculine singular] shall put ...” (2:15)\n- “... and you [second-person, masculine singular] shall place ...” (2:15)\n\n## Religious and Cultural Concepts in This Chapter\nThis chapter introduces several key concepts that are relevant to proper translation, including the sacrifice of the grain offering, which includes the offering of flour, oil, and incense, the concept of the memorial portion, and the identification of yeast and leaven.\n\n### Grain offering\nThe grain offering was a specialized sacrifice consisting of an offering of harvested grain, usually wheat or barley. The grain offering sometimes accompanied the burnt offering. (See [14:20](../14/20.md).) It is unclear whether the grain offering provided atonement by itself or whether it could only accomplish atonement when presented with the burnt offering or as a substitute for the purification offering for those who could not afford the animals required for that sacrifice. (See [5:11–13](../05/11.md).) In any case, the grain offering could be offered dry (that is, not mixed with olive oil, [7:10](../07/10.md)) or mixed with olive oil, or it could be baked in an oven or prepared in a griddle or pan. If the offering of grain were something baked in an oven, the prescribed offering would consist of a loaf of unleavened bread that had been made by kneading the flour with olive oil, or a wafer that had been copiously covered in olive oil. (See [2:4](../02/04.md).) Alternatively, grain offerings could be prepared by pan-frying the flour and olive oil on a griddle ([2:5](../02/05.md)) or deep-frying the flour and olive oil in a pan ([2:7](../02/07.md)). Furthermore, crushed portions of fresh grain that had been roasted with fire constituted an acceptable grain offering. (See [2:14–16](../02/14.md).) A portion of the offering was crumbled and completely burned on the altar, resulting in pleasant-smelling smoke that rose to Yahweh in heaven. The remainder of the grain offering, however, belonged to the priests and the male descendants of Aaron for food. (See [2:3](../02/03.md), [2:10](../02/10.md), and [7:14–18](../07/14.md).) See the Book Introduction for more information.\n\n### Flour\nThe term translated as “flour” in the ULT and “wheat flour” in the UST is the agricultural product made from the production of wheat grains. (See [Exodus 29:2](../exo/29/02.md), and [2 Kings 7:16](../2ki/07/16.md), where is it contrasted with barley.) However, according to some rabbinic sources, the precise commodity referred to in this chapter and elsewhere in Leviticus is the large chunks of crushed grains that remain in the sieve after the grains had been dried, winnowed, and crushed. Since flour would connote the fine powder that falls through the sieve, what remains is more accurately called “grits” or “semolina.” (See [1 Kings 5:2](../1ki/05/02.md), where grits or semolina is contrasted with flour.) However, since this culinary term is not present in many cultures, the term “flour” has been retained. We suggest that you use in your translation whatever word your language has to describe the large chunks of crushed grains that remain in the sieve after the grains have been dried, winnowed, and crushed.\n\n### Oil\nThe term translated as “oil” in the ULT and “olive oil” in the UST refers to the agricultural product made from crushing large quantities of olives into a fine, smooth oil. This oil was used for cooking and baking. (See [2:4–7](../02/04.md).) It provided fuel for lanterns. (See [Exod 35:8](../exo/35/08.md) and [Exod 35:14–15](../exo/35/14.md).) It also retained symbolic importance as a way of anointing and dedicating sacred objects, priests, and kings. (For sacred objects, see [Genesis 28:18](../gen/28/18.md), for priests, see [Exodus 29:7](../exo/29/07.md) and [Leviticus 8:12](../08/12.md), [Leviticus 8:28-30](../08/28.md), and [Leviticus 21:10](../21/10.md), and for kings, see [1 Samuel 10:1](../1sa/10/01.md) and [1 Sam 16:13](../1sa/16/13.md).) In this chapter, in addition to being present in most of the grain offerings, olive oil was presented with the grain offering in whatever form it took.\n\n### Incense\nScholarly sources suggest that the substance that was burned in ritual spaces for its fragrance was an expensive fragrant gum resin tapped from three species of the Boswellia tree, native only to southern Arabia and Somaliland. (See Jeremiah [6:20](../jer/06/20.md).) The burning of this substance was required with all grain offerings, regardless of the manner of their preparation. Because both grain offerings and animal offerings provided a pleasing aroma to Yahweh, the addition of incense with grain offerings was to distinguish them from the animal sacrifices or burnt offerings. (See Chapter 1.) Whereas the olive oil was to be poured all over the grain offerings, the incense was to be placed on top of it, apparently in a large lump. Then the raw flour (or other kind of grain offering) would be mixed with the olive oil and the lump of incense in the priest’s hand as he took a large handful. (See [2:2](../02/02.md).) These ingredients would then be completely burned on the altar and converted into pleasant-smelling smoke, which, when it went up to Yahweh, would please Yahweh and so mark the completion of an acceptable sacrifice.\n\n### The memorial portion\nThe memorial portion of the grain offering refers to the portion that the priest designates to be burned completely on the altar as a sacrifice to Yahweh, as opposed to the portion that will remain as food for the priests to eat. If the offering was raw flour, the priest would lift out a handful of the flour mixed with olive oil and all the incense that was placed on it. If the offering was baked, pan-fried, or deep-fried, the priest would take a portion and crumble it on the altar. These portions that were designated to be burned on the altar constituted the memorial portion. As such, by being completely burned on the altar, this portion represented the entire offering.\n\n### Yeast and leaven\nIn Leviticus 2, the word leaven refers to a lump of dough made from flour and other common ingredients, usually salt and oil, that contains a live leaven culture in the form of wild, natural yeast as its raising agent. The term yeast refers to the microscopic organism consisting of single oval cells that reproduce by budding and are capable of converting sugar into alcohol and carbon dioxide. In the ancient world, yeast was a common household raising agent used in the baking of bread. However, because store-bought, commercial yeast in the form of a dried, deactivated culture that is routinely added to individual batches of dough is a familiar, modern invention, the ULT has chosen the less anachronistic term “leaven culture.” This term reflects the slow process of growing wild, naturally occurring yeast from a single, small batch of dough, forming a leaven that would be added to other larger batches of dough. The wild yeast in the leaven would multiply and affect the rest of the larger batch of dough until the entire batch was considered to be leavened.\n\nIn Leviticus, grain offerings, whether baked or fried, that were made using “leaven” or included “leaven culture” were expressly forbidden to be burned on the altar, along with grain offerings made with honey. Instead, as Leviticus 2:12 expresses, grain offerings that included either “leaven culture” or “honey” could be offered as first fruit offerings that were not burned on the altar. Eating or baking with “leaven” was forbidden during the events of the first Passover in Egypt before the Exodus and, specifically, during the annual festival of Unleavened Bread (See: [[rc://*/tw/dict/bible/kt/passover]]). Yahweh informs Moses that the practice of excluding leaven and leaven culture from one's diet should serve as a sign and memorial to the people of Israel that reminds them of God's mighty acts of salvation in the Exodus and encourages them to obey his commandments. (See [Exod 13:5–10](../exo/13/05.md).) It should be noted that it was not always unlawful to eat food products made with leaven or leaven culture, but that the proscription only applied during special feasts and holidays associated with the Exodus.
2:1	dk2w		rc://*/ta/man/translate/writing-poetry	וְ⁠נֶ֗פֶשׁ כִּֽי־תַקְרִ֞יב קָרְבַּ֤ן מִנְחָה֙ לַֽ⁠יהוָ֔ה & קָרְבָּנ֑⁠וֹ	1	Here a verb and its object come from the same root. The word **presents** translates a verb that is related to the noun translated as **offering**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation.
2:1	c9yl		rc://*/ta/man/translate/figs-123person	 וְ⁠נֶ֗פֶשׁ כִּֽי־תַקְרִ֞יב קָרְבַּ֤ן מִנְחָה֙ לַֽ⁠יהוָ֔ה &  קָרְבָּנ֑⁠וֹ	1	As the General Introduction to Leviticus discusses, the book often speaks of the Israelites in the third person, even though it is a direct address. Here and throughout the book, if it would be helpful in your language, you could use the second person in your translation.
2:1	te9y		rc://*/ta/man/translate/figs-declarative	סֹ֖לֶת יִהְיֶ֣ה קָרְבָּנ֑⁠וֹ וְ⁠יָצַ֤ק עָלֶ֨י⁠הָ֙ שֶׁ֔מֶן וְ⁠נָתַ֥ן עָלֶ֖י⁠הָ לְבֹנָֽה׃	1	As the General Introduction discusses, Leviticus often uses future statements to give instructions or commands. If it would be helpful in your language, here and throughout the book you could translate these future statements using command or instruction forms. Alternate translation: “his offering should be flour. And he should pour oil on it, and he should put incense on it”
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	gdy0			אֶת־ אַזְכָּרָתָ⁠הּ֙	1	 Alternate translation: “the memorial portion of the grain offering”
2:2	cupp		rc://*/ta/man/translate/figs-explicit	וְ⁠הִקְטִ֨יר הַ⁠כֹּהֵ֜ן אֶת־אַזְכָּרָתָ⁠הּ֙ הַ⁠מִּזְבֵּ֔חָ⁠ה אִשֵּׁ֛ה רֵ֥יחַ נִיחֹ֖חַ לַ⁠יהוָֽה׃\n\n	1	See how you translated a similar sentence in [1/9](..01/09.md) and [1/15](..01/15.md). Alternate translation: "And the priest must burn all of the special offering on the altar until it has completelyl turned into good-smelling smoke for Yahweh to enjoy"
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”
2:4	ggpx		rc://*/ta/man/translate/writing-poetry	 וְ⁠כִ֥י תַקְרִ֛ב קָרְבַּ֥ן מִנְחָ֖ה 	1	See how you translated the similar expression in [1:2](../01/02.md) and [2:1](../02/01.md).
2:4	q954		rc://*/ta/man/translate/figs-123person	 תַקְרִ֛ב	1	As the General Notes to this chapter discuss, to this point the author of Leviticus has been using third-person singular pronouns. In this verse, the author of Leviticus starts using second-person singular pronouns. If you have been using the third-person pronouns and the switch to the second-person pronouns would not be natural in your language, you could continue to use the third-person pronouns in your translation.
2:4	q6ll		rc://*/ta/man/translate/figs-possession	מַאֲפֵ֣ה תַנּ֑וּר	1	This possessive form describes **a baked item** as having been baked, or cooked by dry heat without exposure to a flame, in an **oven**. If your language would not use a possessive form in this way, you could express the same meaning in another way. Alternate translation: “an item that you baked in the oven” or, in the third person, “an item that a person baked in the oven”
2:4	i7vg		rc://*/ta/man/translate/translate-unknown	מַאֲפֵ֣ה תַנּ֑וּר	1	In the world of ancient Israel, an **oven** was a hollow cylindrical construction likely made of clay or rock. A wood fire was lit under or at the bottom portion of the oven; the resulting heat would bake the dough inserted inside it. If your readers would not be familiar with what an oven is, you could use the name of a comparable object in your culture or you could use a general expression.
2:4	t9ee		rc://*/ta/man/translate/figs-activepassive	תַנּ֑וּר סֹ֣לֶת חַלּ֤וֹת מַצֹּת֙ בְּלוּלֹ֣ת בַּ⁠שֶּׁ֔מֶן וּ⁠רְקִיקֵ֥י מַצּ֖וֹת מְשֻׁחִ֥ים בַּ⁠שָּֽׁמֶן׃ס	1	If your language does not use the passive form in this way, you can state this in another way that is natural in your language. Alternate translation: “you shall mix flour of unleavened loaves with oil or you shall anoint unleavened wafers with oil” or, in the third person, “he shall mix flour of loaves of unleavened bread with oil, or he shall anoint wafers of unleavened bread with oil”
2:4	jr21		rc://*/ta/man/translate/figs-possession	 סֹ֣לֶת חַלּ֤וֹת מַצֹּת֙ בְּלוּלֹ֣ת בַּ⁠שֶּׁ֔מֶן	1	This possessive form describes **flour** that has been kneaded and formed into **loaves** that, once baked, would consist of **unleavened bread**. If your language would not use a possessive form in this way, you could express the same meaning in another way. Alternative translation: “flour that you have mixed with oil and shaped into unleavened loaves” or, in the third person, “flour that he mixed with oil and shaped into unleavened loaves”
2:5	ha7g		rc://*/ta/man/translate/figs-ellipsis	וְ⁠אִם־ מִנְחָ֥ה עַל־ הַֽ⁠מַּחֲבַ֖ת קָרְבָּנֶ֑⁠ךָ	1	The phrase **a grain offering on the griddle** leaves out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the context if that would be helpful in your language. Alternate translation: “And if your offering is a grain offering that you have prepared on the griddle” or, in the third person, “And if his offering is a grain offering that he has prepared on the griddle”
2:5	qg9n		rc://*/ta/man/translate/translate-unknown	הַֽ⁠מַּחֲבַ֖ת	1	This **griddle** was a thick but shallow plate made of either clay or metal that was placed over a fire. The dough was placed on the shallow plate; the heat from the fire would cook or lightly fry or toast the dough on top of the plate. If your readers would not be familiar with what a griddle is, in your translation, you could use the name of a comparable object in your culture, or you could use a general expression.
2:5	pk7f		rc://*/ta/man/translate/figs-activepassive	 סֹ֛לֶת בְּלוּלָ֥ה בַ⁠שֶּׁ֖מֶן מַצָּ֥ה תִהְיֶֽה׃	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 shall mix flour with oil and then shape it into unleavened bread” or in the third person, “he shall mix flour with oil and then shape it into unleavened loaves”
2:6	jmbo		rc://*/ta/man/translate/writing-poetry	 פָּת֤וֹת אֹתָ⁠הּ֙ פִּתִּ֔ים	1	Here, a verb and its object come from the same root. The word **piece** translates a verb that comes from the same root as the noun **pieces**. The use of related words adds clarity and 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. Alternate translation: “Break it apart into parts”
2:6	bq8a		rc://*/ta/man/translate/writing-pronouns	פָּת֤וֹת אֹתָ⁠הּ֙ פִּתִּ֔ים	1	The pronoun **it** refers to the grain offering, whether baked in an oven (See [2:4](../02/04.md)) or cooked on a griddle. (See [2:5](../02/05.md)) It may be helpful to clarify this for your readers. Alternate translation: “Piece either kind of grain offering into pieces”
2:7	b7fj		rc://*/ta/man/translate/figs-possession	וְ⁠אִם־ מִנְחַ֥ת מַרְחֶ֖שֶׁת קָרְבָּנֶ֑⁠ךָ	1	Here Leviticus is using the possessive form to describe a **a grain offering** that is prepared by using **a pan**. If your language would not use the possessive form for this, you could explain that it is prepared in **a pan**. Alternate translation: “And if your offering is a grain offering prepared in a pan” or, in the third person, “And if his offering is a grain offering prepared in a pan”
2:7	l1pm		rc://*/ta/man/translate/translate-unknown	מַרְחֶ֖שֶׁת	1	The word **pan** refers to a plate of metal or clay with rounded edges, possibly with a lid. This plate was deeper than the **griddle** described in [2:5](../02/05.md), and, as a result, the dough was placed into the pan and cooked over a hot fire in the oil, resulting in something like deep-frying. If your readers would not be familiar with what a pan is, in your translation you could use the name of a comparable object in your culture, or you could use a general expression.
2:7	s232		rc://*/ta/man/translate/figs-activepassive	סֹ֥לֶת בַּ⁠שֶּׁ֖מֶן תֵּעָשֶֽׂה	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: “you shall prepare flour with oil” or, in the third person, “you shall prepare flour with oil”
2:8	m5r9		rc://*/ta/man/translate/figs-metonymy	וְ⁠הֵבֵאתָ֣ אֶת־הַ⁠מִּנְחָ֗ה אֲשֶׁ֧ר יֵעָשֶׂ֛ה מֵ⁠אֵ֖לֶּה לַ⁠יהוָ֑ה	1	The expression **to Yahweh** refers to bringing the sacrifice to the altar that was located inside the tent of meeting. Because of the altar's nearness to the Holy of Holies, where Yahweh lived among the Israelites, bringing the offering to the altar was considered as bringing it directly to Yahweh himself. If it would be helpful in your language, consider making this explicit. Alternate translation: “And you shall bring the grain offering that is made from these things to the altar that is inside the tent of meeting, where Yahweh lives among the Israelites” or, in the third person, “And he shall bring the grain offering that is made from these things to the altar that is inside the tent of meeting, where Yahweh lives among the Israelites”
2:8	vy42		rc://*/ta/man/translate/figs-activepassive	אֲשֶׁ֧ר יֵעָשֶׂ֛ה מֵ⁠אֵ֖לֶּה	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: “that you made from these” or, in the third person, “that he made from these”
2:8	bcuy		rc://*/ta/man/translate/writing-pronouns	מֵ⁠אֵ֖לֶּה	1	The phrase **from these** could mean: (1) the ingredients described in [2:4-7](../02/04.md). Alternate translation: “from these ingredients” or (2) the methods described in [2:4-7](../02/04.md). Alternate translation: “in these ways”
2:8	j9l1		rc://*/ta/man/translate/figs-123person	וְ⁠הִקְרִיבָ⁠הּ֙	1	As the General Notes to this chapter discuss, at this point Leviticus switches from using second-person singular pronouns to using a third-person singular pronoun. If you have been using the second person in your translation and the switch to the third person would not be natural in your language, you could continue to use the second person here. Alternatively, if you have been using third-person pronouns, you could continue to do so here.
2:10	d8iq		rc://*/ta/man/translate/figs-possession	קֹ֥דֶשׁ קָֽדָשִׁ֖ים	1	See how you translated this expression in [2:3](../02/03.md). Alternate translation: “a most holy offering” or “an exceptionally holy offering”
2:10	c6hv		rc://*/ta/man/translate/figs-possession	מֵ⁠אִשֵּׁ֥י יְהוָֽה	1	See how you translated this phrase in [2:3](../02/03.md). Alternative translation: “from the gifts that people offer to Yahweh”
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. 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 present them to Yahweh as a gift of firstfruits”
2:12	b9d5			תַּקְרִ֥יבוּ אֹתָ֖⁠ם	1	Alternate translation: “You must offer grain offerings made with leaven or honey” or, in the third person, “Anyone must 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. Alternate translation: "you certainly should season with salt"
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”
2:16	ok9p		rc://*/ta/man/translate/figs-explicit	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\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\n### Fat and the innards\nIn ancient times, the fat of an animal was considered the best part of the animal to eat. Therefore, certain fat portions of an animal that was sacrificed belonged exclusively to Yahweh. These were never to be eaten but rather were to be offered on the fire and converted into pleasant-smelling smoke that rose to Yahweh in heaven. The fat portions and internal organs that were to be removed for burning that are referred to in this chapter include:\n\n- For bovine, sheep, and goats:\n- the fat covering the innards. This refers to what is known as caul fat, or the thin layer of fat that covers over all of the internal organs in the abdomen of bovines and flock animals. (See in [3:3–14](../03/03.md).) \n\n- the fat that is on the innards. This refers to what is known as visceral fat, or the thick, chunks of fat that are directly adhered to the internal organs, especially the stomach, liver, and kidneys. This specifically includes the fat that is connected to the two kidneys and the two kidneys themselves. (See [3:4–15](../03/04.md).)\n- the lobe on the liver. This refers to one of the four bunches of liver tissue on an animal’s liver, along with the liver itself. \n\nFor sheep only, in addition to the portions of fat and organs listed above, the worshiper who offered the sacrifice was to include all the fat of the sheep, wherever it was found, but especially the fatty tail. This term refers to the choice portion of fat attached to the short tail of the sheep, which was to be removed in one piece near the end of the spine. (See [3:9](../03/09.md).) These portions of fat were to be carefully removed by the person offering the sacrifice and presented to the priest to be burned on the altar. It may be that your language does not have specific terms for these portions of fat. If that is the case, consider using general expressions.\n\n### Ritual action\nThis chapter, much like Leviticus 1, includes several ritual actions that are suggestive of deeper theological actions and must be understood in order to properly translate the chapter. They include 1) the laying of hands on an animal, 2) the splashing and sprinkling of blood, and 3) the act of burning a sacrifice in a way that causes smoke to go up.\n\n1) Laying hands on the animal\nThis chapter features the symbolic act of laying one's hands on the head of the sacrificial animal. This action is linked to the acceptance of the animal as an appropriate sacrifice on the individual's behalf. (See [1:4](../01/04.md).) As a symbolic act, the laying of hands apparently identifies the individual with the animal he is offering. The implication seems to be that the person is ritually placing his sins on the sacrificial animal so that God will forgive the sins when the animal is sacrificed.\n\n2) Splashing and sprinkling blood\nThe ritual action of splashing the blood of the animal on the altar is frequent in animal sacrifices in Leviticus. In Chapter 3, as in Chapter 1, the blood of the animal is collected and applied via splattering or splashing to the sides of the altar upon which the burnt offering is placed. (See [1:5](../01/05.md), [1:11](../01/11.md) and [1:15](../01/15.md).) In Chapter 1 and Chapter 3, the blood appears to have been splashed or splattered against the side of the altar. (See [1:5](../01/05.md), [1:11](../01/11.md), and [3:2](../03/02.md), [3:8](../03/08.md), and [3:13](../03/13.md).) In chapters 4, 5 and 6, the blood will be sprinkled. (See [4:6](../04/06.md), [4:17](../04/17.md), [5:9](../05/09.md), and [6:24](../06/24.md).) It may be put on the horns of the altar or poured out at the base of the altar.(See  [4:7](../04/07.md), [4:18](../04/18.md), [4:25](../04/25.md), [4:30](../04/30.md), and [4:34](../04/34.md).) In the case of birds, the blood would be drained out or squeezed out on either the side of the altar or on the base of the altar. (See [1:15](../01/15.md) and [5:9](../05/09.md).) The blood was the life of the animal. (See [17:11](../17/11.md).) It was given by God to purify ritually and to remove sin. In this chapter, the blood acts as a ritual detergent or soap with the special ability to cleanse people, sacred objects, and sacred spaces from the impurity of sin.\n\n3) Burning a sacrifice in a way that makes smoke rise\nAs in Leviticus 1, the language of causing the sacrifice “to become smoke on the altar” pictures the sacrifice as being converted to smoke by the fire of the altar. Then the smoke woulld arise to Yahweh in heaven, where he would smell the pleasant aroma of the burning sacrifice. As such, the pleasant smell was either a sign that Yahweh approved the sacrifice and would atone for the individual's sins and forgive him, or it functioned as a necessary requirement for the acceptance of the individual's offering. Either way, this term is common in Leviticus but difficult to translate. If your language has a verb that means to turn something into smoke through fire, consider using it here.\n\n### Consuming blood or fat\nLeviticus 3:17 prohibits any Israelite, regardless of age or location, from eating any fat or blood of any animal. Because the blood contained the life of the animal, it had the special ability to cleanse people, sacred objects, or sacred space from the impurity caused by sin. As such, Yahweh forbade the eating of any animal blood. (See ([7:26–27](../07/26.md), ([17:10–14](../17/10.md), and ([19:26](../19/26.md).) While the reason for forbidding the consumption of fat is not given in this chapter, it is presumed that these choice portions of rich fat were especially coveted and so belonged exclusively to Yahweh.\n\n## Important Figures of Speech in This Chapter\nThis chapter includes two primary figures of speech that may prove difficult to translate but are important to understanding the chapter. They include 1) the phrase “to the face of the tent of meeting” and 2) the phrase “the sons of Aaron.”\n\n### “To the face of the tent of meeting” \nAs with the expression “the face of Yahweh,” the expression “to the face of the tent of meeting” (See [3:2](../03/02.md).) simply means “before the sacred tent,” that is, directly in front of the interior tent in the courtyard of the sacred tent. If your language has a similar idiomatic expression, consider using it wherever this phrase occurs. However, if this expression would not be natural in your language, consider translating the expression in this chapter simply as “before the tent of meeting” or as “in front of the tent of meeting.”\n\n### “The sons of Aaron”\nThroughout Leviticus, but especially in this chapter, the priests are referred to by the expression “the sons of Aaron.” Occasionally, the expression is “the sons of Aaron, the priests” (as in [3:2](../03/02.md)), but often the priests are simply called “the sons of Aaron.” (See [3:5](../03/05.md), [3:8](../03/08.md), and [3:13](../03/13.md.)) As the General Introduction to Leviticus discusses, at the time when Yahweh spoke to Moses from the tent of meeting, the priests literally were the sons of Aaron. But the laws in the book also applied to future generations, when the term “sons” would be a way of referring to the priests as Aaron's descendants (with the exception of Leviticus chapters 8–10). Here and throughout the book, if it would be clearer in your language, in your translation you could generally use the term “descendants,” which would apply to both the original priests and their successors.\n\n## Other Possible Translation Difficulties in This Chapter\nIn addition to these important figures of speech, this chapter features several translation difficulties, including 1) the unclear referent of masculine pronouns, 2) the switching between second and third-person address, 3) the use of a verb and a related noun (cognate-accusatives), 4) the use of a future form to indicate a request or command, and 5) the use of specific, technical sacrificial language.\n\n### The referent of the masculine pronouns\nThroughout this chapter, the author of Leviticus uses a third-person pronoun to refer to both the individual who offers the sacrifices and to the priest who performs the sacrifice. As such, it is often difficult (but not impossible) to infer which party performs which actions. In general, the sacrifice is presented to the priest, but the individual who presents the sacrifice is responsible for killing, properly butchering, and presenting the portions of the sacrificial animal to the priest, who will then arrange them on the altar’s fire. The UST will indicate which party is the apparent referent of the pronoun.\n\n### Second and third-person address\nChapters 1 through 7 are written as a direct address to the people of God through Moses. Because in Chapter 3 the pronouns “his” and “he” refer to the person bringing an offering to Yahweh, those terms can be translated in the second person, as done in [1:2](../01/02.md) and as the UST models, or they can be translated in the third person, as the ULT models. In the present chapter, with the exception of the second-person plural forms in the last verse ([3:17](../03/17.md)), the author of Leviticus consistently uses third-person forms to refer to the individual who offers the sacrifices described. We recommend that you continue to use whichever forms and pronouns you have been using in the previous two chapters.\n\n### The use of a verb with a related noun (Cognate-accusatives)\nFor emphasis, the author of Leviticus often uses a verb with a related noun. In this chapter, the verb “to present” is related to the noun translated as “offering.” (See [3:1-14](../03/01.md).) If your language can repeat words for emphasis, it would be appropriate in this context to repeat these words in a similar manner.
3:1	ausb		rc://*/ta/man/translate/writing-poetry	קָרְבָּנ֑⁠וֹ & ה֣וּא מַקְרִ֔יב & יַקְרִיבֶ֖⁠נּוּ 	1	For this and similar expressions throughout this chapter, see how you translated the expression in [1:2](../01/02.md).
3:1	c4u7		rc://*/ta/man/translate/figs-123person	 קָרְבָּנ֑⁠וֹ & ה֣וּא מַקְרִ֔יב & יַקְרִיבֶ֖⁠נּוּ 	1	As the General Introduction to Leviticus discusses, the book often speaks of the Israelites and to the Israelites in the third person, even though it is a direct address. Here and throughout the book, if it would be helpful in your language, you could use the second person in your translation. Alternatively, if you have been using third-person forms throughout, consider continuing to do so here. Alternate translation: “your offering … you are presenting … you shall present it”
3:1	cxo9		rc://*/ta/man/translate/figs-genericnoun	מִן־הַ⁠בָּקָר֙	1	The phrase **from the cattle** does not refer to a specific group of animals. It describes any groups of bovines that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “from any of the cows, bulls or oxen that he owns”
3:1	qet0		rc://*/ta/man/translate/translate-symaction	תָּמִ֥ים יַקְרִיבֶ֖⁠נּוּ	1	As the General Introduction to Leviticus discusses, the word **perfect** here refers to a male or female bovine that is completely healthy and an exemplary representative of its species. Alternate translation: “he must offer one that is unblemished” or “he should offer one that is without defect”
3:1	vh99		rc://*/ta/man/translate/figs-metonymy	יַקְרִיבֶ֖⁠נּוּ לִ⁠פְנֵ֥י יְהוָֽה	1	See how you translated the expression **to the face of Yahweh** in [1:5](../01/05.md). Alternate translation: “he shall present it in the presence of Yahweh” or “he shall present it within the sacred precincts of the tent of meeting, where Yahweh is”
3:2	lluf		rc://*/ta/man/translate/writing-pronouns	וְ⁠סָמַ֤ךְ יָד⁠וֹ֙ עַל־רֹ֣אשׁ קָרְבָּנ֔⁠וֹ וּ⁠שְׁחָט֕⁠וֹ פֶּ֖תַח אֹ֣הֶל מוֹעֵ֑ד	1	Here and throughout this chapter, the pronoun **he** refers to the worshiper and not to the priest. If it would be helpful in your language, consider making this explicit. Alternate translation: “And the one offering the sacrifice shall lay his hand on the head of his offering, and that individual shall slaughter it at the entrance of the tent of meeting”
3:2	wq58		rc://*/ta/man/translate/translate-symaction	וְ⁠סָמַ֤ךְ יָד⁠וֹ֙ עַל־רֹ֣אשׁ קָרְבָּנ֔⁠וֹ	1	This is a symbolic action that identifies the person with the animal he is sacrificing as an 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. If it would be helpful to your readers, consider making this explicit. Alternate translation: “And he shall lay his hand on the head of his offering in order to place his sins on the animal, that they may be removed from him”
3:2	fyko		rc://*/ta/man/translate/figs-metaphor	בְּנֵי֩ אַהֲרֹ֨ן הַ⁠כֹּהֲנִ֧ים	1	See how you translated the similar expression in [1:5](../01/05.md). Alternate translation: “the descendants of Aaron, who are priests”
3:4	augf		rc://*/ta/man/translate/writing-pronouns	 עַל־הַ⁠כְּלָי֖וֹת יְסִירֶֽ⁠נָּה	1	Here, **it** refers to **the lobe on the liver**. If it would be helpful, consider making this explicit. Alternate translation: “he shall remove the lobe on the liver with the kidneys”
3:5	t26a		rc://*/ta/man/translate/writing-pronouns	וְ⁠הִקְטִ֨ירוּ אֹת֤⁠וֹ בְנֵֽי־אַהֲרֹן֙ הַ⁠מִּזְבֵּ֔חָ⁠ה	1	Although the pronoun **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 the referents explicit, as the UST models. Alternate translation: “And the sons of Aaron shall cause them to become smoke on the altar”
3:6	uz3z		rc://*/ta/man/translate/writing-poetry	קָרְבָּנ֛⁠וֹ & יַקְרִיבֶֽ⁠נּוּ	1	See how you translated the similar expressions in [1:2](../01/02.md).
3:6	g1co		rc://*/ta/man/translate/figs-genericnoun	מִן־הַ⁠צֹּ֧אן	1	See how you translated this expression in [1:10](../01/10.md).
3:6	pfsm		rc://*/ta/man/translate/figs-genericnoun	מִן־הַ⁠צֹּ֧אן	1	The expression **the flock** does not refer to a specific group of animals. Rather, it describes any groups of sheep or goats that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “is from any of the sheep or goats that he owns”
3:7	dcyq		rc://*/ta/man/translate/writing-poetry	הֽוּא־מַקְרִ֖יב אֶת־קָרְבָּנ֑⁠וֹ וְ⁠הִקְרִ֥יב אֹת֖⁠וֹ	1	See how you handled the emphatic use of a verb and a related noun in [1:2](../01/02.md). Specifically, see how you translated the similar form of this expression in [3:1](../03/01.md).
3:7	vda3		rc://*/ta/man/translate/figs-metonymy	לִ⁠פְנֵ֥י יְהוָֽה	1	See how you translated the expression **to the face of Yahweh** in [1:5](../01/05.md).
3:8	j6nx		rc://*/ta/man/translate/translate-symaction	וְ⁠סָמַ֤ךְ אֶת־ יָד⁠וֹ֙ עַל־ רֹ֣אשׁ	1	This is a symbolic action. See how you translated this phrase in [1:4](../01/04.md).
3:8	zpyt		rc://*/ta/man/translate/figs-metonymy	לִ⁠פְנֵ֖י אֹ֣הֶל מוֹעֵ֑ד	1	Here, **to the face of the tent of meeting** refers to a location “before the tent of meeting” and is synonymous with the expression “at the entrance of the tent of meeting.” (See [3:2](../03/02.md)) If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “before the tent of meeting” or “in front of the tent of meeting”
3:8	ausr		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֨י אַהֲרֹ֧ן	1	See how you translated this description of the priests in [1:5](../01/05.md).
3:9	c2bm			וְ⁠הִקְרִ֨יב מִ⁠זֶּ֣בַח הַ⁠שְּׁלָמִים֮	1	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			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			וְ⁠הִקְרִ֤יב מִמֶּ֨⁠נּוּ֙	1	Alternate translation: “And from it, the one offering the sacrifice shall present”
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\n## Structure and Formatting\nThis chapter begins by reintroducing the narrative framing that was first used at the beginning of the book (“And Yahweh spoke to Moses …”). As such, Leviticus 4:1–5:13 should be taken as a discrete unit that is nonetheless connected to Leviticus 1–3 within the unit of Leviticus 1–7.\n\nThe present chapter, Leviticus 4, gives instructions on how to offer a sacrifice that addresses the guilt incurred by unintentional sins. This sacrifice is called a purification offering because of its ability to purify sacred space and sacred objects that are dedicated to Yahweh from the impurities generated by sin. The structure of Chapter 4 is made up of four hypothetical scenarios in which a person would be required to offer this particular sacrifice, enumerated according to which individual or group has committed the sin: 1) the high priest (4:3–12), 2) the community as a whole (4:13–21), 3) a leader in the community (4:22–26), and 4) an ordinary individual member of the community (4:27–35). Structurally, the whole of 4:1–5:13 could be visually represented as follows:\n\n The Sin Offering (4:1–5:13)\n    I. Sin Offerings for Unintentional Sins (4:1–35)\n      i. scenario #1: The High Priest (4:3–12)\n      ii. scenario #2: The Community (4:13–21)\n      iii. scenario #3: A Leader (4:22–26)\n      iv. scenario #4: An Individual (4:27–35)\n        a. that individual offers a goat (4:27–31)\n        b. that individual offers a sheep (4:32–35)\n    II. The Graduated Sin Offering\n      i. scenario #1: Guilt due to the failure to testify in court (5:1)\n      ii. scenario #2: Guilt due to unwitting contact with an unclean animal (5:2) or unwitting contact with human uncleanness (5:3)\n      iii. scenario #3: Guilt due to the failure to fulfill a rashly spoken vow (5:4)\n      iv. the procedure for offering a purification offering (5:5–13)\n        a. normal procedure (5:5–6)\n        b. option for the poor #1: two turtledoves and two pigeons (5:7–10)\n        c. offering for the poor #2: wheat flour (5:11–13)\n\nBecause the chapter offers instructions for hypothetical situations where the purification offering is required, the instructions in Chapter 4 offer a detailed outline of the procedure for the sacrifice. The instructed steps include:\n\n    1) presenting a perfect animal to the priest (4:3, 14)\n      a) for the high priest, a young bull (4:3)\n      b) for the community, a young bull (4:13)\n      c) for the leader, a male goat (4:23)\n      d) for the individual, a male goat (4:28) or a female sheep (4:32)\n    2) bringing the animal to the tent of meeting (4:4, 14, 23, 28, 32)\n    3) laying hands on the animal (4:4, 15, 24, 29, 33)\n    4) killing the animal (4:4, 15, 24, 29, 33)\n    5) bringing the blood into the tent of meeting (4:5, 16)\n    6) sprinkling the blood seven times before Yahweh towards the curtain (4:6, 17)\n    7) putting some blood on each of the four horns of an altar (4:7, 18, 25, 30, 34)\n      a) for the high priest and the community, the blood is applied to the horns of the incense altar (4:7, 18)\n      b) for the leader and the individual, the blood is applied to the horns of the burnt offering altar (4:25, 30, 34)\n    8) pouring the rest of the blood out on the base of the burnt offering altar (4:8, 18, 25, 30, 34)\n    9) properly butchering the animal into the fat portions (4:9–10, 19–20, 26, 31, 35)\n    10) burning the fat portions and creating the pleasant-smelling smoke (4:10, 19–20, 26, 31, 35)\n    11) bringing the rest of the sacrificed animal outside the camp to burn them (4:11–12, 21)\n\nIt should be noted that every step of this procedure is not repeated for every scenario covered by Leviticus 4. However, because the first two scenarios include a full description of each step, it is reasonable to assume that each scenario required the same procedure, even if a particular action is not included in the description of the sacrificial process.\n\n## Special Concepts in This Chapter\nSeveral special concepts are crucial for understanding this chapter. They include 1) several instances of technical sacrificial terminology, especially the purification offering itself and the notion of mistakes or unintentional sins, 2) the three-fold use of the term “guilt,” 3) the symbolic action of sprinkling or applying blood, 4) the location and purposes of the various altars and sacred objects such as the curtain, and 5) the grounds for removing the portions of the sacrifice that are not burned as sacrifices to Yahweh.\n\n### Technical sacrificial terminology\nFirst, several words or phrases in this chapter have a specialized meaning in the context of sacrifice. They include 1) the purification offering itself and 2) the concept of “unintentional sins.”\n\n    1) The purification offering\nThis chapter offers instructions for how and when to offer a purification offering, also called a “sin offering” due to the term’s association with the word translated as “sin.” The primary purpose of the purification offering was, as the name suggests, to purify or cleanse the sanctuary and the sacred items dedicated to Yahweh from the impurity brought about by sin, even unintentional sin (as is the case in this chapter). Because of its intended purpose, the offering features the application of blood on the altar in a way that is distinct from the other sacrifices described in Leviticus 1–7 (as explained below). The purification offering not only purified or cleansed these items and spaces that had been defiled by the impurity of sin but also provided atonement and forgiveness to the individual or community who offered it. See the Book Introduction for more information.\n\n    2) The mistake or the unintentional sin\nThe noun translated as “mistake” [4:2](../04/02.md), [4:22](../04/22.md), and [4:27](../04/27.md) and the use of the phrase “by mistake”) is related to the verb translated as “to err mistakenly.” (See [4:13](../04/13.md).) These terms refer to actions by which a person unwittingly and unintentionally does something that incurs guilt before Yahweh. Even while they are unintentional, the actions are still considered to be sins, and so, they actively defile the sanctuary and the sacred items. (See [4:1](../04/01.md),  [4:3](../04/03.md),  [4:22](../04/22.md), and  [4:27–28](../04/27.md).) Specifically, these actions are violations of Yahweh's commandments, whether positive instructions or negative injunctions. (See the note on the phrase “to sin … from any of the commands of Yahweh which will not be done” in [4:2](../04/02.md), [4:13](../04/13.md), [4:22](../04/22.md), and [4:27](../04/27.md).) The unintentional nature of these actions is emphasized by the descriptions given in [4:13](.../04/13.md) and [4:23](../04/23.md). Here it is emphasized that the purification offering is required once the individual or group becomes aware of the sinful actions. The awareness of unintentional sins leads to “guilt,” referring to both the internal feeling of having done wrong and the legal state of needing to provide restitution for one’s wrongdoing. If your language has a verb and a related noun that refer to an unintentional wrongdoing or mistake as described here, consider using it in the contexts where these terms appear.\n\n### Guilt\nIn Chapter 4, the author of Leviticus uses the verb “to become guilty” and the related abstract noun “guilt.” (See [4:3](../04/03.md), [4:13](../04/13.md), [4:22](../04/22.md), and [4:27](../04/27.md).) These terms refer to either the internal feeling of having done wrong or to a legal state of needing to provide restitution for one’s actions, or, since these senses are not mutually exclusive, perhaps both. If your language uses different terms for these senses, consider using them both in these contexts where the terms appear.\n\n### Ritual Action\nThe ritual action of splashing or sprinkling the blood of the animal on the altar is frequent in animal sacrifices in Leviticus. The laws regarding the purification offering (which begin in the present chapter) are unique in the prominence of blood required in the sacrifice. In Chapter 1 and Chapter 3, the blood is “splashed” or “splattered” against the side of the altar. (See [1:5](../01/05.md), [1:11](../01/11.md), [3:2](../03/02.md), [3:8](../03/08.md), and [3:13](../03/13.md).) In chapters 4, 5 and 6, the blood is “sprinkled” towards the curtain that divided the courtyard of the tent of meeting from the Holy of Holies. (See [4:6](../04/06.md), [4:17](../04/17.md), [5:9](../05/09.md), and [6:24](../06/24.md).) There it is “put” on the horns of either the incense altar or the altar of the burnt offerings or “poured out” at the base of the altar of burnt offerings. (See [4:7](../04/07.md), [4:18](../04/18.md), [4:25](../04/25.md), [4:30](../04/30.md), and [4:34](../04/34.md).) In the case of birds, the blood is “drained out” or “squeezed out” on either the side of the altar or on the base of the altar. (See [1:15](../01/15.md) and [5:9](../05/09.md).) As explained in previous chapters, the blood, being the life of the animal ([17:11](../17/11.md)), was given by God to ritually purify, cleanse, and remove the defiling impurity brought about by the presence of sin, even unintentional sin. In this chapter, the blood acts as a ritual detergent or soap with the special ability to cleanse sacred objects and sacred spaces from the impurity of sin.\n\n### Fat and Internal Organs\nIn ancient times, the fat of an animal was considered the best part of the animal to eat. Therefore, certain fat portions of an animal that was sacrificed belonged exclusively to Yahweh. These were never to be eaten but rather were to be offered on the fire and converted into pleasant-smelling smoke that rose to Yahweh in heaven. As [4:10](../04/10.md), [4:31](../04/31.md), and [4:35](../04/35.md) make clear, the fat portions and internal organs that were to be removed for burning in the purification offering are the same as those offered in the peace offerings. (See [3:3­–4](../03/03.md), [3:9­–10](../03/09.md), and [3:14–15](../03/14.md) and the General Introduction to Chapter 3 for more information). These portions of fat were to be carefully removed by the person offering the sacrifice and presented to the priest to be burned on the altar. It may be that your language does not have specific terms for these portions of fat. If that is the case, consider using general expressions. Potential alternate translations for these phrases and terms will be offered in the notes below.\n\n### The “Clean Place” (4:12)\nIn Chapter 4, Yahweh instructs the people that the portions of the sacrificial animal that are not burned completely on the altar for a purification offering must be brought outside the camp of the people to a clean place [4:12](../04/12.md) and [4:21](../04/21.md).) The adjective translated as “clean” does not refer to a location that is physically free of dirt (as one might describe a freshly washed dish). Rather, in the context of sacrifices, the word “clean” refers to a person, animal, or object that has been kept clean from the defiling presence of sin and is fit to be used for sacred purposes or enter into sacred space. Portions of an animal that were used in sacrifices to purify a person, place, or object from the impurity of sins may have been considered to absorb the defiling sin, so to speak. As such, contact with these portions, once they had absorbed the impurity brought about by sin, may have been thought to make an individual impure or ceremonially unclean. Consequently, the location where the rest of the sacrificial animal was burned needed to be ceremonially clean in this way so that the potentially defiling presence of the sacrificial animal’s corpse could be properly disposed of and so that the camp itself did not become ceremonially unclean by virtue of its proximity to an ‘unclean’ location.\n\n### The various altars and the sacred curtain\nThe present chapter describes sacred objects and locations that are relevant to the purification offering. Properly understanding the geography and purpose of these items and locations is crucial for properly understanding this chapter. First, the chapter refers to the entrance to the tent of meeting, where the animal to be sacrificed would be presented, hands would be laid on it, and the animal would be killed. (See [4:3–4](../04/03.md), [4:14–15](../04/14.md), and [4:24–33](../04/24.md).) The blood of the animal was then brought into the tent of meeting, into the courtyard that resided inside the outer partitions of the tent. (See [4:5](../04/05.md), [4:16](../04/16.md), [4:25](../04/25.md), [4:30](../04/30.md), and [4:34](../04/34.md).) Once inside the courtyard, the priest would proceed to the “curtain” which divided the inner courtyard from the Holy of Holies, inside which Yahweh resided over the wings of the cherubim on the box of the covenant. The priest would dip his finger in the blood and “sprinkle” the blood seven times in the direction of that sacred curtain, which was also in the direction of Yahweh’s dwelling place among the Israelites. (See [4:6](../04/06.md), [4:17](../04/17.md), and [4:25](../04/25.md).)\n\nIn two cases (when the high priest or the whole community unintentionally sins), the priest would then apply blood to the four horns at the corners of the incense altar and possibly, before pouring the rest of the blood out at the base of the altar of burnt offerings. (See [4:5](../04/05.md), [4:16](../04/16.md), [4:25](../04/25.md), [4:30](../04/30.md), and [4:34](../04/34.md).) In the case of a leader of the community and an ordinary individual’s unintentional sin, the priest would dip his finger in the blood of the animal and apply it to the four horns of the corners of the altar of burnt offerings before pouring out the rest of the blood at the base of the same altar, as in the other cases. (See [4:25](../04/25.md), [4:30](../04/30.md), and [4:34](../04/34.md).) No explanation is given for this distinction. The altar of the burnt offering is described as being “at the entrance to the tent of meeting” (See [1:5](../01/05.md), [4:7](../04/07.md), and [4:18](../04/18.md),) whereas the incense altar is only ambiguously located “to the face of Yahweh in the tent of meeting. (See [4:7](../04/07.md)). As such, the precise location of the incense altar is debated. This is the geography of the tent of meeting as is relevant for Leviticus 4.\n\n### Disposing of the portions of the sacrifice that are not burned\nAs was briefly mentioned above, in Chapter 4, Yahweh instructs the people that the portions of the sacrificial animal that are not burned completely on the altar for a purification offering must be brought outside the camp of the people to a “clean place” in ([4:12](../04/12.md) and ([4:21](../04/21.md).) These portions of the sacrifice included the skin, head, legs, innards (probably referring specifically to the intestines and stomach), and any feces of the animal. (See [4:11–12](../04/11.md) and also [4:20](../04/20.md).) Because these parts of the animal were neither suitable to be burned on the altar as a sacrifice to Yahweh or suitable for eating, they had to be disposed of properly. However, if ancient Israel agreed with her neighboring peoples, the people may have conceived of the sacrificial animal absorbing, so to speak, the impurities brought about by the defiling presence of sin. As such, contact with these portions, once they had absorbed the impurity brought about by sin, may have been thought to make an individual impure or ceremonially unclean. Consequently, the location where the rest of the sacrificial animal was burned needed to be ceremonially clean in this way so that the potentially defiling presence of the sacrificial animal’s corpse could be properly disposed of and so that the camp itself did not become ceremonially unclean by virtue of its proximity to an ‘unclean’ location. However, this action could not have been performed by the priest making the sacrifice, because disposing of the animal in this way could potentially cause the priest to become impure, temporarily preventing his ability to serve as a priest to Yahweh in the tent of meeting. Rather, the act of properly disposing of the animal and burning it must have been performed by another, unspecified Israelite.\n\n## Important Figures of Speech in This Chapter\nThis chapter includes two primary figures of speech that may prove difficult to translate but are important to understanding the chapter. They include 1) the phrase “to the face of the tent of meeting,” 2) the expression “to sins … from any of the commands of Yahweh, which will not be done,” and 3) the phrase “the sons of Aaron.”\n\n### “To the face of …” \nAs with the expression “to the face of Yahweh,” the expression “to the face of the tent of meeting” simply means “before” the tent of meeting. ([4:14](../04/14.md)) That is, it refers to the location directly in front of the interior tent, in its courtyard. Likewise, the similar expression “the face of the curtain” simply means “the front of” the sacred curtain or perhaps “in the direction of” the curtain. (See [4:06](../04/06.md) and [4:17](../04/17.md).) If your language has a similar idiomatic expression, consider using it wherever this phrase occurs. However, if this expression would not be natural in your language, consider translating the expression in this chapter simply as “before the tent of meeting” or as “in front of the tent of meeting” in the first case and as “the front of the curtain” or as “toward the curtain” in the second case.\n\n### The expression “to sin … from any of the commands of Yahweh which will not be done”\nSeveral times in this chapter, the author of Leviticus uses the expression “commands of Yahweh which will not be done” to refer to the commands of Yahweh against doing certain actions. (See [4:02](../04/02.md), [4:13](../04/13.md), [4:22](../04/22.md), [4:27](../04/27.md).) The expression refers to those commandments that proscribe certain actions or behaviors (called “negative commands”). As the expression makes clear, they have done something that Yahweh has instructed them not to do, performing an action that was forbidden. As such, their actions require restitution and have defiled the sacred space where Yahweh resided among the Israelites and the sacred items that were dedicated to him. In short, their unintentional sin has brought about a scenario in which a purification offering is required.\n\n### The expression “to lift up”\nThree times in this chapter, the author of Leviticus uses the expression “to lift up” to refer to the process of removing fat from an animal that has been killed to be a sacrifice to Yahweh. (See [4:8](../04/08.md, [4:10](../04/10.md), and [4:19](../04/19.md).) If your language has a similar idiom to refer to the actions by which one butchers an animal and removes its fat, consider using it in the places where the expression occurs. If not, consider using a generic expression, as the alternate translations provided by the relevant notes will demonstrate.\n\n### “The anointed priest”\nThree times in Chapter 4, the author of Leviticus uses the expression “the anointed priest” to refer to the high priest. (See [4:3](../04/03.md), [4:5](../04/05.md), and [4:16](../04/16.md).) This expression indicates that the high priest, as the chief leader of the priesthood, has been especially anointed and dedicated for service as a priest to Yahweh and thus has special privileges and responsibilities befitting his position. The use of the word “*anointed” refers to the practice of dripping olive oil on priests to dedicate them to Yahweh. If this expression would be unclear or unnatural in your language, consider simply translating the phrase as “the high priest.”\n\n### To “burn in a way that makes smoke go up”\nAs in the previous chapters, the language of “causing” the sacrifice “to become smoke on the altar” pictures the sacrifice as being converted to smoke by the fire of the altar and arising to Yahweh in heaven, where he would smell the pleasant aroma of the burning sacrifice (See [4:10](../04/10.md), [4:19](../04/19.md), [4:26](../04/26.md), [4:31](../04/31.md), and [4:35](../04/35.md).) As such, the pleasant smell was either a sign that Yahweh approved the sacrifice and would atone for the individual's sins and forgive him or functioned as a necessary requirement for the acceptance of the individual's offering. Either way, this term is common in Leviticus but difficult to translate cleanly. If your language has a verb that means “to turn something into smoke through fire,” consider using it here.\n\n## Other Possible Translation Difficulties in This Chapter\nIn addition to these important figures of speech, this chapter features several translation difficulties, including 1) the unclear referent of masculine pronouns, 2) the switching between second and third-person address, 3) the use of a verb and a related noun (cognate-accusatives), 4) the use of a future form to indicate a request or command, and 5) the use of specific, technical sacrificial language.\n\n### The referent of the masculine pronouns\nThroughout this chapter, the author of Leviticus uses a third-person pronoun to refer to both the individual who offers the sacrifices and to the priest who performs the sacrifice. As such, it is often difficult (but not impossible) to infer which party performs which actions. In general, the sacrifice is presented to the priest, but the individual who presents the sacrifice is responsible for killing, properly butchering, and presenting the portions of the sacrificial animal to the priest, who will then arrange them on the altar’s fire. The UST will indicate which party is the apparent referent of the pronoun.\n\n### Second and third-person address\nThe entirety of chapters 1 through 7 are written as direct address to the people of God through Moses. Because in this chapter the pronouns “his” and “he” refer to the person bringing an offering to Yahweh, those terms can be translated in the second person as it is in [1:2](../01/02.md) and as the UST models, or they can be translated in the third person, as the ULT models. In the present chapter, the author of Leviticus consistently uses third-person forms to refer to the individual who offers the sacrifices described. Despite this, we recommend that you continue to use whichever forms and pronouns you have been using in the previous two chapters, even if that means continuing the use second-person forms.\n\n### The use of a verb with a related noun (Cognate-accusatives)\nFor emphasis, the author of Leviticus often uses a verb with a related noun. In this chapter, the verb “to present” is used with the related noun that is translated as “offering,” just as the verb “to sin” is used with the related noun that is translated as “sin.” (See [3:1](../03/01.md), [4:3](../04/03.md), [4:14](../04/14.md), [4:23](../04/23.md), [4:28](../04/28.md), and [4:35](../04/35.md).) If your language can repeat words for emphasis, it would be appropriate in this context to repeat these words in a similar manner.
4:1	ymeo		rc://*/ta/man/translate/writing-quotations	לֵּ⁠אמֹֽר	1	The word translated as **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language.
4:1-2	vi29		rc://*/ta/man/translate/figs-quotesinquotes	לֵּ⁠אמֹֽר & דַּבֵּ֞ר אֶל־בְּנֵ֣י יִשְׂרָאֵ֘ל לֵ⁠אמֹר֒	1	If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation, with a period before: “He told Moses to tell the sons of Israel”
4:2	gdkg		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י יִשְׂרָאֵ֘ל	1	This expression speaks of the people of Israel in the time of Moses as if they were literally the **sons of Israel**. It means that they are the physical and spiritual descendants of Jacob, whose name God changed to Israel. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the descendants of Israel”
4:2	hgnv			לֵ⁠אמֹר֒	1	Alternate translation: "and say to them"
4:2	lnfi		rc://*/ta/man/translate/figs-distinguish	כִּֽי־תֶחֱטָ֤א בִ⁠שְׁגָגָה֙ מִ⁠כֹּל֙ מִצְוֺ֣ת יְהוָ֔ה אֲשֶׁ֖ר לֹ֣א תֵעָשֶׂ֑ינָה	1	The expression **that shall not be done** refers to certain of **the commands of Yahweh**, that is, to commandments that prohibit certain actions or behaviors. Alternate translation: “when he sins by mistake from any of the commands of Yahweh that say what you should not do”
4:2	czo5		rc://*/ta/man/translate/writing-poetry	וְ⁠עָשָׂ֕ה מֵ⁠אַחַ֖ת מֵ⁠הֵֽנָּה	1	The expression **from one from them** uses repetition to refer to any individual command from the body of the commands of Yahweh. 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: “and he does any one of them”
4:3	iy0r		rc://*/ta/man/translate/grammar-connect-logic-result	אִ֣ם הַ⁠כֹּהֵ֧ן הַ⁠מָּשִׁ֛יחַ יֶחֱטָ֖א לְ⁠אַשְׁמַ֣ת הָ⁠עָ֑ם	1	The expression **sins to the guilt of the people** refers to an act of wrongdoing against Yahweh that results in the collective guilt of the people in some way. If it would be helpful in your language, consider making this explicit. Alternate explanation: “if the anointed priest sins in such a way that it causes the people to become guilty”
4:3	jsnr		rc://*/ta/man/translate/translate-unknown	הַ⁠כֹּהֵ֧ן הַ⁠מָּשִׁ֛יחַ	1	The **anointed priest** refers to the high priest, the member of the priesthood who has been anointed to lead the priesthood. If your language has a similar way of referring to a leading spiritual figure, consider using it here. If not, consider using a generic expression. Alternate translation: “the priest whom Yahweh anointed to be the high priest”
4:3	g1z4		rc://*/ta/man/translate/figs-abstractnouns	לְ⁠אַשְׁמַ֣ת הָ⁠עָ֑ם	1	The abstract noun **guilt** refers both to the emotional experience of feeling guilty and to the legal status of having done wrong and needing to offer restitution for the wrongdoing. If your language does not use an abstract noun for the idea of **guilt**, you can express the same idea with an adjective. Alternate translation: “so as to cause the people to be guilty”
4:3	l49l		rc://*/ta/man/translate/writing-poetry	 עַ֣ל חַטָּאת⁠וֹ֩ אֲשֶׁ֨ר חָטָ֜א	1	Here, a verb and its object come from the same root. The phrase **he sinned** translates a verb that is related to the noun translated as **sin**. 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.
4:3	w2tz		rc://*/ta/man/translate/figs-idiom	בֶּן־בָּקָ֥ר תָּמִ֛ים	1	The expression **son of** describes a person or animal that shares the essential qualities of something. Here the phrase describes this **bull** as a **son of the cattle** because it is a male animal that shares the essential qualities of the class of domesticated bovines. If it would be helpful to your readers, you could use an equivalent idiom from your language or state the meaning plainly. Alternate translation: “male bovine without blemish”
4:4	xx9l			וְ⁠הֵבִ֣יא אֶת־ הַ⁠פָּ֗ר	1	 Alternate translation: “And the anointed priest shall bring the bull”
4:4	z9am		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: “into the presence of Yahweh” or “to the sacred precincts of the tent of meeting, where Yahweh lives among the Israelites”
4:4	zy1f		rc://*/ta/man/translate/translate-symaction	וְ⁠סָמַ֤ךְ אֶת־יָד⁠וֹ֙ עַל־רֹ֣אשׁ הַ⁠פָּ֔ר	1	See how you translated this symbolic action in [1:4](../01/04.md).
4:4	yejs		rc://*/ta/man/translate/figs-metonymy	 וְ⁠שָׁחַ֥ט אֶת־הַ⁠פָּ֖ר לִ⁠פְנֵ֥י יְהוָֽה׃	1	See how you translated the similar phrase in [1:5](../01/05.md).
4:6	hnz4		rc://*/ta/man/translate/figs-metonymy	וְ⁠הִזָּ֨ה מִן־הַ⁠דָּ֜ם שֶׁ֤בַע פְּעָמִים֙ לִ⁠פְנֵ֣י יְהוָ֔ה	1	Here, to **sprinkle some of the blood** of the bull to the face of Yahweh means to sprinkle the blood in the direction of the curtain of the holy place, which separated the worshiper from the Holy of Holies, the location where Yahweh was enthroned above the cherubim on the ark of the covenant. Alternate translation: “and he shall sprinkle some of the blood seven times toward the Holy of Holies, where Yahweh lives among the Israelites”
4:6	z4pg		rc://*/ta/man/translate/figs-idiom	אֶת־פְּנֵ֖י פָּרֹ֥כֶת הַ⁠קֹּֽדֶשׁ	1	The **face of the curtain** is an idiom that means the front of the curtain. If your language has a similar idiom, consider using it here. If not, consider using a general expression. Alternate translation: “the front of the curtain”
4:7	c0um		rc://*/ta/man/translate/translate-symaction	וְ⁠נָתַן֩ הַ⁠כֹּהֵ֨ן מִן־הַ⁠דָּ֜ם עַל־קַ֠רְנוֹת מִזְבַּ֨ח קְטֹ֤רֶת הַ⁠סַּמִּים֙	1	This is a symbolic action. By daubing the blood on the extremities of the altar, the priest is ritually removing from the sacred altar the impurities caused by the unintentional sin. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote here and in subsequent instances in the book. Alternate translation: “And the priest should put some of the blood on the horns of the altar of incense of the spices in order to purify the altar from the defiling impurities caused by the priest’s unintentional sin”
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 altar of incense 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”
4:8	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 usually the worshiper, not the priest. However, because in this case 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). 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 flesh”
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”
4:12	hgo6		rc://*/ta/man/translate/figs-explicit	אֶל־שֶׁ֣פֶךְ הַ⁠דֶּ֔שֶׁן & עַל־שֶׁ֥פֶךְ הַ⁠דֶּ֖שֶׁן 	1	The **pouring out place of the fatty ashes** is equivalent to the “place of the fatty ashes” referenced in [1:16](../01/16.md). See how you translated the similar phrase there.
4:12	q856		rc://*/ta/man/translate/figs-activepassive	יִשָּׂרֵֽף	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: “someone shall burn it”
4:13	mv5c		rc://*/ta/man/translate/figs-activepassive	וְ⁠נֶעְלַ֣ם דָּבָ֔ר מֵ⁠עֵינֵ֖י הַ⁠קָּהָ֑ל	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 assembly does not realize that they have sinned”
4:14	vn62		rc://*/ta/man/translate/figs-activepassive	וְ⁠נֽוֹדְעָה֙ הַֽ⁠חַטָּ֔את אֲשֶׁ֥ר חָטְא֖וּ עָלֶ֑י⁠הָ	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 then they realize the sin that they sinned concerning it”
4:14	ljz4		rc://*/ta/man/translate/writing-poetry	הַֽ⁠חַטָּ֔את אֲשֶׁ֥ר חָטְא֖וּ	1	See how you translated the similar expression in [4:3](../04/03.md).
4:14	vtgc		rc://*/ta/man/translate/writing-pronouns	עָלֶ֑י⁠הָ	1	The pronoun **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: “with regard to the commands of Yahweh”
4:14	jiw5		rc://*/ta/man/translate/figs-idiom	פַּ֤ר בֶּן־בָּקָר֙	1	See how you translated the similar expression in [4:3](../04/03.md).
4:14	lv4s		rc://*/ta/man/translate/figs-metonymy	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			 וְ⁠שָׁחַ֥ט אֶת־הַ⁠פָּ֖ר	1	Alternate translation: “And one of the elders of the congregation shall slaughter the bull”
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 put … the priest shall pour out”
4:18	c8oi		rc://*/ta/man/translate/figs-distinguish	הַ⁠מִּזְבֵּ֗חַ אֲשֶׁר֙ לִ⁠פְנֵ֣י יְהוָ֔ה אֲשֶׁ֖ר בְּ⁠אֹ֣הֶל מוֹעֵ֑ד	1	The **altar that is to the face of Yahweh, which is in the tent of meeting** is identical to the “altar of incense of the spices” referenced in [4:7](../04/07.md). See how you translated these expressions there. The phrase **which is in the tent of meeting** describes where the altar is. It does not distinguish it from another altar that is **to the face of Yahweh**.  
4:18	ni6l			וְ⁠אֵ֣ת כָּל־הַ⁠דָּ֗ם	1	Alternate translation: “And the remaining blood of the bull”
4:19	wo2s		rc://*/ta/man/translate/figs-explicit	וְ⁠אֵ֥ת כָּל־חֶלְבּ֖⁠וֹ	1	The expression **all of its fat** refers to the portions of the bull’s fat and internal organs as described in [4:8–9](../04/08.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “And all of the bull’s fat, including the fat covering over the innards, all the fat that is on the innards, the two kidneys, the fat that is on them that is near the loins, and the lobe on the liver”
4:19	t3pe		rc://*/ta/man/translate/figs-idiom	יָרִ֣ים מִמֶּ֑⁠נּוּ	1	See how you translated the similar expression in [4:8](../04/08.md).
4:19	hk6r		rc://*/ta/man/translate/writing-pronouns	יָרִ֣ים מִמֶּ֑⁠נּוּ	1	Here, **he** refers to the priest and not to the worshiper. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “the priest must lift up from it”
4:20	tsy2		rc://*/ta/man/translate/figs-parallelism	 וְ⁠עָשָׂ֣ה לַ⁠פָּ֔ר כַּ⁠אֲשֶׁ֤ר עָשָׂה֙ לְ⁠פַ֣ר הַֽ⁠חַטָּ֔את כֵּ֖ן יַעֲשֶׂה־לּ֑⁠וֹ	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 your language can repeat phrases for emphasis, it would be appropriate to use that construction here in your translation. If not, consider combining the phrases. Alternate translation: “And he should do with the bull the exact same thing that he did with the bull of the sin offering”
4:20	k2wc			  וְ⁠עָשָׂ֣ה לַ⁠פָּ֔ר & עָשָׂה֙ לְ⁠פַ֣ר & כֵּ֖ן יַעֲשֶׂה־לּ֑⁠וֹ	1	Alternate translation: “And he shall prepare the bull … he prepared the bull … thus he shall prepare it”
4:20	kird		rc://*/ta/man/translate/writing-pronouns	כַּ⁠אֲשֶׁ֤ר עָשָׂה֙ לְ⁠פַ֣ר הַֽ⁠חַטָּ֔את	1	Because it was the anointed priest who prepared the **bull of the purification offering** as described in [4:3–12](../04/03.md), in this case, the word **he** refers to the anointed priest, not to the individual member of “the elders of the congregation” who is the subject of the other verbs in this verse. If it would be helpful in your language, consider making the subject explicit here. Alternate translation: “just as the anointed priest did with the bull of the sin offering that he offered because of his own unintentional sin”
4:20	s2f3		rc://*/ta/man/translate/translate-tense	כַּ⁠אֲשֶׁ֤ר עָשָׂה֙ לְ⁠פַ֣ר הַֽ⁠חַטָּ֔את	1	Here, the author of Leviticus does not use the past tense to describe previous action, as if he were here referring to a specific past instance where the individual prepared a peace offering. Rather, the past tense is being used both to describe an action that was previously described in the book of Leviticus and to depict a hypothetical situation. If it would be helpful in your language, consider choosing language that makes it plain that the author is not referring to specific past actions. Alternate translation: “just as one might do with the bull of the sin offering”
4:20	t3ph		rc://*/ta/man/translate/figs-abstractnouns	וְ⁠כִפֶּ֧ר עֲלֵ⁠הֶ֛ם הַ⁠כֹּהֵ֖ן	1	The word translated as **atonement** may have originally indicated either the “covering” or the “wiping away” of sin. Either way, by the time of Leviticus it indicated that the sacrifice would be accepted in order to restore the relationship between the worshiper and Yahweh that had been damaged or defiled by sin. Consider using a word or phrase that conveys this idea effectively in your language. See how you translated the similar expression in [1:4](../01/04.md). Alternative translation: “And the priest shall offer the sacrifice that Yahweh will accept on behalf of the people and restore them to relationship with himself”
4:20	q33o		rc://*/ta/man/translate/writing-pronouns	וְ⁠נִסְלַ֥ח לָ⁠הֶֽם׃	1	Here the pronoun **it** refers to the unintentional sin that the community committed that introduced the impurity of sin, which, in turn, required the purification provided by the sin sacrifice. If it would be helpful in your language, consider making this explicit. Alternate translation: “and the unintentional sin of the community will be forgiven”
4:20	jd5j		rc://*/ta/man/translate/figs-activepassive	וְ⁠נִסְלַ֥ח לָ⁠הֶֽם	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and Yahweh will forgive the community for their sins”
4:21	vvgk		rc://*/ta/man/translate/writing-pronouns	וְ⁠הוֹצִ֣יא אֶת־הַ⁠פָּ֗ר	1	As in [4:12](../04/12.md), the pronoun **he** cannot refer to the priest making the sacrifice, because this action would cause the priest to become unclean. 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”
4:23	r7o2		rc://*/ta/man/translate/figs-possession	שְׂעִ֥יר עִזִּ֖ים	1	The expression **a buck of the goats** refers to an adult male goat that belongs to the class of animals also called goats. If your language possesses a specific term for a male goat, consider using it here, or use a generic expression. Alternate translation: “a mature male goat”
4:23	jvon		rc://*/ta/man/translate/figs-genericnoun	 עִזִּ֖ים	1	The expression **the goats** does not refer to a specific group of animals. Rather, it refers to any goats that an Israelite might own. If it would be helpful in your language, consider stating the meaning plainly. Alternate translation: “any of the goats that he owns or can buy”
4:24	aby2		rc://*/ta/man/translate/translate-symaction	וְ⁠סָמַ֤ךְ יָד⁠וֹ֙ עַל־רֹ֣אשׁ הַ⁠שָּׂעִ֔יר	1	See how you translated this symbolic action in [1:4](../01/04.md).
4:24	zee3		rc://*/ta/man/translate/figs-metonymy	לִ⁠פְנֵ֣י יְהוָ֑ה	1	See how you translated this expression in [1:5](../01/05.md).
4:26	sgvn		rc://*/ta/man/translate/figs-explicit	וְ⁠אֶת־כָּל־חֶלְבּ⁠וֹ֙	1	The phrase **all of 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”
4:26	vunv		rc://*/ta/man/translate/figs-ellipsis	כְּ⁠חֵ֖לֶב זֶ֣בַח הַ⁠שְּׁלָמִ֑ים	1	The expression **like the fat of the sacrifice of the peace offerings** leaves out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation, without the preceding comma: “like he did with the fat of the sacrifice of the peace offerings”
4:26	h9gk		rc://*/ta/man/translate/figs-abstractnouns	וְ⁠כִפֶּ֨ר עָלָ֧י⁠ו הַ⁠כֹּהֵ֛ן מֵ⁠חַטָּאת֖⁠וֹ	1	See how you translated the similar expression in [4:20](../04/20.md). See how you handled the term **atonement** in [1:4](../01/04.md).
4:26	zhk2		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 him”
4:27	kv6h			מֵ⁠עַ֣ם הָ⁠אָ֑רֶץ	1	 Alternate translation: “from the common people who live in the land of Israel”
4:27	ppx5		rc://*/ta/man/translate/figs-activepassive	בַּ֠⁠עֲשֹׂתָ⁠הּ אַחַ֨ת מִ⁠מִּצְוֺ֧ת יְהוָ֛ה אֲשֶׁ֥ר לֹא־תֵעָשֶׂ֖ינָה	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: “by doing one thing that Yahweh told the people not to do”
4:28	barn		rc://*/ta/man/translate/writing-poetry	חַטָּאת֖⁠וֹ אֲשֶׁ֣ר חָטָ֑א & עַל־חַטָּאת֖⁠וֹ אֲשֶׁ֥ר חָטָֽא׃	1	Here, words are being repeated for emphasis. See how you translated the similar phrase in [4:23](../04/23.md).
4:28	al2q		rc://*/ta/man/translate/figs-activepassive	הוֹדַ֣ע אֵלָ֔י⁠ו חַטָּאת֖⁠וֹ אֲשֶׁ֣ר חָטָ֑א	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 becomes aware of the sin that he sinned”
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”
4:31	 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”
4:33	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).
4:34	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. 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\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 a public call for someone who can bear witness to a crime to come forward. The call includes a curse on any person who was a witness to the crime but refuses to testify about it. (See the parallel text in Proverbs 29:24.) Alternate translation: “the call for a witness to swear to what he knows about a crime”
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: "he must make a guilt offering"
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”
5:2	kw6o		rc://*/ta/man/translate/figs-genericnoun	בְ⁠נִבְלַ֨ת חַיָּ֜ה טְמֵאָ֗ה	1	The expression **the unclean carcass of an animal** does not refer to the body of a specific animal. Rather, it describes the carcass of any wild animal that an Israelite might encounter. Express this in the way that would be most natural in your language. Alternate translation: “the dead body of any wild animal”
5:2	gh1y		rc://*/ta/man/translate/figs-genericnoun	בְּ⁠נִבְלַת֙ בְּהֵמָ֣ה טְמֵאָ֔ה	1	The expression **the unclean carcass of livestock** does not refer to a the body of a specific animal. Rather, it describes the carcass of any domesticated animal that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “the unclean carcass of any livestock”
5:2	tkk2		rc://*/ta/man/translate/figs-genericnoun	 בְּ⁠נִבְלַ֖ת שֶׁ֣רֶץ טָמֵ֑א	1	The expression **the carcass of an unclean creeping animal** does not refer to a specific animal. Rather, it describes the carcass of any animal that creeps on the ground, including winged, swarming insects, mice, rats, and lizards. (See [11:20–23](../11/20.md) and [11:24–29](../11/24.md) for the full list of these animals.) Express this in the way that would be most natural in your language. Alternate translation: “the carcass of any unclean animal that creeps or swarms on the ground”
5:2	kf5s		rc://*/ta/man/translate/figs-activepassive	 וְ⁠נֶעְלַ֣ם מִמֶּ֔⁠נּוּ	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 he does not realize that he touched something unclean”
5:2	g4dn		rc://*/ta/man/translate/figs-ellipsis	וְ⁠נֶעְלַ֣ם מִמֶּ֔⁠נּוּ וְ⁠ה֥וּא טָמֵ֖א וְ⁠אָשֵֽׁם׃	1	The author of Leviticus is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from verses 3 and 4 if that would be clearer in your language. Alternate translation: “and it is hidden from him, when he knows, then he is unclean and he will be guilty”
5:2	a2xy		rc://*/ta/man/translate/figs-explicit	 וְ⁠אָשֵֽׁם	1	Here, to be **guilty** implies both to feel the internal sense of having done wrong and to enter into a legal state of needing to make reparations for wrongdoing, whether intentional or unintentional. As the General Introduction to the chapter discusses, this kind of guilt resulted in the need for the guilt offering, by which a person atoned for himself and made reparation for the impurity that he brought into the sacred space by his wrongdoing. Alternate translation: “and he needs to make reparations for his wrongdoing”
5:3	kp8s		rc://*/ta/man/translate/figs-abstractnouns	 א֣וֹ כִ֤י יִגַּע֙ בְּ⁠טֻמְאַ֣ת אָדָ֔ם	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: “Or if he touches another human body in such a way that he himself becomes polluted”
5:3	dmsx		rc://*/ta/man/translate/figs-possession	בְּ⁠טֻמְאַ֣ת אָדָ֔ם	1	The expression **the uncleanness of a man** uses the possessive form to refer to the uncleanness that is acquired from a human source. Alternate translation: “the uncleanness that comes from a person”
5:3	fuj0		rc://*/ta/man/translate/writing-poetry	לְ⁠כֹל֙ טֻמְאָת֔⁠וֹ אֲשֶׁ֥ר יִטְמָ֖א בָּ֑⁠הּ	1	Here a verb and its object come from the same root. The phrase **he becomes unclean** translates a verb that is related to the noun translated as **uncleanness**. 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.
5:3	ymu7			לְ⁠כֹל֙ טֻמְאָת֔⁠וֹ אֲשֶׁ֥ר יִטְמָ֖א בָּ֑⁠הּ	1	Alternate translation: “with regard to all of a person's sins by which he sins”
5:3	twrx		rc://*/ta/man/translate/writing-pronouns	לְ⁠כֹל֙ טֻמְאָת֔⁠וֹ	1	The pronoun **his** refers to the **man** mentioned earlier in the verse, which, although masculine, has a generic sense that refers to any human being, whether living or dead. If it would be helpful in your language, consider making this explicit. Alternate translation: “with regard to any uncleanness that comes from a human being, whether living or dead”
5:3	k7l9		rc://*/ta/man/translate/figs-activepassive	וְ⁠נֶעְלַ֣ם מִמֶּ֔⁠נּוּ	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 he does not realize it” or “and he does not know about it”
5:4	g4f9		rc://*/ta/man/translate/figs-explicit	נֶ֡פֶשׁ כִּ֣י תִשָּׁבַע֩ לְ⁠בַטֵּ֨א בִ⁠שְׂפָתַ֜יִם לְ⁠הָרַ֣ע ׀ א֣וֹ לְ⁠הֵיטִ֗יב	1	Here, **speaking thoughtlessly with two lips to do evil or to do good** implies that after the person **swears** the oath, he either cannot fulfill it or he chooses not to fulfill it. You could include this information if that would be helpful to your readers. Alternate translation: “a person hastily swears an oath without the intention to do what he promised, whether to do evil or to do good”
5:4	l73y		rc://*/ta/man/translate/figs-synecdoche	לְ⁠בַטֵּ֨א בִ⁠שְׂפָתַ֜יִם	1	Here, **with two lips** refers to the words that the person speaks with his lips. Alternate translation: “by speaking rashly with their words”
5:4	x743		rc://*/ta/man/translate/figs-gendernotations	לְ֠⁠כֹל אֲשֶׁ֨ר יְבַטֵּ֧א הָ⁠אָדָ֛ם בִּ⁠שְׁבֻעָ֖ה	1	Although the word **man** is masculine, it has a generic sense that refers to any person who speaks rashly while swearing an oath. If your language has a generic word for an individual that is grammatically feminine, consider using it here, or use a generic noun. Alternate translation: “with regard to everything that a person speaks rashly in an oath”
5:4	nre6		rc://*/ta/man/translate/figs-activepassive	וְ⁠נֶעְלַ֣ם מִמֶּ֑⁠נּוּ	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 he does not realize it” or “and he does not know about it”
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 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	f93k		rc://*/ta/man/translate/translate-unknown	שְׂעִירַ֥ת עִזִּ֖ים	1	Here, a **kid** means a young goat. If your language has a specific word for the young of this particular animal group, consider using it here. If not, consider using a generic expression. Alternate translation: “a young goat”
5:6	fj3k		rc://*/ta/man/translate/figs-abstractnouns	וְ⁠כִפֶּ֥ר עָלָ֛י⁠ו הַ⁠כֹּהֵ֖ן	1	See how you translated the similar expression in [1:4](../01/04.md).
5:7	uz2x		rc://*/ta/man/translate/figs-idiom	וְ⁠אִם־לֹ֨א תַגִּ֣יע יָד⁠וֹ֮ דֵּ֣י שֶׂה֒	1	The expression **his hand does not reach** is an idiom that refers to being unable to afford to offer an animal from one’s own flock or to purchase another’s flock animal. 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. Alternate translation: “But if he is unable to offer his own flock animal or to purchase someone else’s animal”
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).
5:10	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	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”
5:11	l7oh		rc://*/ta/man/translate/figs-idiom	וְ⁠אִם־לֹא֩ תַשִּׂ֨יג יָד֜⁠וֹ לִ⁠שְׁתֵּ֣י תֹרִ֗ים אוֹ֮ לִ⁠שְׁנֵ֣י בְנֵי־יוֹנָה֒	1	Like the similar expression in [5:7](../05/07.md), the phrase **if his hand does not reach** is an idiom that refers to being unable to afford to purchase one of these kinds of birds for a sacrifice. 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. Alternate translation: “But if he is unable to purchase two turtledoves or two sons of a pigeon for his offeringf”
5:11	suid		rc://*/ta/man/translate/figs-idiom	 בְנֵי־יוֹנָה֒	1	See how you translated these terms in [1:14](../01/14.md).
5:11	id4p		rc://*/ta/man/translate/figs-ellipsis	וְ⁠הֵבִ֨יא אֶת־קָרְבָּנ֜⁠וֹ אֲשֶׁ֣ר חָטָ֗א	1	As in [5:7](../05/07.md), the expression **his offering that he sinned** is an abbreviated form of the similar phrase found in [5:6](../05/06.md) and leaves out some words 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 offering for his sin that he sinned”
5:11	cq1l		rc://*/ta/man/translate/translate-bvolume	עֲשִׂירִ֧ת הָ⁠אֵפָ֛ה סֹ֖לֶת	1	An **ephah** is an ancient measurement of volume equivalent to approximately 22.8 liters. Consequently, a **tenth of an ephah** is a little more than two liters. If it would be helpful in your language, you could use the equivalent modern measurement in your translation or in a footnote. Alternate translation: “about two liters of flour”
5:11	lta4		rc://*/ta/man/translate/translate-fraction	עֲשִׂירִ֧ת	1	A **tenth** is one part out of ten equal parts.
5:11	opzs		rc://*/ta/man/translate/grammar-connect-logic-result	כִּ֥י חַטָּ֖את הִֽיא	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 preceding: “This is because this flour is being offered as a sin offering”
5:12	hn99		rc://*/ta/man/translate/writing-pronouns	וֶ⁠הֱבִיאָ⁠הּ֮	1	The pronoun **it** refers to the tenth of an ephah of flour mentioned in the previous verse. If it would be helpful in your language, consider making this explicit. Alternate translation: “And he shall bring the tenth of an ephah of flour”
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 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 how 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.
5:15	sst7		rc://*/ta/man/translate/writing-poetry	תִמְעֹ֣ל מַ֔עַל	1	Here, a verb and its object come from the same root. The phrase **he trespasses** translates a verb that is related to the noun translated as **trespass**. 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.
5:15	peon		rc://*/ta/man/translate/figs-explicit	 וְ⁠חָֽטְאָה֙ בִּ⁠שְׁגָגָ֔ה מִ⁠קָּדְשֵׁ֖י יְהוָ֑ה	1	The expression **sins by mistake from the holy things of Yahweh** implies unintentionally violation of Yahweh's commands regarding the proper treatment of the sacred space and the sacred objects related to the worship of Yahweh. If it would be helpful, consider making this explicit. Alternate translation: “and he sins by mistake with regard to Yahweh's commandments about how to behave in the sacred space and handle the sacred objects consecrated to Yahweh”
5:15	mcd6		rc://*/ta/man/translate/figs-explicit	וְ⁠חָֽטְאָה֙ בִּ⁠שְׁגָגָ֔ה	1	See how you translated the similar expression in [4:2](../04/02.md).
5:15	vtk9		rc://*/ta/man/translate/figs-explicit	וְ⁠הֵבִיא֩ אֶת־אֲשָׁמ֨⁠וֹ לַֽ⁠יהוָ֜ה	1	Here, to **bring** the required sacrifice **to Yahweh** implies transporting the sacrifice to the altar that is located at the entrance of the tent of meeting, as described with the other sacrificial processes in the previous chapters. Because the tent of meeting was where Yahweh lived among the Israelites, taking the offering to the altar is considered the same as bringing it directly to Yahweh himself. If it would be helpful in your language, consider making this explicit. Alternate translation: “then he shall bring his guilt to the altar that is located inside the tent of meeting, where Yahweh lives among the Israelites”
5:15	yhj6		rc://*/ta/man/translate/figs-metonymy	וְ⁠הֵבִיא֩ אֶת־אֲשָׁמ֨⁠וֹ	1	Here Leviticus is referring to the sacrifice as **his guilt** by association with the way that the sacrifice 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 seek atonement for his guilt”
5:15	gfnv		rc://*/ta/man/translate/figs-genericnoun	מִן־הַ⁠צֹּ֗אן	1	See how you translated this expression in [5:6](../05/06.md).
5:15	cjex		rc://*/ta/man/translate/translate-bmoney	 בְּ⁠עֶרְכְּ⁠ךָ֛	1	The expression **in your valuation** refers to the process of determining the monetary value of the ram described in this verse through the use of weights, using **the shekel of the holy place** as a base measurement. If it would be helpful in your language, consider stating this plainly. Alternate translation: “along with your assessment of the value of the ram in silver”
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			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.
5:16	yvax		rc://*/ta/man/translate/writing-pronouns	וְ⁠נָתַ֥ן אֹת֖⁠וֹ	1	The pronoun **it** refers to the monetary sum of the value of the sacred item plus **a fifth of it**, resulting in 120% of the value of the original item. Alternate translation, with a comma after: “and he shall give the value of the sacred object plus a fifth of its value”
5:16	c3af		rc://*/ta/man/translate/figs-abstractnouns	וְ⁠הַ⁠כֹּהֵ֗ן יְכַפֵּ֥ר עָלָ֛י⁠ו	1	See how you translated the similar expression in [1:4](../01/04.md).
5:16	geu2		rc://*/ta/man/translate/figs-possession	 בְּ⁠אֵ֥יל הָ⁠אָשָׁ֖ם	1	Here, the expression **the ram of the guilt offering** uses the possessive form to describe a **ram** that is characterized by its use as a **guilt offering**. If your language would not use the possessive form for this, you could state the meaning generically. Alternate translation: “with the ram that the individual offers as a guilt offering”
5:16	c61p		rc://*/ta/man/translate/figs-activepassive	וְ⁠נִסְלַ֥ח לֽ⁠וֹ	1	See how you translated the similar expression in [4:20](../04/20.md). Alternate translation: “and Yahweh will forgive him”
5:17	onsa		rc://*/ta/man/translate/figs-explicit	וְ⁠אָשֵׁ֖ם	1	See how you translated this expression in [5:2](../05/02.md).
5:18	pf98		rc://*/ta/man/translate/figs-abstractnouns	וְ⁠כִפֶּר֩ עָלָ֨י⁠ו הַ⁠כֹּהֵ֜ן	1	See how you translated the similar expression in [1:4](../01/04.md).
5:18	vzbp		rc://*/ta/man/translate/writing-poetry	עַ֣ל שִׁגְגָת֧⁠וֹ אֲשֶׁר־שָׁגָ֛ג	1	Here, a verb and its object come from the same root. The phrase **he mistook** translates a verb that is related to the noun translated as **mistake**. 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: “for his unintentional mistake”
5:18	w9fo		rc://*/ta/man/translate/writing-background	וְ⁠ה֥וּא לֹֽא־יָדַ֖ע	1	This phrase is a parenthetical aside that functions to provide essential background information for the current thought. That the individual **himself did not know** clarifies that he has done wrong without being aware of it, as opposed to flagrantly defying Yahweh’s commandments (that is, the “sin with a high hand”). Alternate translation: “but he was unaware”
5:18	irws		rc://*/ta/man/translate/figs-rpronouns	וְ⁠ה֥וּא לֹֽא־יָדַ֖ע	1	This expression uses the reflexive pronoun **himself** to emphasize how significant it was that the person who previously was unaware of his unintentional sin has now come to realize what he has done. Use a way that is natural in your language to indicate this significance. Alternate translation: “but even he did not know”
5:18	t3jx		rc://*/ta/man/translate/figs-activepassive	וְ⁠נִסְלַ֥ח לֽ⁠וֹ	1	See how you translated the similar expression in [4:20](../04/20.md). Alternate translation: “and Yahweh will forgive him for his sin”
5:19	sa8m		rc://*/ta/man/translate/figs-reduplication	אָשֹׁ֥ם אָשַׁ֖ם לַ⁠יהוָֽה	1	The expression **being guilty, he is guilty** translates a verb that is repeated for emphasis. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. Alternate translation: “Yahweh certainly considers him guilty”
6:intro	yt3w				0	# Leviticus 6 General Notes\n\n## Structure and Formatting\nAlthough this chapter starts with a reiteration of Yahweh speaking to Moses, reinforcing the narrative framing of the book, the laws of [6:1–7](../06/01.md) continue the instructions for hypothetical scenarios in which someone would need to offer a guilt offering. In this way, the first seven verses are a continuation of [5:14–18](../05/14.md), offering the third of three hypothetical scenarios in which a guilt offering is required (the first two being described in [5:14–18](../05/14.md)).\n\nHowever, the next reiteration of Yahweh speaking to Moses in [6:8](../06/08.md) starts a new section that addresses the priests for how they should handle particular details of the burnt offering ([6:9–13](../06/09.md)) and the grain offering ([6:14–18](../06/14.md).\n\nAnother reiteration of Yahweh speaking to Moses is included in [6:19](../06/19.md), which begins a new section describing the prescribed offering for the priests on the day of their being anointed as priests to Yahweh ([6:19–23](../06/19.md).\n\nA final reiteration of Yahweh speaking to Moses is introduced in [6:24](../06/24.md), which addresses the priests for how they should handle particular details of the purification offering* ([6:24–30](../06/24.md). These instructions then continue into Chapter 7, which is likewise addressed to the priests. To put this outline in bullet points, the chapter can be detailed as follows:\n\n    1) The guilt offering (5:14–6:7)\n      a. scenario #3: guilt due to a person “denying” a fellow Israelite (6:1–7)\n    2) The administrative instructions for priests (6:8–7:21)\n      a. The priests’ instructions for the burnt offering (6:8–13)\n      b. The priests’ instructions for the grain offering (6:14–18)\n      c. The priests’ offering on the day of anointing (6:19–23)\n      d. The priests’ Instruction for the purification offering (6:24–30)\n## Religious and Cultural Concepts in This Chapter\n### The scenarios for a guilt offering in this chapter (6:1–7)\nThe beginning of this chapter explains several hypothetical scenarios in which a person may act in such a way that they incur guilt (and thereby “impurity”). Each of the following describes a way an Israelite might “trespass a trespass against Yahweh” ([6:2](../06/02.md)). The scenarios are:\n\n    1) a person “denies” his “fellow citizen” with either a “deposit” or with “a pledge of a hand” ([6:2](../06/02.md)). This expression uses an idiom that refers to the actions whereby someone swears a socially binding oath with a member of their family or clan and commits himself or herself to certain actions regarding the other person but afterward fails to behave in accordance with the stipulations of the oath. The term “deposit” refers to either (1) a monetary down payment that served to guarantee the full payment of a larger amount. Alternate translation: “with a down payment on a larger owed sum” or (2) an item that was given from one individual to another for safekeeping. The expression “a pledge of a hand” refers to a physical item that is given from one member of a community to another. This item would commit the individual who received it to carry out the stipulations of the oath.\n\n    2) a person “extorts his fellow citizen” ([6:2](../06/02.md)), likely by refusing to pay an employee his or her wages, or one member of a party willfully withholding a previously agreed-upon amount of money from the other. If this is not clear in your language, consider stating the meaning plainly.\n\n    3) a person finds some item that another Israelite has lost but then denies having found it in order to keep the item for himself ([6:3](../06/03.md)).\n\n    4) a person takes an oath with another person deceitfully, that is, with the intention not to carry out the required actions of the oath (6:3)[../06/03.md)).\n\n### “Fellow citizen”\nThe expression “fellow citizen” is used several times in this chapter to refer to a fellow Israelite, possibly one within the larger familial or clan network of relationships within the people of Israel. The expression translates a single Hebrew word and emphasizes the closeness of the relationship between two persons who are “fellow citizens.” While the ancient world did not know national “citizenship” in a modern sense (as in “I am a citizen of the United States of America”), the term does carry the sense of marking an individual by their relationship to a larger body of people (hence the word “citizen”).\n\n### Guilt\nIn this chapter, the word translated as "guilt" is used is two separate senses. In one sense, it refers to both the internal feeling of having committed wrongdoing and the legal state of being required to provide restitution for that wrongdoing. An example of this sense is found in [6:5](../06/05.md), in which the expression “the day of his guilt” refers to the moment in which a person incurs legal guilt. This sense uses both the verb "to become guilty" and the abstract noun "guilt." The second sense uses the abstract noun "guilt" to refer to the payment or restitution that a person offers to atone for their sins when they realize they have committed wrongdoing. An example of this are seen in [6:6](../06/06.md), in which an individual is instructed to “bring his guilt” to Yahweh (that is, to the tent of meeting where Yahweh lived among the Israelites). This expression does not mean to bring their feelings of guilt to Yahweh but to bring the penalty for their guilt, that is, the animal that the sacrifice to atone for their sin requires.\n\n### The “clean place” (6:11)\nIn Leviticus 6, Yahweh instructs the people that the portions of the sacrificial animal that are not burned completely on the altar for a guilt offering must be brought outside the camp of the people to a clean place ([6:11](../06/11.md)). The adjective translated as "clean" does not refer to a location that is physically free of dirt (as one might describe a freshly washed dish). Rather, in the context of sacrifices, the word "clean" refers to a person, animal, or object that has been kept separated from the defiling presence of sin and is fit to be used for sacred purposes or enter into sacred space. Portions of an animal that were used in sacrifices to purify a person, place, or object from the impurity of sins may have been considered to absorb the defiling sin, so to speak. As such, contact with these portions, once they had absorbed the impurity brought about by sin, may have been thought to make an individual impure or ceremonially unclean. Consequently, the location where the rest of the sacrificial animal was burned needed to be ceremonially clean in this way so that the potentially defiling presence of the sacrificial animal’s corpse could be properly disposed of and so that the camp itself did not become ceremonially unclean by virtue of its proximity to an ‘unclean’ location.\n\n## Important Figures of Speech in This Chapter\n\n### “This is the law of”\nIn several places in this chapter, the expression “this is the law of…” uses the possessive form to describe instructions that are characterized by their relationship to a particular sacrifice or offering. (See, for example, [6:9](../06/09.md).[6:14](../06/14.md), [6:25](../06/25.md).) If your language would not use the possessive form for this, consider stating the meaning plainly, as the notes below will suggest.\n\n## Other Possible Translation Difficulties in This Chapter\n\n### The use of a verb with a related noun (Cognate-accusatives)\nFor emphasis, the author of Leviticus often uses a verb with a related noun. In this chapter, several expressions follow this pattern, including "trespasses a trespass" ([6:2](../06/02.md)), the "robbery that he robbed" ([6:4](../06/04.md)), and "the deposit that was deposited with him" ([6:4](../06/04.md)).
6:1	fi2o		rc://*/ta/man/translate/writing-quotations	 לֵּ⁠אמֹֽר	1	The word translated as **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. Alternate translation: (following a period instead of the comma) “Yahweh said”
6:2	s69l		rc://*/ta/man/translate/writing-poetry	וּ⁠מָעֲלָ֥ה מַ֖עַל	1	See how you translated the similar expression using repeated words in [5:15](../05/15.md).
6:2	hezk		rc://*/ta/man/translate/figs-idiom	וְ⁠כִחֵ֨שׁ בַּ⁠עֲמִית֜⁠וֹ	1	As the General Introduction to this chapter discusses, in the context of [6:2–3](../06/02.md), the expression **denies his fellow citizen** is an idiom that refers to the actions whereby someone swears a socially-binding oath with a member of their family or clan and commits himself or herself to certain actions regarding the other person but afterward fails to behave in accordance with the stipulations of the oath. This could be done by stealing from the other individual, extorting them out of wages or any owed money, finding something that belongs to the other individual but failing to return it, or any other way of proving that the original oath was taken without intent to abide by it honestly. If the idiom here does not communicate this meaning in your language, consider using a more general expression. Alternate translation: “and he acts in such a way that he breaks an oath that he made with his fellow citizen”
6:2	k1zm		rc://*/ta/man/translate/translate-unknown	בְּ⁠פִקָּד֗וֹן	1	This **deposit** refers to either (1) a monetary down payment that served to guarantee the full payment of a larger amount. Alternate translation: “with a down payment on a larger owed sum” or (2) an item that was given from one individual to another for safekeeping. Alternate translation: “with an item given to him for safekeeping”
6:2	vren		rc://*/ta/man/translate/figs-idiom	אֽוֹ־בִ⁠תְשׂ֤וּמֶת יָד֙	1	The expression **a pledge of a hand** refers to a physical item that is given from one member of a community to another. This item would commit the individual who received it to carry out the stipulations of the oath. Alternate translation: “or with a physical item that served as a reminder of the terms of the oath made between them”
6:2	grkn		rc://*/ta/man/translate/figs-abstractnouns	א֣וֹ בְ⁠גָזֵ֔ל	1	If your language does not use an abstract noun for the idea behind the word **robbery**, you can express the same idea with a verbal form. Alternate translation: “or by robbing him”
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 falsely 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 upon falsehood** is an idiom that refers to deceitfully making a promise to another person with an oath, that is, with no intention 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”
6:3	e865		rc://*/ta/man/translate/figs-abstractnouns	וְ⁠נִשְׁבַּ֣ע עַל־שָׁ֑קֶר	1	If your language does not use abstract nouns for the ideas of **falsehood** , you could express the same idea in other ways. Alternate translation: “or he swears falsely”
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”
6:4	d32h		rc://*/ta/man/translate/writing-poetry	אֶת־ הַ⁠פִּקָּד֔וֹן אֲשֶׁ֥ר הָפְקַ֖ד אִתּ֑⁠וֹ	1	Here, a verb and its object come from the same root. The phrase **was deposited** translates a verb that is related to the noun translated as **deposit**. 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 was deposited with him”
6:4	eja8		rc://*/ta/man/translate/figs-activepassive	אֲשֶׁ֥ר הָפְקַ֖ד אִתּ֑⁠וֹ 	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: “that his fellow citizen deposited with him”
6:5	ngzt			א֠וֹ מִ⁠כֹּ֞ל אֲשֶׁר־יִשָּׁבַ֣ע עָלָי⁠ו֮ לַ⁠שֶּׁקֶר֒	1	Alternate translation: “or in whatever way he deceitfully swore and did not fulfill his oath”
6:5	pux9		rc://*/ta/man/translate/figs-idiom	יִשָּׁבַ֣ע עָלָי⁠ו֮ לַ⁠שֶּׁקֶר֒	1	See how you translated the similar idiom in [6:3](../06/03.md).
6:5	sv3s		rc://*/ta/man/translate/figs-idiom	בְּ⁠רֹאשׁ֔⁠וֹ	1	The expression **in its head** is an emphatic idiom that means “totally” or “completely.” In this context, it connotes repaying the entire value of the monetary value of whatever the individual has stolen, extorted, or withheld from his fellow Israelite. If your language has a similar idiom, consider using it here. Alternate translation: “completely” or “totally”
6:5	tr1m		rc://*/ta/man/translate/translate-fraction	וַ⁠חֲמִשִׁתָ֖י⁠ו	1	The **fifth** is one part out of five equal parts.
6:5	n94x			לַ⁠אֲשֶׁ֨ר ה֥וּא ל֛⁠וֹ 	1	Alternate translation: “To whomever it is owed”
6:5	ilm6		rc://*/ta/man/translate/writing-pronouns	יִתְּנֶ֖⁠נּוּ	1	The pronoun **it** refers to the full monetary value of what the individual owes plus the additional one-fifth that the law requires. Alternate translation: “he shall give the full monetary amount of what is owed plus the required extra one-fifth”
6:5	csvs		rc://*/ta/man/translate/figs-possession	בְּ⁠י֥וֹם אַשְׁמָתֽ⁠וֹ	1	Here, the expression **on the day of his guilt** uses the possessive form to describe either: (1) whichever **day** is characterized by the recognition of **guilt**, both in the sense of the internal feeling of having committed wrongdoing and in the legal sense of needing to provide restitution for that wrongdoing. Alternate translation: “whenever he realizes that he is guilty” or (2) the day on which this individual offers his guilt offering. Alternate translation: “on the day when he offers his guilt offering”
6:5	szar		rc://*/ta/man/translate/figs-abstractnouns	בְּ⁠י֥וֹם אַשְׁמָתֽ⁠וֹ	1	Here, the abstract noun **guilt** does not refer to the guilt offering itself, to which the same expression in [5:6](../05/06.md) and elsewhere in the previous chapter referred. Rather, it refers to either: (1) both the internal sense of having committed wrongdoing and the legal state of needing to provide reparations for that wrongdoing, whether intentional or unintentional, in the same sense as the expression that you encountered in [6:4](../06/04.md). Alternate translation: “on the day that he becomes guilty” or (2) the day of the individual's guilt offering. Alternate translation: “on the day when he offers his guilt offering”
6:6	v5ja		rc://*/ta/man/translate/figs-explicit	וְ⁠אֶת־אֲשָׁמ֥⁠וֹ יָבִ֖יא לַ⁠יהוָ֑ה	1	As in [5:6](../05/06.md), here, **his guilt** does not refer to the legal status of guilt or to the feeling of having committed wrongdoing, but to the required penalty for that person’s guilt, that is, the 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 the meaning plain. Alternate translation: “And he shall bring to Yahweh the sacrifice required to make restitution for his guilt”
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	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	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”
6:8	kaur			 לֵּ⁠אמֹֽר	1	 Alternate translation: “and he said”
6:8-9	zk2u		rc://*/ta/man/translate/figs-quotesinquotes	 לֵּ⁠אמֹֽר & צַ֤ו אֶֽת־אַהֲרֹן֙ וְ⁠אֶת־בָּנָ֣י⁠ו לֵ⁠אמֹ֔ר 	1	If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation, with a period before: “He told Moses to command Aaron and his sons”
6:9	hck7		rc://*/ta/man/translate/figs-metaphor	 אֶֽת־אַהֲרֹן֙ וְ⁠אֶת־בָּנָ֣י⁠ו	1	As in [2:2](../02/02.md), at the time when Yahweh spoke to Moses from the tent of meeting, **Aaron** and *his sons** constituted the priesthood. But these laws also applied to future generations, when the term “sons” would be a way of referring to the priests as Aaron's “descendants.” If it would be helpful in your language, you could use that term, which would apply to both the original priests and their successors. Alternate translation: “Aaron and to his descendants”
6:9	eo2c		rc://*/ta/man/translate/figs-possession	תּוֹרַ֖ת הָ⁠עֹלָ֑ה	1	Here, the expression **the law of the burnt offering** uses the possessive form to describe the law that concerns **the burnt offering**. Alternate translation: “the instruction regarding how the priest should perform the burnt offering”
6:9	cs53			הִ֣וא הָ⁠עֹלָ֡ה עַל֩ מוֹקְדָ֨ה עַל־הַ⁠מִּזְבֵּ֤חַ	1	Alternate translation: “It, the burnt offering, is on the hearth, on the altar”
6:9	jopw		rc://*/ta/man/translate/translate-unknown	עַל֩ מוֹקְדָ֨ה עַל־הַ⁠מִּזְבֵּ֤חַ	1	The **hearth** of **the altar** refers to the floor of the fireplace area of the altar, where the burning coals and wood sat and burned the **burnt offering** above the fire continually until it was entirely consumed by the fire coming **on the hearth**. Alternate translation: “on the hearth of the altar”
6:9	a961		rc://*/ta/man/translate/figs-activepassive	וְ⁠אֵ֥שׁ הַ⁠מִּזְבֵּ֖חַ תּ֥וּקַד בּֽ⁠וֹ	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 priests should keep the fire of the altar burning”
6:9	kjwz		rc://*/ta/man/translate/figs-possession	וְ⁠אֵ֥שׁ הַ⁠מִּזְבֵּ֖חַ	1	Here, the expression **the fire of the altar** uses the possessive form to describe **fire** that is located on **altar**. Alternate translation: “And the fire that is on the altar”
6:10	ko21		rc://*/ta/man/translate/translate-unknown	מִדּ֣⁠וֹ בַ֗ד	1	This **linen robe** is described in [Exodus 28:1–5](../exo/28/01.md) and [Exod 28:31–35](../exo/28/31.md). It was a blue linen robe made of one piece of fabric, covered in a design of blue, purple, and scarlet pomegranates, and included gold bells on the hem. If your language has a term for a special outer garment, especially in religious contexts, consider using it here.
6:10	fpgc		rc://*/ta/man/translate/translate-unknown	בַ֗ד & בַד֮	1	This **linen** of which this garment is made is a flax-based textile made from fibers derived from the stems of the flax plant. If your language does not have a word for this kind of fabric, consider using a general expression. Alternate translation: “fine fabric … fine fabric”
6:10	wc6s		rc://*/ta/man/translate/translate-unknown	וּ⁠מִֽכְנְסֵי־ בַד֮	1	These **undergarments of linen** are described in [Exodus 28:1–5](../exo/28/01.md) and [Exod 28:42–43](../exo/28/42.md). Covering the priest from the waist to the thigh, they were required whenever the priest entered the tent of meeting or approached the altar to perform a sacrifice. If your language has a word for special undergarments that a person might wear in religious contexts, consider using it here. Alternate translation: “and his ceremonial linen underwear”
6:10	tfzo		rc://*/ta/man/translate/figs-idiom	יִלְבַּ֣שׁ עַל־בְּשָׂר⁠וֹ֒	1	Here, **flesh** is either: (1) an idiomatic expression for bare skin. Alternate translation: “he should wear directly on his skin” or 2) a euphemism for male genitals. Alternate translation: “he should wear in order to cover his genitals”
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 must 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”
6:12	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). Alternate translation: "You must make the fire burn on the alter continually"
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			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-metonymy	אֶל־פְּנֵ֖י הַ⁠מִּזְבֵּֽחַ	1	Here, **face** represents the presence of a thing, the space before the front side of the altar. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before the altar” or “in the space in front of the altar”
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).
6:16	l34o		rc://*/ta/man/translate/figs-parallelism	מַצּ֤וֹת תֵּֽאָכֵל֙ בְּ⁠מָק֣וֹם קָדֹ֔שׁ בַּ⁠חֲצַ֥ר אֹֽהֶל־מוֹעֵ֖ד יֹאכְלֽוּ⁠הָ	1	These two clauses 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 clauses with a word that shows that the second clause is repeating the first one, not saying something additional. Alternate translation: “Unleavened bread should be eaten in a holy place, indeed, the priests must eat it in the courtyard of the tent of meeting”
6:16	yl98		rc://*/ta/man/translate/figs-activepassive	מַצּ֤וֹת תֵּֽאָכֵל֙	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 the unleavened bread”
6:17	scb9		rc://*/ta/man/translate/figs-activepassive	לֹ֤א תֵאָפֶה֙ חָמֵ֔ץ	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: “Do not bake it with leaven”
6:17	jbz4			חֶלְקָ֛⁠ם נָתַ֥תִּי אֹתָ֖⁠הּ	1	Alternate translation: “I have given their portion”
6:17	p4ar		rc://*/ta/man/translate/writing-pronouns	חֶלְקָ֛⁠ם נָתַ֥תִּי אֹתָ֖⁠הּ	1	Here the pronoun **Their** refers to Aaron and his sons, mentioned in the previous verse. If it would be helpful, consider making the referent explicit. Alternate translation: “I have given the portion belonging to Aaron and his sons”
6:17	rvti		rc://*/ta/man/translate/figs-possession	קֹ֤דֶשׁ קָֽדָשִׁים֙ הִ֔וא	1	See how you translated this expression in [2:3](../02/03.md).
6:18	n55t		rc://*/ta/man/translate/figs-possession	מֵ⁠אִשֵּׁ֖י יְהוָ֑ה	1	See how you translated the similar possessive form in [2:3](../02/03.md).
6:18	n43x		rc://*/ta/man/translate/figs-explicit	כֹּ֛ל אֲשֶׁר־ יִגַּ֥ע בָּ⁠הֶ֖ם יִקְדָּֽשׁ	1	This could mean: (1) any object or person that touches the portion of the offering reserved for the priests’ food becomes as holy as the portion itself. Alternate translation: “Anyone or anything that touches them becomes holy” or (2) any person who touches this offering must be someone set apart for handling sacred items, that is, the priests alone. Alternate translation: “Anyone who touches them must be holy themselves”
6:20	m3en		rc://*/ta/man/translate/writing-poetry	קָרְבַּן֩ & יַקְרִ֣יבוּ	1	See how you translated the emphatic repetition of these words in [1:2](../01/02.md).
6:20	gu1j		rc://*/ta/man/translate/figs-metaphor	אַהֲרֹ֨ן וּ⁠בָנָ֜י⁠ו	1	See how you translated the similar expression in [2:3](../02/03.md).
6:20	skd2		rc://*/ta/man/translate/figs-explicit	בְּ⁠יוֹם֙ הִמָּשַׁ֣ח אֹת֔⁠וֹ	1	The expression **the day of his being anointed** implies that either Aaron or one of his sons is being anointed in order to become a priest. If it would be helpful in your language, consider providing this implied information. Alternate translation: “on the day of his being anointed to serve as a priest”
6:20	utnw		rc://*/ta/man/translate/figs-activepassive	בְּ⁠יוֹם֙ הִמָּשַׁ֣ח אֹת֔⁠וֹ	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 day when the high priest anoints a son of Aaron to become a priest”
6:20	x202		rc://*/ta/man/translate/writing-pronouns	בְּ⁠יוֹם֙ הִמָּשַׁ֣ח אֹת֔⁠וֹ	1	The possessive pronoun **his** refers in a general way to any individual male descendent of **Aaron** who will be anointed to be a priest. If it would be helpful in your language, consider making this explicit. Alternate translation: “on the day of the anointing of any of the sons of Aaron to be a priest”
6:20	ja5e		rc://*/ta/man/translate/translate-bvolume	עֲשִׂירִ֨ת הָ⁠אֵפָ֥ה סֹ֛לֶת	1	An **ephah** is an ancient measurement of volume equivalent to approximately 22.8 liters. Consequently, a **tenth of an ephah** is a little more than two liters. If it would be helpful in your language, you could use the equivalent modern measurement in your translation or in a footnote. Alternate translation: “about two liters of flour”
6:20	uya3		rc://*/ta/man/translate/translate-fraction	עֲשִׂירִ֨ת	1	A **tenth** is one part of ten equal parts.
6:20	yptr		rc://*/ta/man/translate/figs-explicit	מַחֲצִיתָ֣⁠הּ בַּ⁠בֹּ֔קֶר וּ⁠מַחֲצִיתָ֖⁠הּ בָּ⁠עָֽרֶב	1	The phrase implies knowledge of the requirement to bring **half** of the prescribed grain offering in the first half of the day, and the other half later on, in the second half of the day. You could include this information if that would be helpful to your readers. Alternate translation, with a period before: “The priest should bring half of the grain offering in the morning and the other half in the evening”
6:21	kkw9		rc://*/ta/man/translate/figs-activepassive	עַֽל־מַחֲבַ֗ת בַּ⁠שֶּׁ֛מֶן תֵּעָשֶׂ֖ה	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “The priest should cook it in oil on a griddle”
6:21	r8ne		rc://*/ta/man/translate/translate-unknown	מַחֲבַ֗ת	1	See how you translated this term in [2:5](../02/05.md).
6:21	j4wr		rc://*/ta/man/translate/figs-explicit	מֻרְבֶּ֣כֶת	1	The word translated as **Mixed** implies either (1) the flour and oil being well-mixed or kneaded together. Alternate translation: “You should bring it well kneaded” or (2) the flour being “well soaked” with oil. Alternate translation: “You should bring it thoroughly soaked with oil” If it would be helpful in your language, consider providing this implied information.
6:21	u6mp		rc://*/ta/man/translate/figs-123person	תְּבִיאֶ֑⁠נָּה & תַּקְרִ֥יב	1	As the General Introduction to the book of Leviticus discusses, the book often speaks of the Israelites and to the Israelites in the third person, even in a direct address. However, as the General Introduction to this chapter discusses, here and throughout the rest of the chapter, the author of Leviticus switches to a second-person address. If you have been using third-person pronouns since chapter 4, and the sudden switch to second-person pronouns would not be natural in your language, consider continuing to use the third-person in your translation. Alternate translation: “he shall bring it … he shall present”
6:22	ciwr		rc://*/ta/man/translate/writing-pronouns	וְ⁠הַ⁠כֹּהֵ֨ן הַ⁠מָּשִׁ֧יחַ תַּחְתָּ֛י⁠ו מִ⁠בָּנָ֖י⁠ו יַעֲשֶׂ֣ה אֹתָ֑⁠הּ	1	Here, **it** refers to the unique grain offering required on the day of the priest’s anointing for the priesthood, as described in [6:19–20](../06/19.md). If it would be helpful in your language, consider making the referent explicit. Alternate translation: “And the anointed priest under him from his sons should prepare this particular grain offering”
6:22	qs7u		rc://*/ta/man/translate/figs-activepassive	לַ⁠יהוָ֖ה כָּלִ֥יל תָּקְטָֽר	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. To formulate this sentence with an active form, see how you translated the expression in [1:9](../01/09.md). Alternate translation: “the priests should burn the whole offering to Yahweh, making it to become smoke”
6:23	lhn3		rc://*/ta/man/translate/figs-explicit	וְ⁠כָל־מִנְחַ֥ת כֹּהֵ֛ן כָּלִ֥יל תִּהְיֶ֖ה	1	This phrase **a whole offering** implies that the priests must offer this particular grain offering in its entirety, as opposed to the normal grain offerings, where the priest only burned the portion that he lifted out with a handful of the pieces that he chose to crumble upon the altar. In those cases, the priest was permitted to keep the rest of the grain offering for food. Alternate translation: “As opposed to normal grain offerings, this special grain offering that a priest offers when he is anointed to become a priest should be offered on the altar in its entirety”
6:23	v7ac		rc://*/ta/man/translate/figs-activepassive	לֹ֥א תֵאָכֵֽל	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “No one should eat this special grain offering that a priest offers when he is anointed to become a priest”
6:24-25	jr62		rc://*/ta/man/translate/figs-quotesinquotes	לֵּ⁠אמֹֽר & דַּבֵּ֤ר אֶֽל־ אַהֲרֹן֙ וְ⁠אֶל־ בָּנָ֣י⁠ו לֵ⁠אמֹ֔ר	1	If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation: “He told Moses to speak to Aaron and his sons, saying”
6:25	m73v		rc://*/ta/man/translate/figs-possession	תּוֹרַ֖ת הַֽ⁠חַטָּ֑את	1	As is the case with the similar expression in [6:9](../06/09.md), the expression **the law of the sin offering** uses the possessive form to describe law regarding **the sin offering**. Alternate translation: “is the law concerning how a priest should perform the sin offering”
6:25	e32d		rc://*/ta/man/translate/figs-activepassive	 בִּ⁠מְק֡וֹם אֲשֶׁר֩ תִּשָּׁחֵ֨ט הָ⁠עֹלָ֜ה	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 place where people slaughter the burnt offering”
6:25	pld6		rc://*/ta/man/translate/translate-tense	 בִּ⁠מְק֡וֹם אֲשֶׁר֩ תִּשָּׁחֵ֨ט הָ⁠עֹלָ֜ה	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 this specific sacrifice. Rather, the present tense is being used both to describe the 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 place where the burnt offering would normally be slaughtered”
6:25	zni8		rc://*/ta/man/translate/figs-activepassive	תִּשָּׁחֵ֤ט הַֽ⁠חַטָּאת֙	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 should slaughter the sin offering”
6:25	grig		rc://*/ta/man/translate/figs-metonymy	לִ⁠פְנֵ֣י יְהוָ֔ה	1	See how you translated the similar expression in [1:5](../01/05.md).
6:25	g8qn		rc://*/ta/man/translate/figs-possession	קֹ֥דֶשׁ קָֽדָשִׁ֖ים הִֽוא	1	See how you translated the similar expression in [2:3](../02/03.md).
6:26	eaw2		rc://*/ta/man/translate/figs-activepassive	בְּ⁠מָק֤וֹם קָדֹשׁ֙ תֵּֽאָכֵ֔ל	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 eat it in a holy place”
6:27	hsg1			בִּ⁠בְשָׂרָ֖⁠הּ	1	Alternate translation: “the flesh of the sin offering that is not burned completely on the altar”
6:27	sjth			וַ⁠אֲשֶׁ֨ר יִזֶּ֤ה מִ⁠דָּמָ⁠הּ֙ עַל־הַ⁠בֶּ֔גֶד אֲשֶׁר֙ יִזֶּ֣ה עָלֶ֔י⁠הָ תְּכַבֵּ֖ס בְּ⁠מָק֥וֹם קָדֹֽשׁ	1	Alternate translation: “And whoever sprinkles some of its blood on any clothing should wash the places where the blood was sprinkled on the clothing in a holy place”
6:27	rd0i		rc://*/ta/man/translate/figs-explicit	וַ⁠אֲשֶׁ֨ר יִזֶּ֤ה מִ⁠דָּמָ⁠הּ֙ עַל־הַ⁠בֶּ֔גֶד אֲשֶׁר֙ יִזֶּ֣ה עָלֶ֔י⁠הָ תְּכַבֵּ֖ס בְּ⁠מָק֥וֹם קָדֹֽשׁ׃	1	It is implied that the blood should be sprinkled not on clothing but only on sacred objects like the altar, in order to cleanse them from the impurity of sin. This phrase refers to a hypothetical scenario in which, in the process of sprinkling the blood on the sacred objects, some blood also comes into contact with someone’s clothing, requiring the clothing to be carefully washed. You could include this information if that would be helpful to your readers. Alternate translation: “And whoever, in the process of sprinkling blood on the sacred objects of the tent of meeting, also accidentally sprinkles some of the blood on the clothing, wherever he sprinkles on it, he must wash that spot in a holy place”
6:27	rtwr		rc://*/ta/man/translate/figs-123person	תְּכַבֵּ֖ס	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. However, as the General Introduction to this chapter discusses, here and throughout the rest of the chapter, the author of Leviticus switches to a second-person address. If you have been using third-person pronouns since chapter 4, and the sudden switch to second-person would not be natural in your language, consider continuing to use the third-person in your translation. Alternate translation: “a person shall wash”
6:28	f316		rc://*/ta/man/translate/figs-activepassive	וּ⁠כְלִי־ חֶ֛רֶשׂ אֲשֶׁ֥ר תְּבֻשַּׁל־ בּ֖⁠וֹ יִשָּׁבֵ֑ר	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “The priest should shatter any container of earthenware in which he has boiled the sin offering”
6:28	sia1		rc://*/ta/man/translate/translate-unknown	חֶ֛רֶשׂ	1	The **container** is described as made of **earthenware**, which refers to clay that could be shaped as a pot-shaped vessel and baked in a kiln until hardened but still porous. It would not be heated so hot that the clay would turn to glass or ceramic material. If your language has a specific word for this material, consider using it here. If not, consider using a generic expression. Alternate translation: “baked and hardened clay”
6:28	e4tz		rc://*/ta/man/translate/figs-activepassive	וְ⁠אִם־בִּ⁠כְלִ֤י נְחֹ֨שֶׁת֙ בֻּשָּׁ֔לָה	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 if the priest has boiled it in a container of bronze”
6:28	at58		rc://*/ta/man/translate/figs-activepassive	וּ⁠מֹרַ֥ק וְ⁠שֻׁטַּ֖ף 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: “then he shall scour it and he shall rinse it with water”
6:29	cva6		rc://*/ta/man/translate/figs-possession	קֹ֥דֶשׁ קָֽדָשִׁ֖ים הִֽוא	1	See how you translated the similar expression in [2:3](../02/03.md).
6:30	b4w7		rc://*/ta/man/translate/figs-activepassive	וְ⁠כָל־ חַטָּ֡את אֲשֶׁר֩ יוּבָ֨א מִ⁠דָּמָ֜⁠הּ אֶל־ אֹ֧הֶל מוֹעֵ֛ד	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 every sin offering that requires the priest to bring some of its blood into the tent of meeting”
6:30	pcz5		rc://*/ta/man/translate/figs-abstractnouns	 לְ⁠כַפֵּ֥ר	1	See how you translated this expression in [1:4](../01/04.md).
6:30	yz83		rc://*/ta/man/translate/figs-activepassive	לֹ֣א תֵאָכֵ֑ל	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Yahweh forbids anyone to eat it”
6:30	w6h7		rc://*/ta/man/translate/figs-activepassive	תִּשָּׂרֵֽף	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “The priest must burn it”
7:intro	nbv3				0	# Leviticus 7 General Notes\n\n## Structure and Formatting\nAs was suggested in the General Introduction to Chapter 6, this chapter continues the administrative instructions to the priests for how they should handle particular matters of specific sacrifices. It addresses 1) the **guilt offering** (7:1–6), 2) the food portions for the priests from various sacrifices (7:7–10), and 3) the **peace offering** (7:11–21). A fresh reiteration of Yahweh speaking to Moses, reestablishing the narrative context of these first seven chapters, occurs in [7:22](../07/22.md). It shifts the instructions from those concerning the priests to those concerning the people of Israel as a whole, addressing the prohibition of eating animal blood or fat (7:22–27). Then, the author of Leviticus records Yahweh speaking to Moses again in [7:28](../07/28.md), which introduces a new section, again addressed to the people of Israel as a whole, that covers the wave offering and the food portions for the priests from the peace offering (7:28–36) before the chapter ends with a summary of chapters 1 through 7 as a whole (7:37–38). In outline form, this chapter is structured as follows:\n\n    1) The Administrative Laws for Priests (6:8–7:21)\n      V. The Guilt Offering (7:1–6)\n      VI. The Priestly Portions of Food (7:7–10)\n      VII. The Peace Offering (7:11–21)\n    2) General Address to the People of Israel (7:22–36)\n      I. Prohibition of Consuming Blood or Fat (7:22–27)\n      II. Laws for the Peace Offering (7:28–36)\n        i. The Wave Offering of the Breast and Its Fat (7:29–31)\n        ii. The Right Thigh (7:32–33)\n        iii. The Breast Meat and the Right Thigh as Food for Priests (7:34–36)\n    3) Conclusion to Chapters 1–7 (7:37–38)\n\n## Religious and Cultural Concepts in This Chapter\n\n### The guilt, peace, and wave offerings\nIn this chapter, laws for the priests’ handling of the guilt, peace, and wave offerings are discussed. See the Book Introduction for details concerning the nature and identity of these types of sacrifices.\n\n### “That person shall be cut off from his people” (7:20, 21, 27)\nThis chapter introduces the punishment for two forbidden actions: 1) eating the meat of the peace offering while being unclean or impure ([Lev 7:20–21](../07/20.md)) and 2) drinking or consuming blood ([Lev 7:27](../07/27.md)). The punishment for these actions is spoken of as if the person were being literally cut off from his or her people. This could be: (1) an idiom that refers to Yahweh’s executing divine judgment against the individual in some unspecified manner, thus removing the person from the people of God or (2) a metaphor that refers to the people excommunicating or exiling the individual from his or her community. If possible, translate in such a way that allows for both options, since the expression is ambiguous. Additionally, if your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language.\n\n### Blood\nIn this chapter, Yahweh forbade the eating of any animal blood because the blood contained “the life” of the animal. (See [7:26–27](../07/26.md). In sacrifices, the blood of the animal is collected and applied, via sprinkling or splattering, to the sides of the altar upon which the burnt offering is placed. This act, as explained above, has been variously understood, but it pictures the blood as cleansing the altar from the effects of sin. Blood was able to cleanse sacred space and God's people from the impurities of sin because of its ability to accomplish atonement by means of “the life” of the animal. (See [17:10–12](../17/10.md).)\n\n## Important Figures of Speech in This Chapter\n\n### The holy thing of holy things\nIn this chapter, Yahweh reserves portions of the guilt offering for the priests as their food. These portions are called “the holy thing of holy things.” (See [Lev 7:1](../07/01.md) and [Lev 7:6](../07/06.md).) All food that was offered to Yahweh was considered a “holy thing” (see “the holy things” and “a holy thing” in [Lev 22:2–4](../22/02.md), [22:6–7](../22/06.md), [22:10](../22/10.md), and [22:14–16](../22/14.md), but certain food offerings were designated as “the holy thing of holy things.” The expression “the holy thing of holy things” uses the possessive form to describe an offering that is exceptionally or uniquely holy. As such, the expression may be translated as “the most holy thing” or “the exceptionally holy thing.”\n\n## Other Possible Translation Difficulties in This Chapter\n\n### Second- and third-person address\nThe entirety of chapters 1 through 7 are written as a direct address to the people of God through Moses. In the present chapter, the author of Leviticus consistently uses third-person forms to refer to either the priest or the individual who offers the sacrifices described until a sudden switch to second-person plural forms in [7:23–26](../07/23.md), before returning to third-person singular forms in [7:27](../07/27.md) and throughout the rest of the chapter. If the switch from third-person to second-person forms and back would not be natural in your language, consider continuing to use whichever form you have been using for the previous chapters.\n\n### Figs-youplural\nIn the places where second-person address is used, the word **you** is plural. It refers to the people of Israel who would offer sacrifices at the tent of meeting. If your language uses a plural form to address a group of people, consider using that form here. If not, consider using the third person.
7:1	m86w		rc://*/ta/man/translate/figs-possession	קֹ֥דֶשׁ קָֽדָשִׁ֖ים הֽוּא	1	See how you translated this expression in [2:3](../02/03.md).
7:2	w7q9		rc://*/ta/man/translate/translate-tense	בִּ⁠מְק֗וֹם אֲשֶׁ֤ר יִשְׁחֲטוּ֙ אֶת־הָ֣⁠עֹלָ֔ה	1	Here the author of Leviticus is not using this verb form to describe ongoing action, as if he were referring to a specific instance where an individual will perform this specific action. Rather, the future tense is being used both to describe an action that was previously described in the book of Leviticus and to depict a hypothetical situation. Alternate translation: “In the location where the burnt offering would normally be slaughtered”
7:2	i8iw		rc://*/ta/man/translate/writing-pronouns	יִשְׁחֲטוּ֙ & יִשְׁחֲט֖וּ	1	Here, **they** refers generically to anyone who might perform these actions. If it would be helpful in your language, consider using a general expression for a person. Alternate translation: “someone normally slaughters … people shall slaughter” or “an individual slaughters … that individual shall slaughter”
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.
7:6	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	lm52		rc://*/ta/man/translate/figs-abstractnouns	 יְכַפֶּר	1	See how you handled the use of the abstract noun **atonement** in [1:4](../01/04.md).
7:7	ftun		rc://*/ta/man/translate/figs-explicit	ל֥⁠וֹ יִהְיֶֽה	1	The expression **it shall be for him** implies that the portion of the animal (in context, the skin of the peace offering, along with the breast meat and the right thigh) belongs to the priest as his allotment from Yahweh. It is questionable whether the skin serves as a food source for the priests, as the other portions do. Rather, it seems likely that the skin would be used for other, unspecified uses. Alternate translation: “these portions of the sacrifice shall belong to the priest who made the atonement with it”
7:8	fj85		rc://*/ta/man/translate/figs-gendernotations	אֶת־עֹ֣לַת אִ֑ישׁ	1	In this expression, although the word **man** is masculine, it refers in a generic way to any individual who offers this sacrifice. The possessive form, **a burnt offering of a man**, does not mean offering a human being as a burnt offering. but rather it means a burnt offering presented by any person, whoever they might be. If it would be helpful in your language, consider using a generic term for a person in this possessive form. Alternate translation: “someone’s burnt offering” or “the burnt offering that anyone might offer”
7:8	nwed		rc://*/ta/man/translate/figs-explicit	ל֥⁠וֹ יִהְיֶֽה	1	See how you translated the similar expression in the previous verse, [7:7](../07/07.md).
7:9	yc6s		rc://*/ta/man/translate/figs-activepassive	 וְ⁠כָל־מִנְחָ֗ה אֲשֶׁ֤ר תֵּֽאָפֶה֙ בַּ⁠תַּנּ֔וּר	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. See how you translated **in an oven** in [2:4](../02/04.md). Alternate translation: “And any grain offering that someone baked in an oven”
7:9	ydb2		rc://*/ta/man/translate/figs-activepassive	וְ⁠כָל־נַעֲשָׂ֥ה בַ⁠מַּרְחֶ֖שֶׁת	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 anything that someone has made in a pan or on a griddle”
7:10	ld4h		rc://*/ta/man/translate/figs-activepassive	 וְ⁠כָל־מִנְחָ֥ה בְלוּלָֽה־בַ⁠שֶּׁ֖מֶן וַ⁠חֲרֵבָ֑ה	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 every grain offering, whether someone mixes it with oil or offers it dry”
7:10	jr11		rc://*/ta/man/translate/figs-explicit	 וַ⁠חֲרֵבָ֑ה	1	The term translated as **dry** implies that this is a grain offering of wheat flour that has not been mixed or kneaded with olive oil. You could include this information if that would be helpful to your readers. Alternate translation: “or not mixed with any oil”
7:10	ajv7		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֧י אַהֲרֹ֛ן	1	See how you translated the similar manner of referring to the priests in [1:5](../01/05.md).
7:11	on8y		rc://*/ta/man/translate/figs-gendernotations	אֲשֶׁ֥ר יַקְרִ֖יב לַ⁠יהוָֽה	1	Here, although the pronoun **he** is masculine, it refers generally to any person who might offer this kind of sacrifice. If it would be helpful in your language, consider using a generic term for a person. Alternate translation: “that someone will present to Yahweh” or “that anyone will present to Yahweh”
7:11	vj44		rc://*/ta/man/translate/translate-tense	 אֲשֶׁ֥ר יַקְרִ֖יב לַ⁠יהוָֽה	1	Here, the author of Leviticus does not use the future tense to describe future action, as if he were here referring to a specific instance where an individual would perform this specific action. Rather, the future tense is being used 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 a specific future action. Alternate translation: “that anyone will present to Yahweh”
7:12	xekq		rc://*/ta/man/translate/translate-tense	אִ֣ם עַל־תּוֹדָה֮ יַקְרִיבֶ⁠נּוּ֒	1	Here the author of Leviticus does not use the future tense to describe future action, as if he were here referring to a specific instance where an individual would perform this specific action. Rather, the future tense is being used 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 a specific future action. Alternate translation: “If, hypothetically, he is presenting it for thanksgiving”
7:12	dptw		rc://*/ta/man/translate/figs-gendernotations	יַקְרִיבֶ⁠נּוּ֒	1	Here and throughout the following verses, the word **he** refers generally to anyone who might present this kind of sacrifice to Yahweh. If it would be helpful in your language, consider using a generic term for a person. Alternate translation: “someone will present it” or “anyone will present it”
7:12	m0zb		rc://*/ta/man/translate/writing-pronouns	יַקְרִיבֶ⁠נּוּ֒	1	The pronoun **it** refers to the peace offerings. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “he will present a sacrifice of peace offerings”
7:12	eavh		rc://*/ta/man/translate/figs-abstractnouns	 עַל־תּוֹדָה֮	1	The expression **for thanksgiving** refers to the unique circumstance in which a person might offer a peace offering for the specific purpose of expressing gratitude or thanks to Yahweh for something Yahweh did in his life. If your language does not use an abstract noun for the idea behind the word **thanksgiving**, you could express the same idea in a verbal form. Alternate translation: “for the purpose of expressing gratitude to Yahweh”
7:12	o8r2		rc://*/ta/man/translate/figs-ellipsis	חַלּ֤וֹת מַצּוֹת֙ בְּלוּלֹ֣ת בַּ⁠שֶּׁ֔מֶן &  וְ⁠סֹ֣לֶת מֻרְבֶּ֔כֶת חַלֹּ֖ת בְּלוּלֹ֥ת בַּ⁠שָּֽׁמֶן	1	Based on the similar expression found in [2:4](../02/04.md), the expressions **loaves of unleavened bread mixed with oil** and **loaves mixed with oil** leave out some words that some languages might consider essential for understanding. If it would be helpful in your language, consider clarifying the expressions with the elided words. Alternate translation: “flour mixed with oil into loaves of unleavened bread … flour that has been well-mixed with oil into loaves” or “loaves of unleavened bread made of flour mixed with oil … flour that was mixed with oil to make loaves”
7:12	ohif		rc://*/ta/man/translate/figs-possession	חַלּ֤וֹת מַצּוֹת֙ 	1	See how you translated this expression in [2:4](../02/04.md).
7:12	pjhs		rc://*/ta/man/translate/figs-activepassive	וּ⁠רְקִיקֵ֥י מַצּ֖וֹת מְשֻׁחִ֣ים בַּ⁠שָּׁ֑מֶן	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: “wafers of unleavened bread which he shall anoint with oil”
7:12	ahju		rc://*/ta/man/translate/figs-activepassive	וְ⁠סֹ֣לֶת מֻרְבֶּ֔כֶת	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. See how you translated the similar passive form in [6:14](../06/14.md). Alternate translation: “flour which the person who prepared it mixed thoroughly”
7:13	yfqf		rc://*/ta/man/translate/figs-possession	חַלֹּת֙ לֶ֣חֶם חָמֵ֔ץ	1	Here, the expression **loaves of bread with leaven** uses the possessive form to describe a loaf that is characterized by its consisting of **bread** that has been prepared with **leaven**. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “leavened bread”
7:13	hpp2		rc://*/ta/man/translate/writing-poetry	יַקְרִ֖יב קָרְבָּנ֑⁠וֹ	1	See how you translated the similar use of related words in [1:2](../01/02.md).
7:13	r2q8		rc://*/ta/man/translate/figs-possession	זֶ֖בַח תּוֹדַ֥ת שְׁלָמָֽי⁠ו	1	The expression **the sacrifice of thanksgiving of his peace offerings** uses the possessive form to describe the animal sacrifices of a peace offering that are being offered for the purposes of expressing gratitude to Yahweh. If your language would not use the possessive form for this, consider using a generic expression. Alternate translation: “the animal sacrifices that constitute his peace offerings that he is offering for thanksgiving”
7:14	onsp		rc://*/ta/man/translate/writing-pronouns	מִמֶּ֤⁠נּוּ	1	The pronoun **it** refers to the entire peace offering, including the animal sacrifices and the prescribed grain offerings. If it would be helpful in your language, consider making the referent explicit. Alternate translation, with a comma afterwards: “from everything he is offering as a peace offering, including the animal sacrifice and the grain offerings”
7:14	hcz6		rc://*/ta/man/translate/figs-explicit	אֶחָד֙ מִ⁠כָּל־קָרְבָּ֔ן	1	The expression **one from each offering** implies that the individual making the offering should present one portion from the animal sacrifices and one portion from the grain offerings, respectively. You could include this information if that would be helpful to your readers. Alternate translation: “one portion from the animal sacrifices and one portion from the grain offerings”
7:14	efjx		rc://*/ta/man/translate/figs-metonymy	תְּרוּמָ֖ה לַ⁠יהוָ֑ה	1	Here the author of Leviticus is using the God's name, Yahweh, by association to mean the priests of Yahweh. So, the expression **as a contribution to Yahweh** means “as a special contribution of food to Yahweh's priests.” Make sure that your translation makes this clear and does not imply that the food is for Yahweh. Alternate translation: “as a special contribution of food to Yahweh’s priests”
7:15	oj47		rc://*/ta/man/translate/figs-activepassive	וּ⁠בְשַׂ֗ר זֶ֚בַח תּוֹדַ֣ת שְׁלָמָ֔י⁠ו בְּ⁠י֥וֹם קָרְבָּנ֖⁠וֹ יֵאָכֵ֑ל	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 priest shall eat the meat of the sacrifice of thanksgiving of his peace offerings on the day of his offering”
7:15	ib7v		rc://*/ta/man/translate/figs-possession	בְּ⁠י֥וֹם קָרְבָּנ֖⁠וֹ	1	The expression **on the day of his offering** uses the possessive form to refer to the day on which someone offers this particular offering. If it would be helpful in your language, consider making this explicit. Alternate translation: “on whatever day he offers it” or “whenever he offers it”
7:15	h75f		rc://*/ta/man/translate/figs-abstractnouns	וּ⁠בְשַׂ֗ר זֶ֚בַח תּוֹדַ֣ת שְׁלָמָ֔י⁠ו	1	If your language does not use an abstract noun for the idea behind the word **thanksgiving**, you can express the same idea with a verbal form. Alternate translation: “And the meat of the sacrifice of his peace offerings that he offers to express gratitude to Yahweh”
7:15	zeoo			עַד־בֹּֽקֶר	1	Alternate translation: “until the following day”
7:16	iiyl		rc://*/ta/man/translate/figs-possession	זֶ֚בַח קָרְבָּנ֔⁠וֹ	1	The expression **the sacrifice of his offering** refers to the portion of the peace offering constituted by animal sacrifices, distinct from the grain offerings that were to be offered alongside those portions. If it would be helpful, consider making this explicit. Alternate translation: “the portions of the animal sacrifices that come from his peace offerings”
7:16	tw8o		rc://*/ta/man/translate/figs-possession	בְּ⁠י֛וֹם הַקְרִיב֥⁠וֹ אֶת־זִבְח֖⁠וֹ	1	As before, the expression **on the day of his presenting his sacrifice** uses the possessive form to refer to any day on which someone offers this particular offering. If it would be helpful in your language, consider making this explicit. Alternate translation: “on whatever day he presents his sacrifice” or “whenever he presents his sacrifice”
7:16	wgx8		rc://*/ta/man/translate/figs-activepassive	יֵאָכֵ֑ל & וְ⁠הַ⁠נּוֹתָ֥ר מִמֶּ֖⁠נּוּ יֵאָכֵֽל	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 priests should eat it … and they should eat the remainder from it”
7:16	z5nx			וּ⁠מִֽ⁠מָּחֳרָ֔ת וְ⁠הַ⁠נּוֹתָ֥ר מִמֶּ֖⁠נּוּ	1	Alternate translation: “And the next day, the rest of it”
7:17	havi		rc://*/ta/man/translate/figs-explicitinfo	וְ⁠הַ⁠נּוֹתָ֖ר מִ⁠בְּשַׂ֣ר הַ⁠זָּ֑בַח בַּ⁠יּוֹם֙ הַ⁠שְּׁלִישִׁ֔י בָּ⁠אֵ֖שׁ יִשָּׂרֵֽף׃	1	It might seem that the expression **shall be burned with fire** contains extra information that would be unnatural to express in your language. If so, you could use an equivalent expression. Alternate translation: “But the remainder from the flesh of the sacrifice will be completely burned on the third day”
7:17	fqvh		rc://*/ta/man/translate/figs-activepassive	וְ⁠הַ⁠נּוֹתָ֖ר מִ⁠בְּשַׂ֣ר הַ⁠זָּ֑בַח בַּ⁠יּוֹם֙ הַ⁠שְּׁלִישִׁ֔י בָּ⁠אֵ֖שׁ יִשָּׂרֵֽף׃	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 the priests should burn the remainder of the flesh of the sacrifice with fire on the third day”
7:17	vr3a			 וְ⁠הַ⁠נּוֹתָ֖ר מִ⁠בְּשַׂ֣ר הַ⁠זָּ֑בַח 	1	Alternate translation: “But any meat that remains from the sacrifice”
7:17	m4fq		rc://*/ta/man/translate/translate-ordinal	בַּ⁠יּוֹם֙ הַ⁠שְּׁלִישִׁ֔י	1	The word **third** is the ordinal number for three. The day that the animal is sacrificed counts as the first day. Alternate translation: “after two days”
7:18	zhtf		rc://*/ta/man/translate/figs-reduplication	וְ⁠אִ֣ם הֵאָכֹ֣ל יֵ֠אָכֵל מִ⁠בְּשַׂר־זֶ֨בַח שְׁלָמָ֜י⁠ו	1	Here the author of Leviticus uses a repetition of the verbal form **is eaten** 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 if some of the meat of the sacrifice of his peace offerings is at any time eaten” or "And if anyone eats some of the meat of the sacrifice of his peace offering"
7:18	oqhi		rc://*/ta/man/translate/figs-activepassive	וְ⁠אִ֣ם הֵאָכֹ֣ל יֵ֠אָכֵל מִ⁠בְּשַׂר־זֶ֨בַח שְׁלָמָ֜י⁠ו	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 if, eating, anyone eats some of the meat of the sacrifice of his peace offerings”
7:18	rfk6		rc://*/ta/man/translate/figs-activepassive	 לֹ֣א יֵרָצֶה֒ הַ⁠מַּקְרִ֣יב אֹת֗⁠וֹ	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Yahweh will not accept the person who presented it”
7:18	rzi4		rc://*/ta/man/translate/figs-activepassive	לֹ֧א יֵחָשֵׁ֛ב ל֖⁠וֹ	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Yahweh will not account the sacrifice to him” or "Yahweh will not credit the sacrifice to him"
7:18	em1d		rc://*/ta/man/translate/figs-metaphor	לֹ֧א יֵחָשֵׁ֛ב ל֖⁠וֹ	1	Here, the forgiveness brought about by the sacrifice is spoken of using legal or possibly financial terminology, as if the sacrifice would be accredited to a person’s account before Yahweh. If your language uses similar metaphors to convey these ideas, consider using them here. If not, consider using a general expression. Alternate translation: “the person who offers the sacrifice will not be forgiven”
7:18	yorf		rc://*/ta/man/translate/figs-idiom	עֲוֺנָ֥⁠הּ תִּשָּֽׂא	1	See how you translated the similar expression in [5:1](../05/01.md).
7:19	ef1a		rc://*/ta/man/translate/figs-activepassive	וְ⁠הַ⁠בָּשָׂ֞ר אֲשֶׁר־יִגַּ֤ע בְּ⁠כָל־טָמֵא֙ לֹ֣א יֵֽאָכֵ֔ל	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 priests shall not eat the meat that touches any unclean thing”
7:19	ii69		rc://*/ta/man/translate/figs-genericnoun	וְ⁠הַ⁠בָּשָׂ֞ר	1	The phrase **the meat** does not refer to a specific portion of the flesh, but rather, it generally refers to any flesh which was sacrificed and which touches something unclean. Express this in the way that would be most natural in your language. Alternate translation: “And any meat”
7:19	k4du		rc://*/ta/man/translate/figs-explicit	בְּ⁠כָל־טָמֵא֙	1	See how you translated the use of this term in [5:2](../05/02.md).
7:19	gnjy		rc://*/ta/man/translate/figs-explicitinfo	בָּ⁠אֵ֖שׁ יִשָּׂרֵ֑ף	1	See how you translated this expression in [7:17](../07/17.md).
7:19	b8tn		rc://*/ta/man/translate/figs-activepassive	יִשָּׂרֵ֑ף	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 priests shall burn it”
7:19	zi2b		rc://*/ta/man/translate/figs-ellipsis	 וְ⁠הַ֨⁠בָּשָׂ֔ר	1	The phrase **But the meat** leaves out information that some languages might consider essential to understanding. It refers to clean meat that has not touched anything unclean, in contrast to **the meat that touches any unclean thing**. You could supply words from [7:16-17](../07/16.md) if it would be clearer in your language. Alternate expression: “But as for clean meat that has not touched any unclean thing”
7:19	cj9p		rc://*/ta/man/translate/figs-explicit	כָּל־טָה֖וֹר	1	The expression **any clean person** implies any person who has succeeded in remaining ceremonially clean by abstaining from touching anything that would render him unclean, as instructed in Leviticus. If it would be helpful in your language, consider stating this plainly. Alternate translation: “any person who has not touched anything unclean and so has, himself, remained clean”
7:19	ls5y		rc://*/ta/man/translate/figs-explicit	 בָּשָֽׂר	1	Here the term **meat** is, by implication, the meat that has not touched anything unclean, and so, it is considered clean. If it would be helpful in your language, consider making this explicit. Alternate translation: “any clean meat”
7:20	qn8d		rc://*/ta/man/translate/figs-explicit	בָּשָׂ֗ר מִ⁠זֶּ֤בַח הַ⁠שְּׁלָמִים֙ אֲשֶׁ֣ר לַ⁠יהוָ֔ה	1	The expression **the peace offerings that are for Yahweh** might seem to imply that the peace offerings supply Yahweh with food. However, as stated before, Yahweh does not eat, nor does he need food from human beings. The peace offerings belong to Yahweh in the sense that they are dedicated to Yahweh’s special purposes. Consequently, the portions of meat from these sacrifices are not to be used for any common purpose. In your translation, make sure that it is not implied that the meat from these sacrifices provides Yahweh with food.
7:20	pk97		rc://*/ta/man/translate/figs-metaphor	וְ⁠טֻמְאָת֖⁠וֹ עָלָ֑י⁠ו	1	A person who is not fit for God’s special, sacred space is spoken of as if **his uncleanness** were physically resting **on him**. If your language would use a similar metaphor, consider using it here. If not, consider using a generic expression. Alternate translation: “and he is unclean”
7:20	i2g0		rc://*/ta/man/translate/figs-gendernotations	וְ⁠טֻמְאָת֖⁠וֹ עָלָ֑י⁠ו	1	The words **his** and **him** are being used generically to refer to anyone who might become unclean and so should avoid eating the meat that is especially set apart for holy purposes. If it would be helpful in your language, consider making this explicit. Alternate translation: “and the uncleanness of that person is on him”
7:20	miq8		rc://*/ta/man/translate/figs-abstractnouns	 וְ⁠טֻמְאָת֖⁠וֹ עָלָ֑י⁠ו	1	See how you handled the abstract noun **uncleanness** in [5:3](../05/03.md).
7:20	m7mh		rc://*/ta/man/translate/figs-metaphor	וְ⁠נִכְרְתָ֛ה הַ⁠נֶּ֥פֶשׁ הַ⁠הִ֖וא מֵ⁠עַמֶּֽי⁠הָ	1	Here a person who eats the meat that is dedicated to Yahweh while he is considered unclean is spoken of as if he were part of a material that could be cut off from the whole. This means that the people must expel him from their community. Alternative translation: “then that person should be removed from his people and excommunicated” or, to avoid the passive form, “then the people should remove that person from the community and they should refuse to have contact with him”
7:20	a43e		rc://*/ta/man/translate/figs-activepassive	וְ⁠נִכְרְתָ֛ה הַ⁠נֶּ֥פֶשׁ הַ⁠הִ֖וא	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. For interpretive options for this expression, see the previous note. Alternate translation: “the people of Israel shall cut off that person” or ”Yahweh shall cut off that person”
7:21	hq6r		rc://*/ta/man/translate/figs-possession	בְּ⁠טֻמְאַ֤ת אָדָם֙	1	See how you translated the use of this expression in [5:3](../05/03.md).
7:21	g4kv		rc://*/ta/man/translate/figs-explicit	טְמֵאָ֗ה & טָמֵ֔א	1	As the General Introduction to this book discusses, the animals considered clean and **unclean** are described in detail in [11:1–47](../11/01.md). Something was considered unclean and potentially able to defile the space or objects that were dedicated especially for Yahweh and for his purposes when they were culturally associated with death. If your language has a term for this concept, consider using it here. If not, consider using a generic expression. Alternate translation: “ritually polluted … ritually polluted”
7:21	n22g		rc://*/ta/man/translate/translate-unknown	בְּ⁠כָל־שֶׁ֣קֶץ טָמֵ֔א	1	This **unclean detestable thing** refers to the specific animals that Yahweh forbids both eating and touching in [11:29–31](../11/29.md). These included the mole rat, the mouse, and several kinds of lizard. If your language has a specific term for the kind of animal that is considered forbidden to touch or to eat, consider using it here. If not, consider using a generic expression. Alternate translation: “any unclean animal that is forbidden to eat or to touch“
7:21	qpnu		rc://*/ta/man/translate/figs-gendernotations	וְ⁠אָכַ֛ל	1	Here, **he** refers to anyone who might eat the meat of the sacrifice. If it would be helpful, consider using a generic expression for a person. Alternate translation: “and that person eats”
7:21	z5au		rc://*/ta/man/translate/figs-metaphor	וְ⁠נִכְרְתָ֛ה הַ⁠נֶּ֥פֶשׁ הַ⁠הִ֖וא מֵ⁠עַמֶּֽי⁠הָ	1	See how you translated the similar expressions in [7:20](../07/20.md).
7:22	xw34		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.
7:22-23	zkjl		rc://*/ta/man/translate/figs-quotesinquotes	לֵּ⁠אמֹֽר & דַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל	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”
7:23	y5o3		rc://*/ta/man/translate/figs-123person	 לֹ֥א תֹאכֵֽלוּ	1	As the General Introduction to this chapter discusses, here and until [7:26](../07/26.md), the author of Leviticus 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: “No one should eat”
7:23	z2p3		rc://*/ta/man/translate/figs-youcrowd	לֹ֥א תֹאכֵֽלוּ	1	Here, **You** is plural. It refers to the people of Israel who would offer sacrifices at the tent of meeting. If your language uses a plural form to address a group of people, consider using that form here. If not, consider using a third-person form, as modeled by the previous note. Alternate translation: "My people must not eat"
7:24	t2m9		rc://*/ta/man/translate/figs-activepassive	וְ⁠חֵ֤לֶב נְבֵלָה֙ וְ⁠חֵ֣לֶב טְרֵפָ֔ה יֵעָשֶׂ֖ה	1	If your language does not use the passive form in this way, you can state this in an active form or in another way that is natural in your language. Alternate translation: “And you shall use the fat of a carcass or the fat of a torn animal” or, in the third person, “And anyone shall use the fat of a carcass or the fat of a torn animal”
7:24	fbok		rc://*/ta/man/translate/figs-explicit	וְ⁠חֵ֤לֶב נְבֵלָה֙	1	The expression **fat of a carcass** implies any fat portion from any animal, wild or domesticated, that has died, usually referring to those domestic animals that have died of natural causes and and wild animal that any Israelite might find in the desert wilderness. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “And any fat portion from any dead animal, whether wild or domesticated”
7:24	ggyw		rc://*/ta/man/translate/figs-explicit	 וְ⁠חֵ֣לֶב טְרֵפָ֔ה	1	The expression **the fat of a torn animal** implies the fat portions of an animal, usually a domesticated animal, that has been attacked and killed by wild animals. You could include this information if that would be helpful to your readers. Alternate translation: “or the fat of a domesticated animal that was killed and torn apart by wild animals”
7:24	e2ga		rc://*/ta/man/translate/figs-reduplication	וְ⁠אָכֹ֖ל לֹ֥א תֹאכְלֻֽ⁠הוּ	1	Here the expression **eating, you shall not eat it** uses a repetition of the verbal form in order to intensify the idea that the eating of these fat portions is forbidden. 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 you should certainly never eat it” or, using the third-person, “but no one should ever eat it”
7:24	iwg7		rc://*/ta/man/translate/figs-yousingular	לֹ֥א תֹאכְלֻֽ⁠הוּ׃	1	Here, **you** is plural. It refers to the people of Israel, so use the plural form in your translation if your language marks that distinction.
7:24	xlck		rc://*/ta/man/translate/figs-123person	לֹ֥א תֹאכְלֻֽ⁠הוּ׃	1	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: “no one shall eat it”
7:25	tl3a			חֵ֔לֶב מִן־הַ֨⁠בְּהֵמָ֔ה אֲשֶׁ֨ר יַקְרִ֥יב מִמֶּ֛⁠נָּה אִשֶּׁ֖ה לַ⁠יהוָ֑ה	1	Alternate translation: “fat that comes from a domesticated animal from which someone has presented portions of meat or fat as a gift to Yahweh”
7:25	f99k		rc://*/ta/man/translate/figs-metaphor	וְ⁠נִכְרְתָ֛ה הַ⁠נֶּ֥פֶשׁ הָ⁠אֹכֶ֖לֶת מֵֽ⁠עַמֶּֽי⁠הָ׃	1	See how you translated the similar expressions in [7:20](../07/20.md).
7:26	f76a		rc://*/ta/man/translate/figs-yousingular	 וְ⁠כָל־דָּם֙ לֹ֣א תֹאכְל֔וּ בְּ⁠כֹ֖ל מוֹשְׁבֹתֵי⁠כֶ֑ם	1	In this verse, the words **you** and **your** are plural. Yahweh is speaking about everyone who will offer sacrifices, regardless of where they happen to live. Consider using the plural form in your translation if your language marks that distinction.
7:26	ljd4		rc://*/ta/man/translate/figs-123person	וְ⁠כָל־דָּם֙ לֹ֣א תֹאכְל֔וּ בְּ⁠כֹ֖ל מוֹשְׁבֹתֵי⁠כֶ֑ם	1	If you have been using third-person forms throughout this chapter, consider using whatever form would be clearest in your language. Alternate translation: “And no one shall eat any blood in any of his dwelling places”
7:26	ujw4		rc://*/ta/man/translate/figs-genericnoun	לָ⁠ע֖וֹף וְ⁠לַ⁠בְּהֵמָֽה	1	The expressions **the bird** and **the livestock** do not refer to specific animals or groups of animals. The terms describe any animal or group of animals that an Israelite might own or purchase to eat. Express this in the way that would be most natural in your language. Alternate translation: “of any bird or any livestock that you own” or, using the third-person, “of any bird or any livestock that someone might own”
7:28-29	rh99		rc://*/ta/man/translate/figs-quotesinquotes	לֵּ⁠אמֹֽר & דַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל	1	This sentence has a quotation within a quotation. You can translate this as an indirect quotation. Alternate translation, with a period before: “He told Moses to speak to the sons of Israel”
7:29	mr3y			הַ⁠מַּקְרִ֞יב אֶת־זֶ֤בַח שְׁלָמָי⁠ו֙ לַ⁠יהוָ֔ה יָבִ֧יא אֶת־קָרְבָּנ֛⁠וֹ לַ⁠יהוָ֖ה מִ⁠זֶּ֥בַח שְׁלָמָֽי⁠ו	1	Alternative translation: “Any person who presents the sacrifice of his peace offerings to Yahweh must make sure to bring this portion of meat to Yahweh that comes from the flesh of the sacrifice of his peace offerings”
7:29	m7q7		rc://*/ta/man/translate/figs-123person	הַ⁠מַּקְרִ֞יב אֶת־זֶ֤בַח שְׁלָמָי⁠ו֙ לַ⁠יהוָ֔ה יָבִ֧יא אֶת־קָרְבָּנ֛⁠וֹ לַ⁠יהוָ֖ה מִ⁠זֶּ֥בַח שְׁלָמָֽי⁠ו	1	Here, the author of Leviticus uses the word **his** to switch back to the use of third-person singular forms to address the people of Israel. If the switch from third-person to second-person back to third-person forms would not be natural in your language, consider continuing to use whichever form you have been using in your translation throughout the previous chapters. Alternate translation: “If you present the sacrifice of your peace offerings to Yahweh, you should bring your offering to Yahweh from the sacrifice of your peace offerings”
7:30	w7dk		rc://*/ta/man/translate/figs-synecdoche	יָדָ֣י⁠ו תְּבִיאֶ֔ינָה	1	Here, **his hands** represent the whole person, emphasizing the individual’s personal responsibility and agency in bringing the sacrifice. If your language uses a similar expression to express this idea, consider using it here. If not, consider using a generic expression. Alternate translation: “He himself should bring” or, using the second-person “You yourself should bring”
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 flesh 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	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, it 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, such as 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 implied 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. 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. 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. 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			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). 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: "{as} an enduring statute" or "{which will be} an enduring statute" 
7:37	izaw		rc://*/ta/man/translate/translate-unknown	 וְ⁠לַ֨⁠מִּלּוּאִ֔ים	1	This **ordination offering** was a special sacrifice that was offered on the occasion of the dedication of a priest to the priesthood,the special, sacred service to Yahweh. It is described in detail in [8:22–32](../08/22.md). Alternate translation: “and of the sacrifice that is offered for the priests when they are dedicated to Yahweh as priests”
7:38	zub8		rc://*/ta/man/translate/writing-pronouns	בְּ⁠י֨וֹם צַוֺּת֜⁠וֹ	1	The expression **on the day of his commanding** could refer to: (1) Yahweh commanding the people of Israel to begin bringing their sacrifices. Alternate translation: “on the day Yahweh commanded” or (2) Moses, relaying the laws he received from Yahweh, commanding the people of Israel to begin bringing their sacrifices. Alternate translation: “on the day Moses commanded”
7:38	b18c		rc://*/ta/man/translate/figs-metaphor	 אֶת־בְּנֵ֣י יִשְׂרָאֵ֗ל	1	See how you translated the similar expression in [1:2](../01/02.md).
7:38	kbsg		rc://*/ta/man/translate/writing-poetry	לְ⁠הַקְרִ֧יב אֶת־קָרְבְּנֵי⁠הֶ֛ם	1	See how you handled the poetic repetition of words in [1:2](../01/02.md).
8:intro	d9y6				0	# Leviticus 8 General Notes\n\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      a. Moses gathers the people (8:4–5)\n      b. Moses washes the priests and clothes Aaron (8:6–9)\n      c. Moses anoints the sacred tent, its tools, and Aaron with oil (8:10–12)\n      d. Moses clothes Aaron’s sons (8:13)\n      e. Moses offers the sin offering (8:14–17)\n      f. Moses offers the burnt offering (8:18–21)\n      g. Moses offers the ordination offering (8:22–29)\n      h. Moses anoints Aaron and his sons with oil and blood (8:30)\n      i. Moses instructs the priests (8:31–36)\n\n## Religious and Cultural Concepts in This Chapter\nMany of the special concepts in this chapter are covered in the Book Introduction, including the burnt offering, the sin and ordination offerings, and the special role of blood in the sacrificial system of Leviticus. However, here blood and oil are applied in a unique way, warranting some explanation:\n\nThe expression “the oil of anointing” is used twice in this chapter to refer to the special olive oil that was used for the purpose of dedicating places, people, and objects for Yahweh’s use alone. (See [8:10](../08/10.md) and [8:30](../08/30.md).) In 8:10, the oil is expressly said to “make holy” whatever is sprinkled with oil. (Again, see [8:10–12](../08/10.md)) and [8:30](../08/30.md).) The oil is also poured on Aaron’s heads to set him apart for the unique task of being Israel high priest, whereas it is “sprinkled,” mixed with the blood of the ordination offering, on Aaron, his sons, and their clothing ([8:30](../08/30.md)). This action likewise “makes holy” Aaron, his sons, and their clothing. If your language has a special word or expression for consecrating or anointing something or someone with oil, especially if there is a unique word for pouring this special oil on someone’s head, consider using these words in this chapter.\n\nBlood plays a similar but unique role in this chapter. Whereas the blood of the sacrifice often serves to purify the altar from the impurity of sin or uncleanness that the sacrifice “absorbs,” so to speak (see it perform this function in this chapter in [8:15](../08/15.md) and [8:19](../08/19.md)), here Moses applies the blood to the extremities of Aaron and his sons, specifically their right earlobes, thumbs of their right hand, and big toes of their right feet. (See [8:23–24](../08/23.md).) Because of the special property of blood (as the “life” of the animal) to remove impurity, this ritual action removes any impurity caused by proximity to death, sin, or wrongdoing from the whole body of Aaron and his sons. By metonymy, their extremities represent their entire bodies. If this action would not be clear in your language, consider explaining its meaning in a footnote or in the body of your translation. Additionally, if your language has a specific word or expression for applying blood to a person, especially in a ritual or religious context, consider using that word or expression here.\n
8:1	n6q2		rc://*/ta/man/translate/writing-quotations	לֵּ⁠אמֹֽר	1	The word translated as **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language.
8:2	f2p6			וְ⁠אֶת־בָּנָ֣י⁠ו אִתּ֔⁠וֹ	1	Alternate translation: “and his four sons, Nadab, Abihu, Eleazar, and Ithamar”
8:2	qg84			 וְ⁠אֵת֙ הַ⁠בְּגָדִ֔ים	1	Alternate translation: “and the priestly garments” or “and the special clothes that the priests wore”
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	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”
8:6	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 to stand 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”
8:7	t8nm		rc://*/ta/man/translate/translate-unknown	בָּֽ⁠אַבְנֵ֔ט	1	This **sash** was a length of linen fabric that was worn on top of the **tunic** and was embroidered with blue, purple, and scarlet colors and hemmed with little bells and the designs of pomegranates, as described in [Exodus 28:4](../exo/28/04.md), [Exodus 28:39–40](../exo/28/39.md), [Exodus 29:9](../exo/29/09.md), and [Exodus 29:29](../exo/29/29.md). 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: “with the special girdle”
8:7	y0ax		rc://*/ta/man/translate/translate-unknown	אֶֽת־הַ⁠מְּעִ֔יל	1	This **robe** was a blue and purple outer garment made from woven wool; it was a single piece of fabric with an opening for the head, as described in [Exodus 28:31–35](../exo/28/31.md) and [Exodus 39:22–26](../exo/39/22.md). 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: “with the special coat”
8:7	i7eo		rc://*/ta/man/translate/translate-transliterate	אֶת־הָ⁠אֵפֹ֑ד	1	The word **ephod** is a word borrowed from Hebrew. You will need to decide if you will also borrow this word into your language or if you will translate the meaning. Either approach has broad support. If you borrow the word, you could spell it the way it sounds in your language and then put the translation in a footnote. Alternate translation: “the priest's special apron”
8:7	rqxh		rc://*/ta/man/translate/translate-unknown	בְּ⁠חֵ֨שֶׁב֙ הָֽ⁠אֵפֹ֔ד	1	 This **finely woven waistband** was a piece of skillfully woven linen embroidered with blue, red, and purple thread; it was to be worn around the waist, and it matched the priestly **ephod**. It is described in [Exodus 28:8](../exo/28/08.md), [Exodus 39:5](../exo/39/05.md), and [Exodus 39:20–21](../exo/39/20.md). 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: “with the special linen belt of the ephod”
8:7	h3ci			וַ⁠יֶּאְפֹּ֥ד ל֖⁠וֹ בּֽ⁠וֹ	1	Alternate translation: “and he attached the ephod to him with it”
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 high priest’s special headdress” or “the headgear worn by the high 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 it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to the front side of the turban”
8:9	gc5n		rc://*/ta/man/translate/translate-unknown	אֵ֣ת צִ֤יץ הַ⁠זָּהָב֙	1	This **flower of gold** was likely a decorative, shaped plate 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 **flower 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 special religious item, 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”
8:10	m00p		rc://*/ta/man/translate/figs-possession	אֶת־שֶׁ֣מֶן הַ⁠מִּשְׁחָ֔ה	1	See how you translated this expression in [8:2](../08/02.md).
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	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 **basin** was a large bronze tub that was filled with water and used for ritual washing. 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 sat **the basin**. 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 **consecrate** 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”
8:12	h6lm		rc://*/ta/man/translate/figs-possession	מִ⁠שֶּׁ֣מֶן הַ⁠מִּשְׁחָ֔ה	1	See how you translated the similar possessive form in [8:2](../08/02.md).
8:12	x2hi		rc://*/ta/man/translate/translate-symaction	 וַ⁠יִּמְשַׁ֥ח אֹת֖⁠וֹ	1	See how you translated the similar expression in [8:10](../08/10.md).
8:12	g2d9		rc://*/ta/man/translate/grammar-connect-logic-goal	לְ⁠קַדְּשֽׁ⁠וֹ׃	1	Here, the word **to** marks the consecration of Aaron as the goal or purpose of pouring **the oil of anointing** on his head. 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 Aaron holy”
8:13	iryy		rc://*/ta/man/translate/translate-symaction	 וַ⁠יַּקְרֵ֨ב מֹשֶׁ֜ה אֶת־בְּנֵ֣י אַהֲרֹ֗ן	1	See how you translated this symbolic action in [8:6](../08/06.md).
8:13	z2kr		rc://*/ta/man/translate/translate-unknown	מִגְבָּע֑וֹת	1	These **headbands** were made of cloth of finely woven linen that were likely wound about the head. 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 priests' special head-wrappings”
8:14	rw7q		rc://*/ta/man/translate/translate-symaction	 וַ⁠יַּגֵּ֕שׁ אֵ֖ת פַּ֣ר הַֽ⁠חַטָּ֑את 	1	To bring **the bull of the sin offering near" is a symbolic action equivalent to the expression “to present” used in this chapter and elsewhere in Leviticus. It refers to bringing the person, object, or animal to the entrance of the tent of meeting, where Yahweh lived among the Israelites and showing it off to Yahweh. If the significance of this action would be unclear in your language, consider making the meaning plain. Alternate translation: “And he led the bull of the sin offering to Yahweh's presence in the tent of meeting”
8:14	t8dr		rc://*/ta/man/translate/figs-possession	אֵ֖ת פַּ֣ר הַֽ⁠חַטָּ֑את & פַּ֥ר הַֽ⁠חַטָּֽאת׃	1	See how you translated this possessive form in [8:2](../08/02.md).
8:14	n1yy		rc://*/ta/man/translate/translate-symaction	וַ⁠יִּסְמֹ֨ךְ אַהֲרֹ֤ן וּ⁠בָנָי⁠ו֙ אֶת־יְדֵי⁠הֶ֔ם עַל־רֹ֖אשׁ פַּ֥ר הַֽ⁠חַטָּֽאת׃	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 action in [1:4](../01/04.md).
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	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).
8:17	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	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”
8:20	i2w5		rc://*/ta/man/translate/writing-poetry	וְ⁠אֶת־הָ⁠אַ֔יִל נִתַּ֖ח לִ⁠נְתָחָ֑י⁠ו	1	For emphasis, a verb and its object from the same root are being used. The verb **cut** is related to the noun **pieces**. 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 he carefully and thoroughly butchered the ram into its various pieces”
8:20	yx76		rc://*/ta/man/translate/figs-explicit	וְ⁠אֶת־הַ⁠נְּתָחִ֖ים 	1	The expression **the pieces** implies all the portions of the animal's body, all but the skin, that would be included in the burnt offering, according to the laws recorded in Leviticus [1:8](../01/08.md) and Leviticus [7:8](../07/08.md). You could include this information if that would be helpful to your readers. Alternate translation: “and, except for the skin that was given to the priest, all of the body parts”
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).
8:22	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”
8:23	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”
8:24	ztw0		rc://*/ta/man/translate/translate-symaction	 וַ⁠יַּקְרֵ֞ב אֶת־בְּנֵ֣י אַהֲרֹ֗ן 	1	See how you translated this symbolic action in [8:6](../08/06.md).
8:24	bjgp		rc://*/ta/man/translate/translate-symaction	 וַ⁠יִּתֵּ֨ן מֹשֶׁ֤ה מִן־הַ⁠דָּם֙ עַל־תְּנ֤וּךְ אָזְנָ⁠ם֙ הַ⁠יְמָנִ֔ית וְ⁠עַל־בֹּ֤הֶן יָדָ⁠ם֙ הַ⁠יְמָנִ֔ית וְ⁠עַל־בֹּ֥הֶן רַגְלָ֖⁠ם הַ⁠יְמָנִ֑ית	1	Just as was done with Aaron, this is a ritual 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 sons’ right earlobes, the thumbs of their right hands, and the big toes of their right feet, Moses purified Aaron’s sons and prepared them 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 Moses gave some of the blood on the earlobe of their right ear and on the thumb of their right hand and on the big toe of their right foot. He did this in order to purify Aaron’s sons from the impurity of sin and to prepare them to offer acceptable sacrifices to Yahweh”
8:26	w3xw		rc://*/ta/man/translate/figs-metonymy	וּ⁠מִ⁠סַּ֨ל הַ⁠מַּצּ֜וֹת אֲשֶׁ֣ר׀ לִ⁠פְנֵ֣י יְהוָ֗ה	1	The expression **to the face of Yahweh** here refers to the location of the **basket of the unleavened bread**, as specified in [Exodus 29:3](../exo/29/03.md). If it would be helpful in your language, consider stating the meaning plainly. Alternate translation: “And from the basket of the unleavened bread that was placed in Yahweh’s presence in the sacred precincts of the sacred tent where Yahweh lived among the Israelites”
8:26	nlvk		rc://*/ta/man/translate/figs-possession	וּ⁠מִ⁠סַּ֨ל הַ⁠מַּצּ֜וֹת	1	The expression **the basket of the unleavened bread** uses the possessive form to describe a basket that is characterized by the presence of unleavened bread. If this would be unclear in your language, consider stating the meaning plainly. Alternate translation: “And from the basket that contained the unleavened bread”
8:26	t601		rc://*/ta/man/translate/figs-possession	וְֽ⁠חַלַּ֨ת לֶ֥חֶם שֶׁ֛מֶן אַחַ֖ת 	1	The expression **loaf of bread of oil** uses the possessive form to describe a loaf of bread that is characterized by the presence of oil on top. It corresponds to the bread whose flour is well-soaked with oil in [7:12](../07/12.md). Alternate translation: “and one loaf of bread that was well-soaked with oil”
8:27	xnw1		rc://*/ta/man/translate/figs-explicit	 אֶת־הַ⁠כֹּ֔ל	1	Here, **the whole** implies giving Aaron and his sons the fat portions, the right thigh, and all of the loaves of bread. If it would be helpful, consider making the referent explicit. Alternate translation: “all the portions of fat, the right thigh, and the loaves of bread”
8:27	n3y7		rc://*/ta/man/translate/writing-pronouns	וַ⁠יָּ֧נֶף אֹתָ֛⁠ם תְּנוּפָ֖ה	1	Although the subject is not named, because it is usually the person offering the sacrifice who is authorized to dedicate the portions of the sacrifice to Yahweh by waving them in his presence, it is likely that **he** here refers to Aaron and his sons. This is further clarified by the fact that Moses placed the portions of fat, the right thigh, and the loaves of bread in the open palms of Aaron and his sons. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “and Aaron and his sons waved them as a wave offering”
8:27	l4k9		rc://*/ta/man/translate/translate-symaction	וַ⁠יָּ֧נֶף אֹתָ֛⁠ם תְּנוּפָ֖ה	1	See how you translated this symbolic action and its corresponding type of offering in [7:30](../07/30.md).
8:27	veot		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”
8:28	q9b5		rc://*/ta/man/translate/writing-pronouns	וַ⁠יִּקַּ֨ח מֹשֶׁ֤ה אֹתָ⁠ם֙	1	Here, the pronoun **them** refers to the fat portions, the right thigh, and all of the loaves of bread. If it would be helpful, consider making the referent explicit. Alternate translation: “And Moses took the portions of fat, the right thigh, and the loaves of bread”
8:29	ejop		rc://*/ta/man/translate/translate-symaction	וַ⁠יְנִיפֵ֥⁠הוּ תְנוּפָ֖ה	1	See how you translated this symbolic action and its corresponding type of offering in [7:30](../07/30.md).
8:29	auht		rc://*/ta/man/translate/figs-metonymy	 לִ⁠פְנֵ֣י יְהוָ֑ה	1	Here, the expression **to the face of Yahweh** means “in the presence of Yahweh,” or "toward the direction of the Most Holy Place where Yahweh lives 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 lives among the Israelites”
8:30	wcw9		rc://*/ta/man/translate/figs-explicit	וּ⁠מִן־הַ⁠דָּם֮ אֲשֶׁ֣ר עַל־הַ⁠מִּזְבֵּחַ֒	1	The expression **the blood that was on the altar** implies the blood of the sacrificed animal that had earlier been placed on the horns of the altar. You could include this information if that would be helpful to your readers. Alternate translation: “and some of the blood that he had previously put on the four horns of the altar”
8:30	vnvz		rc://*/ta/man/translate/translate-symaction	 וַ⁠יַּ֤ז עַֽל־אַהֲרֹן֙ עַל־בְּגָדָ֔י⁠ו וְ⁠עַל־בָּנָ֛י⁠ו וְ⁠עַל־בִּגְדֵ֥י בָנָ֖י⁠ו אִתּ֑⁠וֹ	1	This is a ritual action. Just as sprinkling the oil on the utensils of the sacred tent sanctified them and dedicated them for service to Yahweh, the mixture of blood and oil both dedicated Aaron and his sons for service to Yahweh as priests and purified them and their clothing from the impurity of sin through the cleansing nature of blood. If this would not be clear to your readers, consider stating the meaning of the symbolic action in a footnote or in the text of your translation. Alternate translation: “and he sprinkled them on Aaron, on his clothes, and on his sons and on the clothes of his sons with him. He did this in order to dedicate Aaron and his sons and to purify them from the impurity of sin”
8:31	h9hl		rc://*/ta/man/translate/figs-explicit	אֶת־הַ⁠בָּשָׂר֮	1	Although it is unclear, it is likely that here **the meat** implies the meat of the ram that Aaron and his sons offered as an ordination offering and that Moses waved as a wave offering in Yahweh's presence. You could include this information if that would be helpful to your readers. Alternate translation: “the meat of the ram of the ordination offering”
8:31	cpcx		rc://*/ta/man/translate/figs-yousingular	תֹּאכְל֣וּ	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.
8:31	q5eb		rc://*/ta/man/translate/figs-possession	בְּ⁠סַ֣ל הַ⁠מִּלֻּאִ֑ים	1	See how you translated the similar expression in [8:22](../08/22.md).
8:31	bf4q		rc://*/ta/man/translate/figs-quotesinquotes	כַּ⁠אֲשֶׁ֤ר צִוֵּ֨יתִי֙ לֵ⁠אמֹ֔ר אַהֲרֹ֥ן וּ⁠בָנָ֖י⁠ו יֹאכְלֻֽ⁠הוּ׃	1	This is a quotation within a quotation. You can state this as an indirect quotation. Alternate translation: “just as I commanded when I said that Aaron and his sons shall eat it”
8:32	pz43		rc://*/ta/man/translate/figs-explicitinfo	בָּ⁠אֵ֖שׁ תִּשְׂרֹֽפוּ׃	1	See how you handled the extra information in this expression in [4:12](../04/12.md).
8:32	u784		rc://*/ta/man/translate/figs-yousingular	בָּ⁠אֵ֖שׁ תִּשְׂרֹֽפוּ׃	1	Here, **you** is plural. It refers to Aaron and his sons, so use the plural form in your translation if your language marks that distinction.
8:33	l33w		rc://*/ta/man/translate/figs-yousingular	תֵֽצְאוּ֙ & מִלֻּאֵי⁠כֶ֑ם & אֶת־יֶדְ⁠כֶֽם׃	1	The pronouns**you** and **your** are plural here. They refer to Aaron and his sons, so use the plural form in your translation if your language marks that distinction.
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”
8:34	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”
8:34	eefz		rc://*/ta/man/translate/figs-yousingular	 עֲלֵי⁠כֶֽם׃	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.
8:35	v2rg		rc://*/ta/man/translate/figs-yousingular	תֵּשְׁב֨וּ &  וּ⁠שְׁמַרְתֶּ֛ם &  וְ⁠לֹ֣א תָמ֑וּתוּ	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.
8:35	oxn1		rc://*/ta/man/translate/writing-poetry	וּ⁠שְׁמַרְתֶּ֛ם אֶת־מִשְׁמֶ֥רֶת יְהוָ֖ה	1	Words from the same root are repeated for emphasis. The word **watch** is from the same root as the verb **keep**. 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.
8:35	h75b		rc://*/ta/man/translate/figs-explicit	וּ⁠שְׁמַרְתֶּ֛ם אֶת־מִשְׁמֶ֥רֶת יְהוָ֖ה	1	To **keep** the **watch of Yahweh** does not mean to stand and guard the entrance to the sacred tent. Rather, the expression implies carefully avoiding Yahweh's prohibitions, the things Yahweh has commanded his people not to do. If this meaning would not be clear, consider stating the meaning plainly. Alternate translation: “and you will carefully keep Yahweh’s laws about what you are not to do”
8:35	b94k		rc://*/ta/man/translate/grammar-connect-logic-result	 וְ⁠לֹ֣א תָמ֑וּתוּ	1	The phrase **and you will not die** is the 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: ”and by doing 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. 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\n## Structure and Formatting\nThis chapter is another narrative piece in which Moses instructs Aaron to perform sin and burnt offerings for himself and sin, burnt, grain, and peace offerings for the people so that the “glory of Yahweh” would appear to the people, having atoned them. After instructing Aaron ([9:1–7](../09/01.md)), Aaron performs for himself the sin offering, offering a bull calf in the prescribed way ([9:8–11](../09/08.md)). Next, he performs the burnt offering for himself, offering a ram in the prescribed way ([9:12–14](../09/12.md)). After this, Aaron makes sacrifices for the people of Israel, offering a male goat for a sin offering ([9:15](../09/15.md), a bull calf and a lamb for burnt offerings ([9:16](../09/16.md), a grain offering ([9:17](../09/17.md)), and, finally, an ox and a ram for peace offerings [9:18–20](../09/18.md)), complete with a wave offering of the breat meat and the right thigh of the ox and the ram ([9:21](../09/21.md)). In an incredible conclusion, Aaron blessed the people, and Moses and Aaron enter the sacred tent ([9:22–23](../09/22.md)). When they come out, after blessing the people again, the “glory of Yahweh” appears to the people as “fire from before the face of Yahweh” comes out of the sacred tent and consumes the fat and meat on the burnt offering altar ([9:23–24](../09/23.md)). In response to this incredible sight, the people shout and fall to the ground ([9:24](../09/24.md)). The structure of the chapter is as follows:\n\n    1) Moses instructs Aaron (9:1–7)\n    2) Aaron performs sacrifices for himself (9:8–14)\n      I. the sin offering for Aaron (9:8–11)\n      II. the burnt offering for Aaron (9:12–14)\n    3) Aaron performs sacrifices for the people of Israel (9:15–21)\n      I. the sin offering for the people (9:15)\n      II. the burnt offering for the people (9:16)\n      III. the grain offering for the people (9:17)\n      IV. the peace offering for the people, including the wave offering (9:18–21)\n    4) The glory of Yahweh appears to the people (9:22–24)\n\n## Religious and Cultural Concepts in This Chapter\nMost of the special concepts in this chapter are discussed in the Book Introduction, including the burnt, grain, sin, and peace offerings, including the wave offering, the unique function of blood, the abstract noun “atonement,” and the ritual act of converting sacrifices to smoke on the altar.
9:1	ksc2		rc://*/ta/man/translate/translate-ordinal	בַּ⁠יּ֣וֹם הַ⁠שְּׁמִינִ֔י	1	The word **eighth** is the ordinal number for eight.
9:1	rp4k		rc://*/ta/man/translate/translate-ordinal	בַּ⁠יּ֣וֹם הַ⁠שְּׁמִינִ֔י	1	The **eighth day** is the first day after the seven-day period of the ordination ceremony. Alternate translation: “on the first day after the ordination ceremony was completed”
9:2	jvuc		rc://*/ta/man/translate/translate-symaction	עֵ֣גֶל בֶּן־בָּקָ֧ר לְ⁠חַטָּ֛את וְ⁠אַ֥יִל לְ⁠עֹלָ֖ה תְּמִימִ֑ם	1	For a discussion of the word **perfect**, see the section titled “'Unblemished' or 'perfect'” in Part 3 of the Introduction to Leviticus. Alternate translation: “an unblemished calf, a son of the cattle, for a sin offering, and an unblemished ram for a burnt offering” or “a calf without blemish, a son of the cattle, for a sin offering, and a ram without blemish for a burnt offering”
9:2	cl2s		rc://*/ta/man/translate/writing-quotations	וַ⁠יֹּ֣אמֶר אֶֽל־אַהֲרֹ֗ן	1	The word translated as **said** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. Alternate transalation: “And he spoke to Aaron, saying,” or “And he told Aaron,”
9:2	dtge		rc://*/ta/man/translate/figs-idiom	בֶּן־בָּקָ֧ר 	1	See how you translated this expression in [1:5](../01/05.md).
9:2	c82u		rc://*/ta/man/translate/translate-symaction	וְ⁠הַקְרֵ֖ב	1	See how you translated this symbolic action in [8:6](../08/06.md).
9:2	exi1		rc://*/ta/man/translate/figs-metonymy	לִ⁠פְנֵ֥י יְהוָֽה	1	As the General Introduction to Leviticus discusses, in contexts such as this, the expression **to the face of Yahweh** means “where Yahweh can see” and, by extension, ”in Yahweh's presence.” See how you translated this expression in [1:5](../01/05.md). Alternate translation: “before Yahweh” or “in the precincts of the sacred tent, where Yahweh lives among the Israelites”
9:3	jx2w		rc://*/ta/man/translate/figs-quotesinquotes	וְ⁠אֶל־ בְּנֵ֥י יִשְׂרָאֵ֖ל תְּדַבֵּ֣ר לֵ⁠אמֹ֑ר קְח֤וּ שְׂעִיר־ עִזִּים֙	1	This expression introduces a direct quote within a direct quote. You could change this into an indirect quote. Alternate translation: “And you should tell the sons of Israel to take a buck of the goats”
9:3	rfql		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֥י יִשְׂרָאֵ֖ל	1	See how you translated this expression in [1:2](../01/02.md).
9:3	s42l		rc://*/ta/man/translate/figs-yousingular	תְּדַבֵּ֣ר	1	Here, **you** is singular. It refers to Aaron, so use the singular form in your translation if your language marks that distinction.
9:3	xwgi		rc://*/ta/man/translate/writing-quotations	לֵ⁠אמֹ֑ר	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.
9:3	nq8j		rc://*/ta/man/translate/figs-possession	שְׂעִיר־עִזִּים֙	1	The expression **a buck of the goats** used the possessive form to refer to a male goat that belongs to the class of animals also called goats. If your language possesses a specific term for a male goat, consider using it here or use a generic expression. Alternate translation: “an adult male goat”
9:3	unc9		rc://*/ta/man/translate/figs-genericnoun	עִזִּים֙	1	The expression **the goats** does not refer to a specific group of goats. It describes any groups of goats that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “any of the goats that you own”
9:3	ah79		rc://*/ta/man/translate/figs-idiom	וְ⁠עֵ֨גֶל וָ⁠כֶ֧בֶשׂ בְּנֵי־שָׁנָ֛ה תְּמִימִ֖ם	1	The expression **sons of a year** is an idiom that refers to animals that are a year old. If your language has a similar idiom, consider using it here. If not, state the meaning plainly. Alternate translation: “and a perfect calf and a perfect lamb that are a year old” or “and a perfect calf and a perfect lamb that are twelve months of age”
9:4	gz2r		rc://*/ta/man/translate/figs-metonymy	 לִ⁠פְנֵ֣י יְהוָ֔ה	1	See how you translated this expression in [1:5](../01/05.md). Alternate translation: “in Yahweh’s presence” or “in the precincts of the sacred tent, where Yahweh lives among the Israelites”
9:4	fei7		rc://*/ta/man/translate/figs-activepassive	וּ⁠מִנְחָ֖ה בְּלוּלָ֣ה בַ⁠שָּׁ֑מֶן	1	See how you translated this expression in [7:10](../07/10.md). Alternate translation: “and a grain offering they mixed with oil”
9:4	l9yn		rc://*/ta/man/translate/grammar-connect-logic-goal	כִּ֣י הַ⁠יּ֔וֹם יְהוָ֖ה נִרְאָ֥ה אֲלֵי⁠כֶֽם׃	1	Here, **for** marks Yahweh's appearing to the people of Israel as the goal or purpose of presenting all the sacrificial animals that Moses names here. 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: “You should do this because Yahweh will appear to you today”
9:4	rn4r		rc://*/ta/man/translate/figs-yousingular	אֲלֵי⁠כֶֽם׃	1	Here, the pronoun **you** is plural. It refers to the Israelite people, so use the plural form in your translation if your language marks that distinction.
9:5	o262		rc://*/ta/man/translate/writing-pronouns	וַ⁠יִּקְח֗וּ	1	The pronoun **they** refers to the Israelite people, the “sons of Israel.” If it would be helpful to your readers, consider making the referent explicit. Alternate translation: “And the people of Israel brought”
9:5	jx2j			 אֵ֚ת אֲשֶׁ֣ר צִוָּ֣ה מֹשֶׁ֔ה	1	Alternate translation: “the animals for the sacrifices and the grain for the offerings as Moses instructed”
9:5	jha5		rc://*/ta/man/translate/figs-metonymy	אֶל־פְּנֵ֖י אֹ֣הֶל מוֹעֵ֑ד	1	Here, **to the face of the tent of meeting** refers to a location, “before the tent of meeting.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “to the front of the tent of meeting”
9:5	xpfc		rc://*/ta/man/translate/translate-symaction	וַֽ⁠יִּקְרְבוּ֙ כָּל־הָ֣⁠עֵדָ֔ה	1	See how you translated this symbolic action in [8:6](../08/06.md).
9:5	v2co		rc://*/ta/man/translate/figs-idiom	וַ⁠יַּֽעַמְד֖וּ לִ⁠פְנֵ֥י יְהוָֽה׃	1	Here, the expression **they stood to the face of Yahweh** refers to the fact that the Israelite people came to stand before the altar in the courtyard of the tent of meeting, where Yahweh lived among the Israelites. If it would be helpful in your language, consider stating this meaning plainly. Alternate translation: “and they stood in Yahweh’s presence within the precincts of the tent of meeting, in which Yahweh lived among the Israelites”
9:6	m2gr		rc://*/ta/man/translate/figs-yousingular	צִוָּ֥ה יְהוָ֖ה תַּעֲשׂ֑וּ	1	Here, **you** is plural. It refers to the Israelite people, so use the plural form in your translation if your language marks that distinction.
9:6	p7cq		rc://*/ta/man/translate/figs-metonymy	וְ⁠יֵרָ֥א אֲלֵי⁠כֶ֖ם כְּב֥וֹד יְהוָֽה	1	Here, the expression **the glory of Yahweh** refers to the earthly manifestation of Yahweh in the form of fire. (See [9:23–24](../09/23.md)) If it would be helpful in your language, consider stating this meaning plainly. Alternate translation: “and Yahweh himself will appear to you in the form of heavenly fire”
9:7	k98c			וַ⁠עֲשֵׂ֞ה אֶת־ חַטָּֽאתְ⁠ךָ֙ וְ⁠אֶת־ עֹ֣לָתֶ֔⁠ךָ & וַ⁠עֲשֵׂ֞ה אֶת־ קָרְבַּ֤ן הָ⁠עָם֙ 	1	Alternate translation: “and offer your sin offering and your burnt offering … And offer the offering of the people”
9:7	kkgk		rc://*/ta/man/translate/figs-possession	אֶת־קָרְבַּ֤ן הָ⁠עָם֙	1	The expression **the offering of the people** uses the possessive form to describe the sacrifices that Yahweh has commanded the people of Israel to bring. If your language would not use the possessive form for this, you could state the meaning plainly. Alternate translation: “the offering that Yahweh commanded the people to bring”
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 his sin”
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			וַ⁠יִּטְבֹּ֤ל אֶצְבָּע⁠וֹ֙ & וַ⁠יִּתֵּ֖ן & יָצַ֔ק	1	Alternate translation: “and Aaron dipped his finger … and Aaron daubed it … and he poured out”
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).
9:13	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).
9:15	xe2j		rc://*/ta/man/translate/translate-symaction	וַ⁠יַּקְרֵ֕ב	1	See how you translated this symbolic action in [8:6](../08/06.md).
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 [8:2](../08/02.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”
9:17	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	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”
9:21	m515		rc://*/ta/man/translate/translate-symaction	הֵנִ֧יף אַהֲרֹ֛ן תְּנוּפָ֖ה	1	See how you translated this symbolic action and its corresponding type of offering in [7:30](../07/30.md).
9:21	ki59		rc://*/ta/man/translate/figs-metonymy	לִ⁠פְנֵ֣י יְהוָ֑ה	1	As the General Introduction to Leviticus discusses, in contexts such as this, the expression **to the face of Yahweh** means “where Yahweh can see” and, by extension, ”in Yahweh's presence.” If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “in Yahweh's presence” or “within the sacred precincts of the tent of meeting, where Yahweh lives among the Israelites”
9:22	y35z		rc://*/ta/man/translate/translate-symaction	וַ⁠יִּשָּׂ֨א אַהֲרֹ֧ן אֶת־יד⁠ו אֶל־הָ⁠עָ֖ם	1	Lifting one's hands is a symbolic action that signals a physical posture of prayer. 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: “And Aaron lifted his hands toward the people so that he could pray for them”
9:22	xk8g		rc://*/ta/man/translate/translate-blessing	וַֽ⁠יְבָרְכֵ֑⁠ם	1	Aaron is asking Yahweh to bless the people. You could express this as either a blessing or a prayer, in whichever way is more natural in your language. Alternate translation: “and he prayed Yahweh’s blessing over the people”
9:22	ky92		rc://*/ta/man/translate/figs-explicit	וַ⁠יֵּ֗רֶד מֵ⁠עֲשֹׂ֧ת הַֽ⁠חַטָּ֛את וְ⁠הָ⁠עֹלָ֖ה וְ⁠הַ⁠שְּׁלָמִֽים׃	1	The expression **And he came down** implies that Aaron was likely elevated off the ground, probably by means of steps or a ramp, in order to offer the sacrifices on top of the altar. Consequently, Aaron would have been higher than where the people were standing. If it would be helpful, consider supplying this implied information. Alternate translation: “And, because Aaron was elevated above the people when he offered the sacrifices, he came down from making the sin offering and the burnt offering and the peace offerings”
9:23	mr4h		rc://*/ta/man/translate/translate-blessing	וַֽ⁠יְבָרֲכ֖וּ אֶת־הָ⁠עָ֑ם	1	Aaron and Moses asked Yahweh to bless **the people**. You could express this as either a blessing or a prayer, in whichever way is more natural in your language. Alternate translation: “and they prayed that Yahweh would bless the people”
9:23	d94f		rc://*/ta/man/translate/figs-metonymy	וַ⁠יֵּרָ֥א כְבוֹד־ יְהוָ֖ה אֶל־ כָּל־ הָ⁠עָֽם	1	See how you translated the expression **the glory of Yahweh** in [9:6](../09/06.md).
9:24	v7ig		rc://*/ta/man/translate/figs-explicit	מִ⁠לִּ⁠פְנֵ֣י יְהוָ֔ה וַ⁠תֹּ֨אכַל֙	1	The expression **fire went out from before the face of Yahweh** implies that the fire came from the direction of Yahweh’s presence in the Most Holy Place, where he lived among the Israelites. You could include this information if that would be helpful to your readers. Alternate translation: “from Yahweh's presence in the Most Holy Place, where he lived among the Israelites, and it consumed”
9:24	m7g9		rc://*/ta/man/translate/figs-ellipsis	וַ⁠יַּ֤רְא כָּל־הָ⁠עָם֙	1	The expression **And all the people saw** is missing some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “And all the people saw how Yahweh provided the fire to consume the offering and fat on the altar” or “And all the people saw how the fire from before the face of Yahweh consumed the burnt offering and the fat on the altar”
9:24	e6ys		rc://*/ta/man/translate/translate-symaction	וַ⁠יָּרֹ֔נּוּ	1	Here, **they shouted** means that they cried out in joy with a loud voice. If this would not be clear in your language, consider stating the meaning explicitly. Alternate translation:  “and they cheered loudly”
9:24	da35		rc://*/ta/man/translate/translate-symaction	וַֽ⁠יִּפְּל֖וּ עַל־ פְּנֵי⁠הֶֽם	1	To fall on one’s **face** is a symbolic action. As an act of reverence, honor, and submission, It refers to either: (1) bowing on one’s knees with one’s face to the ground. If your language has a similar idiom to refer to bowing with respect to authority, consider using it here. If not, consider stating the meaning plainly. Alternate translation: “and they knelt down in respect and awe with their faces toward the ground” or (2) lying flat on the ground. Alternate translation: “and they lay flat out on the ground”
10:intro	qn6v				0	# Leviticus 10 General Notes\n\n## Structure and Formatting\nThis chapter includes the last narrative of the section that began in Leviticus 8. It tells the story of how Aaron’s two sons, Nadab and Abihu, offered “strange fire that he did not command them” ([10:1](../10/01.md)). As a result of this action, Yahweh kills the two men with fire sent out from his presence ([10:2](../10/02.md)). Moses then interprets the events as a demonstration of Yahweh’s utter holiness ([10:3](../10/03.md)), before instructing that the men’s bodies be removed carefully ([10:4–5](../10/04.md)) and guiding Aaron’s remaining sons how they should mourn as priests ([10:5–7](../10/05.md)). Yahweh then gives instruction to Aaron concerning the consumption of alcoholic drink in connection to the priesthood ([10:8–9](../10/08.md)), clarifying that the role of the priesthood in Israel is to help the people distinguish between what is pure and what is impure so that they may follow Yahweh’s laws and be his holy people ([10:10–11](../10/10.md)). Following this, Moses instructs Aaron’s remaining two sons, Eleazar and Ithamar, that they are to eat the remaining food portions of the sacrifice and to do so in a clean and holy place ([10:12–15](../10/12.md)). However, when Moses later searches for the meat of the sin offering, he discovers that it had been burnt rather than eaten ([10:16])(../10/16.md)). When Moses questions why this happened, as the sin offering was exactly the type whose meat should have been eaten by the priests ([10:17–18](../10/17.md)), Aaron responds that he believes that the presence of his son’s bodies in the sanctuary has made the sin offering unacceptable to eat ([10:19](../10/19.md)). The narrative ends as Moses is satisfied with this answer ([10:20](../10/20.md)). The structure of the chapter is as follows:\n\n    1) The death of Nadab and Abihu (10:1–2)\n    2) Moses’ interpretation and instructions (10:3–7)\n      A. the removal of the bodies (10:3–5)\n      B. mourning as priests (10:6–7)\n    3) Yahweh instructs Aaron (10:8–11)\n    4) Moses instructs Eleazar and Ithamar (10:12–15)\n    5) The debate between Moses and Aaron concerning the sin offering (10:16–20)\n\nNote that Leviticus 10:3 is a line of poetry. Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 10:3.\n\n## Religious and Cultural Concepts in This Chapter\n\n### Mourning practices\nIn Leviticus 10:6–7, Moses instructs Aaron’s remaining sons, Eleazar and Ithamar that,when they are performing their duties as priests, they are not to mourn as they normally would mourn. Instead, they are to let the people of Israel mourn for them. (See [10:6](../10/06.md)). The symbolic actions associated with mourning practices that they are to avoid are:\n    1) letting their hair be disheveled and loose. The expression in Lev 10:6 (“Do not let your heads be loose”) is a figure of speech. Here, the word "heads" refers by association to the hair of one’s head, so the expression "Do not let your heads be loose" refers to letting one’s hair hang down disheveled and unkempt. It is implied that Aaron’s sons’ hair was long enough to hang down over their heads. This was a common practice associated with mourning for a dead relative. If it would be helpful in your language, consider stating the meaning plainly.\n    2) tearing their clothes in grief. The practice of tearing one’s clothes was a common sign of public mourning in ancient Israel. This was a common practice associated with mourning for a dead relative. If your culture has an expression that describes a similar symbolic action, consider using that expression here. If not, consider using a generic expression and explaining the meaning of this action in a footnote or in the body of your translation.\n\nThese are symbolic actions associated with mourning for dead relatives. If your language does not have similar actions associated with a period of mourning, consider explaining the meaning of these actions in a footnote or in the text of your translation.\n\n## Important Figures of Speech in This Chapter\n\n### Fire and “strange fire”\nIn this chapter, the word translated as “fire” appears both as literal fire and as referring to live, burning coals that produce fire. The notes below (as well as the UST) will serve to distinguish which meaning is present in each context. Where the word "fire" represents the coals that produce fire, you could use an equivalent expression from your language or state the meaning plainly, if it would be helpful in your language.\nIn [Leviticus 10:2](../10/02.md), the expression “strange fire” appears. Here, “fire” refers to coals that produce fire rather than to the fire itself. In context, the expression means that either: (1) Aaron’s sons Nadab and Abihu had used burning coals that came from a common, everyday source rather than from a holy source, as Yahweh had commanded or (2) the incense that Aaron’s sons Nadab and Abihu placed on top of the burning coals was not the kind of incense that Yahweh had commanded should be offered in the tent of meeting. The notes and the UST favor the first option, but the second is possible as well.\n\n## Other Possible Translation Difficulties in This Chapter\n\n### The use of plural “you”\nThroughout this chapter, the words "you" and "*your" are plural. They often refer to Aaron and his sons. Consider using the plural form of the second-person pronouns of your language in your translation if your language marks that distinct
10:1	wogp		rc://*/ta/man/translate/grammar-connect-words-phrases	וַ⁠יִּקְח֣וּ	1	The word **And** indicates that the action of this chapter immediately follows what happened in the previous chapter. The events recorded here should be considered to be a continuation of the story of the ordination ceremony. In your translation, be sure to use a connecting word that signals this to your readers.
10:1	ghd1		rc://*/ta/man/translate/translate-unknown	מַחְתָּת֗⁠וֹ	1	A **censer** is a shallow bronze container that priests could use to carry hot coals on which to burn incense. If your language has a word for this religious object, consider using it here. If not, consider using a generic expression. Alternate translation: “his incense pan”
10:1	oggx		rc://*/ta/man/translate/figs-metonymy	אֵ֔שׁ	1	Here, the word **fire** represents the coals that produce fire. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “glowing coals” or “live coals”
10:1	dwmf		rc://*/ta/man/translate/figs-metonymy	 לִ⁠פְנֵ֤י יְהוָה֙	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”
10:1	b4s0		rc://*/ta/man/translate/translate-unknown	 אֵ֣שׁ זָרָ֔ה	1	It is likely that the expression **strange fire** means that either: (1) Nadab and Abihu had used burning coals that came from a common, everyday source rather than from a holy source, as Yahweh had commanded. Alternate translation: “common fire that was not set apart exclusively for Yahweh’s purposes” or (2) the incense that Nadab and Abihu placed on top of the burning coals was not the kind of incense that Yahweh had commanded should be offered in the tent of meeting. Alternate translation: “unauthorized incense”
10:2	c7n7		rc://*/ta/man/translate/figs-explicit	אֵ֛שׁ	1	Here, fire means flames and not hot coals, as it did in the previous verse. The poetic repetition of words is intended to be ironic. Nadab and Abihu offered fire as coals, but flames of fire consumed them in judgment. If your language has words for live coals and for flaming fire that are similar and that could preserve this irony, consider using those terms here. If not, use the word for flaming fire here. Alternate translation: "blazing flames"
10:2	et86		rc://*/ta/man/translate/figs-metonymy	מִ⁠לִּ⁠פְנֵ֥י יְהוָ֖ה	1	See how you translated this expression in [1:5](../01/05.md). Alternate translation: “from the Holy of Holies where Yahweh lived among the Israelites” or “from Yahweh’s presence”
10:2	f9fy		rc://*/ta/man/translate/figs-metaphor	וַ⁠תֹּ֣אכַל אוֹתָ֑⁠ם	1	The author of Leviticus uses the image of the **fire** consuming or eating Aaron’s two sons to refer to the process that the sacrifice undergoes as the fire burns it until it is completely ash. If your language has a similar idiom used of fire completely burning something, consider using it here. If not, consider using a generic expression. Alternate translation: “and it killed them"
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			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. He is not only set apart from sin, but he is 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”
10:4	qzy6		rc://*/ta/man/translate/translate-names	מִֽישָׁאֵל֙ & אֶלְצָפָ֔ן & בְּנֵ֥י עֻזִּיאֵ֖ל	1	**Mishael** and **Elzaphan** are the names of Aaron’s cousins, the sons of his uncle, **Uzziel**.
10:4	o9ui		rc://*/ta/man/translate/translate-names	עֻזִּיאֵ֖ל	1	**Uzziel** is the name of Aaron’s uncle.
10:4	tu5m		rc://*/ta/man/translate/translate-kinship	דֹּ֣ד אַהֲרֹ֑ן	1	Here the term **uncle** specifically refers to Aaron's father's brother. Since Aaron and Moses are brothers, Uzziel is also the uncle of Moses. If your language has a specific word for an uncle, it would be appropriate to use it here. If not, consider using a generic expression. Alternate translation: “Aaron's father's brother”
10:4	etlw		rc://*/ta/man/translate/translate-symaction	קִ֠רְב֞וּ	1	To **Present** oneself is a symbolic action that refers to bringing oneself into Yahweh’s presence to do his purposes. If it would be helpful to your readers, consider stating the meaning plainly. Alternate translation: “Come near to the precincts of the tent of meeting, where Yahweh lives among the Israelites, and be ready to do what Yahweh requires of you”
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. 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	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/figs-yousingular	רָֽאשֵׁי⁠כֶ֥ם & וּ⁠בִגְדֵי⁠כֶ֤ם & וְ⁠לֹ֣א תָמֻ֔תוּ & וַ⁠אֲחֵי⁠כֶם֙	1	Here 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. It may be helpful to clarify this for your readers. Alternate translation: “Yahweh will not be angry”
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”
10:6	g4h2		rc://*/ta/man/translate/writing-poetry	הַ⁠שְּׂרֵפָ֔ה אֲשֶׁ֖ר שָׂרַ֥ף יְהוָֽה	1	Here, a verb and its object come from the same root. The phrase **Yahweh has burned** translates as a verb that is related to the noun translated as **burning**. 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.
10:6	pcx5		rc://*/ta/man/translate/figs-explicit	אֶת־הַ⁠שְּׂרֵפָ֔ה אֲשֶׁ֖ר שָׂרַ֥ף יְהוָֽה׃	1	The word **burning** implies the fire that came out from the Holy Place and consumed Nadab and Abihu. You could include this information if that would be helpful to your readers. Alternate translation: “for the way that Yahweh killed Nadab and Abihu with fire”
10:7	iyos		rc://*/ta/man/translate/figs-yousingular	לֹ֤א תֵֽצְאוּ֙ & תָּמֻ֔תוּ & עֲלֵי⁠כֶ֑ם	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.
10:7	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”
10:9	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.
10:10	c51w		rc://*/ta/man/translate/grammar-connect-words-phrases	וּֽ⁠לֲ⁠הַבְדִּ֔יל	1	The word translated as **and** indicates that the ability to separate between holy and common and between clean and unclean is a further consequence of abstaining from drinking alcohol while conducting priestly duties. Use a natural form in your language to connect this statement to the previous one. It may be helpful to begin a new sentence here. Alternate translation: “That way you will also be able to separate”
10:10	um6e		rc://*/ta/man/translate/figs-nominaladj	הַ⁠קֹּ֖דֶשׁ & הַ⁠חֹ֑ל	1	The adjectives **holy** and **common** are being used as nouns to refer to that which is set apart for Yahweh alone and that which is associated with ordinary everyday life. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “that which is holy … that which is common”
10:10	gy4t		rc://*/ta/man/translate/translate-unknown	הַ⁠חֹ֑ל	1	The word **common** refers to things, animals, or people that are not set apart for Yahweh but are associated with ordinary, everyday life. If it would be helpful in your language, consider using a generic expression. Alternate translation: “the ordinary” or "the usual"
10:10	h6gu		rc://*/ta/man/translate/figs-nominaladj	הַ⁠טָּמֵ֖א & הַ⁠טָּהֽוֹר	1	The adjective **clean** is being used as a noun to refer to that which is able to be in holy space and come into contact with holy objects. The adjective **unclean** is being used as a noun to refer to that which is impure and cannot be in holy space without introducing impurity to that space and those objects. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “that which is clean … that which is unclean”
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	bsmt		rc://*/ta/man/translate/figs-possession	 מֵ⁠אִשֵּׁ֣י יְהוָ֔ה	1	See how you translated this expression in [2:3](../02/03.md).
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 aItar. It 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			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”
10:13	lw7m		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”
10:14	fbtl		rc://*/ta/man/translate/figs-possession	 וְ⁠אֵת֩ חֲזֵ֨ה הַ⁠תְּנוּפָ֜ה	1	The expression **the breast of the wave offering** uses the possessive form to describe breast meat that is to be offered as a wave offering. If your language would not use the possessive form for this, you could state the meaning plainly. Alternate translation: “And the breast meat that Aaron and his sons presented as a wave offering”
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. 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. 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.
10:15	f30w		rc://*/ta/man/translate/writing-pronouns	יָבִ֔יאוּ	1	Here the pronoun **they** likely refers to the people of Israel. If it would be helpful in your language, consider stating the referent explicitly. Alternate translation: “the people of Israel shall bring”
10:15	n69i		rc://*/ta/man/translate/translate-symaction	לְ⁠הָנִ֥יף תְּנוּפָ֖ה	1	See how you translated this ritual action and its corresponding type of offering in [7:30](../07/30.md).
10:15	vhjx		rc://*/ta/man/translate/grammar-connect-logic-goal	לְ⁠הָנִ֥יף תְּנוּפָ֖ה	1	Here, **to** marks waving the meat and fat portions as a **wave offering** as reason to bring them to the tent of meeting. Use a connector in your language that makes it clear that this is the purpose.
10:15	agci		rc://*/ta/man/translate/figs-metonymy	לִ⁠פְנֵ֣י יְהוָ֑ה	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”
10:16	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”
10:17	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	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	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 did not require 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. 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 section 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 must 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. Alternate translation: "you must eat"
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.”
10:19	ovou		rc://*/ta/man/translate/figs-metonymy	הַ⁠יִּיטַ֖ב בְּ⁠עֵינֵ֥י יְהוָֽה׃	1	Here, **eyes** represent the sight of a person and, by extension, their judgment or approval. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “would it have been good in Yahweh’s judgment”
10:19	ni6v		rc://*/ta/man/translate/figs-idiom	הַ⁠יִּיטַ֖ב בְּ⁠עֵינֵ֥י יְהוָֽה׃	1	The expression **good in the eyes of Yahweh** is an idiom that means “to be pleasing to Yahweh” or “to be acceptable to Yahweh.” If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “would Yahweh have approved” or “would it have pleased Yahweh”
10:20	dcek		rc://*/ta/man/translate/figs-idiom	וַ⁠יִּיטַ֖ב בְּ⁠עֵינָֽי⁠ו	1	The expression **good in his eyes** is an idiom that means “to be pleasing to him” or “to be acceptable to him.” If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and he approved” or “and it seemed good to him”
11:intro	i427				0	# Leviticus 11 General Notes\n\n## Structure and Formatting\nIn Leviticus 11, Yahweh speaks to Moses again and delivers a series of laws about all things clean and unclean that continues through Leviticus 15. This chapter concerns the animals that Israel is allowed to eat and how to distinguish between what is clean and what is unclean. (See [Leviticus 11:46–47](../11/46.md).) The list begins with four unclean quadrupeds, establishing a rule for identifying clean and unclean four-footed animals: they must both chew cud and possess a fully cloven hoof ([11:2–4](../11.02.md). As such, camels ([11:4](../11/04.md)), rock badgers ([11:5](../11/05.md)), rabbits ([11:6](../11/06.md)), and pigs ([11:7](../11/07.md)) are unclean because these animals meet one but not both of these criteria. The section which follows describes a rule for determining clean and unclean creatures that live in water: they must possess both scales and fins. (See [11:9–12](../11/09.md).) Next, Yahweh gives a list of unclean birds, although he does not describe why these are unclean. (See [11:13–19](../11/13.md).) This is followed by a list of clean insects and a rule for distinguishing them from unclean ones ([11:20–23](../11/20.md)). The rule for determining unclean quadrupeds is reiterated ([11:24–28](../11/24.md)) before a list of unclean “swarming things” is provided ([11:29–31](../11/29.md)), along with instructions for what to do when such unclean creatures come into contact with various everyday items and objects ([11:32–38](../11/32.md)). Yahweh reiterates that no one should touch or eat the dead body of an unclean animal ([11:39–40](../11/39.md)), before reiterating the rule for unclean “swarming things” ([11:41–43](../11/41.md)). Yahweh then explains that the reason for these laws is found in his own holiness and his desire for his people to be just as holy ([11:44–45](../11/44.md)) by following his laws and distinguishing between what is clean and what is unclean ([11:46–47](../11/46.md)). The structure of the chapter is as follows:\n\n    Clean and Unclean Animals\n      A. The rule for clean and unclean quadrupeds (11:1–8)\n      B. The rule for clean and unclean water creatures (11:9–12)\n      C. A list of unclean birds (11:13–19)\n      D. The rule for clean and unclean insects (11:20–23)\n      E. The rule for clean and unclean quadrupeds, again (11:24–28)\n      F. A list of unclean “swarming” creatures (11:29–31)\n      G. Handling objects that come into contact with unclean creatures (11:32–38)\n      H. Prohibition against touching or eating dead unclean animals (11:39–40)\n      I. Unclean “swarming” creatures, again (11:41–43)\n      J. Yahweh’s concluding explanation for the law (11:44–47)\n\n## Religious and Cultural Concepts in This Chapter\n\n### Clean and unclean animals\nThis chapter describes the animals, birds, and other creatures that were “unclean,” meaning that the Israelites were not allowed to eat them. It also describes the ones that were “clean,” which the Israelites were permitted to eat. The lists of four-legged animals, water creatures, and insects tell how to determine which ones are clean and which ones are not. The lists of birds and swarming creatures do not provide that information.\n\nInterpreters continue to debate the grounds on which creatures were considered clean or unclean. However, it is likely that in the mind of the ancient Israelite, unclean creatures had an association with death, or they did not fit properly into their own category of creation, or they were associated with the false gods of the nations that lived around Israel.\n\nFor example, birds that ate the flesh of dead animals were unclean because that associated them with death. The ostrich was considered unclean because it is a bird that does not fly, so it does not fit its own category. There was also an association between the ostrich and the religious practices of the Egyptians.\n\nBut in general, the book of Leviticus leaves the logic unstated and implicit that defines clean and unclean. In your translation, it may be best to do the same. As a translator, it is important not to introduce into your translation of Leviticus current cultural notions of which foods are acceptable.\n\n## Important Figures of Speech in This Chapter\n\n### Repeated words\nThroughout this chapter, several related words are repeated for emphasis. Examples of this are found in the expressions “dividing a hoof” ([11:3–7](../11/03.md)), “splitting the cleft of hooves” ([11:3](../11/03.md) and [11:7](../11/07.md)), “chew the cud” ([11:7](../11/07.md)), “any food that is eaten” and “any drink that is drunk” ([11:34](../11/34.md)), “any seed, a sown seed that will be sown” ([11:37](../11/37.md)), and “every swarming thing, the one swarming on the ground” ([11:41](../11/41.md)). You may be able to use the same construction in your language to express the meaning of these expressions.\n\n### The use of generic nouns\nThroughout this chapter, generic nouns are used to describe clean and unclean animals. When these nouns use the article “the” (as in “the rock badger”), the expression does not refer to a specific animal. Rather, it describes any animal of that type that an Israelite might encounter. Express this in the way that would be most natural in your language.\n\n## Other Possible Translation Difficulties in This Chapter\n\n### "Clean" and "unclean"\nTo understand the concepts of clean and unclean, it may be helpful to review the section of the Book Introduction labeled “What is the meaning of ‘holy’ and ‘holiness’ in the book of Leviticus?” as well as the section in the General Introduction to Leviticus 5 labeled “Unclean.” (Also see: [[rc://*/tw/dict/bible/kt/clean]])\n\n### The identity of the clean and unclean animals\nThe exact identities of several of the animals listed in this chapter are ambiguous and debated, especially in the lists of unclean birds ([11:13–19](../11/13.md)) and “swarming” creatures ([11:29–31](../11/29.md)). Not only is it likely that some of these animals are extinct or no longer exist in the same form as they did in ancient Israel, but it is also likely that the ancient Israelites categorized animals differently than modern zoological taxonomies. Despite this, the ULT gives a reasonable translation for the animals in these lists. In your translation, it is best to keep the names of the animals in these lists as general as possible. Consider using words or expressions that describe a category of birds (such as “hawks” or “lizards”) rather than the name of a specific species of bird (like “the Swainson’s Hawk” or “the monitor lizard”). If your language does not have many different words for similar animals, you may have to list fewer animals than the ULT does. See the UST for a model of this kind of translation.
11:1	d55m		rc://*/ta/man/translate/writing-quotations	לֵ⁠אמֹ֥ר אֲלֵ⁠הֶֽם׃	1	The word **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language.
11:1-2	w7r6		rc://*/ta/man/translate/figs-quotesinquotes	 לֵ⁠אמֹ֥ר אֲלֵ⁠הֶֽם׃ &  דַּבְּר֛וּ אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵ⁠אמֹ֑ר	1	If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation, with a period before: “He told them to tell the sons of Israel”
11:2	f52a		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֥י יִשְׂרָאֵ֖ל	1	See how you translated this way of referring to the people of Israel in [1:2](../01/02.md).
11:2	bz88		rc://*/ta/man/translate/grammar-collectivenouns	 זֹ֤את הַֽ⁠חַיָּה֙	1	In this verse, the word **living thing** is singular in form, but it refers to all the following animals, birds, fish, lizards, and insects as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “These are the creatures”
11:2	jin6		rc://*/ta/man/translate/figs-genericnoun	 הַֽ⁠חַיָּה֙	1	The expression **the living thing** does not refer to a specific animal. It describes any animal, bird, fish, lizard, or insect that an Israelite might encounter. Express this in the way that would be most natural in your language. Alternate translation: “is the type of creature”
11:3	wmod			כֹּ֣ל ׀ מַפְרֶ֣סֶת פַּרְסָ֗ה וְ⁠שֹׁסַ֤עַת שֶׁ֨סַע֙ פְּרָסֹ֔ת מַעֲלַ֥ת גֵּרָ֖ה בַּ⁠בְּהֵמָ֑ה	1	Alternate translation: "Animals that have a divided hoof, split in two parts, and they bring up and rechew their food"
11:3	yce6		rc://*/ta/man/translate/figs-parallelism	 כֹּ֣ל ׀ מַפְרֶ֣סֶת פַּרְסָ֗ה וְ⁠שֹׁסַ֤עַת שֶׁ֨סַע֙ פְּרָסֹ֔ת	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 other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “Anything dividing the hoof that splits the cleft of the hooves completely”
11:3	cwvm		rc://*/ta/man/translate/writing-poetry	 מַפְרֶ֣סֶת פַּרְסָ֗ה	1	Here, words are being repeated for emphasis. The verb **dividing** comes from the same root as the noun **hoof**. 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: “that has a completely divided hoof”
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 thoroughly split in two”
11:3	f7fg		rc://*/ta/man/translate/figs-idiom	מַעֲלַ֥ת גֵּרָ֖ה	1	This expression, **making the cud go up**, is an idiom that refers to the process of regurgitating partly digested food from the first stomach to the mouth. The animal chews the food again 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 brings up and chews again. Express this in the way that would be most natural in your language. Alternate translation: “any food from the first stomach”
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 should 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: “any 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	rxot		rc://*/ta/man/translate/grammar-connect-logic-result	כִּֽי־	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: “for the reason that"
11:4	tv2j		rc://*/ta/man/translate/writing-poetry	וּ⁠פַרְסָה֙ אֵינֶ֣⁠נּוּ מַפְרִ֔יס	1	Here, words are being repeated for emphasis. The verb **dividing** comes from the same root as the noun **hoof**. 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, preceded by a comma: “but it does not have a fully divided hoof”
11:5	ykh0		rc://*/ta/man/translate/grammar-connect-logic-result	וְ⁠אֶת־הַ⁠שָּׁפָ֗ן כִּֽי	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: “Likewise, you shall not eat the rock badger. This is because”
11:5	b1fc		rc://*/ta/man/translate/translate-unknown	 וְ⁠אֶת־הַ⁠שָּׁפָ֗ן	1	This **rock badger** is a small-to-medium-sized rodent-like animal that lives and hunts in rocky places. It is also known as the hyrax, the rock rabbit, or, in some places, the coney. 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.
11:5	mirq		rc://*/ta/man/translate/figs-genericnoun	 וְ⁠אֶת־הַ⁠שָּׁפָ֗ן	1	The expression **the rock badger** does not refer to a specific animal. It describes any rock badger that an Israelite might encounter. Express this in the way that would be most natural in your language. Alternate translation: “And any rock badger”
11:5	tae4		rc://*/ta/man/translate/writing-poetry	וּ⁠פַרְסָ֖ה לֹ֣א יַפְרִ֑יס	1	Here, words are being repeated for emphasis. The verb **divide** comes from the same root as the noun **hoof**. 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: “but it does not have a totally divided hoof”
11:6	dhzl		rc://*/ta/man/translate/grammar-connect-logic-result	 וְ⁠אֶת־הָ⁠אַרְנֶ֗בֶת כִּֽי	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: “Likewise, you shall not eat the rabbit. This is because”
11:6	a11v		rc://*/ta/man/translate/translate-unknown	 וְ⁠אֶת־הָ⁠אַרְנֶ֗בֶת	1	The **rabbit** is a burrowing, plant-eating animal with long ears, long hind legs, and a short tail. If your language has a word for such an animal, consider using it here. 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.
11:6	idao		rc://*/ta/man/translate/figs-genericnoun	וְ⁠אֶת־הָ⁠אַרְנֶ֗בֶת	1	The expression **the rabbit** does not refer to a specific animal. It describes any rabbit that an Israelite might encounter in their daily life. Express this in the way that would be most natural in your language. Alternate translation: “And any rabbit”
11:6	imuc		rc://*/ta/man/translate/writing-poetry	וּ⁠פַרְסָ֖ה לֹ֣א הִפְרִ֑יסָה	1	See how you translated these repeated words in [11:5](../11/05.md).
11:7	albz		rc://*/ta/man/translate/grammar-connect-logic-result	 וְ⁠אֶת־הַ֠⁠חֲזִיר כִּֽי	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: “Likewise, you shall not eat the pig. This is because”
11:7	qmfb		rc://*/ta/man/translate/translate-unknown	וְ⁠אֶת־הַ֠⁠חֲזִיר	1	This **pig** is a hoofed swine with a flat snout for rooting in the soil. 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.
11:7	vh26		rc://*/ta/man/translate/figs-genericnoun	 וְ⁠אֶת־הַ֠⁠חֲזִיר	1	The expression **the pig** does not refer to a specific animal. It describes any pig that an Israelite might encounter. Express this in the way that would be most natural in your language. Alternate translation: “And any pig”
11:7	g62y		rc://*/ta/man/translate/figs-parallelism	כִּֽי־מַפְרִ֨יס פַּרְסָ֜ה ה֗וּא וְ⁠שֹׁסַ֥ע שֶׁ֨סַע֙ פַּרְסָ֔ה	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 other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “because it is dividing the hoof in a way that splits the cleft of the hooves completely”
11:7	jjwy		rc://*/ta/man/translate/writing-poetry	מַפְרִ֨יס פַּרְסָ֜ה ה֗וּא	1	See how you translated these repeated words in [11:5](../11/05.md).
11:7	wdut		rc://*/ta/man/translate/writing-poetry	וְ⁠שֹׁסַ֥ע שֶׁ֨סַע֙ פַּרְסָ֔ה	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 the cleft if the hoof is totally split”
11:7	nczj		rc://*/ta/man/translate/writing-poetry	וְ⁠ה֖וּא גֵּרָ֣ה לֹֽא־יִגָּ֑ר	1	Here, words are being repeated for emphasis. Here, the verb **chew** comes from the same root as the noun **cud**. 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: “but it itself does not chew the cud”
11:7	i0u3		rc://*/ta/man/translate/figs-rpronouns	וְ⁠ה֖וּא גֵּרָ֣ה לֹֽא־יִגָּ֑ר	1	This expression uses the word **itself** to emphasize that **the pig** does not chew the cud. Use a way that is natural in your language to indicate this significance. Alternate translation: “but the pig itself does not chew the cud”
11:9	sojs			כֹּ֣ל אֲשֶׁר־ל⁠וֹ֩ סְנַפִּ֨יר וְ⁠קַשְׂקֶ֜שֶׂת	1	Alternative translation: “anything that has both fins and scales”
11:9	j4k9		rc://*/ta/man/translate/translate-unknown	סְנַפִּ֨יר	1	Here, **fins** refers to the thin, flat body parts that the fish uses to move through the water.
11:9	l6nh		rc://*/ta/man/translate/translate-unknown	וְ⁠קַשְׂקֶ֜שֶׂת	1	Here, **scales** refers to the small, bony, protective plates that cover the body of the fish.
11:9	opa8		rc://*/ta/man/translate/writing-pronouns	אֹתָ֥⁠ם תֹּאכֵֽלוּ׃	1	Here, **them** refers to the fish that possess both **fins** and **scales**. If it would be helpful in your language, consider making the referents explicit. Alternate translation: “you shall eat anything that lives in water that possesses both fins and scales”
11:10	owox		rc://*/ta/man/translate/figs-distinguish	אֵֽין־ל֜⁠וֹ סְנַפִּ֣יר וְ⁠קַשְׂקֶ֗שֶׂת  	1	The phrase **there is not to it fins and scales** is meant to distinguish the unclean sea creatures from the clean sea creatures. This expression establishes criteria by which the people of Israel may determine whether a creature that lives in the water, regardless of whether it lives in the seas or in the rivers, is acceptable for eating. The animal must possess both **fins** and **scales**. If an animal fulfills only one of these criteria, it should be considered **a detestable thing** and should be avoided. Alternate translation: "does not have both fins and scales"
11:10	yngo			וְ⁠כֹל֩ אֲשֶׁ֨ר אֵֽין־ל֜⁠וֹ סְנַפִּ֣יר וְ⁠קַשְׂקֶ֗שֶׂת	1	Alternative translation: “But anything that does not have both fins and scales”
11:10	x8y3		rc://*/ta/man/translate/figs-possession	מִ⁠כֹּל֙ שֶׁ֣רֶץ הַ⁠מַּ֔יִם	1	This expression uses the possessive form to describe **swarming** fish that live in **water**, that is, schools of small fish that swim together in large numbers. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “from every fish that swarms in large numbers and lives in the water”
11:10	caaa		rc://*/ta/man/translate/figs-possession	 וּ⁠מִ⁠כֹּ֛ל נֶ֥פֶשׁ הַ⁠חַיָּ֖ה אֲשֶׁ֣ר בַּ⁠מָּ֑יִם	1	This expression, **life of a living thing**, uses the possessive form to describe **living things** that are both living, breathing creatures and live in **water**. Whereas the expression **swarming thing of the water** refers to schools of small fish, this expression likely refers to larger fish and mammals that live in water. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “and from every living creature that lives in the water”
11:12	znvd			 כֹּ֣ל אֲשֶׁ֥ר אֵֽין־ל֛⁠וֹ סְנַפִּ֥יר וְ⁠קַשְׂקֶ֖שֶׂת	1	Alternative translation: “Anything that does not have both fins and scales”
11:13	q2t5		rc://*/ta/man/translate/grammar-collectivenouns	מִן־הָ⁠ע֔וֹף	1	The word **bird** is singular in form, but it refers to all winged animals as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “from winged animals”
11:13	faw3		rc://*/ta/man/translate/figs-activepassive	לֹ֥א יֵאָכְל֖וּ	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 not eat them”
11:13	t0xc		rc://*/ta/man/translate/translate-unknown	אֶת־הַ⁠נֶּ֨שֶׁר֙	1	Although the exact designation of the **eagle** is debated, it likely refers to a large carrion-eating bird of prey such as the is commonly known as an eagle. Like many of the birds on this list, this bird is a large bird of prey. If your readers would not be familiar with this specific bird, you could use the name of a similar species of bird in your area, or you could use a more general term.
11:13	gs9h		rc://*/ta/man/translate/translate-unknown	 וְ⁠אֶת־הַ⁠פֶּ֔רֶס	1	Although the exact designation of this bird is debated, it likely refers to a what is commonly known as a **vulture**. Specifically, a vulture is a large bird of prey with the head and neck more or less bare of feathers, feeding mostly on carrion. If your readers would not be familiar with this specific bird, you could use the name of a similar species of bird in your area, or you could use a more general term.
11:13	lvfa		rc://*/ta/man/translate/translate-unknown	 וְ⁠אֵ֖ת הָ⁠עָזְנִיָּֽה׃	1	Although the exact designation of this bird is debated, it likely refers generally to a **buzzard**. Like all the birds in this verse, it is a large carnivorous bird but it prefers to capture and eat live animals. If your readers would not be familiar with this group of birds, you could use the name of a similar species of bird in your area, or you could use a more general term.
11:14	x7r3		rc://*/ta/man/translate/translate-unknown	וְ⁠אֶת־הַ֨⁠דָּאָ֔ה	1	Although the exact designation of this bird is debated, it likely refers to a **kite**, a small-to-medium-sized bird of prey that eats dead animals and insects. A **kite** has a partly bare face and short beak. If your readers would not be familiar with this specific bird, you could use the name of a similar species of bird in your area, or you could use a more general term.
11:14	jvrn		rc://*/ta/man/translate/translate-unknown	וְ⁠אֶת־הָ⁠אַיָּ֖ה	1	Although the exact designation of this group of birds is debated, the word likely refers to a **falcon**, a bird of prey ranging in size from large to small, with long, pointed wings and a notched beak. If your readers would not be familiar with this specific bird, you could use the name of a similar species of bird in your area, or you could use a more general term.
11:15	mm47		rc://*/ta/man/translate/translate-unknown	אֵ֥ת כָּל־עֹרֵ֖ב	1	Although the exact designation of this bird is debated, it likely refers to a **raven**, a medium-to-large-sized bird with entirely black feathers. It feeds mostly on carrion. If your readers would not be familiar with this specific bird, you could use the name of a similar species of bird in your area, or you could use a more general term.
11:16	asgi		rc://*/ta/man/translate/figs-idiom	וְ⁠אֵת֙ בַּ֣ת הַֽ⁠יַּעֲנָ֔ה	1	The expression **the daughter of clamor** describes a bird which possesses a cry that sounds like a loud and confused noise. Specifically, this expression is used to describe an ostrich. a flightless, fast-running bird which has a long neck, long bare legs, and two toes on each foot. In the ancient world, it was associated with ruins and desolate places and, therefore, with death and destruction. If it would be helpful, you could use an equivalent idiom from your language or state the meaning plainly. Alternate translation: “and the ostrich”
11:16	livi		rc://*/ta/man/translate/translate-unknown	וְ⁠אֶת־הַ⁠תַּחְמָ֖ס	1	Although the exact designation of this bird is debated, it likely refers generally to an **owl**, a bird that hunts at night. It ranges from small to large in size, and it has large eyes and a hooked beak. If your readers would not be familiar with this specific group of birds, you could use the name of a similar species of bird in your area, or you could use a more general term.
11:16	krc1		rc://*/ta/man/translate/translate-unknown	 וְ⁠אֶת־הַ⁠שָּׁ֑חַף	1	Although the exact designation of this bird is debated, it likely refers to a **gull**, a common bird that lives and hunts in large bodies of water. If your readers would not be familiar with this group of birds, you could use the name of a similar species of bird in your area, or you could use a more general term.
11:16	a26g		rc://*/ta/man/translate/translate-unknown	וְ⁠אֶת־הַ⁠נֵּ֖ץ לְ⁠מִינֵֽ⁠הוּ׃	1	Although the exact designation of this bird is debated, it likely refers to a **hawk**, a small-to-medium-sized bird of prey with broad, rounded wings and a long tail. If your readers would not be familiar with this group of birds, you could use the name of a similar species of bird in your area, or you could use a more general term.
11:17	i5zy		rc://*/ta/man/translate/translate-unknown	וְ⁠אֶת־הַ⁠כּ֥וֹס	1	Although the exact designation of this bird is debated, it likely refers to the **little owl**, a small-sized variety of owls, a nocturnal bird of prey that commonly feeds on carrion. If your readers would not be familiar with this group of birds, you could use the name of a similar species of bird in your area, or you could use a more general term. See how you translated the word “owl” in the previous verse.
11:17	kime		rc://*/ta/man/translate/translate-unknown	וְ⁠אֶת־הַ⁠שָּׁלָ֖ךְ	1	Although the exact designation of this bird is debated, it likely refers to a **cormorant**, a large, diving bird with a long neck, long hooked bill, and dark feathers. If your readers would not be familiar with this specific bird, you could use the name of a similar species of bird in your area, or you could use a more general term.
11:17	agto		rc://*/ta/man/translate/translate-unknown	 וְ⁠אֶת־הַ⁠יַּנְשֽׁוּף׃	1	Although the exact designation of this bird is debated, it likely refers to a **big owl**, a large-sized variety of owls, a nocturnal bird of prey that also feeds on carrion. If your readers would not be familiar with this group of birds, you could use the name of a similar species of bird in your area, or you could use a more general term. See how you translated the word “owl” in the previous verse.
11:18	thz2		rc://*/ta/man/translate/translate-unknown	וְ⁠אֶת־הַ⁠תִּנְשֶׁ֥מֶת	1	Although the exact designation of this bird is debated, it likely refers to a **waterhen**, a small-to-medium-sized water bird that lives in the water and hunts by wading in shallow water. If your readers would not be familiar with this group of birds, you could use the name of a similar species of bird in your area, or you could use a more general term.
11:18	e7k7		rc://*/ta/man/translate/translate-unknown	וְ⁠אֶת־הַ⁠קָּאָ֖ת	1	Although the exact designation of this bird is debated, it likely refers to a **pelican**, a large white or grey water bird with a large bill designed for scooping up fish and prey. This word may specifically refer to a variety of **pelican** that lives in the desert. If your readers would not be familiar with this group of birds, you could use the name of a similar species of bird in your area, or you could use a more general term.
11:18	nsbv		rc://*/ta/man/translate/translate-unknown	וְ⁠אֶת־הָ⁠רָחָֽם׃	1	Although the exact designation of this bird is debated, it likely refers to an **ibis**, a group of wading water birds that have long necks and legs and a long, curved beak. If your readers would not be familiar with this group of birds, you could use the name of a similar species of bird in your area, or you could use a more general term.
11:19	tq7q		rc://*/ta/man/translate/translate-unknown	 וְ⁠אֵת֙ הַ⁠חֲסִידָ֔ה	1	Although the exact designation of this bird is debated, it likely refers to a **stork**, a tall long-legged bird with a long, heavy bill. The stork wades in shallow water to catch fish and water animals to eat. If your readers would not be familiar with this specific type of bird, you could use the name of a similar species of bird in your area, or you could use a more general term.
11:19	mhlm		rc://*/ta/man/translate/translate-unknown	הָ⁠אֲנָפָ֖ה לְ⁠מִינָ֑⁠הּ	1	Although the exact designation of this bird is debated, it likely refers to a **heron**, a tall, fish-eating bird with long legs. It is recognizable by its long S-shaped neck and long, pointed bill. If your readers would not be familiar with this specific bird, you could use the name of a similar species of bird in your area, or you could use a more general term.
11:19	v489		rc://*/ta/man/translate/translate-unknown	 וְ⁠אֶת־הַ⁠דּוּכִיפַ֖ת	1	Although the exact designation of this bird is debated, it likely refers to a **hoopoe**, a salmon-pink bird with a long, thin beak and black and white wings and tail. In the ancient world, it was often associated with filth and excrement. If your readers would not be familiar with this specific bird, you could use the name of a similar specieis of bird in your area, or you could use a more general term.
11:19	gzj5		rc://*/ta/man/translate/translate-unknown	הָ⁠עֲטַלֵּֽף	1	Although the exact designation of this flying animal is debated, it likely refers to a **bat**, a winged, rodent-like mammal that usually flies and hunts at night. Although the bat is not a bird, it is a flying creature associated with death and destruction in the ancient world because of its tendency to live near desolate or deserted places. If your readers would not be familiar with this type of animal, you could use the name of a similar flying animal in your area, or you could use a more general term.
11:20	a5q6		rc://*/ta/man/translate/figs-idiom	כֹּ֚ל שֶׁ֣רֶץ הָ⁠ע֔וֹף הַ⁠הֹלֵ֖ךְ עַל־ אַרְבַּ֑ע	1	Here, the expression **the one walking on four** is an idiom that means to crawl on the ground on four legs. This sets these insects apart from other flying things, such as birds, that have only two feet. Alternate translation: “Every swarming thing of the wing that has four legs”
11:20	flpp		rc://*/ta/man/translate/figs-possession	כֹּ֚ל שֶׁ֣רֶץ הָ⁠ע֔וֹף	1	The expression **every swarming thing of the wing** uses the possessive form to describe a swarming insect that is characterized by possessing wings. If your language would not use the possessive form for this, consider using a generic expression. Alternate translation: “Every winged, swarming insect”
11:21	xf6y		rc://*/ta/man/translate/figs-possession	מִ⁠כֹּל֙ שֶׁ֣רֶץ הָ⁠ע֔וֹף הַ⁠הֹלֵ֖ךְ עַל־אַרְבַּ֑ע	1	See how you translated these expressions in [11:20](../11/20.md).
11:21	we21		rc://*/ta/man/translate/figs-distinguish	 אֲשֶׁר־ל֤וֹ כְרָעַ֨יִם֙ מִ⁠מַּ֣עַל לְ⁠רַגְלָ֔י⁠ו לְ⁠נַתֵּ֥ר בָּ⁠הֵ֖ן עַל־הָ⁠אָֽרֶץ׃	1	The expression **to it {are} legs from above to its feet to jump with them** implies a criterion by which the people of Israel may distinguish whether a winged, swarming insect is acceptable for eating. The insect must have jointed legs with which it jumps to move about on the ground. The implication is that if an insect does not have jointed legs, the people of Israel should consider the insect to be unclean. Express this in whatever way is most natural for your language. Alternate translation: “that which has jointed legs above its feet with which it jumps on the ground”
11:21	x9k0		rc://*/ta/man/translate/grammar-connect-logic-goal	לְ⁠נַתֵּ֥ר בָּ⁠הֵ֖ן	1	Here, **to** marks jumping as the goal or purpose of having jointed legs. Use a connector in your language that makes it clear that this is the purpose.
11:22	vnye			אֶת־אֵ֤לֶּה מֵ⁠הֶם֙	1	Alternate translation: “These from among them”
11:22	dqs7		rc://*/ta/man/translate/translate-unknown	אֶת־הָֽ⁠אַרְבֶּ֣ה לְ⁠מִינ֔⁠וֹ וְ⁠אֶת־הַ⁠סָּלְעָ֖ם לְ⁠מִינֵ֑⁠הוּ וְ⁠אֶת־הַ⁠חַרְגֹּ֣ל לְ⁠מִינֵ֔⁠הוּ וְ⁠אֶת־הֶ⁠חָגָ֖ב לְ⁠מִינֵֽ⁠הוּ	1	Although the exact designation of these insects is debated, these terms likely refer to locust- or cricket-like insects that have wings and jointed legs by which they jump on the ground. Although these insects usually have six legs, [11:20](../11/20.md) describes these insects as swarming things that have four legs. This is because, in most cases, these insects walk on four legs and use their back two legs, quite different in size and appearance from the rest, to jump. It may be helpful to clarify this for your readers in a footnote or in the text of your translation. If your readers would not be familiar with these types of insects, you could use the names of similar insects in your area, or you could use more general terms.
11:23	ntmx			 וְ⁠כֹל֙ שֶׁ֣רֶץ הָ⁠ע֔וֹף אֲשֶׁר־ל֖⁠וֹ אַרְבַּ֣ע רַגְלָ֑יִם	1	Alternate translation: “Every winged, swarming insect that has four legs”
11:23	cr37		rc://*/ta/man/translate/figs-distinguish	אֲשֶׁר־ל֖⁠וֹ אַרְבַּ֣ע רַגְלָ֑יִם	1	This statement reiterates what [11:20](../11/20.md) stated. Any winged, swarming insect that only has four legs with which it walks on the ground, other than the ones listed in the previous verse, are to be considered unclean. If it would be helpful in your language, consider clarifying this for your readers in a footnote or in the text of your translation.
11:24	n92t		rc://*/ta/man/translate/writing-pronouns	וּ⁠לְ⁠אֵ֖לֶּה	1	Here, **these** refers to either: 1) any winged, swarming insect that has four legs and does not possess jointed legs. Alternate translation: “And by any winged, swarming insect that has four legs that are not jointed on which it walks” or 2) all the unclean quadrupeds, including the ones that have paws, listed in [11:26–27](../11/26.md). Alternate translation: “And by any quadruped that either chews the cud or has a completely cloven hoof, but does not possess both characteristics, or by any quadruped that has paws”
11:25	eqb7			וְ⁠כָל־הַ⁠נֹּשֵׂ֖א מִ⁠נִּבְלָתָ֑⁠ם	1	Alternate translation: “and whoever picks up one of their carcasses”
11:25	fc28		rc://*/ta/man/translate/translate-symaction	יְכַבֵּ֥ס בְּגָדָ֖י⁠ו	1	The act of washing one’s clothing is not for hygienic purposes but rather for the purpose of removing ritual impurity from one’s body or from anything with which one comes into contact. If this would be unclear to your readers, consider explaining the significance of this action in a footnote or in the text of your translation. Alternate translation: “shall wash his clothes in order to remove any impurity from them that they might have acquired by touching the carcass of the unclean insect or animal”
11:26	ly8c		rc://*/ta/man/translate/writing-poetry	 לְֽ⁠כָל־הַ⁠בְּהֵמָ֡ה אֲשֶׁ֣ר הִוא֩ מַפְרֶ֨סֶת פַּרְסָ֜ה וְ⁠שֶׁ֣סַע ׀ אֵינֶ֣⁠נָּה שֹׁסַ֗עַת וְ⁠גֵרָה֙ אֵינֶ֣⁠נָּה מַעֲלָ֔ה	1	See how you translated these expressions in [11:3](../11/03.md).
11:29	d6ln		rc://*/ta/man/translate/translate-unknown	הַ⁠חֹ֥לֶד	1	Although the exact designation of this animal is debated, this term likely refers to a **rat**, a large rodent, typically having a pointed nose and a long, bare tail. If your readers would not be familiar with this animal, you could use the name of a some animal in your area, or you could use a more general term.
11:29	v24s		rc://*/ta/man/translate/translate-unknown	 וְ⁠הָ⁠עַכְבָּ֖ר	1	Although the exact designation of this animal is debated, this term likely refers to a **mouse**, a small rodent, typically having long ears and a long tail. If your readers would not be familiar with this animal, you could use the name of a some animal in your area, or you could use a more general term.
11:29	v3ct		rc://*/ta/man/translate/translate-unknown	וְ⁠הַ⁠צָּ֥ב לְ⁠מִינֵֽ⁠הוּ׃	1	Although the exact designation of this animal is debated, this term may refer to a **large lizard**. This term includes a wide variety of large scaly reptiles with four short legs. If your readers would not be familiar with this kind of animal, you could use the name of a similar group of animals in your area, or you could use a more general term.
11:30	qr8n		rc://*/ta/man/translate/translate-unknown	וְ⁠הָ⁠אֲנָקָ֥ה	1	Although the exact designation of this animal is debated, this term may refer to a **gecko**, a large group of small lizards with sticky pads on their feet by which they climb. If your readers would not be familiar with this kind of animal, you could use the name of a similar group of animals in your area, or you could use a more general term.
11:30	n83c		rc://*/ta/man/translate/translate-unknown	וְ⁠הַ⁠כֹּ֖חַ	1	Although the exact designation of this animal is debated, this term may refer to a **monitor lizard**, a term that includes a wide variety of large, heavy-set lizards with large claws and a forked, snake-like tongue. If your readers would not be familiar with this kind of animal, you could use the name of a similar group of animals in your area, or you could use a more general term.
11:30	gqug		rc://*/ta/man/translate/translate-unknown	וְ⁠הַ⁠לְּטָאָ֑ה	1	Although the exact designation of this animal is debated, this term may generally refer to a **lizard**, including a wide variety of small-to-large-sized scaly reptiles with four short legs and a long tail. If your readers would not be familiar with this general group of animals, you could use the name of a similar kind of animal in your area, or you could use a more general term.
11:30	vad4		rc://*/ta/man/translate/translate-unknown	וְ⁠הַ⁠חֹ֖מֶט	1	Although the exact designation of this animal is debated, this term may refer to a **skink**. This term includes a wide variety of small, smooth-skinned lizards that typically burrow in sandy ground. If your readers would not be familiar with this kind of animal, you could use the name of a similar group of animals in your area, or you could use a more general term.
11:30	bplm		rc://*/ta/man/translate/translate-unknown	וְ⁠הַ⁠תִּנְשָֽׁמֶת׃	1	Although the exact designation of this animal is debated, this term may refer to a **chameleon**. If this is the case, this term refers to a small, slow lizard with a long, curved tail, and a long, sticky tongue. It also has bulging eyes that move independently, andit is most recognizable for its ability to blend in with its surroundings by changing color. If your readers would not be familiar with this specific animal, you could use the name of a similar animal in your area, or you could use a more general term.
11:32	jw6y		rc://*/ta/man/translate/writing-pronouns	 מֵ⁠הֶ֨ם 	1	The expression **one from them** refers to any unclean animal, but specifically the list of lizards and “swarming things” from [11:29–30](../11/29.md).
11:32	acz5		rc://*/ta/man/translate/figs-possession	מִ⁠כָּל־כְּלִי־עֵץ֙ א֣וֹ בֶ֤גֶד אוֹ־עוֹר֙ א֣וֹ שָׂ֔ק	1	Here, the phrase **of wood or cloth or leather or sackcloth** is using the possessive form to describe a **vessel** that is characterized by being made of one or more of those materials. If your language would not use the possessive form for this, you could state this in another way that is natural to your language. Alternate translation: “anything made from wood or cloth or leather or sackcloth”
11:32	u25t		rc://*/ta/man/translate/figs-activepassive	כָּל־כְּלִ֕י אֲשֶׁר־יֵעָשֶׂ֥ה מְלָאכָ֖ה בָּ⁠הֶ֑ם בַּ⁠מַּ֧יִם יוּבָ֛א	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 of any such item with which he does work should bring it into water”
11:33	hczh		rc://*/ta/man/translate/writing-pronouns	 מֵ⁠הֶ֖ם	1	See how you translated this expression in [11:32](../11/32.md).
11:33	jtb7		rc://*/ta/man/translate/figs-yousingular	וְ⁠אֹת֥⁠וֹ תִשְׁבֹּֽרוּ׃	1	Here, **you** is plural. It refers to the people of Israel, so use the plural form in your translation if your language marks that distinction.
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			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”
11:35	tpt7		rc://*/ta/man/translate/writing-pronouns	מִ⁠נִּבְלָתָ֥⁠ם	1	Here, **their** refers to the list of unclean animals. If it would be helpful to your readers, consider making the referent explicit. Alternate translation: “one of the carcasses of any unclean animal”
11:35	dg8w		rc://*/ta/man/translate/figs-activepassive	תַּנּ֧וּר וְ⁠כִירַ֛יִם יֻתָּ֖ץ	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 shall shatter an oven or stove” or “The owner of the oven or stove shall shatter it”
11:35	j42w		rc://*/ta/man/translate/translate-unknown	 תַּנּ֧וּר	1	See how you translated this household item in [2:4](../02/04.md).
11:35	xz0g		rc://*/ta/man/translate/translate-unknown	 וְ⁠כִירַ֛יִם 	1	This **stove** was likely a household item on which food could be cooked in or over an open flame. If your language has a word for such an item, consider using it here. If not, consider using a generic expression. Alternate translation: “or other means of cooking food”
11:36	w98a		rc://*/ta/man/translate/writing-pronouns	בְּ⁠נִבְלָתָ֖⁠ם	1	Here, **their** refers to the list of unclean animals. If it would be helpful to your readers, consider making the referent explicit. Alternate translation: “the carcass of any unclean animal”
11:37	xaa3		rc://*/ta/man/translate/writing-pronouns	מִ⁠נִּבְלָתָ֔⁠ם	1	Here, **their** refers to the list of unclean animals. If it would be helpful to your readers, consider making the referent explicit. Alternate translation: “one of the carcasses of any unclean animal”
11:37	t32e		rc://*/ta/man/translate/writing-poetry	כָּל־זֶ֥רַע זֵר֖וּעַ אֲשֶׁ֣ר יִזָּרֵ֑עַ	1	Words are being repeated for emphasis. The noun **seed** is related to the verb **sown**. The emphasis distinguishes these seeds as plant seeds and not any other kind of seed, whether male sperm, discharge, or otherwise. 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: “any plant seeds that are sown in the ground”
11:37	u7nr		rc://*/ta/man/translate/figs-activepassive	כָּל־זֶ֥רַע זֵר֖וּעַ אֲשֶׁ֣ר יִזָּרֵ֑עַ	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 seed that someone might plant in the ground”
11:38	as1j		rc://*/ta/man/translate/figs-activepassive	וְ⁠כִ֤י יֻתַּן־ מַ֨יִם֙ עַל־ זֶ֔רַע	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 when you water the seed” or ”But when someone waters the seed”
11:38	fazf		rc://*/ta/man/translate/figs-idiom	וְ⁠כִ֤י יֻתַּן־מַ֨יִם֙ עַל־זֶ֔רַע	1	This expression is an idiom that refers to watering a seed after it has been planted in the ground. If your language has a similar expression, consider using it here. However, if this meaning would not be clear in your language, consider stating the meaning plainly. Alternate translation: “But when a seed is watered after it has been planted in the ground”
11:38	glvk		rc://*/ta/man/translate/grammar-collectivenouns	עַל־זֶ֔רַע	1	In this verse, the word **seed** is singular in form, but it refers to all plant seeds as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “on some seeds”
11:38	zl8u		rc://*/ta/man/translate/writing-pronouns	מִ⁠נִּבְלָתָ֖⁠ם	1	Here, **their** refers to the list of unclean animals. If it would be helpful to your readers, consider making the referent explicit. Alternate translation: “one of the carcasses of any unclean animal”
11:39	v8eb		rc://*/ta/man/translate/figs-distinguish	וְ⁠כִ֤י יָמוּת֙ מִן־הַ⁠בְּהֵמָ֔ה אֲשֶׁר־הִ֥יא לָ⁠כֶ֖ם לְ⁠אָכְלָ֑ה	1	The expression **that it is to you to eat** refers to animals which are raised to provide food rather than other useful products. Aternate translation: “But whenever one of the livestock that is acceptable for you to eat dies”
11:39	bm8t		rc://*/ta/man/translate/figs-genericnoun	הַ⁠נֹּגֵ֥עַ בְּ⁠נִבְלָתָ֖⁠הּ	1	The phrase **the one touching** represents anyone who touches these animals in general, not one particular person. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “whoever touches its carcass”
11:40	fqfo		rc://*/ta/man/translate/figs-genericnoun	 וְ⁠הָֽ⁠אֹכֵל֙ מִ⁠נִּבְלָתָ֔⁠הּ	1	The phrase **the one eating** represents anyone who eats meat from these animals in general, not one particular person. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “And whoever eats meat from its carcass”
11:40	ktwu		rc://*/ta/man/translate/figs-genericnoun	וְ⁠הַ⁠נֹּשֵׂא֙ אֶת־נִבְלָתָ֔⁠הּ	1	The phrase **the one lifting** represents anyone who removes these dead animals in general, not one particular person. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “And whoever picks up its carcass”
11:41	h8uj		rc://*/ta/man/translate/writing-poetry	 וְ⁠כָל־הַ⁠שֶּׁ֖רֶץ הַ⁠שֹּׁרֵ֣ץ עַל־הָ⁠אָ֑רֶץ	1	This expression is an emphatic construction that uses a verb and its object that comes from the same root. 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: “Anything at all that swarms on the ground”
11:41	kd84		rc://*/ta/man/translate/figs-activepassive	 לֹ֥א יֵאָכֵֽל	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 not eat it”
11:42	h8rs		rc://*/ta/man/translate/figs-idiom	כֹּל֩ הוֹלֵ֨ךְ עַל־גָּח֜וֹן	1	This expression is an idiom that refers to any swarming animal that crawls and possesses short limbs or limbs that are angled in such a way that its belly drags on the ground. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “Any animal that crawls with its belly on the ground”
11:42	i3zp		rc://*/ta/man/translate/figs-idiom	עַ֚ד כָּל־מַרְבֵּ֣ה רַגְלַ֔יִם	1	This expression is an idiom that refers to any swarming animal that possesses many legs. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “or anything with numerous legs”
11:42	t34d		rc://*/ta/man/translate/writing-poetry	לְ⁠כָל־הַ⁠שֶּׁ֖רֶץ הַ⁠שֹּׁרֵ֣ץ עַל־הָ⁠אָ֑רֶץ	1	This expression is an emphatic construction that uses a verb and its object that comes from the same root. 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: “to anything at all that swarms all over the ground”
11:43	swkt		rc://*/ta/man/translate/figs-declarative	אַל־תְּשַׁקְּצוּ֙ אֶת־נַפְשֹׁ֣תֵי⁠כֶ֔ם	1	Yahweh is using a future statement to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “You must not make your lives detestable”
11:43	kiao		rc://*/ta/man/translate/writing-poetry	בְּ⁠כָל־הַ⁠שֶּׁ֖רֶץ הַ⁠שֹּׁרֵ֑ץ	1	This expression is an emphatic construction that uses a verb and its object that comes from the same root. 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: “with anything at all that swarms all over”
11:43	fzj2		rc://*/ta/man/translate/figs-parallelism	 וְ⁠לֹ֤א תִֽטַּמְּאוּ֙ בָּ⁠הֶ֔ם וְ⁠נִטְמֵתֶ֖ם בָּֽ⁠ם׃	1	Yahweh repeats the same idea twice with different words in order to strengthen the command that the people of Israel are not to eat the meat of any unclean animal. 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: “And you should not make yourselves unclean with them. No, certainly, you should never be made unclean by them”
11:43	g8uj		rc://*/ta/man/translate/figs-activepassive	וְ⁠נִטְמֵתֶ֖ם בָּֽ⁠ם׃	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 do not let them make you unclean”
11:44	t1ws		rc://*/ta/man/translate/grammar-connect-logic-result	 כִּ֣י אֲנִ֣י יְהוָה֮ אֱלֹֽהֵי⁠כֶם֒	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: “You should not make yourselves unclean with them, because I am Yahweh your God”
11:44	eofj			 וְ⁠לֹ֤א תְטַמְּאוּ֙ אֶת־נַפְשֹׁ֣תֵי⁠כֶ֔ם	1	Alternate translation: “And you shall not make yourselves unclean”
11:45	lb8t		rc://*/ta/man/translate/grammar-connect-logic-result	 כִּ֣י ׀ אֲנִ֣י יְהוָ֗ה	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: “You should not make yourselves unclean, because I am Yahweh”
11:45	ffea		rc://*/ta/man/translate/grammar-connect-logic-goal	לִ⁠הְיֹ֥ת לָ⁠כֶ֖ם לֵ⁠אלֹהִ֑ים	1	Here, the word **to** marks Yahweh being Israel’s God as the goal or purpose of his bringing them out of Egypt. Use a connector in your language that makes it clear that this is the purpose. Alternate translation, with a period before: “so that I could be God for you”
11:45	utb7		rc://*/ta/man/translate/grammar-connect-logic-result	 כִּ֥י קָד֖וֹשׁ אָֽנִי׃	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: “You must be a holy people because I am holy”
11:46	p067		rc://*/ta/man/translate/figs-possession	זֹ֣את תּוֹרַ֤ת הַ⁠בְּהֵמָה֙ וְ⁠הָ⁠ע֔וֹף	1	This expression uses the possessive form to describe the **law** that is characterized by its referring to the wide variety of animals, fish, and living things listed in this verse. 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 the livestock and the bird” or “This is the law that pertains to the livestock and the bird”
11:46	hr3k		rc://*/ta/man/translate/figs-genericnoun	הַ⁠בְּהֵמָה֙ וְ⁠הָ⁠ע֔וֹף	1	The expressions **the livestock** and **the bird** do not refer to specific groups of animals. Rather, they describe animals which are raised to provide food and other useful products. or any bird that an Israelite might own or encounter. Express this in the way that would be most natural in your language. Alternate translation: “any of the animals you raise and the birds”
11:46	h998		rc://*/ta/man/translate/grammar-collectivenouns	וְ⁠הָ⁠ע֔וֹף	1	The word **bird** is singular in form, but it refers to all winged animals as a group. If it would be helpful in your language, you could say this plainly. See how you translated this collective noun in [11:13](../11/13.md). Alternate translation: “and the winged animals”
11:46	cm35		rc://*/ta/man/translate/figs-possession	 וְ⁠כֹל֙ נֶ֣פֶשׁ הַֽ⁠חַיָּ֔ה	1	The expression **life of the living thing** uses the possessive form to describe an animal that is a living, breathing, creature. If your language would not use the possessive form for this, consider using a generic expression. Alternate translation: “and every living creature”
11:46	ekfb			וּ⁠לְ⁠כָל־נֶ֖פֶשׁ הַ⁠שֹּׁרֶ֥צֶת עַל־הָ⁠אָֽרֶץ׃	1	Alternate translation: “and of every living creature that crawls about on the ground”
11:47	gtww		rc://*/ta/man/translate/grammar-connect-logic-goal	לְ⁠הַבְדִּ֕יל	1	Here, the word **to** marks distinguishing between clean and unclean animals as the goal or purpose of these instructions. Use a connector in your language that makes it clear that this is the purpose. Alternate translation, with a period before: “This instruction is intended to help you separate”
11:47	d1y5		rc://*/ta/man/translate/figs-nominaladj	בֵּ֥ין הַ⁠טָּמֵ֖א וּ⁠בֵ֣ין הַ⁠טָּהֹ֑ר	1	The adjectives **unclean** and **clean** are being used as nouns to refer to that which is able to be in holy space and come into contact with holy objects, and that which is impure and cannot be in holy space without introducing impurity to that space and those objects. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “between that which is unclean and that which is clean”
11:47	e7h6		rc://*/ta/man/translate/figs-activepassive	הַֽ⁠חַיָּה֙ הַֽ⁠נֶּאֱכֶ֔לֶת & הַֽ⁠חַיָּ֔ה אֲשֶׁ֖ר לֹ֥א תֵאָכֵֽל	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the living thing that you will eat … the living thing that you must not eat”
12:intro	p2iu				0	# Leviticus 12 General Notes\n\n## Structure and Formatting\nThis short chapter continues Yahweh’s law concern clean and unclean things. In this chapter, Yahweh describes the process by which a woman becomes unclean when giving birth to children, as well as the process for her purification. The structure of this chapter is as follows:\n\n    1) Becoming unclean due to childbirth (12:1–5)\n       A. Giving birth to a male child (12:1–4)\n       B. Giving birth to female child (12:5)\n    2) Sacrifices required for purification (12:6–8)\n        A. The normal burnt and sin offering requirements (12:6–7)\n        B. Provisions for the inability to acquire the normal offerings (12:8)\n\n## Religious and Cultural Concepts in This Chapter\n\n### Becoming unclean in childbirth\nIn this chapter, a woman is described as becoming unclean in the process of childbirth. This is because any loss of blood and all bodily discharges made a person ritually unclean. For this reason, this chapter also describes how a woman may become purified from the uncleanness of the bloodloss during and following childbirth. It is important to note that this uncleanness is not because a woman’s flowing blood was considered sinful. Uncleanness was acquired when a person bled, because the loss of blood was considered a sign of proximity to death.\n\nIt is also important to note that there is a difference in the length of purification when a woman gives birth to a girl rather than a boy. While the reason for this is debated, the difference is not due to the fact that girls were considered more unclean than boys. In your translation, make sure not to convey this misunderstanding. (See: [[rc://*/tw/dict/bible/kt/clean]] and [[rc://*/tw/dict/bible/kt/blood]])\n\nThe expression "the blood of her purification" ([12:4–5](../12/04.md)) uses the possessive form to describe a flow of blood that is characterized by the fact that the onset of this blood begins a period of time during which the woman should wait to be purified. This is called the “days of her purification” ([12:4](../12/04.md) and [12:6](../12/06.md)). The implication is that for the 33 (after giving birth to a boy) or 66 days (after giving birth to a girl) during which time the woman is unclean because of bleeding from childbirth, the woman is waiting to be purified from the impurity caused by the blood that she bled during her childbirth.\n
12:1	q2xz		rc://*/ta/man/translate/writing-quotations	 לֵּ⁠אמֹֽר׃	1	The word translated as **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language.
12:1-2	njnq		rc://*/ta/man/translate/writing-quotesinquotes	לֵּ⁠אמֹֽר׃ & דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ לֵ⁠אמֹ֔ר	1	If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation, with a period before: “He told Moses to tell the sons of Israel”
12:2	tuc3		rc://*/ta/man/translate/writing-poetry	כִּ⁠ימֵ֛י נִדַּ֥ת דְּוֺתָ֖⁠הּ	1	Words are being repeated for emphasis. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. Alternate translation: “Like the days when she is menstruating”
12:2	5sns		rc://*/ta/man/translate/figs-possession	כִּ⁠ימֵ֛י נִדַּ֥ת דְּוֺתָ֖⁠הּ	1	This expression uses the possessive form to describe **days** during which a woman is **menstruating**. If your language would not use the possessive form for this, you could state the meaning plainly. Alternate translation: “Like when she is normally menstruating”
12:3	cven		rc://*/ta/man/translate/translate-ordinal	וּ⁠בַ⁠יּ֖וֹם הַ⁠שְּׁמִינִ֑י	1	The word **eighth** is the ordinal number for eight. If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “And after seven days”
12:3	rcr8		rc://*/ta/man/translate/figs-activepassive	יִמּ֖וֹל בְּשַׂ֥ר עָרְלָתֽ⁠וֹ	1	Only the priest could perform circumcision. 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: “a priest must circumcise the flesh of the foreskin of the baby boy”
12:4	65su			 וּ⁠שְׁלֹשִׁ֥ים יוֹם֙ וּ⁠שְׁלֹ֣שֶׁת יָמִ֔ים	1	 Alternate translation: “And for 33 days”
12:4	d17l		rc://*/ta/man/translate/figs-possession	תֵּשֵׁ֖ב בִּ⁠דְמֵ֣י טָהֳרָ֑ה	1	The phrase **blood of her purification** refers to the bleeding a woman experiences after childbirth. The bleeding that accompanies childbirth marks a time of waiting until she will be declared ritually pure once again. If your language would not use the possessive form for this, you could state the meaning plainly. Alternate translation: “she shall wait to be purified from the impurity of the blood that she bled during childbirth”
12:4	u7mi		rc://*/ta/man/translate/figs-metonymy	עַד־מְלֹ֖את יְמֵ֥י טָהֳרָֽ⁠הּ׃	1	In these phrases, the author is using the term "days" to refer to a specific time, **the days of her purification**. He is doing this by association with the way a lifetime is made up of individual days. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “until the waiting time for her purification is ended” or “until the time she is waiting to be purified is complete”\n
12:5	coma			שְׁבֻעַ֖יִם	1	Alternate translation: “for fourteen days” or "for 14 days"
12:5	b6pn			 וְ⁠שִׁשִּׁ֥ים יוֹם֙ וְ⁠שֵׁ֣שֶׁת יָמִ֔ים	1	Alternate translation: “And for 66 days”
12:6	yy8n		rc://*/ta/man/translate/figs-metonymy	 וּ⁠בִ⁠מְלֹ֣את ׀ יְמֵ֣י טָהֳרָ֗⁠הּ	1	See how you translated this expression in [12:4](../12/04.md). Alternate translation: “And when the days of her purification are completed”
12:6	cz1p			לְ⁠בֵן֮ א֣וֹ לְ⁠בַת֒	1	Alternate translation: “whether 33 days for a son or 66 days for a daughter”
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” or "to the priest at the entrance of the tent of meeting"
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 the flow of her blood”
12:7	uejj		rc://*/ta/man/translate/figs-explicit	מִ⁠מְּקֹ֣ר דָּמֶ֑י⁠הָ	1	The implication of the phrase **purified from the flow of her blood** is that the woman was made impure because of the presence of blood discharging from her body. You could include this information if that would be helpful to your readers. Alternate translation: “from the impurity that she acquired because of the bloody discharge related to childbirth”
12:7	fzid		rc://*/ta/man/translate/figs-possession	 תּוֹרַת֙ הַ⁠יֹּלֶ֔דֶת לַ⁠זָּכָ֖ר א֥וֹ לַ⁠נְּקֵבָֽה׃	1	This expression uses the possessive form to describe these instructions that pertain to women who gave birth, whether to boys or girls. If your language would not use the possessive form for this, you could state the meaning plainly. Alternate translation: “is the law that pertains to the woman who bears a male or a female”
12:7	q1wb		rc://*/ta/man/translate/figs-explicit	הַ⁠יֹּלֶ֔דֶת לַ⁠זָּכָ֖ר א֥וֹ לַ⁠נְּקֵבָֽה׃	1	. Alternate translation: “the woman who births either a son or a daughter”
12:8	vh6a		rc://*/ta/man/translate/figs-idiom	 וְ⁠אִם־לֹ֨א תִמְצָ֣א יָדָ⁠הּ֮ דֵּ֣י שֶׂה֒	1	This expression is an idiom that refers to being unable to afford to offer an animal from one’s own flock animal or that was purchased. If your language uses a similar idiom, consider using it here. Otherwise, if it would be helpful in your language, consider stating the meaning plainly. See how you translated the similar expressions in [5:7](../05/07.md) and [5:11](../05/11.md). Alternate translation: “But if she cannot afford to offer her own flock animal or to purchase someone else’s”
12:8	mfay		rc://*/ta/man/translate/figs-abstractnouns	 וְ⁠כִפֶּ֥ר עָלֶ֛י⁠הָ הַ⁠כֹּהֵ֖ן	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 discharging from the woman's body, not by any sin. It may be helpful to clarify this for your readers in a footnote or in the text of your translation.
13:intro	fn27				0	# Leviticus 13 General Notes\n\n## Religious and Cultural Concepts in This Chapter\n\n### Skin disease\n\nThis chapter addresses the ways a priest was to decide if a person had a skin disease, causing a person to be unclean. This was important because these diseases could have easily spread among the people in the ancient Near East. This is also true concerning things growing on clothing or things that touch a person’s skin. (See: [[rc://*/tw/dict/bible/kt/priest]] and [[rc://*/tw/dict/bible/kt/clean]])
13:1	e5bu		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.
13:2	gkcq		rc://*/ta/man/translate/grammar-connect-condition-hypothetical	אָדָ֗ם כִּֽי־יִהְיֶ֤ה	1	To help explain how to apply this law, the author of Leviticus uses the expression **A man, when he has** to introduce an imaginary situation. Use a natural method in your language for introducing an imaginary situation. Alternate translation: "If some man has"
13:2	241f			 בְ⁠עוֹר־בְּשָׂר⁠וֹ֙ & בְ⁠עוֹר־בְּשָׂר֖⁠וֹ	1	Alternate translation: “on the skin of his body … on the skin of his body”
13:2	9hca		rc://*/ta/man/translate/translate-unknown	שְׂאֵ֤ת	1	This **swelling** refers to a portion of skin that has become raised, inflamed, swollen, and unusually discolored. In some instances, it can be the symptom of an infectious skin disease. If your language has a word for this kind of skin condition, consider using it here. If not, use a generic expression. Alternate translation: “a raised spot of skin” or "a place that is swollen"
13:2	9og1		rc://*/ta/man/translate/translate-unknown	סַפַּ֨חַת֙	1	This **scab** refers to a discolored, hard, crusty portion of skin that forms over an opening in the skin during healing. In some instances, it can be the symptom of an infectious skin disease. If your language has a word for this kind of skin condition, consider using it here. If not, use a generic expression. Alternate translation: “a dry, rough crust”
13:2	pjf5		rc://*/ta/man/translate/figs-possession	לְ⁠נֶ֣גַע צָרָ֑עַת	1	The expression **an infection of skin disease** uses the possessive form to describe a contagious skin disease that is characterized by the presence of certain symptoms—in this case, a visible infection. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “a likely symptom of a contagious skin condition”
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, better known as 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”
13:3	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 in appearance. 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 looks diseased”
13:4	0xrd			וְ⁠עָמֹק֙ אֵין־מַרְאֶ֣⁠הָ מִן־הָ⁠ע֔וֹר	1	Alternate translation: “and it does not look as though it is beneath the skin” or "and it does not appear to be under the skin"\n
13:4	5t1n		rc://*/ta/man/translate/figs-explicit	 וְ⁠הִסְגִּ֧יר הַ⁠כֹּהֵ֛ן אֶת־הַ⁠נֶּ֖גַע	1	This expression implies the existence of a process of quarantining the person who has the infection for a period of time. This allows the infection to either heal itself or progress in a way that develops symptoms more easily identifiable as an infectious skin disease while preventing spread of the disease to others. You could include this information if that would be helpful to your readers. Alternate translation: “then, in order to better determine what is the cause of the infection, the priest shall isolate the infection”
13:4	bah5		rc://*/ta/man/translate/figs-metonymy	 אֶת־הַ⁠נֶּ֖גַע	1	Here, the expression **the infection** represents the whole 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 infected person” or “the person who has the infection”
13:5	a6bj		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 weeklong period”
13:5	z468		rc://*/ta/man/translate/figs-idiom	 וְ⁠הִנֵּ֤ה הַ⁠נֶּ֨גַע֙ עָמַ֣ד	1	Here, **the infection stands** is an idiom that refers to the infection remaining as it was before the seven-day quarantine, not having spread or grown on the person’s skin. If your language has a similar expression, consider using it here. If, alternatively, this expression does not have this meaning in your language, consider using a generic expression. Alternate translation: “and look, the infection has remained as it was” or "and look, the infection is unchanged"
13:5	03gp		rc://*/ta/man/translate/figs-metonymy	בְּ⁠עֵינָ֔י⁠ו	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. Alternate translation: “in his assessment” or “as far as he can determine”
13:5	mz02		rc://*/ta/man/translate/translate-ordinal	שִׁבְעַ֥ת יָמִ֖ים שֵׁנִֽית׃	1	This expression refers to a second seven-day period during which the person with the infection is to be quarantined from other people. The word **second** is the ordinal form of the number two. If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “for another seven days”
13:6	faap		rc://*/ta/man/translate/translate-ordinal	בַּ⁠יּ֣וֹם הַ⁠שְּׁבִיעִי֮ שֵׁנִית֒	1	The word **seventh** is the ordinal form of the number seven, and **second** is the ordinal form of the number two. Alternate translation: “on the last day of the additional week-long period”
13:6	nznn		rc://*/ta/man/translate/figs-explicit	 וְ⁠הִנֵּה֙ כֵּהָ֣ה הַ⁠נֶּ֔גַע	1	For the infection to have **faded** implies that it has reduced in size and become dimmer in color. If this meaning would not be clear to your readers, consider stating the meaning plainly. Alternate translation: “and indeed, the infection has reduced in size and the color of the infection is closer to the person’s normal skin color”
13:6	vsio		rc://*/ta/man/translate/translate-symaction	וְ⁠כִבֶּ֥ס בְּגָדָ֖י⁠ו וְ⁠טָהֵֽר׃	1	Here, a person is to wash his or her clothes to become religiously and ceremonially clean, not in order to be physically clean. If your language has a special word that refers to washing clothing for a religious (and not hygienic) purpose, consider using it here. If not, use a generic expression. Alternate translation: “and he shall clean his clothing, and he will be ritually clean”
13:7	1w5l		rc://*/ta/man/translate/figs-reduplication	 וְ⁠אִם־פָּשֹׂ֨ה תִפְשֶׂ֤ה הַ⁠מִּסְפַּ֨חַת֙ בָּ⁠ע֔וֹר	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 scab spreads to a larger area on the skin”
13:7	zwp6		rc://*/ta/man/translate/grammar-connect-condition-hypothetical	וְ⁠אִם־פָּשֹׂ֨ה	1	The author of Leviticus uses the expression **But if** to introduce an imaginary situation to help explain what could happen. Use a natural method in your language for introducing an imaginary situation. Alternate translation: “But supposing that, spreading”
13:7	hm39		rc://*/ta/man/translate/translate-ordinal	שֵׁנִ֖ית	1	The word **second** is the ordinal form of the number two. Alternate translation: “again”
13:9	3m0t		rc://*/ta/man/translate/figs-gendernotations	בְּ⁠אָדָ֑ם	1	Although the term **man** is masculine, it is being used the word 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: “on a person”
13:9	f447		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: “then someone must bring him to the priest” 
13:10	ipjz		rc://*/ta/man/translate/figs-explicit	וְ⁠הִ֕יא הָפְכָ֖ה שֵׂעָ֣ר לָבָ֑ן	1	The expression implies that the presence of **hair** on the **swelling** that is **white** in color should indicate to the priest that the swelling 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 swelling is unhealthy and looks diseased”
13:10	y3fz			וּ⁠מִֽחְיַ֛ת בָּשָׂ֥ר חַ֖י בַּ⁠שְׂאֵֽת׃	1	Alternate translation: “and raw skin is on the swelling”
13:12	c7er		rc://*/ta/man/translate/figs-reduplication	 וְ⁠אִם־פָּר֨וֹחַ תִּפְרַ֤ח הַ⁠צָּרַ֨עַת֙ בָּ⁠ע֔וֹר	1	The author repeats the verb **breaking out** 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 skin disease breaks out aggressively on the skin”
13:12	8uli		rc://*/ta/man/translate/figs-metonymy	אֵ֚ת כָּל־ע֣וֹר הַ⁠נֶּ֔גַע 	1	Here, **the infection** represents the whole 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: “all the skin of the infected person” or “all the skin of the person with the infection”
13:12	g4cy		rc://*/ta/man/translate/figs-merism	 מֵ⁠רֹאשׁ֖⁠וֹ וְ⁠עַד־רַגְלָ֑י⁠ו	1	The expression refers to all of the person by naming the parts that are at the extreme ends of it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the entire person”
13:12	a6s0		rc://*/ta/man/translate/figs-metonymy	 לְ⁠כָל־מַרְאֵ֖ה עֵינֵ֥י הַ⁠כֹּהֵֽן׃	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. Alternate translation: “the whole appearance, as far as the priest can see” or “the whole appearance, as the priest judges”
13:13	3i5v		rc://*/ta/man/translate/figs-metonymy	 וְ⁠טִהַ֖ר אֶת־הַ⁠נָּ֑גַע	1	Here, the expression **the infection** represents the whole 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: “Then he shall pronounce the infected person clean”
13:13	ba0s			כֻּלּ֛⁠וֹ הָפַ֥ךְ לָבָ֖ן	1	Alternate translation: “All of the person's infected skin has naturally fallen off, leaving uninfected, white skin in its place”
13:14	1h8u			 וּ⁠בְ⁠י֨וֹם הֵרָא֥וֹת בּ֛⁠וֹ בָּשָׂ֥ר חַ֖י 	1	Alternate translation: “But  if ever living flesh appears on him”
13:15	50li		rc://*/ta/man/translate/figs-metonymy	הַ⁠בָּשָׂ֥ר הַ⁠חַ֛י טָמֵ֥א ה֖וּא	1	Here, the expression **the living flesh** represents the whole person who has raw skin or an open sore. 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 with the raw skin or open sore is unclean”
13:16	nwg6		rc://*/ta/man/translate/figs-explicit	וְ⁠נֶהְפַּ֣ךְ לְ⁠לָבָ֑ן	1	Here, **turned to white** implies that if the priest sees **white** skin all over the person's body, then the **living flesh**, that is, the raw skin, may be healing naturally. The infected skin may be falling off naturally, leaving white, new skin in its place. If this meaning would not be clear in your language, it may be helpful to clarify it for your readers in a footnote or in the text of your translation. See how you handled the presence of **white** skin in [13:13](../13/13.md).
13:18	kw5i		rc://*/ta/man/translate/translate-unknown	שְׁחִ֑ין	1	A **boil** is a painful, discolored, swollen area on the skin that contains infection. In some instances, it can be the symptom of an infectious skin disease. If your language has a word for this kind of skin condition, consider using it here. If not, use a generic expression. Alternate translation: “an abscess”
13:18	9fao		rc://*/ta/man/translate/figs-activepassive	וְ⁠נִרְפָּֽא׃	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 it returned to good health”
13:19	qgn2		rc://*/ta/man/translate/figs-possession	בִּ⁠מְק֤וֹם הַ⁠שְּׁחִין֙	1	Here Leviticus is using the possessive form to describe a ** place** that is characterized by the **boil**. The expression **the place of the boil** refers to the spot on the skin where the boil was previously. If your language would not use the possessive form for this, you could use a generic expresson. Alternate translation: “where the boil had been” or "where the boil was previously located"
13:19	gc9j		rc://*/ta/man/translate/figs-activepassive	וְ⁠נִרְאָ֖ה 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: “then he shall show it to the priest"
13:20	cvbr			 וּ⁠שְׂעָרָ֖⁠הּ הָפַ֣ךְ לָבָ֑ן	1	Alternate translation: “and if the hair on the swelling or the bright spot is unhealthy and looks diseased”
13:20	lsou		rc://*/ta/man/translate/grammar-connect-logic-result	נֶֽגַע־צָרַ֥עַת הִ֖וא בַּ⁠שְּׁחִ֥ין פָּרָֽחָה׃	1	This expression refers to the instruction that after the priest observes the symptoms, the priest should pronounce the person unclean. Don't imply that the disease is the result of the priest's pronouncement. Rather, the disease is the reason, and the pronouncement is the result. Use a connector in your language that makes it clear that what follows is a result of what came before. Alternate translation: “The symptoms indicate that it is an infection of skin disease that has broken out in the boil”
13:21	k5ud		rc://*/ta/man/translate/writing-pronouns	 וְ⁠אִ֣ם ׀ יִרְאֶ֣⁠נָּה הַ⁠כֹּהֵ֗ן	1	Here, **it** refers to the white swelling or bright spot on the skin. It may be helpful to clarify this for your readers. Alternate translation: “And if the priest sees the bright spot or the swelling”
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). 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			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			 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. 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”
13:27	t3tv		rc://*/ta/man/translate/figs-reduplication	אִם־פָּשֹׂ֤ה תִפְשֶׂה֙ בָּ⁠ע֔וֹר	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: “If it has spread aggressively on the skin”
13:28	vib3		rc://*/ta/man/translate/figs-idiom	 וְ⁠אִם־תַּחְתֶּי⁠הָ֩ תַעֲמֹ֨ד הַ⁠בַּהֶ֜רֶת	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 burn 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 spot where the burn once was”
13:28	hzkc			שְׂאֵ֥ת הַ⁠מִּכְוָ֖ה הִ֑וא	1	Alternate translation: “the bright spot is merely a swelling caused by the burn”
13:28	bea0		rc://*/ta/man/translate/grammar-connect-logic-result	כִּֽי־צָרֶ֥בֶת הַ⁠מִּכְוָ֖ה הִֽוא	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 priest should pronounce the person clean because it is the scar of the burn”
13:29	6biq			 וְ⁠אִישׁ֙ א֣וֹ אִשָּׁ֔ה כִּֽי־יִהְיֶ֥ה ב֖⁠וֹ נָ֑גַע	1	Alternate translation: “And when a man or a woman has an infection”
13:29	yv33		rc://*/ta/man/translate/figs-gendernotations	 כִּֽי־יִהְיֶ֥ה ב֖⁠וֹ נָ֑גַע	1	Although the words **he** and **him** are masculine, they are 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: “when any person has an infection on him”
13:29	ir1j		rc://*/ta/man/translate/figs-metonymy	 א֥וֹ בְ⁠זָקָֽן׃	1	Here, **a beard** represents the lower portion of a man's face where hair typically grows. But since the verse explicitly includes men and women, this word should not be limited to refer only to men's faces. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “or on the lower part of the face where hair might grow”
13:30	ok73			וְ⁠הִנֵּ֤ה מַרְאֵ֨⁠הוּ֙ עָמֹ֣ק מִן־הָ⁠ע֔וֹר	1	Alternate translation: “And look, it appears to be deeper than the skin of his flesh”
13:30	bvzx			וּ⁠ב֛⁠וֹ שֵׂעָ֥ר צָהֹ֖ב דָּ֑ק	1	Alternate translation: “and the hair on the infection looks unhealthy and diseased”
13:30	im3e		rc://*/ta/man/translate/translate-unknown	נֶ֣תֶק ה֔וּא	1	A **scall** is a scaly and scabby infection that is typically itchy. These are associated with the scalp or places that grow hair and are generally symptoms of a wide variety of infectious skin diseases. If your language has a word for this kind of skin condition, consider using it here. If not, consider using a generic expression. Alternate translation: “It is an itchy, scabbed infection”
13:30	6x85		rc://*/ta/man/translate/figs-possession	צָרַ֧עַת הָ⁠רֹ֛אשׁ א֥וֹ הַ⁠זָּקָ֖ן הֽוּא׃	1	This expression uses the possessive form to describe a **skin disease** that is characterized by its location on the person’s **head** or **beard.** If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “It is a skin disease that has affected the head or the beard”
13:30	jm2p		rc://*/ta/man/translate/figs-metonymy	הַ⁠זָּקָ֖ן	1	As in the previous verse, here, **the beard** represents the lower portion of the face where hair typically grows. Since the verse explicitly includes men and women, this word should not be limited to men. 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 lower part of the face where hair might grow”
13:31	6koz		rc://*/ta/man/translate/figs-possession	אֶת־נֶ֣גַע הַ⁠נֶּ֗תֶק & אֶת־נֶ֥גַע הַ⁠נֶּ֖תֶק	1	These expressions use the possessive form to describe an **infection** that is characterized by its characteristics that qualify it as a **scall** If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “the itchy, scabby infection … the itchy, scabby infection”
13:31	pdhc		rc://*/ta/man/translate/figs-explicit	וְ⁠שֵׂעָ֥ר שָׁחֹ֖ר אֵ֣ין בּ֑⁠וֹ	1	Here, **black hair** implies healthy hair, as opposed to the yellow, thin hair that grows out of the **scall**. 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 there is no healthy hair on it”
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	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”
13:34	zs1e		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”
13:34	ecis		rc://*/ta/man/translate/figs-abstractnouns	וּ⁠מַרְאֵ֕⁠הוּ אֵינֶ֥⁠נּוּ עָמֹ֖ק מִן־הָ⁠ע֑וֹר	1	Alternate translation: “and it does not look as though it is deeper than the skin”
13:34	1r0b		rc://*/ta/man/translate/translate-symaction	 וְ⁠כִבֶּ֥ס בְּגָדָ֖י⁠ו	1	As the General Introduction to this chapter discusses, a person was to wash his or her clothes not only to be physically clean but also as to become religiously and ceremonially clean. If your language has a special word that refers to washing clothing for a religious (and not hygienic) purpose, consider using it here. If not, use a generic expression. Alternate translation: “and he shall clean his clothing will water”
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	The **scall stands** 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			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”
13:40	jez2		rc://*/ta/man/translate/grammar-connect-condition-hypothetical	 וְ⁠אִ֕ישׁ כִּ֥י יִמָּרֵ֖ט  רֹאשׁ֑⁠וֹ	1	The author of Leviticus uses the expression **And a man, when** to introduce an imaginary situation to help explain how to apply this law. Use a natural method in your language for introducing an imaginary situation. Alternate translation: "If some man loses the hair from the top of his head"
13:40	opks		rc://*/ta/man/translate/figs-idiom	כִּ֥י יִמָּרֵ֖ט רֹאשׁ֑⁠וֹ	1	This expression is an idiom. It does not refer to shaving one’s head intentionally but to the natural process of male balding, specifically of balding on the back of one’s head (that is, on the crown of the head). If your language has a similar expression that refers generally to balding, 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: “when he becomes bald naturally”
13:40	ucyg			קֵרֵ֥חַ ה֖וּא	1	Alternate expression: “he is losing the hair from the crown of his head in a natural way”
13:41	n4l5			 יִמָּרֵ֖ט רֹאשׁ֑⁠וֹ	1	Alternate translation: “he loses the hair of his head”
13:41	c1wc		rc://*/ta/man/translate/figs-idiom	 מִ⁠פְּאַ֣ת פָּנָ֔י⁠ו	1	The expression **the corners of his face** is an idiom that refers to one’s hairline on the front of their face. 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: “on the hairline of his forehead”
13:43	8kk7			כְּ⁠מַרְאֵ֥ה צָרַ֖עַת ע֥וֹר בָּשָֽׂר׃	1	Alternate translation: “like the appearance of a skin disease that presents itself  on a person’s body”
13:44	hl37		rc://*/ta/man/translate/figs-possession	אִישׁ־ צָר֥וּעַ ה֖וּא 	1	The expression **man of skin disease** uses the possessive form to describe a man who has contracted this kind of infectious skin disease. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “The man has contracted a skin disease”
13:44	1nuy		rc://*/ta/man/translate/figs-reduplication	טַמֵּ֧א יְטַמְּאֶ֛⁠נּוּ הַ⁠כֹּהֵ֖ן	1	This expression repeats the word **unclean** 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: “The priest shall certainly pronounce him unclean”
13:44	5opp		rc://*/ta/man/translate/figs-possession	 בְּ⁠רֹאשׁ֥⁠וֹ נִגְעֽ⁠וֹ׃	1	This expression uses the possessive form to describe the person’s **head** that has contracted the **infection**. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “because of his infected head”
13:45	w6dp			 וְ⁠הַ⁠צָּר֜וּעַ אֲשֶׁר־בּ֣⁠וֹ הַ⁠נֶּ֗גַע בְּגָדָ֞י⁠ו	1	Alternate translation: “But the person who has a skin disease and the infection is on his clothes”
13:45	69s0		rc://*/ta/man/translate/writing-pronouns	יִהְי֤וּ פְרֻמִים֙	1	Here, **they** refers to the person’s infected clothes. It may be helpful to clarify this for your readers. Alternate translation: “the person’s infected clothes shall be torn”
13:45	io37		rc://*/ta/man/translate/figs-activepassive	יִהְי֤וּ פְרֻמִים֙	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 must tear his clothes”
13:45	bmwv		rc://*/ta/man/translate/figs-activepassive	 וְ⁠רֹאשׁ⁠וֹ֙ יִהְיֶ֣ה פָר֔וּעַ	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 he shall let his head be unbound” or "he shall unbind his head"
13:45	m9a8		rc://*/ta/man/translate/figs-metonymy	 וְ⁠רֹאשׁ⁠וֹ֙ יִהְיֶ֣ה פָר֔וּעַ	1	Here, **head** represents the hair of one’s head. Consequently, the expression **his head shall be unbound** refers to letting one’s long hair hang down loose and untied. 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 his long hair shall hang down loose and untied”
13:45	3rtk		rc://*/ta/man/translate/translate-symaction	וְ⁠עַל־שָׂפָ֖ם יַעְטֶ֑ה	1	Covering over one’s **mustache** is a symbolic action to show one’s public shame. 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: “and he shall cover his mustache to express his shame”
13:45	8q76		rc://*/ta/man/translate/figs-genericnoun	שָׂפָ֖ם	1	Here, **the mustache** does not refer to a specific mustache but to the infected person’s facial hair. In this way, it represents the upper lip generally. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “any facial hair” or “any upper lip”
13:46	82vv		rc://*/ta/man/translate/figs-metonymy	כָּל־יְמֵ֞י אֲשֶׁ֨ר הַ⁠נֶּ֥גַע בּ֛⁠וֹ	1	In these phrases, the author is using the term  "days" to refer to a specific time, **the days that the infection is on him**. He is doing this by association with the way a lifetime is made up of individual days. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “During the time that he has the infection”\n
13:46	zw43			מִ⁠ח֥וּץ לַֽ⁠מַּחֲנֶ֖ה	1	Alternate translation: “shall be away from the location where everyone else lives”
13:47	yjv7			וְ⁠הַ⁠בֶּ֕גֶד כִּֽי־ יִהְיֶ֥ה ב֖⁠וֹ נֶ֣גַע צָרָ֑עַת	1	Alternate translation: “But when the clothing carries and spreads the disease”
13:47	1c2v		rc://*/ta/man/translate/figs-genericnoun	 וְ⁠הַ⁠בֶּ֕גֶד	1	The expression **the clothing** refers to all clothing in general, not one piece of clothing in particular. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “But any piece of clothing”
13:47	llaj		rc://*/ta/man/translate/figs-possession	נֶ֣גַע צָרָ֑עַת	1	Although this expression is the same as the one used previously for contagious aspects of infectious skin diseases, here the issue is with infections that can be spread on clothing and other household objects. Consequently, this expression likely refers to infectious molds or mildews. If your language has an expression that can describe both skin diseases and these kinds of molds and mildews, consider using it here. If not, consider using a generic expression. Alternate translation: “an infectious mold or mildew”
13:47	ifwg		rc://*/ta/man/translate/translate-unknown	בְּ⁠בֶ֣גֶד צֶ֔מֶר	1	This **wool** is the shorn hair of sheep, goats, or similar animals. Wool is used in the production of textiles for warm clothing and blankets. If your language has a word for this kind of material, consider using it here. If not, consider using a generic expression. Alternate translation: “on clothing of woolen fabric”
13:47	k0l6		rc://*/ta/man/translate/translate-unknown	בְּ⁠בֶ֥גֶד פִּשְׁתִּֽים׃	1	See how you translated this type of clothing in [6:10](../06/10.md).
13:48	7oc6		rc://*/ta/man/translate/translate-unknown	א֤וֹ בִֽ⁠שְׁתִי֙ א֣וֹ בְ⁠עֵ֔רֶב לַ⁠פִּשְׁתִּ֖ים וְ⁠לַ⁠צָּ֑מֶר	1	The words **warp** and **woof** refer to a structure used in weaving and the production of textiles. Specifically, **warp** refers to the threads that run vertically, or up and down, and **woof** (or weft) refers to the threads that run horizontally, or from side to side. If your language has an expression for this kind of weaving structure, consider using it here. If not, consider using a generic expression. Alternate translation: “or on linen or woolen threads that are being woven together on a loom”
13:48	8cf6		rc://*/ta/man/translate/figs-genericnoun	לַ⁠פִּשְׁתִּ֖ים	1	Here, **the linen** does not refer to a specific piece of fabric, but to any linen product generally. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “of any linen that you are weaving”
13:48	1jrn		rc://*/ta/man/translate/figs-genericnoun	וְ⁠לַ⁠צָּ֑מֶר	1	Here, **the wool** does not refer to a specific piece of wool, but to any woolen product generally. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “of any wool that you are weaving”
13:48	ww38		rc://*/ta/man/translate/figs-possession	בְּ⁠כָל־ מְלֶ֥אכֶת עֽוֹר	1	The expression **any work of leather** uses the possessive form to describe an object made of leather. This includes a large variety of items such as belts, bags, saddles, straps, etc. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “on anything that has been made of leather” or “on any piece of leatherwork”
13:49	xozo		rc://*/ta/man/translate/figs-explicit	כְּלִי־ ע֔וֹר	1	The expression **articles of leather** implies that something useful has been made from an animal hide or skin. It may refer to the same leatherwork that the previous verse called “any work of leather.” If this meaning would not be clear in your language, consider stating the meaning plainly. Alternate translation: “useful things made of leather” or “leatherwork”
13:49	pl1e			 נֶ֥גַע צָרַ֖עַת ה֑וּא	1	Alternate translation: “the infection on the material is actually an indication of infectious disease”
13:49	xcr7		rc://*/ta/man/translate/figs-activepassive	 וְ⁠הָרְאָ֖ה אֶת־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 the owner of the fabric should show it to the priest”
13:50	7sq6		rc://*/ta/man/translate/figs-metonymy	אֶת־הַ⁠נֶּ֖גַע	1	Here, the expression **the infection** represents the whole article of clothing, thread of fabric, or leatherwork that has mold or mildew on it. 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 infected item” or “the item with the infection on it”
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	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 burn it 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”
13:54	zq9x		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 household items that were 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: “then the priest shall command the people what they must do”
13:54	hcm6			 אֵ֥ת אֲשֶׁר־בּ֖⁠וֹ הַ⁠נָּ֑גַע	1	Alternate translation: “whichever item has the mold or mildew on it”
13:54	3n2o		rc://*/ta/man/translate/translate-ordinal	 שִׁבְעַת־ יָמִ֖ים שֵׁנִֽית׃	1	The word **second** is the ordinal form of the number two. Alternate translation: “for seven days once again”
13:55	wsk2		rc://*/ta/man/translate/figs-activepassive	אַחֲרֵ֣י ׀ הֻכַּבֵּ֣ס אֶת־הַ⁠נֶּ֗גַע	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 item’s owner has washed the infection”
13:55	q6dh		rc://*/ta/man/translate/figs-idiom	 וְ֠⁠הִנֵּה לֹֽא־הָפַ֨ךְ הַ⁠נֶּ֤גַע אֶת־עֵינ⁠וֹ֙	1	The expression **turned its eye** is an idiom that refers to the appearance of the infection changing. In other words, for an infection to have **turned its eye** is for that infection to have changed its appearance, likely by spreading or changing color. If your language has a similar expression, consider using it here. If not, consider using a generic expression. Alternate translation: “and note, the infection appears to be unchanged”
13:55	v5wf		rc://*/ta/man/translate/figs-yousingular	 בָּ⁠אֵ֖שׁ תִּשְׂרְפֶ֑⁠נּוּ	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.
13:55	gd8d		rc://*/ta/man/translate/figs-123person	 בָּ⁠אֵ֖שׁ תִּשְׂרְפֶ֑⁠נּוּ	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 of the item should burn it with fire”
13:55	924b		rc://*/ta/man/translate/figs-extrainfo	 בָּ⁠אֵ֖שׁ תִּשְׂרְפֶ֑⁠נּוּ	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: “You must burn it completely”
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. 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			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	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”
13:57	t251		rc://*/ta/man/translate/figs-yousingular	בָּ⁠אֵ֣שׁ תִּשְׂרְפֶ֔⁠נּוּ	1	Here, **You** is singular and refers to the owner of the infected item, so use the singular form in your translation if you choose to use the second person form and if your language marks that distinction.
13:57	mno6		rc://*/ta/man/translate/figs-extrainfo	בָּ⁠אֵ֣שׁ תִּשְׂרְפֶ֔⁠נּוּ	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: “You should completely burn it”
13:57	chro			אֵ֥ת אֲשֶׁר־בּ֖⁠וֹ הַ⁠נָּֽגַע׃	1	Alternate translation: “whichever item has the mold or mildew on it”
13:58	u6p4		rc://*/ta/man/translate/figs-123person	אֲשֶׁ֣ר תְּכַבֵּ֔ס	1	As the General Introduction to this chapter discusses, here the author of Leviticus switches to a second-person address. If the switch would not be naturl in your language, consider continuing to use the third person in your translation. Alternate translation: “that the owner of the item has washed”
13:58	fpzu		rc://*/ta/man/translate/figs-yousingular	אֲשֶׁ֣ר תְּכַבֵּ֔ס	1	Here, **you** is singular. It refers to the owner of the infected item, so use the singular form in your translation if you choose to use the second person form and if your language marks that distinction.
13:58	bc84		rc://*/ta/man/translate/figs-idiom	וְ⁠סָ֥ר מֵ⁠הֶ֖ם הַ⁠נָּ֑גַע	1	This expression is an idiom. For the **infection** to have **turned aside from** the item means for it to have been removed through the process of washing. If your language has a similar expression, consider using it here. If not, consider using a generic expression. Alternate translation: “and the infection was successfully removed from them”
13:58	unl4		rc://*/ta/man/translate/translate-ordinal	שֵׁנִ֖ית	1	The word **second** is the ordinal form of the number two. Alternate translation: “again”
13:59	6stm		rc://*/ta/man/translate/figs-possession	 זֹ֠את תּוֹרַ֨ת נֶֽגַע־ צָרַ֜עַת	1	This expression uses the possessive form to describe the **law** that is characterized by its referring to **the infection of disease** that might occur in a variety of textiles and materials. 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 the infection of disease” or “This is the law that pertains to the infection of disease”
13:59	39fy		rc://*/ta/man/translate/figs-possession	נֶֽגַע־צָרַ֜עַת בֶּ֥גֶד הַ⁠צֶּ֣מֶר ׀ א֣וֹ הַ⁠פִּשְׁתִּ֗ים א֤וֹ הַ⁠שְּׁתִי֙ א֣וֹ הָ⁠עֵ֔רֶב א֖וֹ כָּל־כְּלִי־ע֑וֹר	1	This expression uses a prolonged possessive form to describe an **infection** that is actually the symptom of an infectious **disease** that can occur on a variety of textiles and household materials. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “an infection that is the symptom of an infectious disease that might occur on clothing of wool or linen or on the warp or woof or on any article of leather”
13:59	xtkh		rc://*/ta/man/translate/translate-unknown	א֤וֹ הַ⁠שְּׁתִי֙ א֣וֹ הָ⁠עֵ֔רֶב	1	See how you translated these words in [13:48](../13/48.md).
13:59	llt7		rc://*/ta/man/translate/grammar-connect-logic-goal	לְ⁠טַהֲר֖⁠וֹ א֥וֹ לְ⁠טַמְּאֽ⁠וֹ	1	Here, **to** marks pronouncing the item to be clean or unclean as the goal or purpose of **the instruction**. Use a connector in your language that makes it clear that this is the purpose.
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\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 by contact 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	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 must 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”
14:3	b7wz		rc://*/ta/man/translate/figs-possession	נֶֽגַע־ הַ⁠צָּרַ֖עַת	1	See how you translated these words in [13:2](../13/02.md).
14:4	ivuq		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 infected person how to prepare for his cleansing. You could supply words from the context if it would be clearer in your language. Alternate translation: “And the priest shall command the people what they must do”
14:4	93pt		rc://*/ta/man/translate/writing-pronouns	 וְ⁠לָקַ֧ח לַ⁠מִּטַּהֵ֛ר	1	This expression contains the context of what the priest is commanding. Here, **he** refers to anyone in general. Alternate translation: “and someone shall take for the one being cleansed\n\n
14:4	slt9		rc://*/ta/man/translate/figs-activepassive	לַ⁠מִּטַּהֵ֛ר	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 the person whom the priest is cleansing”
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. 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 being made of **clay**, which refers to a material similar to earthenware, out of which a pot-shaped vessel could be shaped. Then it could be 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	Here, **living water** is an idiom that refers to flowing **water**. The water in the container of clay needed to be taken from a flowing source such as a river or a 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”
14:7	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 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 he is cleansing”
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”
14:7	wnhd		rc://*/ta/man/translate/figs-genericnoun	הַ⁠שָּׂדֶֽה׃	1	Here, the expression **the field** does not refer to a specific field but to any field near the place where the Israelites are living. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “any nearby field”
14:8	8xft		rc://*/ta/man/translate/translate-symaction	 וְ⁠כִבֶּס֩ הַ⁠מִּטַּהֵ֨ר אֶת־בְּגָדָ֜י⁠ו וְ⁠גִלַּ֣ח אֶת־כָּל־שְׂעָר֗⁠וֹ וְ⁠רָחַ֤ץ בַּ⁠מַּ֨יִם֙	1	These are ritual actions designed to show the people and the individual who is being cleansed that he is now ritually and ceremonially clean. If your language has expressions for these kinds of ritual actions, especially in religious contexts, consider using them here. If not, consider explaining the significance of these actions in a footnote or in the text of your translation.
14:8	dni4		rc://*/ta/man/translate/figs-activepassive	הַ⁠מִּטַּהֵ֨ר	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 whom the priest is cleansing”
14:8	mikz		rc://*/ta/man/translate/figs-extrainfo	וְ⁠רָחַ֤ץ בַּ⁠מַּ֨יִם֙	1	It might seem that the expression **and he shall bathe in the 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 shall wash his body thoroughly”
14:9	5elj		rc://*/ta/man/translate/translate-ordinal	 בַ⁠יּ֨וֹם הַ⁠שְּׁבִיעִ֜י	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”
14:9	pzhd		rc://*/ta/man/translate/figs-parallelism	 יְגַלַּ֣ח אֶת־כָּל־שְׂעָר֗⁠וֹ אֶת־רֹאשׁ֤⁠וֹ וְ⁠אֶת־זְקָנ⁠וֹ֙ וְ⁠אֵת֙ גַּבֹּ֣ת עֵינָ֔י⁠ו וְ⁠אֶת־כָּל־שְׂעָר֖⁠וֹ יְגַלֵּ֑חַ	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: “he shall shave all his hair, including his head and his beard and the brows of his eyes—all his hair”
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			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 tenth parts** 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 tenth parts** 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 **log** 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 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. 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 whom the priest is cleansing”
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			לְ⁠אָשָׁ֖ם	1	See the discussion about the guilt offering in the General Notes to Chapter 5. See how you translated this sacrifice in [5:16](../05/16.md).
14:12	i44p		rc://*/ta/man/translate/translate-bvolume	 וְ⁠אֶת־לֹ֣ג הַ⁠שָּׁ֑מֶן	1	One **log** was about one-sixth of a liter (or 0.167 liters). 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 the one-sixth of a liter of oil”
14:12	pfmd		rc://*/ta/man/translate/figs-explicit	וְ⁠הֵנִ֥יף אֹתָ֛⁠ם תְּנוּפָ֖ה לִ⁠פְנֵ֥י יְהוָֽה׃	1	It is highly unlikely that the living **lamb** was physically waved in Yahweh’s presence before it was killed. Instead, this expression may refer to some physical motion to show that the lamb (and the oil) were 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 he shall uplift them as a wave offering to the face of Yahweh”
14:12	kxj6		rc://*/ta/man/translate/translate-symaction	תְּנוּפָ֖ה	1	See how you translated this sacrifice in [7:30](../07/30.md).
14:13	22ko		rc://*/ta/man/translate/writing-pronouns	 וְ⁠שָׁחַ֣ט אֶת־הַ⁠כֶּ֗בֶשׂ	1	Here, **he** refers either to: 1) the person who is to be cleansed. Alternate translation: “And the person who is to be cleansed shall slaughter the lamb” or 2) the priest, who was the subject in the previous verse. Alternate translation: “And the priest shall slaughter the lamb”\n
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	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).
14:14	pnv5		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 whom the priest is cleansing”
14:17	mqyh		rc://*/ta/man/translate/translate-symaction	 וּ⁠מִ⁠יֶּ֨תֶר הַ⁠שֶּׁ֜מֶן אֲשֶׁ֣ר עַל־כַּפּ֗⁠וֹ יִתֵּ֤ן הַ⁠כֹּהֵן֙ עַל־תְּנ֞וּךְ אֹ֤זֶן הַ⁠מִּטַּהֵר֙ הַ⁠יְמָנִ֔ית וְ⁠עַל־בֹּ֤הֶן יָד⁠וֹ֙ הַ⁠יְמָנִ֔ית וְ⁠עַל־בֹּ֥הֶן רַגְל֖⁠וֹ הַ⁠יְמָנִ֑ית עַ֖ל דַּ֥ם הָ⁠אָשָֽׁם׃	1	See how you translated the similar ritual action in [8:23–24](../08/23.md).
14:17	c24c		rc://*/ta/man/translate/figs-activepassive	הַ⁠מִּטַּהֵר֙	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 whom the priest is cleansing”
14:18	k5ss		rc://*/ta/man/translate/figs-activepassive	עַל־רֹ֣אשׁ הַ⁠מִּטַּהֵ֑ר	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 head of the person whom the priest is cleansing”
14:18	u3xr		rc://*/ta/man/translate/figs-abstractnouns	וְ⁠כִפֶּ֥ר עָלָ֛י⁠ו הַ⁠כֹּהֵ֖ן לִ⁠פְנֵ֥י יְהוָֽה׃	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 person 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.
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 whom the priest is cleansing”
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”
14:20	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** from the altar to God in heaven. 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.
14:21	3fgb		rc://*/ta/man/translate/translate-fraction	וְ⁠עִשָּׂר֨וֹן סֹ֜לֶת אֶחָ֨ד	1	The word "tenth" means one part out of ten equal parts, so **one tenth** would equal one part out of ten parts. Alternate tranlation: about two quarts of fine flour
14:21	hwj7		rc://*/ta/man/translate/translate-bvolume	וְ⁠עִשָּׂר֨וֹן סֹ֜לֶת אֶחָ֨ד	1	Although it is not explicit, it is likely that **one tenth** refers to a tenth of an ephah of flour. See how you translated this measurement in [14:10](../14/10.md).
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. 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 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	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 whom the priest is cleansing”
14:27	zi57		rc://*/ta/man/translate/figs-metonymy	 לִ⁠פְנֵ֥י יְהוָֽה׃	1	See how you translated this expression in [1:9](../01/09.md).
14:28	n3d5		rc://*/ta/man/translate/figs-activepassive	הַ⁠מִּטַּהֵר֙	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 whom the priest is cleansing”
14:29	deiw		rc://*/ta/man/translate/grammar-connect-logic-goal	לְ⁠כַפֵּ֥ר עָלָ֖י⁠ו	1	Here, **to** marks making **atonement** as the goal or purpose of putting the **oil** on the head of **the person being cleansed**. Use a connector in your language that makes it clear that this is the purpose.
14:29	4g1r		rc://*/ta/man/translate/figs-metonymy	 לִ⁠פְנֵ֥י יְהוָֽה׃	1	See how you translated this expression in [1:9](../01/09.md).
14:31	g2k7			אֵ֣ת אֲשֶׁר־תַּשִּׂ֞יג יָד֗⁠וֹ	1	 Alternate translation: “whatever he can afford”
14:31	ap91			הַ⁠מִּטַּהֵ֖ר	1	Alternate translation: “the person whom the priest is cleansing”
14:31	fe8s		rc://*/ta/man/translate/figs-metonymy	לִ⁠פְנֵ֥י יְהוָֽה׃	1	See how you translated this expression in [1:3–5](../01/03.md).
14:32	185v		rc://*/ta/man/translate/figs-possession	 זֹ֣את תּוֹרַ֔ת אֲשֶׁר־בּ֖⁠וֹ נֶ֣גַע צָרָ֑עַת	1	This expression uses the possessive form to describe the **law** that is characterized by referring to any person who has **an infection of a skin disease** and who cannot afford the three lambs normally required for the ritual cleansing. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “This is the law for whoever has an infection of a skin disease” or “This is the law that pertains to whoever has an infection of a skin disease”
14:32	eka8		rc://*/ta/man/translate/figs-possession	נֶ֣גַע צָרָ֑עַת	1	See how you translated these words in [13:2](../13/02.md).
14:32	p78r		rc://*/ta/man/translate/figs-idiom	אֲשֶׁ֛ר לֹֽא־תַשִּׂ֥יג יָד֖⁠וֹ בְּ⁠טָהֳרָתֽ⁠וֹ	1	This expression **whose hand does not reach his cleansing** is an idiom that refers to being unable to afford to 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 the discussion of Sacrifices for the poor in the Introduction to Chapter 5 and see how you translated the similar expression in [5:11](../05/11.md). Alternate translation: “who cannot afford the three lambs required for his cleansing”
14:32	z8v6		rc://*/ta/man/translate/figs-idiom	אֲשֶׁ֛ר לֹֽא־תַשִּׂ֥יג יָד֖⁠וֹ בְּ⁠טָהֳרָתֽ⁠וֹ׃פ	1	Like the similar expression in [5:7](../05/07.md), the phrase **whose his hand does not reach** is an idiom that refers to someone being unable to afford to purchase the usual animal for the sacrifice. 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. Alternate translation: “who is unable to afford the usual sacrifice required for cleansing"
14:32	fa2m		rc://*/ta/man/translate/figs-distinguish	אֲשֶׁ֛ר לֹֽא־תַשִּׂ֥יג יָד֖⁠וֹ בְּ⁠טָהֳרָתֽ⁠וֹ	1	The clause **whose hand does not reach his cleansing** does not describe every person who has a skin disease. It describes only those who are not able to afford the usual offering of three lambs. Alternate translation: “who is not able to provide the required offering for cleansing"
14:32	a7pp			 בְּ⁠טָהֳרָתֽ⁠וֹ	1	Alternate translation: “the means by which he can become clean” or “the means by which he can be cleansed”
14:34	snu5		rc://*/ta/man/translate/figs-yousingular	תָבֹ֨אוּ֙ &  לָ⁠כֶ֖ם & אֲחֻזַּתְ⁠כֶֽם׃	1	Here, **you** and **your** are plural. They refer to the people of Israel, so use the plural form in your translation if your language marks that distinction.
14:34	u9um		rc://*/ta/man/translate/figs-explicit	נֶ֣גַע צָרַ֔עַת	1	Here, the expression **an infection of a disease**, while the same expression that was used above for infectious skin diseases, likely refers to an infectious household mold or fungus. It may be helpful to clarify this for your readers in a footnote or in the text of your translation. Alternate translation: “an infection of mold or mildew”
14:34	0utr		rc://*/ta/man/translate/figs-possession	נֶ֣גַע צָרַ֔עַת	1	This expression uses the possessive form to describe an **infection** that is characterized by the fact that it is the symptom of a **disease**, likely referring to a mold or mildew. If your language would not use the possessive form to express this, use a construction that is natural in your language. Alternate translation: “an infectious disease” or “an infectious mold or mildew”
14:34	9lfq		rc://*/ta/man/translate/figs-possession	בְּ⁠בֵ֖ית אֶ֥רֶץ אֲחֻזַּתְ⁠כֶֽם׃	1	This expression uses the possessive form to describe a **house** that is in the **land** that the Israelites will come to possess, that is, the land of Canaan. If your language would not use the possessive form to express this, use a construction that is natural in your language. Alternate translation: “in a house that is in the land that you will possess”
14:34	ap3a		rc://*/ta/man/translate/figs-abstractnouns	אֶ֥רֶץ אֲחֻזַּתְ⁠כֶֽם	1	If your language does not use an abstract noun for the idea behind the word **possession**, you can express the same idea with a verbal form. Alternate translation: “in the land that you will possess”
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 totally empty the house 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** too. 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”
14:37	8uja		rc://*/ta/man/translate/translate-unknown	 שְׁקַֽעֲרוּרֹת֙ יְרַקְרַקֹּ֔ת א֖וֹ אֲדַמְדַּמֹּ֑ת	1	The word **eruptions** likely refers 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** into the construction material 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. 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. 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	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”
14:40	mcvj		rc://*/ta/man/translate/figs-explicit	 אֶל־מִ⁠ח֣וּץ לָ⁠עִ֔יר	1	Here, and as [14:34](../14/34.md) also suggests, the inclusion of the word **city** implies that Yahweh is speaking of a future time when the people of Israel will be living in cities rather than in the wilderness, as they were when Yahweh spoke these words to Moses. It may be helpful to clarify this for your readers in a footnote or in the text of your translation. Alternate translation: “to a place on the outside of the city in which you will one day live”
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 command that the owner must scrape the house"
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”
14:42	19vg		rc://*/ta/man/translate/writing-pronouns	וְ⁠לָקְחוּ֙ & וְ⁠הֵבִ֖יאוּ	1	Here, the pronoun **they** refers to the owner and 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”
14:44	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. 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			 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 since 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. 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.
14:51	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	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. 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”
14:54	9f62		rc://*/ta/man/translate/translate-unknown	וְ⁠לַ⁠נָּֽתֶק׃	1	See how you translated this skin condition in [13:30](../13/30.md).
14:56	doj3		rc://*/ta/man/translate/translate-unknown	 וְ⁠לַ⁠שְׂאֵ֥ת	1	See how you translated this skin condition in [13:2](../13/02.md).
14:56	qrw5		rc://*/ta/man/translate/translate-unknown	וְ⁠לַ⁠סַּפַּ֖חַת	1	See how you translated this skin condition in [13:6](../13/06.md).
14:57	rv13		rc://*/ta/man/translate/grammar-connect-logic-goal	לְ⁠הוֹרֹ֕ת	1	Here, the expression **in order to** marks teaching how to identify **uncleanness** and **cleanness** as the goal or purpose of the **law**. Use a connector in your language that makes it clear that this is the purpose.
14:57	ut76		rc://*/ta/man/translate/figs-abstractnouns	בְּ⁠י֥וֹם הַ⁠טָּמֵ֖א וּ⁠בְ⁠י֣וֹם הַ⁠טָּהֹ֑ר	1	If your language does not use an abstract noun for the idea behind the words **uncleanness** and **cleanness**, you can express the same idea with a verbal form. Alternate translation: “when a person is unclean or when a person is clean”
14:57	hfrd		rc://*/ta/man/translate/figs-idiom	בְּ⁠י֥וֹם הַ⁠טָּמֵ֖א וּ⁠בְ⁠י֣וֹם הַ⁠טָּהֹ֑ר	1	Here the term **day** refers to the time at which something might be considered to become unclean or clean. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “at the time when someone or something becomes unclean or becomes clean”\n
14:57	n4s7		rc://*/ta/man/translate/figs-possession	זֹ֥את תּוֹרַ֖ת הַ⁠צָּרָֽעַת	1	This expression uses the possessive form to describe the **law** that is characterized by referring to the wide variety of skin diseases described in [14:54–57](../14/54.md). If your language would not use the possessive form for this, you could use a gesneric expression. Alternate translation: “This is the law that has to do with skin diseases” or “This is the law that pertains to skin diseases”
15:intro	zp3s				0	# Leviticus 15 General Notes\n\n## Religious and Cultural Concepts in This Chapter\n\n### Bodily fluid\n\nThis chapter discusses fluids that come out of the body. These fluids caused a person to be unclean because of their potential to cause diseases. (See: [[rc://*/tw/dict/bible/kt/clean]])\n\n### Cleanliness\n\nWhile these laws about cleanliness are intended to benefit the Israelites and promote their health, they also were about making Israel into a separate and holy nation, different from the rest of the world. (See: [[rc://*/tw/dict/bible/kt/holy]])
15:1	upg3		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 told them"
15:1-2	7tzz		rc://*/ta/man/translate/writing-quotesinquotes	 לֵ⁠אמֹֽר &  דַּבְּרוּ֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וַ⁠אֲמַרְתֶּ֖ם אֲלֵ⁠הֶ֑ם	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 and Aaron to speak to the sons of Israel and to say to them”
15:2	zyg8		rc://*/ta/man/translate/figs-parallelism	 דַּבְּרוּ֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וַ⁠אֲמַרְתֶּ֖ם אֲלֵ⁠הֶ֑ם	1	These two phrases mean basically the same thing. The repetition emphasizes that Moses and Aaron are to deliver the following speech to the people of Israel. If your language does not use repetition for emphasis, you could use a single phrase and convey the emphasis in another way. Alternate translation: “Make sure you say to the sons of Israel”
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	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 sexual organs"
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			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” or "the man with the flow"
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”
15:5	99a0		rc://*/ta/man/translate/figs-extrainfo	 וְ⁠רָחַ֥ץ בַּ⁠מַּ֖יִם	1	It might seem that the expression **he shall bathe 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 shall wash thoroughly”
15:6	i1j0		rc://*/ta/man/translate/figs-genericnoun	 וְ⁠הַ⁠יֹּשֵׁב֙ עַֽל־הַ⁠כְּלִ֔י	1	This expression represents any person who **sits** on any **furniture** on which the man with the discharge has sat, 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 sits on the furniture”
15:6	3tyn		rc://*/ta/man/translate/figs-extrainfo	 וְ⁠רָחַ֥ץ בַּ⁠מַּ֖יִם	1	See how you translated this expression in [1:9](../01/09.md).
15:7	sr1b		rc://*/ta/man/translate/figs-metonymy	 וְ⁠הַ⁠נֹּגֵ֖עַ בִּ⁠בְשַׂ֣ר הַ⁠זָּ֑ב	1	Here, **flesh** likely does not represent the genitals specifically, but the body of the person with the discharge as a whole. If it would be helpful in your language, you could use an equivalent expression or state the meaning plainly. Alternate translation: “And the person who touches any part of the body of the flowing man”
15:7	odfg		rc://*/ta/man/translate/figs-genericnoun	 וְ⁠הַ⁠נֹּגֵ֖עַ בִּ⁠בְשַׂ֣ר	1	This expression represents any person who **touches** the **flesh** of the man with the discharge, 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 touches the flesh”
15:7	qfd1		rc://*/ta/man/translate/figs-extrainfo	וְ⁠רָחַ֥ץ בַּ⁠מַּ֖יִם	1	See how you translated this expression in [1:9](../01/09.md).
15:8	t7pc		rc://*/ta/man/translate/figs-extrainfo	וְ⁠רָחַ֥ץ בַּ⁠מַּ֖יִם	1	See how you translated this expression in [1:9](../01/09.md).
15:9	edw3		rc://*/ta/man/translate/writing-poetry	 וְ⁠כָל־הַ⁠מֶּרְכָּ֗ב אֲשֶׁ֨ר יִרְכַּ֥ב עָלָ֛י⁠ו הַ⁠זָּ֖ב	1	Words are being repeated for emphasis. Specifically, the expression **means of riding** translates a noun that is related to the verb **rides**.  If your language can repeat words in a similar way, consider doing so here. If not, consider using a generic expression. Alternate translation: “And anyt chariot or riding seat on which the man with the flux has ridden”
15:9	vfp5		rc://*/ta/man/translate/figs-explicit	 וְ⁠כָל־הַ⁠מֶּרְכָּ֗ב	1	The expression **any means of riding** would imply anything that is placed on the back of a horse or donkey on which a person would ride. This includes objects like saddles, clothes, blankets, and the like. It could also include a chariot or riding seat. You could include this information if that would be helpful to your readers. Alternate translation: “And anything that could be used to ride an animal or travel in a vehicle”
15:10	dsi4		rc://*/ta/man/translate/writing-pronouns	בְּ⁠כֹל֙ אֲשֶׁ֣ר יִהְיֶ֣ה תַחְתָּ֔י⁠ו	1	This expression refers to the “means of riding” that was described in the previous verse. So the word **him** in this expression refers to the man who has the discharge. It may be helpful to clarify this for your readers. Alternate translation: “anything that the man with the discharge sat upon to ride an animal or a vehicle”
15:10	anv9		rc://*/ta/man/translate/figs-genericnoun	 וְ⁠הַ⁠נּוֹשֵׂ֣א אוֹתָ֔⁠ם	1	This expression represents any person who **lifts** anything on which the man with the discharge sat while riding; it does not refer to one particular individual. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “And whoever lifts them”
15:11	ga5g			וְ⁠כֹ֨ל אֲשֶׁ֤ר יִגַּע־ בּ⁠וֹ֙ הַ⁠זָּ֔ב	1	Alternate translation: “And whomever the person with the infected flow touches”
15:12	g4sf		rc://*/ta/man/translate/figs-activepassive	וּ⁠כְלִי־ חֶ֛רֶשׂ אֲשֶׁר־ יִגַּע־ בּ֥⁠וֹ הַ⁠זָּ֖ב יִשָּׁבֵ֑ר	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 whoever owns the vessel of clay that the flowing man touches shall break it”
15:12	cp7m		rc://*/ta/man/translate/figs-possession	וּ⁠כְלִי־חֶ֛רֶשׂ	1	The expression **vessel 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 container”
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/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).
15:13	qhlt		rc://*/ta/man/translate/figs-idiom	 בְּ⁠מַ֥יִם חַיִּ֖ים	1	See how you translated this idiom in [14:5](../14/05.md).
15:14	gce4		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”
15:14	gp4t		rc://*/ta/man/translate/figs-metaphor	שְׁנֵ֖י בְּנֵ֣י יוֹנָ֑ה	1	See how you translated this expression in [1:14](../01/14.md).
15:14	jmwe		rc://*/ta/man/translate/figs-metonymy	 לִ⁠פְנֵ֣י יְהוָ֗ה	1	See how you translated this expression in [1:9](../01/09.md).
15:15	8cb2			וְ⁠עָשָׂ֤ה אֹתָ⁠ם֙ הַ⁠כֹּהֵ֔ן	1	Alternate translation: “And the priest shall get them ready”
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	xr5q		rc://*/ta/man/translate/grammar-connect-condition-hypothetical	וְ⁠אִ֕ישׁ כִּֽי־	1	See how you translated this expression in [13:2](../13/02.md). See also the discussion of this phrase in the introduction to this book.
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”
15:18	ksnd			 שִׁכְבַת־ זָ֑רַע	1	Alternate translation: “and the man ejaculates”
15:18	0dza		rc://*/ta/man/translate/figs-extrainfo	 וְ⁠רָחֲצ֣וּ בַ⁠מַּ֔יִם	1	See how you translated this expression in [1:9](../01/09.md).
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. It may be helpful to clarify this for your readers. Alternate translation: “But if an item should happen to be  placed on the bed or on furniture on which she is sitting”
15:24	k2wv		rc://*/ta/man/translate/figs-euphemism	וְ⁠אִ֡ם שָׁכֹב֩ יִשְׁכַּ֨ב אִ֜ישׁ אֹתָ֗⁠הּ	1	This expression is a polite way to refer to sexual relations between a man and a woman while she is menstruating. If it would be helpful in your language, you could use a polite reference 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 flow is on him”
15:25	xrr7		rc://*/ta/man/translate/writing-poetry	 כִּֽי־יָזוּב֩ ז֨וֹב דָּמָ֜⁠הּ	1	Words are being repeated for emphasis. Specifically, the word **flow** translates a noun that is related to the verb **flows**. If your language can repeat words in a similar way, consider doing so here. If not, consider using a generic expression. Alternate translation: “when her blood certainly flows”
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			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”
15:28	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”
15:29	b126		rc://*/ta/man/translate/figs-metaphor	 בְּנֵ֣י יוֹנָ֑ה	1	See how you translated this expression in [1:14](../01/14.md).
15:30	4yjc		rc://*/ta/man/translate/figs-abstractnouns	 וְ⁠כִפֶּ֨ר עָלֶ֤י⁠הָ הַ⁠כֹּהֵן֙	1	See how you handled the abstract noun **atonement** in [1:4](../01/04.md). However, in your translation, be careful not to convey the idea that the woman has sinned and so is in need of atonement. Here, atonement removes from the woman the impurity that she acquired from the blood that she has bled. 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  these offerings for her purification"\n
15:30	fnul		rc://*/ta/man/translate/figs-metonymy	לִ⁠פְנֵ֣י יְהוָ֔ה	1	See how you translated this expression in [1:9](../01/09.md).
15:30	ja3w			מִ⁠זּ֖וֹב טֻמְאָתָֽ⁠הּ	1	Alternate translation: “from her flow of blood that made her unclean”
15:31	uip3		rc://*/ta/man/translate/figs-yousingular	וְ⁠הִזַּרְתֶּ֥ם	1	Here, **you** is plural. It refers to Aaron and Moses, so use the plural form in your translation if your language marks that distinction.
15:31	d10e		rc://*/ta/man/translate/figs-metaphor	 אֶת־ בְּנֵי־ יִשְׂרָאֵ֖ל	1	See how you handled this way of referring to the people of Israel in [1:2](../01/02.md).
15:31	4xk1		rc://*/ta/man/translate/writing-poetry	 מִ⁠טֻּמְאָתָ֑⁠ם & בְּ⁠טֻמְאָתָ֔⁠ם בְּ⁠טַמְּאָ֥⁠ם	1	Words are being repeated for emphasis. Specifically, the word **uncleanness** comes from a noun that is related to the verb **defiling**. 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.
15:31	qmq1		rc://*/ta/man/translate/figs-abstractnouns	מִ⁠טֻּמְאָתָ֑⁠ם	1	If your language does not use an abstract noun for the idea behind the word **uncleanness**, you can express the same idea with “unclean.” Alternate translation: “from becoming unclean”
15:31	zgr6		rc://*/ta/man/translate/figs-distinguish	אֶת־מִשְׁכָּנִ֖⁠י אֲשֶׁ֥ר בְּ⁠תוֹכָֽ⁠ם׃	1	Yahweh is not distinguishing this Dwelling in the midst of the Israelites from another Dwelling that in not in their midst. Yahweh is reminding them about the location of his Dwelling with them. Be sure that this is clear in your translation. Alternate translation: “my Dwelling. After all, it is in their midst”\n
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 discharges 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 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”
16:intro	g4sb				0	# Leviticus 16 General Notes\n\n## Religious and Cultural Concepts in This Chapter\n\n### Holiness\n\nBecause Yahweh is holy, he can only be approached in a certain way. This could only happen on a specific day, by a specific person, and only after they offered the proper sacrifice to make themselves clean. (See: [[rc://*/tw/dict/bible/kt/holy]] and [[rc://*/tw/dict/bible/kt/clean]])\n\n### Day of Atonement\n\nThis chapter gives rules for what the high priest had to do on the Day of Atonement. This was the most important day in Judaism. This is when he interceded for the sins of the people of Israel. (See: [[rc://*/tw/dict/bible/kt/highpriest]] and [[rc://*/tw/dict/bible/kt/atonement]] and [[rc://*/tw/dict/bible/kt/sin]])
16:1	j5x7			שְׁנֵ֖י בְּנֵ֣י אַהֲרֹ֑ן	1	The phrase **the two sons of Aaron** refers to Nadab and Abihu, who died because they brought fire to Yahweh that he did not approve ([Leviticus 10:1–2](../10/01.md)).
16:4	l4te			וּ⁠מִֽכְנְסֵי־ בַד֮	1	These **undergarments** were clothing worn next to the skin under the outer clothes.
16:4	w2r2			וּ⁠בְ⁠אַבְנֵ֥ט בַּד֙	1	A **sash** is a piece of cloth that ties around the waist or chest.
16:4	cdp7			וּ⁠בְ⁠מִצְנֶ֥פֶת בַּ֖ד	1	A **turban** is a head covering made from wrapped strips of cloth.
16:5	sb1l			וּ⁠מֵ⁠אֵ֗ת עֲדַת֙	1	Alternate translation: “And from the congregation of”
16:6	pz6c			הַ⁠חַטָּ֖את אֲשֶׁר־ ל֑⁠וֹ	1	Alternate translation: “as the sin offering for himself”
16:8	x47b			לַ⁠עֲזָאזֵֽל	1	Aaron was to have someone set the goat free in the wilderness. Alternate translation: “the scapegoat” or “for the goat that is sent away”
16:9	zfb1			אֲשֶׁ֨ר עָלָ֥ה עָלָ֛י⁠ו הַ⁠גּוֹרָ֖ל	1	Alternate translation: “which the lot designated”
16:10	w2u4		rc://*/ta/man/translate/figs-activepassive	וְ⁠הַ⁠שָּׂעִ֗יר & יָֽעֳמַד־ חַ֛י	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 Aaron must bring the goat … alive”
16:12	qg8f			מְלֹֽא־ הַ֠⁠מַּחְתָּה	1	A **censor** is a container for fire and incense, used by the priests.
16:14	q6jm			מִ⁠דַּ֣ם הַ⁠פָּ֔ר	1	This is the **blood** Aaron caught with a bowl in [Leviticus 16:11](../16/11.md).
16:14	l8cz			עַל־ פְּנֵ֥י הַ⁠כַּפֹּ֖רֶת	1	He put the blood on the top part of the **lid** that was toward him as he entered the most holy place.
16:14	c3u7			וְ⁠לִ⁠פְנֵ֣י הַ⁠כַּפֹּ֗רֶת	1	This could mean: (1) “And below the atonement lid onto the chest” or (2) “And onto the ground in front of the atonement lid.”
16:15	z5rn			וְ⁠הִזָּ֥ה אֹת֛⁠וֹ עַל־ הַ⁠כַּפֹּ֖רֶת וְ⁠לִ⁠פְנֵ֥י הַ⁠כַּפֹּֽרֶת	1	Aaron sprinkled the blood in the same manner that he did with the bull’s blood. See how you translated the previous instructions in [Leviticus 16:14](../16/14.md).
16:16	p9s9			וְ⁠כִפֶּ֣ר עַל־ הַ⁠קֹּ֗דֶשׁ מִ⁠טֻּמְאֹת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל	1	The sins of the people of **Israel** made the **holy place** unclean.
16:16	p2fa			מִ⁠טֻּמְאֹת֙ & וּ⁠מִ⁠פִּשְׁעֵי⁠הֶ֖ם & חַטֹּאתָ֑⁠ם	1	The words **uncleanness**, **rebellion**, and **sins** mean basically the same thing. They emphasize that the people have committed all kinds of sins.
16:16	ie53		rc://*/ta/man/translate/figs-metaphor	מִ⁠טֻּמְאֹת֙	1	Sinful actions which make people unacceptable to Yahweh are spoken of as if they were physically unclean.
16:16	c3bl		rc://*/ta/man/translate/figs-metonymy	בְּ⁠ת֖וֹךְ טֻמְאֹתָֽ⁠ם	1	The phrase **their uncleanness** represents the people who commit sinful actions. Alternate translation: “in the presence of people who commit sinful actions”
16:18	jra4			וְ⁠יָצָ֗א אֶל־ הַ⁠מִּזְבֵּ֛חַ אֲשֶׁ֥ר לִ⁠פְנֵֽי־ יְהוָ֖ה	1	This is the **altar** of sacrifice just inside the courtyard of the tabernacle.
16:18	nlh4			וְ⁠כִפֶּ֣ר עָלָ֑י⁠ו	1	Like the holy place and tent of meeting, the altar is unclean because of the sins of the people.
16:18	ugh7			קַרְנ֥וֹת הַ⁠מִּזְבֵּ֖חַ	1	The **horns of the altar** refers to the corners of the altar. They are shaped like the horns of an ox. See how you translated this in [Leviticus 4:7](../04/07.md). Alternate translation: “the projections at the corners of the altar”
16:19	tlc4		rc://*/ta/man/translate/figs-metaphor	וְ⁠טִהֲר֣⁠וֹ	1	Making the altar fit to be used for God’s purposes is spoken of as if the priest were physically cleansing it.
16:19	vez3		rc://*/ta/man/translate/figs-metaphor	וְ⁠קִדְּשׁ֔⁠וֹ מִ⁠טֻּמְאֹ֖ת בְּנֵ֥י יִשְׂרָאֵֽל	1	The altar being dedicated to Yahweh is spoken of as if it were being physically separated from the sins of the people.
16:19	im8f		rc://*/ta/man/translate/figs-metaphor	מִ⁠טֻּמְאֹ֖ת בְּנֵ֥י יִשְׂרָאֵֽל	1	Sinful actions which make people unacceptable to Yahweh are spoken of as if they were physical **uncleanness**.
16:20	c4dz			וְ⁠הִקְרִ֖יב אֶת־ הַ⁠שָּׂעִ֥יר הֶ⁠חָֽי	1	This **goat** is called the scapegoat in verse [Leviticus 16:10](../16/10.md).
16:21	ak31			וְ⁠הִתְוַדָּ֣ה עָלָ֗י⁠ו	1	Alternate translation: “and confess over the goat”
16:21	xn8e			עֲוֺנֹת֙ & פִּשְׁעֵי⁠הֶ֖ם & חַטֹּאתָ֑⁠ם	1	The words **wickedness**, **rebellion**, and **sins** mean basically the same thing. Aaron is confessing every kind of sin that the people committed.
16:21	luj7		rc://*/ta/man/translate/translate-symaction	וְ⁠נָתַ֤ן אֹתָ⁠ם֙ עַל־ רֹ֣אשׁ הַ⁠שָּׂעִ֔יר	1	Aaron’s actions here were a symbolic transfer of the people’s sin to the **goat** as a sign that the goat would bear the punishment for their guilt.
16:23	d54v			וּ⁠פָשַׁט֙ אֶת־ בִּגְדֵ֣י הַ⁠בָּ֔ד	1	These were the special **garments** Aaron wore only when he entered the most holy place.
16:24	aje8			וְ⁠רָחַ֨ץ אֶת־ בְּשָׂר֤⁠וֹ בַ⁠מַּ֨יִם֙ בְּ⁠מָק֣וֹם קָד֔וֹשׁ	1	Here, **holy place** does not refer to the tent of meeting. This was a different place set aside for him to **bathe** himself.
16:24	am7z			וְ⁠לָבַ֖שׁ אֶת־ בְּגָדָ֑י⁠ו	1	These **garments** were the clothes that Aaron wore for his ordinary duties.
16:25	i3q5			יַקְטִ֥יר	1	Alternate translation: “Aaron must burn”
16:26	ux3v			וְ⁠הַֽ⁠מְשַׁלֵּ֤חַ אֶת־ הַ⁠שָּׂעִיר֙ לַֽ⁠עֲזָאזֵ֔ל יְכַבֵּ֣ס בְּגָדָ֔י⁠ו וְ⁠רָחַ֥ץ אֶת־ בְּשָׂר֖⁠וֹ בַּ⁠מָּ֑יִם	1	The man was unclean because of his contact with the scapegoat, which carried the sin of the people.
16:26	wer6			לַֽ⁠עֲזָאזֵ֔ל	1	See how you translated this in [Leviticus 16:8](../16/08.md). Alternate translation: “the goat that is sent away”
16:27	zfe4		rc://*/ta/man/translate/figs-activepassive	אֲשֶׁ֨ר הוּבָ֤א אֶת־ דָּמָ⁠ם֙	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: “whose blood Aaron brought in”
16:27	w3zh		rc://*/ta/man/translate/figs-activepassive	יוֹצִ֖יא	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: “someone must carry”
16:27	siz5			אֶת־ עֹרֹתָ֥⁠ם	1	Here, **their** refers to the bull and the goat. A **hide** is the skin of an animal. Alternate translation: “the skins of the bull and the goat”
16:29	xdf2		rc://*/ta/man/translate/figs-yousingular	לָ⁠כֶ֖ם	1	The word **you** is plural and refers to the people of Israel.
16:29	b4lj		rc://*/ta/man/translate/translate-hebrewmonths	בַּ⁠חֹ֣דֶשׁ הַ֠⁠שְּׁבִיעִי בֶּֽ⁠עָשׂ֨וֹר לַ⁠חֹ֜דֶשׁ	1	This is the **seventh month** of the Hebrew calendar. The **tenth day** is near the end of September on the western calendar.
16:29	uo7p		rc://*/ta/man/translate/translate-ordinal	בַּ⁠חֹ֣דֶשׁ הַ֠⁠שְּׁבִיעִי בֶּֽ⁠עָשׂ֨וֹר לַ⁠חֹ֜דֶשׁ	1	The words **seventh** and **tenth** are the ordinal forms of “seven” and “ten”. Alternate translation: “in month seven on day ten of the month”
16:30	x3yt		rc://*/ta/man/translate/figs-activepassive	יְכַפֵּ֥ר עֲלֵי⁠כֶ֖ם	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 will make atonement for you”
16:30	qxv8		rc://*/ta/man/translate/figs-metaphor	לְ⁠טַהֵ֣ר אֶתְ⁠כֶ֑ם & תִּטְהָֽרוּ	1	People who are acceptable for God’s purposes are spoken of as if they were physically made **clean**.
16:31	aut2			שַׁבַּ֨ת שַׁבָּת֥וֹן הִיא֙ לָ⁠כֶ֔ם	1	This is not the same as the Sabbath they observed every week on the seventh day. This was a special Sabbath on the Day of Atonement.
16:32	t3xf			תַּ֣חַת אָבִ֑י⁠ו	1	When the high priest died, one of his sons would replace him.
16:32	g6n6			בִּגְדֵ֥י הַ⁠קֹּֽדֶשׁ	1	These **holy garments** were special clothes the high priest must wear when he enters the most holy place.
16:33	cx4j			כָּל־ עַ֥ם הַ⁠קָּהָ֖ל	1	Alternate translation: “all the people of Israel”
16:34	p82l				0	# General Information:\n\nYahweh finishes telling Moses what the people must do on the Day of Atonement.
17:intro	eez5				0	# Leviticus 17 General Notes\n\n## Religious and Cultural Concepts in This Chapter\n\n### Sacrifices\n\nSacrifices could only be offered by the priests at the temple. Any other sacrifice was strictly prohibited. This was probably intended to ensure that the people were only offering sacrifices to Yahweh and not to another god. (See: [[rc://*/tw/dict/bible/kt/priest]] and [[rc://*/tw/dict/bible/kt/falsegod]])\n\n## Translation Issues in This Chapter\n\n### “The life of each creature is its blood”\n\nIt is unclear why the life is described as being in the blood. It is possible that diseases were more common in the blood and this is why it was prohibited. Blood is also necessary for life to continue in a creature. (See: [[rc://*/tw/dict/bible/kt/life]] and [[rc://*/tw/dict/bible/kt/blood]])
17:4	ykk1			לִ⁠פְנֵ֖י מִשְׁכַּ֣ן יְהוָ֑ה	1	Alternate translation: “before Yahweh’s tabernacle”
17:4	r4p2		rc://*/ta/man/translate/figs-metaphor	וְ⁠נִכְרַ֛ת הָ⁠אִ֥ישׁ הַ⁠ה֖וּא מִ⁠קֶּ֥רֶב עַמּֽ⁠וֹ	1	A person being excluded from his community is spoken of as if he had been **cut off** from his people, as one would cut a piece of cloth or cut a branch from a tree. See how you translated this in [Leviticus 7:20](../07/20.md). Alternate translation: “that person must be cut off from among his people as a branch is cut from a tree”
17:4	zibd		rc://*/ta/man/translate/figs-activepassive	וְ⁠נִכְרַ֛ת הָ⁠אִ֥ישׁ הַ⁠ה֖וּא מִ⁠קֶּ֥רֶב עַמּֽ⁠וֹ	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: “that person may no longer live among his people” or “you must separate that person from his people”
17:7	szx8		rc://*/ta/man/translate/figs-metaphor	אֲשֶׁ֛ר הֵ֥ם זֹנִ֖ים אַחֲרֵי⁠הֶ֑ם	1	The people being unfaithful to Yahweh by worshiping false gods is spoken of as if they were prostitutes who sold their bodies for money. Alternate translation: “for which they are unfaithful to Yahweh”
17:7	e99c			חֻקַּ֥ת עוֹלָ֛ם תִּֽהְיֶה־ זֹּ֥את לָ⁠הֶ֖ם לְ⁠דֹרֹתָֽ⁠ם	1	See how you translated this phrase in [Leviticus 3:17](../03/17.md).
17:9	zxi2		rc://*/ta/man/translate/figs-metaphor	וְ⁠נִכְרַ֛ת הָ⁠אִ֥ישׁ הַ⁠ה֖וּא מֵ⁠עַמָּֽי⁠ו	1	A person being excluded from his community is spoken of as if he had been **cut off from his people**, as one would cut a piece of cloth or cut a branch from a tree. See how you translated this in [Leviticus 7:20](../07/20.md). Alternate translation: “that person must be cut off from among his people like a branch is cut from a tree”
17:9	cp6l		rc://*/ta/man/translate/figs-activepassive	וְ⁠נִכְרַ֛ת הָ⁠אִ֥ישׁ הַ⁠ה֖וּא מֵ⁠עַמָּֽי⁠ו	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: “that person may no longer live among his people” or “you must separate that person from his people”
17:10	c9dr		rc://*/ta/man/translate/figs-idiom	וְ⁠נָתַתִּ֣י פָנַ֗⁠י בַּ⁠נֶּ֨פֶשׁ֙	1	The idiom **set my face against** means he “firmly decided to oppose.” Alternate translation: “I have made up my mind to oppose that person”
17:10	ppg2		rc://*/ta/man/translate/figs-metaphor	וְ⁠הִכְרַתִּ֥י אֹתָ֖⁠הּ מִ⁠קֶּ֥רֶב עַמָּֽ⁠הּ	1	A person being excluded from his community is spoken of as if he had been **cut off** from **his people**, as one would cut a piece of cloth or cut a branch from a tree. Alternate translation: “I will not permit that person to live among his people any longer” or “I will separate that person from his people”
17:11	nv7w			כִּ֣י נֶ֣פֶשׁ הַ⁠בָּשָׂר֮ בַּ⁠דָּ֣ם הִוא֒ & כִּֽי־ הַ⁠דָּ֥ם ה֖וּא בַּ⁠נֶּ֥פֶשׁ יְכַפֵּֽר	1	This means God uses the **blood** to atone for the sins of the people because the blood is **life**. The people should not consume the blood because it has this special purpose.
17:12	vd5b			אָמַ֨רְתִּי֙	1	Here, **I** refers to Yahweh.
17:12	c3ee			כָּל־ נֶ֥פֶשׁ מִ⁠כֶּ֖ם לֹא־ תֹ֣אכַל דָּ֑ם	1	Alternate translation: “no one among you may eat meat with blood in it”
17:13	s1lw		rc://*/ta/man/translate/figs-activepassive	אֲשֶׁ֣ר יֵאָכֵ֑ל	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: “that I have said they may eat”
17:14	abd9		rc://*/ta/man/translate/figs-explicit	נֶ֣פֶשׁ כָּל־ בָּשָׂ֗ר דָּמ֣⁠וֹ	1	This means that the **blood** is enables the creature to be alive. The full meaning of this statement can be made clear. Alternate translation: “each creature is able to live because of its blood”
17:14	z1sc		rc://*/ta/man/translate/figs-metaphor	כָּל־ אֹכְלָ֖י⁠ו יִכָּרֵֽת	1	A person being excluded from his community is spoken of as if he had been **cut off** from his people, as one would cut a piece of cloth or cut a branch from a tree. Alternate translation: “Whoever eats blood may no longer live among his people” or “Anyone who eats blood must be cut off from his people, as if he were a branch cut from a tree”
17:14	f360		rc://*/ta/man/translate/figs-activepassive	כָּל־ אֹכְלָ֖י⁠ו יִכָּרֵֽת	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: “Whoever eats blood may no longer live among his people” or “You must separate from his people anyone who eats blood”
17:15	bxq4		rc://*/ta/man/translate/figs-activepassive	וּ⁠טְרֵפָ֔ה	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 that wild animals have killed”
17:15	he4j			בָּ⁠אֶזְרָ֖ח	1	Alternate translation: “among the Israelites”
17:15	iyc3		rc://*/ta/man/translate/figs-metaphor	וְ⁠טָמֵ֥א & וְ⁠טָהֵֽר	1	The person whom other people may not touch is spoken of as if he were physically **unclean** and the person whom other people may touch is spoken of as if he were physically **clean**.
17:15	fi2a			עַד־ הָ⁠עֶ֖רֶב	1	Alternate translation: “until sunset”
17:16	mf2b		rc://*/ta/man/translate/figs-metaphor	וְ⁠נָשָׂ֖א עֲוֺנֽ⁠וֹ	1	Here a person’s **iniquity** is spoken of as if it were a physical object that the person carries.
17:16	ssqc		rc://*/ta/man/translate/figs-metonymy	וְ⁠נָשָׂ֖א עֲוֺנֽ⁠וֹ	1	Here the word **iniquity** represents the punishment for that iniquity. Alternate translation: “then he is responsible for his own iniquity” or “then I will punish him for his sin”
18:intro	q7q3				0	# Leviticus 18 General Notes\n\n## Religious and Cultural Concepts in This Chapter\n\n### Uncovering nakedness\n\nTo “uncover nakedness” is a euphemism for having sexual relations with someone. This chapter gives many examples of people with whom Israelites were not to have sexual relations.
18:4	ev4k		rc://*/ta/man/translate/figs-parallelism	אֶת־ מִשְׁפָּטַ֧⁠י תַּעֲשׂ֛וּ וְ⁠אֶת־ חֻקֹּתַ֥⁠י תִּשְׁמְר֖וּ	1	These two phrases mean basically the same thing and emphasize that the people must obey everything that Yahweh has commanded them to do. You can translate this parallelism into one statement that conveys the requirement to keep all of Yahweh’s commands. Alternate translation: “You must obey all of my laws and commandments”
18:4	e2a7		rc://*/ta/man/translate/figs-metaphor	לָ⁠לֶ֣כֶת בָּ⁠הֶ֑ם	1	Obeying Yahweh’s commandments is spoken of as if the commandments were a path on which the person walks. Alternate translation: “so that you conduct your behavior according to them”
18:6	sty1		rc://*/ta/man/translate/figs-euphemism	לְ⁠גַלּ֣וֹת עֶרְוָ֑ה	1	The phrase **to uncover nakedness** is a euphemism for sexual activity. Alternate translation: “to have sexual relations”
18:7	bbd7		rc://*/ta/man/translate/figs-euphemism	עֶרְוַ֥ת אָבִ֛י⁠ךָ וְ⁠עֶרְוַ֥ת אִמְּ⁠ךָ֖ לֹ֣א תְגַלֵּ֑ה	1	This is a euphemism for sexual activity. Alternate translation: “Do not have sexual relations with your father or your mother”
18:7	g9i3		rc://*/ta/man/translate/figs-euphemism	לֹ֥א תְגַלֶּ֖ה עֶרְוָתָֽ⁠הּ	1	This is a euphemism for sexual activity. Alternate translation: “you must not have sexual relations with her”
18:8	z715			אֵֽשֶׁת־ אָבִ֖י⁠ךָ	1	Sometimes men had more than one wife. God did not allow a son to have sexual intercourse with any woman married to his father, even if she was not his mother.
18:8	pit9			עֶרְוַ֥ת אָבִ֖י⁠ךָ הִֽוא	1	Alternate translation: “You would dishonor your father”
18:9	u8th		rc://*/ta/man/translate/figs-euphemism	עֶרְוַ֨ת אֲחֽוֹתְ⁠ךָ֤ בַת־ אָבִ֨י⁠ךָ֙ א֣וֹ בַת־ אִמֶּ֔⁠ךָ מוֹלֶ֣דֶת בַּ֔יִת א֖וֹ מוֹלֶ֣דֶת ח֑וּץ לֹ֥א תְגַלֶּ֖ה עֶרְוָתָֽ⁠ן	1	This is a euphemism for sexual activity. See how this is translated in [Leviticus 18:7](../18/07.md). Alternate translation: “Do not have sexual relations with your sister, the daughter of your father or the daughter of your mother, born at home or born outside”
18:9	i3mf			בַת־ אָבִ֨י⁠ךָ֙ א֣וֹ בַת־ אִמֶּ֔⁠ךָ	1	This means a man cannot have sexual intercourse with his sister even if she has a different mother or father.
18:10	hn2p			כִּ֥י עֶרְוָתְ⁠ךָ֖ הֵֽנָּה	1	Alternate translation: “for you will dishonor yourself as well as them”
18:11	g9ak			בַּת־ אֵ֤שֶׁת אָבִ֨י⁠ךָ֙	1	This could mean: (1) “your half-sister” or (2) “your stepsister.” Here the man does not have the same father or mother as the woman. They became brother and sister when their parents married.
18:12	pz5f		rc://*/ta/man/translate/figs-euphemism	עֶרְוַ֥ת אֲחוֹת־ אָבִ֖י⁠ךָ לֹ֣א תְגַלֵּ֑ה	1	This is a euphemism for sexual activity. See how this is translated in [Leviticus 18:7](../18/07.md). Alternate translation: “Do not have sexual relations with your father’s sister”
18:14	pwu9		rc://*/ta/man/translate/figs-explicit	אֶל־ אִשְׁתּ⁠וֹ֙ לֹ֣א תִקְרָ֔ב	1	You may have to make explicit the purpose of the approach. Alternate translation: “do not go to his wife in order to have sexual intercourse with her”
18:15	dj86		rc://*/ta/man/translate/figs-euphemism	עֶרְוַ֥ת כַּלָּֽתְ⁠ךָ֖ לֹ֣א תְגַלֵּ֑ה	1	This is a euphemism for sexual activity. See how this is translated in [Leviticus 18:7](../18/07.md). Alternate translation: “Do not have sexual relations with your daughter-in-law”
18:15	c463		rc://*/ta/man/translate/figs-euphemism	לֹ֥א תְגַלֶּ֖ה עֶרְוָתָֽ⁠הּ	1	This is a euphemism for sexual activity. Alternate translation: “you must not have sexual relations with her”
18:16	n7u3			עֶרְוַ֥ת אָחִ֖י⁠ךָ הִֽוא	1	Alternate translation: “if you do that, you will dishonor your brother”
18:17	m8gn		rc://*/ta/man/translate/figs-euphemism	עֶרְוַ֥ת אִשָּׁ֛ה וּ⁠בִתָּ֖⁠הּ לֹ֣א תְגַלֵּ֑ה	1	This is a euphemism for sexual activity. See how this is translated in [Leviticus 18:7](../18/07.md). Alternate translation: “Do not have sexual relations with a woman and her daughter”
18:17	qj6b			לְ⁠גַלּ֣וֹת עֶרְוָתָ֔⁠הּ	1	Alternate translation: “to have sexual relations with her”
18:19	sht5			בְּ⁠נִדַּ֣ת טֻמְאָתָ֑⁠הּ	1	This refers to the time every month when a woman bleeds from her womb.
18:19	ar8x			לְ⁠גַלּ֖וֹת עֶרְוָתָֽ⁠הּ	1	Alternate translation: “to have sexual relations with her”
18:20	l28c			אֵ֨שֶׁת֙ עֲמִֽיתְ⁠ךָ֔	1	Alternate translation: “any man’s wife”
18:21	t7ie		rc://*/ta/man/translate/figs-idiom	וּ⁠מִֽ⁠זַּרְעֲ⁠ךָ֥ לֹא־ תִתֵּ֖ן לְ⁠הַעֲבִ֣יר לַ⁠מֹּ֑לֶךְ	1	The phrase **to pass over to Molech** refers to burning a child in the fire as a sacrifice to the idol Molech. Alternate translation: “You must not burn your children alive for Molech”
18:21	v6td		rc://*/ta/man/translate/figs-metonymy	וְ⁠לֹ֧א תְחַלֵּ֛ל אֶת־ שֵׁ֥ם אֱלֹהֶ֖י⁠ךָ	1	Here the word **profane** means to dishonor. The word **name**represents God himself. Alternate translation: “And you must not dishonor your God”
18:22	z5r6		rc://*/ta/man/translate/figs-euphemism	וְ⁠אֶ֨ת & לֹ֥א תִשְׁכַּ֖ב	1	This is a polite way of speaking of sexual relations. You may have to use other words in your translation. Alternate translation: “Do not have sexual relations with”
18:22	xqv3			תּוֹעֵבָ֖ה הִֽוא	1	Here, **detestable** refers to a violation of the natural order of things as Yahweh intended them to be.
18:23	d3wz		rc://*/ta/man/translate/figs-euphemism	לְ⁠רִבְעָ֖⁠הּ	1	This is a euphemism for sexual activity. Alternate translation: “to have sexual relations with it”
18:24	zgw3		rc://*/ta/man/translate/figs-metonymy	נִטְמְא֣וּ הַ⁠גּוֹיִ֔ם	1	Here, **the nations** refers to the people groups already living in Canaan. Translate this so the term **nations** is clarified as people. Alternate translation: “the people of the nations … have defiled themselves”
18:25	mm7m			וַ⁠תִּטְמָ֣א הָ⁠אָ֔רֶץ	1	Alternate translation: “And the people defiled the land”
18:25	l4iy		rc://*/ta/man/translate/figs-metaphor	וַ⁠תָּקִ֥א הָ⁠אָ֖רֶץ אֶת־ יֹשְׁבֶֽי⁠הָ	1	Yahweh forcibly removing the people from the land is spoken of as if **the land vomited** the people out. Alternate translation: “I forcibly removed the people from the land”
18:25	smuk		rc://*/ta/man/translate/figs-personification	וַ⁠תָּקִ֥א הָ⁠אָ֖רֶץ אֶת־ יֹשְׁבֶֽי⁠הָ	1	The **land** is spoken of as if it were a person who could vomit.
18:26	le34			מִ⁠כֹּ֥ל הַ⁠תּוֹעֵבֹ֖ת הָ⁠אֵ֑לֶּה	1	Alternate translation: “any of these disgusting things”
18:28	a2rf		rc://*/ta/man/translate/figs-metaphor	וְ⁠לֹֽא־ תָקִ֤יא הָ⁠אָ֨רֶץ֙ אֶתְ⁠כֶ֔ם & קָאָ֛ה	1	Yahweh forcibly removing the people from the land is spoken of as if the land **vomited** the people out. See how you translated this metaphor in [Leviticus 18:25](../18/25.md).
18:28	ukwe		rc://*/ta/man/translate/figs-personification	וְ⁠לֹֽא־ תָקִ֤יא הָ⁠אָ֨רֶץ֙ אֶתְ⁠כֶ֔ם & קָאָ֛ה	1	The land is spoken of as if it were a person who could **vomit**. See how you translated these phrases in [Leviticus 18:25](../18/25.md).
18:29	kls3		rc://*/ta/man/translate/figs-metaphor	וְ⁠נִכְרְת֛וּ הַ⁠נְּפָשׁ֥וֹת הָ⁠עֹשֹׂ֖ת מִ⁠קֶּ֥רֶב עַמָּֽ⁠ם	1	People being excluded from the community is spoken of as if they had been **cut off** from their people, as one would cut a piece of cloth or cut a branch from a tree. Alternate translation: “the people who do these things must be separated from their people as a branch is cut from a tree”
18:29	i0lm		rc://*/ta/man/translate/figs-activepassive	וְ⁠נִכְרְת֛וּ הַ⁠נְּפָשׁ֥וֹת הָ⁠עֹשֹׂ֖ת מִ⁠קֶּ֥רֶב עַמָּֽ⁠ם	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 separate the who do such things from their people”
18:30	cz9s		rc://*/ta/man/translate/figs-activepassive	אֲשֶׁ֣ר נַעֲשׂ֣וּ לִ⁠פְנֵי⁠כֶ֔ם	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: “which the people did here before you came”
18:30	k2fr			בָּ⁠הֶ֑ם	1	Here, **them** refers to the detestable customs.
19:intro	q5dy				0	# Leviticus 19 General Notes\n\n## Religious and Cultural Concepts in This Chapter\n\n### Obeying Yahweh\n\nBeing holy meant obeying Yahweh in all matters of a person’s life. It is not limited to offering correct sacrifices. The law helped to establish righteousness in a person’s life, as well as justice in Israel. In Israel, these concepts are closely related. (See: [[rc://*/tw/dict/bible/kt/holy]] and [[rc://*/tw/dict/bible/kt/righteous]] and [[rc://*/tw/dict/bible/kt/justice]])
19:3	h3qu			שַׁבְּתֹתַ֖⁠י תִּשְׁמֹ֑רוּ	1	Alternate translation: “you must observe my sabbaths” or “you must respect my day of rest”
19:4	h2g1		rc://*/ta/man/translate/figs-metaphor	אַל־ תִּפְנוּ֙ אֶל־ הָ֣⁠אֱלִילִ֔ים	1	Worshiping **idols** is spoken of as if it were physically turning toward them. Alternate translation: “Do not begin to worship worthless idols”
19:5	us48		rc://*/ta/man/translate/figs-explicit	לִֽ⁠רְצֹנְ⁠כֶ֖ם תִּזְבָּחֻֽ⁠הוּ	1	This could mean: (1) Yahweh will accept the person offering the sacrifice. Alternate translation: “you must offer it properly so that I will accept you” or (2) Yahweh will accept the sacrifice from the person. Alternate translation: “you must offer it properly so that I will accept your sacrifice”
19:6	l911		rc://*/ta/man/translate/figs-activepassive	יֵאָכֵ֖ל	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 eat it”
19:6	en6s		rc://*/ta/man/translate/figs-activepassive	וְ⁠הַ⁠נּוֹתָר֙ עַד־ י֣וֹם הַ⁠שְּׁלִישִׁ֔י בָּ⁠אֵ֖שׁ יִשָּׂרֵֽף	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 burn up in the fire what is left until the third day”
19:7	prl2		rc://*/ta/man/translate/figs-activepassive	וְ⁠אִ֛ם הֵאָכֹ֥ל יֵאָכֵ֖ל	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 if you eat any of it”
19:7	x3pj		rc://*/ta/man/translate/figs-activepassive	לֹ֥א יֵרָצֶֽה	1	To eat the offering after the designated time is against God and increases the guilt the offering was to cover. 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 may not accept it for eating”
19:8	z5l5		rc://*/ta/man/translate/figs-metaphor	וְ⁠אֹֽכְלָי⁠ו֙ עֲוֺנ֣⁠וֹ יִשָּׂ֔א	1	A person’s **iniquity** is spoken of as if it were a physical object that the person can lift.
19:8	zfbb		rc://*/ta/man/translate/figs-metonymy	וְ⁠אֹֽכְלָי⁠ו֙ עֲוֺנ֣⁠וֹ יִשָּׂ֔א	1	Here the word **iniquity** represents the punishment for that sin. Alternate translation: “And everyone who eats the sacrifice is responsible for his own sin” or “Yahweh will punish the sin of everyone who eats the sacrifice”
19:8	hb89		rc://*/ta/man/translate/figs-metaphor	וְ⁠נִכְרְתָ֛ה הַ⁠נֶּ֥פֶשׁ הַ⁠הִ֖וא מֵ⁠עַמֶּֽי⁠הָ	1	A person being excluded from his community is spoken of as if he had been cut off from his people, as one would cut a piece of cloth or cut a branch from a tree. See how you translated this in [Leviticus 7:20](../07/20.md). Alternate translation: “that person must be cut off from among his people as a branch is cut from a tree”
19:8	e7hk		rc://*/ta/man/translate/figs-activepassive	וְ⁠נִכְרְתָ֛ה הַ⁠נֶּ֥פֶשׁ הַ⁠הִ֖וא מֵ⁠עַמֶּֽי⁠הָ	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: “that person may no longer live among his people” or “you must separate that person from his people”
19:9	qum7			וּֽ⁠בְ⁠קֻצְרְ⁠כֶם֙ אֶת־ קְצִ֣יר אַרְצְ⁠כֶ֔ם לֹ֧א תְכַלֶּ֛ה פְּאַ֥ת שָׂדְ⁠ךָ֖	1	Alternate translation: “And when you gather your crops, do not gather all the way to the edges of your fields”
19:9	nrx9		rc://*/ta/man/translate/figs-explicit	וְ⁠לֶ֥קֶט קְצִֽירְ⁠ךָ֖ לֹ֥א תְלַקֵּֽט	1	This refers to the practice of going back over the fields a second time to gather any produce that remained after the first time. The full meaning of this statement can be made explicit. Alternate translation: “and do not go back and pick up all that you left behind”
19:12	ivh5			וְ⁠לֹֽא־ תִשָּׁבְע֥וּ בִ⁠שְׁמִ֖⁠י לַ⁠שָּׁ֑קֶר	1	Alternate translation: “And do not use my name to swear about something that is not true”
19:13	j36g		rc://*/ta/man/translate/figs-explicit	לֹֽא־ תַעֲשֹׁ֥ק אֶת־ רֵֽעֲ⁠ךָ֖ וְ⁠לֹ֣א תִגְזֹ֑ל	1	Here, **neighbor** means “anyone.” The meaning of this can be made explicit. Alternate translation: “Do not hurt or rob anyone”
19:13	ryj6		rc://*/ta/man/translate/figs-explicit	לֹֽא־ תָלִ֞ין פְּעֻלַּ֥ת שָׂכִ֛יר אִתְּ⁠ךָ֖ עַד־ בֹּֽקֶר	1	Yahweh commands the employer to pay his servant promptly when his work is done that day. The full meaning of this statement can be made clear.
19:15	e8ze		rc://*/ta/man/translate/figs-litotes	לֹא־ תַעֲשׂ֥וּ עָ֨וֶל֙ בַּ⁠מִּשְׁפָּ֔ט	1	The double negative **not … injustice** is used for emphasis. It can be expressed in a positive way. Alternate translation: “Always judge rightly”
19:15	v6dl		rc://*/ta/man/translate/figs-merism	לֹא־ תִשָּׂ֣א פְנֵי־ דָ֔ל וְ⁠לֹ֥א תֶהְדַּ֖ר פְּנֵ֣י גָד֑וֹל	1	The words **poor** and **great** are two extremes, which together mean “anyone.” You can translate this to clarify the terms. Alternate translation: “You must not show favoritism to anyone based on how much money they have”
19:15	z3gy			בְּ⁠צֶ֖דֶק תִּשְׁפֹּ֥ט עֲמִיתֶֽ⁠ךָ	1	Alternate translation: “Judge everyone according to what is right”
19:16	w42w			רָכִיל֙	1	A **slanderer** is someone who says untrue, hurtful messages about other people.
19:17	t7s1		rc://*/ta/man/translate/figs-metaphor	לֹֽא־ תִשְׂנָ֥א אֶת־ אָחִ֖י⁠ךָ בִּ⁠לְבָבֶ֑⁠ךָ	1	Continually hating a person is spoken of as if it were hating a person in the **heart**. Alternate translation: “Do not continually hate your brother”
19:17	mu1a			הוֹכֵ֤חַ תּוֹכִ֨יחַ֙ אֶת־ עֲמִיתֶ֔⁠ךָ	1	Alternate translation: “You must correct your fellow Israelite who is sinning”
19:20	f982		rc://*/ta/man/translate/figs-euphemism	יִשְׁכַּ֨ב אֶת	1	This is a euphemism for sexual activity. Alternate translation: “has sexual relations with”
19:20	w5nn		rc://*/ta/man/translate/figs-activepassive	נֶחֱרֶ֣פֶת לְ⁠אִ֔ישׁ	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: “whom someone promised to give to a man as his wife”
19:20	uw2n		rc://*/ta/man/translate/figs-activepassive	וְ⁠הָפְדֵּה֙ לֹ֣א נִפְדָּ֔תָה א֥וֹ חֻפְשָׁ֖ה לֹ֣א נִתַּן־ לָ֑⁠הּ	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 whom her future husband has not ransomed or given her freedom”
19:20	nfy4		rc://*/ta/man/translate/figs-activepassive	לֹ֥א יוּמְת֖וּ	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 not kill them”
19:21	ea3a			וְ⁠הֵבִ֤יא אֶת־ אֲשָׁמ⁠וֹ֙ לַֽ⁠יהוָ֔ה אֶל־ פֶּ֖תַח אֹ֣הֶל מוֹעֵ֑ד אֵ֖יל אָשָֽׁם	1	Alternate translation: “And a man must bring a ram as a guilt offering to Yahweh to the entrance of the tent of meeting”
19:22	ff4r		rc://*/ta/man/translate/figs-activepassive	וְ⁠נִסְלַ֣ח ל֔⁠וֹ מֵ⁠חַטָּאת֖⁠וֹ אֲשֶׁ֥ר חָטָֽא	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Yahweh will forgive the sin which he has committed”
19:23	ge88		rc://*/ta/man/translate/figs-parallelism	וַ⁠עֲרַלְתֶּ֥ם עָרְלָת֖⁠וֹ אֶת־ פִּרְי֑⁠וֹ שָׁלֹ֣שׁ שָׁנִ֗ים יִהְיֶ֥ה לָ⁠כֶ֛ם עֲרֵלִ֖ים לֹ֥א יֵאָכֵֽל	1	Yahweh repeats the prohibition in order to emphasize it and to clarify that it is in force for the first three years that the tree bears fruit. Translate this to clarify the period of time the trees must be left alone. Alternate translation: “then you must consider the fruit of the trees to be unclean for the first three years and not eat any of it until after that”
19:23	qi36		rc://*/ta/man/translate/figs-activepassive	לֹ֥א יֵאָכֵֽל	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 not eat it”
19:29	h86v		rc://*/ta/man/translate/figs-metonymy	וְ⁠לֹא־ תִזְנֶ֣ה הָ⁠אָ֔רֶץ וּ⁠מָלְאָ֥ה הָ⁠אָ֖רֶץ זִמָּֽה	1	Here both occurrences of the word **land** represent the people who live there. Alternate translation: “the people will begin to practice prostitution and many wicked things”
19:29	poqd		rc://*/ta/man/translate/figs-metaphor	וְ⁠לֹא־ תִזְנֶ֣ה הָ⁠אָ֔רֶץ וּ⁠מָלְאָ֥ה הָ⁠אָ֖רֶץ זִמָּֽה	1	Many people practicing **prostitution** and other wicked deeds is spoken of as if the they have fallen into or become full of those things. Alternate translation: “the people will begin to practice prostitution and many wicked things”
19:31	r7ep			הָ⁠אֹבֹת֙ וְ⁠אֶל־ הַ⁠יִּדְּעֹנִ֔ים	1	The **necromancers** were people who claimed to speak with dead people. The **soothsayers** claimed to be able to predict what will happen in the future. The Israelites were not allowed to have anything to do with these people.
19:31	d3wn			אַל־ תְּבַקְשׁ֖וּ לְ⁠טָמְאָ֣ה בָ⁠הֶ֑ם	1	Alternate translation: “Do not seek those people out. If you do, they will defile you”
19:32	han2		rc://*/ta/man/translate/translate-symaction	תָּק֔וּם	1	Standing up in front of someone is a sign of respect.
19:32	kg1f			שֵׂיבָה֙	1	A **gray-haired person** refers to a person whose hair has turned gray from age, or “an old person.”
19:35	l6ke			לֹא־ תַעֲשׂ֥וּ עָ֖וֶל בַּ⁠מִּשְׁפָּ֑ט בַּ⁠מִּדָּ֕ה בַּ⁠מִּשְׁקָ֖ל וּ⁠בַ⁠מְּשׂוּרָֽה	1	This prohibits the practice of intentionally using instruments that give inaccurate readings when measuring things.
19:36	wsl8		rc://*/ta/man/translate/translate-bvolume	אֵ֥יפַת צֶ֛דֶק	1	An **ephah** was a measurement for grain.
19:36	s1cm		rc://*/ta/man/translate/translate-bvolume	וְ⁠הִ֥ין צֶ֖דֶק	1	A **hin** was a measurement for liquids.
19:37	m4f5		rc://*/ta/man/translate/figs-doublet	וּ⁠שְׁמַרְתֶּ֤ם & וַ⁠עֲשִׂיתֶ֖ם	1	These phrases mean the same thing and emphasize the command for obedience.
20:1–2	n1c1		rc://*/ta/man/translate/figs-quotesinquotes	לֵּאמֹֽר׃ &וְאֶל־ בְּנֵ֣י יִשְׂרָאֵ֘ל תֹּאמַר֒	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 speak to the son of Israel”
20:1	8sbu		rc://*/ta/man/translate/writing-quotations	 לֵּאמֹֽר	1	The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language.
20:2	ggyz		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י יִשְׂרָאֵ֘ל & מִבְּנֵ֨י יִשְׂרָאֵ֜ל	1	See how you translated this metaphor in [1:2](../01/02.md).
20:2	v3ib		rc://*/ta/man/translate/writing-poetry	אִ֣ישׁ אִישׁ֩	1	Words are being repeated for emphasis. Specifically, **man** is repeated to refer to any person. Additionally, even though **man** is masculine, it is being used in a generic way that refers to both men and women. If your language can repeat words in a similar way, consider doing so here. If not, consider using a generic expression. Alternate translation: “Any person”
20:2	e0r7		rc://*/ta/man/translate/writing-poetry	 הַגֵּ֣ר ׀ הַגָּ֣ר בְּיִשְׂרָאֵ֗ל	1	See how you handled the use of repeated words in [17:8](../17/08.md).
20:2	b75v		rc://*/ta/man/translate/figs-idiom	אֲשֶׁ֨ר יִתֵּ֧ן מִ⁠זַּרְע֛⁠וֹ לַ⁠מֹּ֖לֶךְ	1	This expression is an idiom that means to offer one’s children to **Molech** in a sacrifice. Those who worshiped **Molech** often sacrificed their children to him by means of fire. If the meaning of this expression would be unclear in your language, consider stating the meaning plainly. Alternate translation: “who kills any of his children as a sacrifice to Molech”
20:2	97o7		rc://*/ta/man/translate/figs-metaphor	מִזַּרְע֛וֹ	1	This expression uses a metaphor to relate the word **seed** to one’s children. Whether semen was thought of to resemble plant seed is unclear, although the same word is used to refer to both (see [11:17](../11/17.md) and [15:16](../15/16.md) for reference). It your language uses a similar metaphor, consider using it here. If not consider using a generic expression. Alternate translation: “from his children”
20:2	r67t		rc://*/ta/man/translate/translate-transliterate	לַמֹּ֖לֶךְ	1	**Molech** is a word borrowed from Hebrew. You will need to decide if you will also borrow this word into your language. If you borrow the word, you could spell it the way it sounds in your language and then put the translation in a footnote. If you choose to translate the term, consider using a generic expression. See how you translated the name of this deity in [18:21](../18/21.md). Alternate translation: “to a false god” or “to an idol”
20:2	wp2c		rc://*/ta/man/translate/figs-activepassive	מ֣וֹת יוּמָ֑ת	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: “dying, the people of Israel shall execute him”
20:2	oaue		rc://*/ta/man/translate/figs-reduplication	מ֣וֹת יוּמָ֑ת	1	This expression repeats the verb **dying** 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: “the person shall certainly be executed” or, to avoid the passive construction “the people of Israel shall certainly execute him”
20:2	w35i		rc://*/ta/man/translate/figs-explicit	עַ֥ם הָאָ֖רֶץ יִרְגְּמֻ֥הוּ בָאָֽבֶן׃	1	This expression refers to a method of public execution by which members of the community throw stones at a person convicted of wrongdoing until the individual dies. As such, the person’s death is public and slow. If your language has a word or phrase for this sort of public execution, consider using it here. If not, consider using a generic expression. Alternate translation: “The people of the land shall put him to death publicly”
20:2	lm5r		rc://*/ta/man/translate/figs-possession	עַ֥ם הָאָ֖רֶץ	1	The expression **the people of the land** use the possessive form to describe **people** who live in the **land** of Israel, whether foreigner or native-born. If your language would not use the possessive form for this, consider using a generic expression. Alternate translation: “whoever lives in the land of Israel” or “everybody”
20:2	3iqy		rc://*/ta/man/translate/figs-genericnoun	יִרְגְּמֻ֥⁠הוּ בָ⁠אָֽבֶן	1	The expression **the rock** generally refers to any rock and not to a specific rock. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “with any rocks”
20:3	uful		rc://*/ta/man/translate/writing-pronouns	וַ⁠אֲנִ֞י אֶתֵּ֤ן אֶת־פָּנַ⁠י֙ 	1	Here, the words **I** and **my** refer to Yahweh, the one speaking to Moses. If it would be helpful in your language, consider making this explicit. Alternate translation: “And I, Yahweh, will set my face”
20:3	mc0m		rc://*/ta/man/translate/figs-explicit	בָּאִ֣ישׁ הַה֔וּא	1	Here, the expression **that man** refers to the individual who sacrifices his children to worship Molech. If this would not be clear in your language, consider making the referent explicit. Alternate translation: “against the person who sacrifices his children to worship Molech”
20:3	0lqn		rc://*/ta/man/translate/figs-metaphor	וְהִכְרַתִּ֥י אֹת֖וֹ מִקֶּ֣רֶב עַמּ֑וֹ	1	The punishment for sacrificing one’s children to worship Molech is spoken of as if Yahweh were literally cutting off the individual from his people. It may be helpful to refer to how you handled the similar expression in [7:20](../07/20.md).
20:3	t5xb		rc://*/ta/man/translate/figs-idiom	כִּ֤י מִ⁠זַּרְע⁠וֹ֙ נָתַ֣ן לַ⁠מֹּ֔לֶךְ	1	See how you translated the similar phrase in [20:2](../20/02.md). Alternate translation: “because he has sacrificed his child to Molech”
20:3	jkg4		rc://*/ta/man/translate/grammar-connect-logic-result	כִּ֤י	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: “I will do this because”
20:3	blk3		rc://*/ta/man/translate/figs-explicit	לְמַ֗עַן טַמֵּא֙ אֶת־ מִקְדָּשִׁ֔י	1	This expression implies that child sacrifice performed in the worship of Molech makes Yahweh’s **holy place** unclean, that is, unfit for hosting the holy presence of Yahweh or the worship of him. It may be helpful to consult how you handled the idea of something becoming **unclean** in [5:3](../05/03.md).
20:3	lj9n		rc://*/ta/man/translate/grammar-connect-logic-result	לְמַ֗עַן	1	The words translated as **so as to** indicate that what follows is a result 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: “These actions will” or, with a comma afterward, “and, in so doing”
20:3	qcs4		rc://*/ta/man/translate/figs-metonymy	וּלְחַלֵּ֖ל אֶת־ שֵׁ֥ם קָדְשִֽׁי׃	1	To **profane** Yahweh’s **holy name** means to publicly denigrate Yahweh’s **name** by one’s actions. Here, the word **name** represents Yahweh’s reputation and, by extension, Yahweh himself. So to **profane** this **name** is to associate Yahweh who is holy with that which is not only not holy, but abominable and detestable, like child sacrifice. If your language has a similar expression, consider using it here. If not, consider using a generic expression. Alternate translation: “and to publicly defame me” or “and to openly denigrate my reputation”
20:4	u6g4		rc://*/ta/man/translate/figs-metonymy	הַעְלֵ֣ם יַעְלִימֽוּ֩ עַ֨ם הָ⁠אָ֜רֶץ אֶת־ עֵֽינֵי⁠הֶם֙ מִן־ הָ⁠אִ֣ישׁ הַ⁠ה֔וּא	1	Since, in this expression, the **eyes** of a person represents their attention and focus, the phrase **hiding, the people of the land hide their eyes** is an idiom that refers to disregarding or ignoring something. Here, it means that the **people of the land** disregard or ignore what **that man** does. It may be helpful to state the meaning plainly. Alternate translation: “the people of the land disregard that man” or “the people of the land ignore what that man does”
20:4	edmq		rc://*/ta/man/translate/figs-reduplication	הַעְלֵ֣ם יַעְלִימֽוּ֩ עַ֨ם הָאָ֜רֶץ אֶת־ עֵֽינֵיהֶם֙	1	This expression repeats the verb **hiding** 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: “the people of the land ever hide their eyes”
20:4	bjq1		rc://*/ta/man/translate/figs-explicit	הָאִ֣ישׁ הַה֔וּא	1	Here, the expression **that man** refers to the individual who sacrifices his children to worship Molech. If this would not be clear in your language, consider making the referent explicit. Alternate translation: “the person who sacrifices his children to worship Molech”
20:4	6xrq		rc://*/ta/man/translate/figs-idiom	 בְּתִתּ֥וֹ מִזַּרְע֖וֹ לַמֹּ֑לֶךְ	1	See how you translated the similar phrase in [20:2](../20/02.md). Alternate translation: “when he sacrifice his child to Molech”
20:4	f6jf		rc://*/ta/man/translate/grammar-connect-logic-result	לְבִלְתִּ֖י הָמִ֥ית אֹתֽוֹ׃	1	The words translated as **so as not to** indicate that what follows is not the result 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: “and, as a result, the man is not executed” or, to avoid the passive, “so that they do not execute him”
20:5	xkgh		rc://*/ta/man/translate/figs-rpronouns	וְשַׂמְתִּ֨י אֲנִ֧י אֶת־ פָּנַ֛י בָּאִ֥ישׁ הַה֖וּא	1	The words **I**, **myself**, and **my** refer to Yahweh, while the words **that man** refer to the individual who has sacrificed his children to the false god Molech. If this would not be clear in your language, consider making these referents explicit. Alternate translation: “then I, Yahweh, will put my face against the individual who has sacrificed his children to Molech”
20:5	vmqu		rc://*/ta/man/translate/figs-idiom	וְשַׂמְתִּ֨י אֲנִ֧י אֶת־ פָּנַ֛י בָּאִ֥ישׁ הַה֖וּא	1	Like the expression “I will put my face against that man” in [20:3](../20/03.md), this expression is an idiom that refers to a decision to oppose someone. Here, the word **face** represents the entire person by metonymy. If your language has a similar idiom, consider using it here. If not, consider using a generic expression. Alternate translation: “And I will personally oppose that man” or “And I will make myself the enemy of that man”
20:5	36d7		rc://*/ta/man/translate/figs-metaphor	וְהִכְרַתִּ֨י אֹת֜וֹ וְאֵ֣ת ׀ כָּל־ הַזֹּנִ֣ים אַחֲרָ֗יו לִזְנ֛וֹת אַחֲרֵ֥י הַמֹּ֖לֶךְ מִקֶּ֥רֶב עַמָּֽם׃	1	The punishment for sacrificing one’s children to worship Molech is spoken of as if Yahweh were literally cutting off the individual from his people. It may be helpful to refer to how you handled the similar expression in [7:20](../07/20.md).
20:5	ehp6		rc://*/ta/man/translate/figs-metaphor	כָּל־ הַ⁠זֹּנִ֣ים אַחֲרָ֗י⁠ו לִ⁠זְנ֛וֹת אַחֲרֵ֥י הַ⁠מֹּ֖לֶךְ	1	This phrase uses a metaphor to compare those who are unfaithful to Yahweh and instead worship other gods to prostitutes. This implies a marriage between Yahweh and the people of Israel, such that Yahweh is like a husband and the people of Israel are like a wife. If your language has a similar metaphor to describe being religiously unfaithful in worship, consider using it here. If not, consider using a generic expression. Alternate expression: “all the people who are unfaithful to Yahweh by choosing to worship Molech instead”
20:6	l1i5		rc://*/ta/man/translate/figs-idiom	וְהַנֶּ֗פֶשׁ אֲשֶׁ֨ר תִּפְנֶ֤ה אֶל־ הָֽאֹבֹת֙ וְאֶל־ הַיִּדְּעֹנִ֔ים	1	This expression uses the idiom of turning to **mediums** and **spiritists** to refer to a person who decides to disregard Yahweh and his commandments and consult these means of talking to the dead instead. If your language has a similar idiom for religious disobedience, consider using it here. If not, consider using a generic expression. Alternate translation: “And the person who is unfaithful to Yahweh by consulting mediums or spiritists”
20:6	vxmq		rc://*/ta/man/translate/translate-unknown	הָֽאֹבֹת֙ & הַיִּדְּעֹנִ֔ים	1	See how you how translated these terms in [19:31](../19/31.md).
20:6	f771		rc://*/ta/man/translate/figs-metaphor	לִ⁠זְנ֖וֹת אַחֲרֵי⁠הֶ֑ם	1	This phrase uses a metaphor to compare those who are unfaithful to Yahweh and instead worship other gods to prostitutes. This implies a marriage between Yahweh and the people of Israel, such that Yahweh is like a husband and the people of Israel are like a wife. If your language has a similar metaphor to describe being religiously unfaithful in worship, consider using it here. If not, consider using a generic expression. See how you translated the similar expression in the previous verse. Alternate expression: “all the people who are unfaithful to Yahweh by choosing to worship Molech instead”
20:6	67n1		rc://*/ta/man/translate/figs-metaphor	וְהִכְרַתִּ֥י אֹת֖וֹ מִקֶּ֥רֶב עַמּֽוֹ׃	1	The punishment for these behaviors is spoken of as if Yahweh were literally cutting off the individual from his people. It may be helpful to refer to how you handled the similar expression in [7:20](../07/20.md).
20:7	0hlo		rc://*/ta/man/translate/grammar-connect-logic-result	 כִּ֛י אֲנִ֥י יְהוָ֖ה אֱלֹהֵיכֶֽם׃	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 this because I am Yahweh your God”
20:8	8m62		rc://*/ta/man/translate/figs-yousingular	וּשְׁמַרְתֶּם֙ אֶת־ חֻקֹּתַ֔י וַעֲשִׂיתֶ֖ם & מְקַדִּשְׁכֶֽם׃	1	Here, **you** is plural. They refer to the people of Israel, so use the plural form in your translation if your language marks that distinction.
20:8	s4bq		rc://*/ta/man/translate/figs-parallelism	וּ⁠שְׁמַרְתֶּם֙ אֶת־ חֻקֹּתַ֔⁠י וַ⁠עֲשִׂיתֶ֖ם אֹתָ֑⁠ם	1	The phrases **you shall keep my statutes** and **you shall do them** mean basically the same thing. They are used together in order to emphasize that the people must obey God. Alternate translation: "You must keep my statutes; indeed, you must do them diligently"
20:9	64tn		rc://*/ta/man/translate/figs-reduplication	 אִ֣ישׁ אִ֗ישׁ	1	Words are being repeated for emphasis. Specifically, **man** is repeated to refer to any person. Additionally, even though **man** is masculine, it is being used in a generic way that refers to both men and women. If your language can repeat words in a similar way, consider doing so here. If not, consider using a generic expression. See how you translated this repetition in [20:2](../20/02.md). Alternate translation: “any person”
20:9	ikm0		rc://*/ta/man/translate/figs-explicit	 אֲשֶׁ֨ר יְקַלֵּ֧ל אֶת־ אָבִ֛יו וְאֶת־ אִמּ֖וֹ & אָבִ֧יו וְאִמּ֛וֹ קִלֵּ֖ל	1	Here, the act of cursing one’s father or mother refers either to speaking dishonorable and harmful words against one’s parents or to uttering a formalized sequence of words intended to bring about harm to one’s parents. Either way, cursing one’s parents enacts a desire to see them harmed instead of a desire to care for them and honor them (see [19:3](../19/03.md)]. If your language has a word for this kind of harmful speech, consider using it here. If not, consider using a generic expression. Alternate translation: “who wishes harm on his father or his mother and so speaks dishonorably toward them…he has spoken harm toward his father and his mother”
20:9	n5cd		rc://*/ta/man/translate/figs-reduplication	מ֣וֹת יוּמָ֑ת	1	See how you handled this expression in [20:2](../20/02.md).
20:9	jj4c		rc://*/ta/man/translate/figs-idiom	דָּמָ֥יו בּֽוֹ׃	1	This expression is an idiom. The phrase **his blood** represents the individual’s guilt for the bloodshed or death of the individual’s parents that his curse brings about. Additionally, this guilt is spoken of as being **on** the individual as if it were a burden that he must carry. If your language has a similar idiom that is used to speak on the legal requirement for an individual to be held responsible for their actions, consider using it here. If not, consider using a generic expression. Alternate translation: “he must be held responsible” or, to avoid the passive, “he must bear the bloodguilt he has acquired by his actions”
20:10	5e3m		rc://*/ta/man/translate/figs-parallelism	וְ⁠אִ֗ישׁ אֲשֶׁ֤ר יִנְאַף֙ אֶת־אֵ֣שֶׁת אִ֔ישׁ אֲשֶׁ֥ר יִנְאַ֖ף אֶת־אֵ֣שֶׁת רֵעֵ֑⁠הוּ	1	These two phrases mean basically the same thing and emphasize that the man has committed **adultery** with another man’s **wife**. You can translate this parallelism into one statement that conveys the seriousness of these actions. Alternate translation: “And who ever commits adultery with another man’s wife, indeed, his neighbor's wife”
20:10	a9y7		rc://*/ta/man/translate/figs-reduplication	מֽוֹת־ יוּמַ֥ת	1	See how you handled this expression in [20:2](../20/02.md).
20:10	8jkm		rc://*/ta/man/translate/figs-explicit	הַנֹּאֵ֖ף וְהַנֹּאָֽפֶת׃	1	The words **adulterer** and **adulteress** refer to the man and woman who have committed adultery, respectively. If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “the man and the woman who have committed adultery”
20:11	p7fh		rc://*/ta/man/translate/figs-euphemism	וְאִ֗ישׁ אֲשֶׁ֤ר יִשְׁכַּב֙ אֶת־ אֵ֣שֶׁת אָבִ֔יו	1	This is a polite way of speaking of sexual relations. You may have to use other words in your translation. Alternate translation: “And a man who sleeps with the wife of his father” or “And a man who has sexual relations with the wife of his father”
20:11	hf4p		rc://*/ta/man/translate/figs-euphemism	עֶרְוַ֥ת אָבִ֖יו גִּלָּ֑ה	1	See how you handled the similar expression in [18:6](../18/06.md).
20:11	d7u5		rc://*/ta/man/translate/figs-reduplication	מֽוֹת־ יוּמְת֥וּ שְׁנֵיהֶ֖ם	1	See how you handled the similar expression in [20:2](../20/02.md). Alternate translation: “both of them shall certainly be executed” or, to avoid the passive construction “the people of Israel shall certainly execute both of them”
20:11	zqle		rc://*/ta/man/translate/figs-idiom	דְּמֵיהֶ֥ם בָּֽם׃	1	See how you handled the similar expression in [20:9](../20/09.md).
20:12	pjy3		rc://*/ta/man/translate/figs-euphemism	וְאִ֗ישׁ אֲשֶׁ֤ר יִשְׁכַּב֙ אֶת־ כַּלָּת֔וֹ	1	This is a polite way of speaking of sexual relations. See how you handled the similar expression in the previous verse. Alternate translation: “And a man who sleeps with his daughter-in-law” or “And a man who has sexual relations with his daughter-in-law”
20:12	7yo3		rc://*/ta/man/translate/figs-explicit	 אֶת־ כַּלָּת֔וֹ	1	A **daughter-in-law** is the wife of one’s son. If it would be helpful to your readers, consider using a generic expression. Alternate translation: “your son’s wife”
20:12	pzle		rc://*/ta/man/translate/figs-reduplication	מ֥וֹת יוּמְת֖וּ שְׁנֵיהֶ֑ם	1	See how you translated this exact phrase in [20:11](../20/11.md).
20:12	vcw5		rc://*/ta/man/translate/figs-abstractnouns	 תֶּ֥בֶל עָשׂ֖וּ	1	Here, the abstract noun **perversion** refers to a behavior that is considered to be far outside the bounds of what Yahweh intends for people to do. If your language does not use an abstract noun for the idea of **perversion**, you could express the same idea in another way. Alternate translation: “The thing they have done is perverted and disgusting” or “Such behavior is forbidden because it is so disgusting and perverse”
20:12	d4gh		rc://*/ta/man/translate/figs-idiom	דְּמֵיהֶ֥ם בָּֽם׃	1	See how you handled the similar expression in [20:9](../20/09.md).
20:13	b2rv		rc://*/ta/man/translate/figs-metonymy	 וְאִ֗ישׁ אֲשֶׁ֨ר יִשְׁכַּ֤ב אֶת־ זָכָר֙ מִשְׁכְּבֵ֣י אִשָּׁ֔ה	1	The expression **beds of a woman** uses the image of a bed to represent sexual activity. In particular, the entire expression refers to a man having sexual relations with another man in the same manner in which he would have sexual relations with a woman. If this expression would not be clear in your language, consider using a generic expression. Alternate translation: “And a man who lies with a man as he would with a woman”
20:13	erg8		rc://*/ta/man/translate/figs-euphemism	וְאִ֗ישׁ אֲשֶׁ֨ר יִשְׁכַּ֤ב אֶת־ זָכָר֙	1	See how you handled this euphemism in [20:11](../20/11.md).
20:13	t53e		rc://*/ta/man/translate/figs-abstractnouns	תּוֹעֵבָ֥ה עָשׂ֖וּ שְׁנֵיהֶ֑ם	1	Here, the abstract noun **abomination** refers to a violation of the way that Yahweh intended his creation to be ordered. If your language does not use an abstract noun for the idea of **abomination**, you could express the same idea in another way. Alternate translation: “What both of them have done does not respect the way that God intends his creation to be ordered”
20:13	au83		rc://*/ta/man/translate/figs-reduplication	מ֥וֹת יוּמָ֖תוּ	1	See how you handled the similar expression in [20:2](../20/02.md).
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. 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).
20:15	f1d6		rc://*/ta/man/translate/figs-yousingular	וְאֶת־ הַבְּהֵמָ֖ה תַּהֲרֹֽגוּ׃	1	Here, **you** is plural. It refers to the people of Israel, so use the plural form in your translation if your language marks that distinction.
20:16	wb4d		rc://*/ta/man/translate/figs-euphemism	 וְאִשָּׁ֗ה אֲשֶׁ֨ר תִּקְרַ֤ב אֶל־ כָּל־ בְּהֵמָה֙ לְרִבְעָ֣ה אֹתָ֔הּ	1	This is a polite but technical way of speaking of sexual activity between two animals. See how you translated a similar expression in [18:23](../18/23.md). Alternate translation: “And a woman who draws near to any livestock to copulate with it” or “And a woman who draws near to any livestock to have sexual relations with it”
20:16	k7m4		rc://*/ta/man/translate/figs-parallelism	וְ⁠הָרַגְתָּ֥ אֶת־ הָ⁠אִשָּׁ֖ה וְ⁠אֶת־ הַ⁠בְּהֵמָ֑ה מ֥וֹת יוּמָ֖תוּ	1	These two phrases mean basically the same thing and emphasize that people of Israel are to execute the woman and kill the animal who engages in this behavior. The second phrase states the idea more explicitly while the second phrase uses a generic expression. You can translate this parallelism into one statement that conveys the seriousness of these actions. Alternate translation: “then you must execute the woman, yes, and even execute the livestock”
20:16	yw4l		rc://*/ta/man/translate/figs-reduplication	מ֥וֹת יוּמָ֖תוּ	1	See how you handled the similar expression in [20:2](../20/02.md).
20:16	20sw		rc://*/ta/man/translate/figs-idiom	 דְּמֵיהֶ֥ם בָּֽם׃	1	See how you handled the similar expression in [20:9](../20/09.md).
20:17	x8tw		rc://*/ta/man/translate/figs-euphemism	וְאִ֣ישׁ אֲשֶׁר־ יִקַּ֣ח אֶת־ אֲחֹת֡וֹ	1	The expression **takes his sister** is either an idiom that refers to a man marrying his sister or a euphemism that refers to a man having sexual relations with his sister. If possible, consider a translation that will allow for both possibilities. Alternate translation: “And a man who marries his sister” or “And a man who has sexual relations with his sister”
20:17	cv3p		rc://*/ta/man/translate/figs-explicit	בַּת־ אָבִ֣י⁠ו א֣וֹ בַת־ אִ֠מּ⁠וֹ	1	The implication is that a person cannot have sexual intercourse with his sister even if she has a different mother or father. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “your step-sister”
20:17	d1dr		rc://*/ta/man/translate/figs-euphemism	וְ⁠רָאָ֨ה אֶת־ עֶרְוָתָ֜⁠הּ וְ⁠הִֽיא־ תִרְאֶ֤ה אֶת־ עֶרְוָת⁠וֹ֙	1	To **see** a person’s **nakedness** expresses a similar idea to uncovering one’s **nakednes**. It is implied that seeing another person’s nakedness disgraces and brings shame on both individuals. 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 they see one another naked and so bring shame on one another”
20:17	7i7h		rc://*/ta/man/translate/figs-abstractnouns	חֶ֣סֶד ה֔וּא	1	The word **disgrace** 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 **disgrace**, you could express the same idea in another way. Alternate translation: “Such behavior is surely disgraceful” or “Such behavior does not reflect the way God wants family members to relate to one another”
20:17	5qtd		rc://*/ta/man/translate/figs-idiom	וְנִ֨כְרְת֔וּ לְעֵינֵ֖י בְּנֵ֣י עַמָּ֑ם	1	See how you translated the similar expression in [7:20])../07/20.md). This expression uses the word **eyes** to refer to one’s attention and sight. If your language has a similar expression, consider using it here. If not, consider using a generic expression. Alternate translation: “And they should be excommunicated in the sight of the sons of their people” or, to avoid the passive form, “And the sons of the people should publicly remove them from the sons of their people and refuse to have contact with them”
20:17	i76n		rc://*/ta/man/translate/figs-gendernotations	בְּנֵ֣י עַמָּ֑ם	1	Here, the word **sons** refers generically to descendants and not just to male progeny. If your language has a generic word for children, consider using it here. Alternate translation: “the children of their people”
20:17	d2px		rc://*/ta/man/translate/figs-euphemism	עֶרְוַ֧ת אֲחֹת֛⁠וֹ גִּלָּ֖ה	1	See how you handled the similar expression in [18:6](../18/06.md).
20:17	hc1c		rc://*/ta/man/translate/figs-idiom	עֲוֺנ֥⁠וֹ יִשָּֽׂא	1	See how you handled the similar expression in [5:1](../05/01.md).
20:18	azt4		rc://*/ta/man/translate/figs-euphemism	וְ֠אִישׁ אֲשֶׁר־ יִשְׁכַּ֨ב אֶת־ אִשָּׁ֜ה דָּוָ֗ה	1	See how you handled this euphemism in [20:11](../20/11.md).
20:18	ay1j		rc://*/ta/man/translate/figs-explicit	אִשָּׁ֜ה דָּוָ֗ה	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. See how you translated the similar expression in [15:33](../15/33.md). Alternate translation: “a woman who is experiencing her normal menstruation”
20:18	xtb1		rc://*/ta/man/translate/figs-euphemism	וְגִלָּ֤ה אֶת־ עֶרְוָתָהּ֙	1	See how you handled the similar expression in [18:6](../18/06.md).
20:18	ym6o		rc://*/ta/man/translate/figs-explicit	אֶת־ מְקֹרָ֣הּ הֶֽעֱרָ֔ה וְהִ֕יא גִּלְּתָ֖ה אֶת־ מְק֣וֹר דָּמֶ֑יהָ	1	The expression **her flow** and the **fountain of her blood** refer to a woman’s genitals during her normal menstruation. Similar to the euphemism “to uncover one’s nakedness,” uncovering a woman’s genitals during menstruation is thought to bring shame on both her and the man involved. If this would not be clear to your readers, consider stating the meaning plainly. Alternate translation: “he has exposed her genitals during her normal menstruation and so shamed her, and she has uncovered the source of her genital bleeding and so brought shame on herself”
20:18	p47v		rc://*/ta/man/translate/figs-metaphor	וְנִכְרְת֥וּ שְׁנֵיהֶ֖ם מִקֶּ֥רֶב עַמָּֽם׃	1	See how you translated the similar expression in [7:20])../07/20.md).
20:19	t9ja		rc://*/ta/man/translate/figs-euphemism	וְעֶרְוַ֨ת אֲח֧וֹת אִמְּךָ֛ וַאֲח֥וֹת אָבִ֖יךָ לֹ֣א תְגַלֵּ֑ה	1	See how you handled the similar euphemism in [18:6](../18/06.md).
20:19	tjxf		rc://*/ta/man/translate/grammar-connect-logic-result	כִּ֧י אֶת־ שְׁאֵר֛וֹ הֶעֱרָ֖ה	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: “He should not do this because he would expose his relative”
20:19	rdn4		rc://*/ta/man/translate/figs-idiom	עֲוֺנָ֥⁠ם יִשָּֽׂאוּ	1	See how you handled the similar expression in [5:1](../05/01.md).
20:19	4cny		rc://*/ta/man/translate/writing-pronouns	עֲוֺנָ֥⁠ם יִשָּֽׂאוּ	1	See how you handled the similar expression in [5:1](../05/01.md).
20:20	kt2e		rc://*/ta/man/translate/figs-euphemism	וְאִ֗ישׁ אֲשֶׁ֤ר יִשְׁכַּב֙ אֶת־ דֹּ֣דָת֔וֹ	1	See how you handled this euphemism in [20:11](../20/11.md).
20:20	jnf6		rc://*/ta/man/translate/figs-euphemism	עֶרְוַ֥ת דֹּד֖וֹ גִּלָּ֑ה	1	See how you handled the similar expression in [18:6](../18/06.md).
20:20	leqf		rc://*/ta/man/translate/figs-idiom	חֶטְאָ֥ם יִשָּׂ֖אוּ	1	Similar to the expression “to bear one’s iniquity,” this expression uses the idiom of carrying one’s **sin** as if it were a burden to carry. This means being held responsible for one’s wrongdoing. If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “They shall be held responsible for their sin” or “They shall bear the guilt of their sin”
20:21	a99a		rc://*/ta/man/translate/figs-euphemism	וְ⁠אִ֗ישׁ אֲשֶׁ֥ר יִקַּ֛ח אֶת־ אֵ֥שֶׁת אָחִ֖י⁠ו	1	See how you translated the similar expression in [20:14](../20/14.md).
20:21	8pfa		rc://*/ta/man/translate/figs-euphemism	 עֶרְוַ֥ת אָחִ֛יו גִּלָּ֖ה	1	See how you handled the similar expression in [18:6](../18/06.md).
20:21	pkrh		rc://*/ta/man/translate/figs-explicit	עֲרִירִ֥ים יִהְיֽוּ׃	1	Unlike the previous verse, in which a man who has sexual relations with his aunt is said to “die childless,” here, both the man and the wife of his brother will **be childless**. These two expressions likely have the same meaning: both couples will die before they produce any children together. If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “They shall die and not have any children”
20:22	l24u		rc://*/ta/man/translate/figs-yousingular	 וּשְׁמַרְתֶּ֤ם & וַעֲשִׂיתֶ֖ם & אֶתְכֶם֙ & אֶתְכֶ֛ם	1	Here, **you** is plural. They refer to the people of Israel, so use the plural form in your translation if your language marks that distinction.
20:22	qs8l		rc://*/ta/man/translate/figs-metaphor	וְלֹא־ תָקִ֤יא אֶתְכֶם֙ הָאָ֔רֶץ	1	Yahweh forcibly removing the people from **the land** is spoken of as if the land itself **vomited** the people out. If your language has a similar metaphor, consider using it here. If not, consider using a generic expression. See how you translated this personification of the land in [18:25](../18/25.md). Alternate translation: “And I will not forcibly remove you from the land”
20:22	g9ny		rc://*/ta/man/translate/figs-personification	וְ⁠לֹא־ תָקִ֤יא אֶתְ⁠כֶם֙ הָ⁠אָ֔רֶץ אֲשֶׁ֨ר אֲנִ֜י מֵבִ֥יא אֶתְ⁠כֶ֛ם שָׁ֖מָּ⁠ה לָ⁠שֶׁ֥בֶת בָּֽ⁠הּ	1	Here, **the land** is describes as if it were a person who could **vomit**. Alternate translation: “the land to which I am bringing you will not reject you”
20:23	71uv		rc://*/ta/man/translate/figs-yousingular	תֵֽלְכוּ֙ &  מִפְּנֵיכֶ֑ם	1	Here and throughout this chapter, the words **you** and **your** are plural. They refer to the people of Israel, so use the plural form in your translation if your language marks that distinction.
20:23	lmg7		rc://*/ta/man/translate/figs-metaphor	 וְלֹ֤א תֵֽלְכוּ֙ בְּחֻקֹּ֣ת הַגּ֔וֹי	1	Here, the word **walk** is used as a metaphor to describe a habitual lifestyle. In context, the metaphor describes a practice of living that models itself after the practices of the people of the nations who live around Israel. If your language has a similar metaphor, consider using it here. If not, consider using a generic expression. Alternate translation: “And you shall not follow the statutes of the nation” or “And you shall not make a practice of living according to the statutes of the nation”
20:23	ry5q		rc://*/ta/man/translate/figs-metonymy	אֲשֶׁר־ אֲנִ֥י מְשַׁלֵּ֖חַ מִפְּנֵיכֶ֑ם	1	Here, **face** represents the presence of a person. In this expression, Yahweh is removing **the nation** that currently lives in the land from before Israel. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “that I am sending away from your presence” or “that I am sending from before you”
20:24	ypsq		rc://*/ta/man/translate/figs-quotesinquotes	 וָאֹמַ֣ר לָכֶ֗ם אַתֶּם֮ תִּֽירְשׁ֣וּ אֶת־ אַדְמָתָם֒	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: “And I told you that you yourselves will inherit their land”
20:24	qg80		rc://*/ta/man/translate/figs-rpronouns	אַתֶּם֮ תִּֽירְשׁ֣וּ אֶת־ אַדְמָתָם֒	1	This expression uses the words **yourselves** to emphasize how significant it was that Israel would inherit the promised land. Use a way that is natural in your language to indicate this significance. Alternate translation: “Even you will inherit their land” or “It is you who will inherit their land”
20:24	bt1d		rc://*/ta/man/translate/figs-idiom	אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּ⁠דְבָ֑שׁ	1	The phrase **a land flowing with milk and honey** is an idiom. First, the terms **milk** and **honey** are used a representations of delicious and indulgent food items. Furthermore, the land is so full of these representative food items that the expression speaks of the land **flowing** with them. As a result, this expression describes a land with productive, fertile soil that produces good and abundant food. If this expression would be unclear in your land, consider stating the meaning plainly. Alternate translation: “a land with good, productive, and fertile soil” or “a land that produces abundant food”
20:25	u8w2		rc://*/ta/man/translate/figs-explicit	הַבְּהֵמָ֤ה הַטְּהֹרָה֙ & לַטָּהֹ֑ר	1	See the chapter introduction for guidance on how to translate the word **clean** in this context.
20:25	n5qd		rc://*/ta/man/translate/figs-explicit	לַטְּמֵאָ֔ה & הָע֥וֹף הַטָּמֵ֖א	1	See the chapter introduction for guidance on how to translate the expressions **make yourselves unclean** and **to be unclean** in this context.
20:25	kv8t		rc://*/ta/man/translate/figs-explicit	וְלֹֽא־ תְשַׁקְּצ֨וּ אֶת־ נַפְשֹֽׁתֵיכֶ֜ם	1	See how you translated the similar expression in [11:43](../11/43.md).
20:25	n47i		rc://*/ta/man/translate/figs-explicit	וּבְכֹל֙ אֲשֶׁ֣ר תִּרְמֹ֣שׂ הָֽאֲדָמָ֔ה	1	See how you translated the similar expression in [11:44](../11/44.md). Alternate translation: “or with any animals that crawl on the ground”
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**. 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”
21:1	gv2c		rc://*/ta/man/translate/writing-pronouns	לֹֽא־ יִטַּמָּ֖א בְּעַמָּֽיו׃	1	Here, the words **he** and **himself** and **his** refer to any male priest. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “No male priest should make himself unclean among his people”
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. 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”
21:6	q1bp		rc://*/ta/man/translate/figs-metonymy	וְ⁠לֹ֣א יְחַלְּל֔וּ שֵׁ֖ם אֱלֹהֵי⁠הֶ֑ם	1	This word **name** is used to represent Yahweh’s character. Alternate translation: “and they must not disgrace God’s reputation” or “and they must not disgrace their God”
21:6	vmt0		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”
21:6	dgq7		rc://*/ta/man/translate/figs-parallelism	אֶת־אִשֵּׁ֨י יְהוָ֜ה לֶ֧חֶם אֱלֹהֵי⁠הֶ֛ם הֵ֥ם מַקְרִיבִ֖ם	1	These two phrases mean basically the same thing. The phrase **the bread of their God** clarifies the meaning of the phrase **gifts of Yahweh**. You can translate this parallelism into one statement that conveys this relationship. It may be helpful to review how you translated the possessive expression **gifts of Yahweh** in [2:2](../02/02.md). Alternate translation: “they are presending the gifts of Yahweh, that is, the bread of their God” or “they are presenting the food gifts offered to Yahweh, their God”
21:6	t99p		rc://*/ta/man/translate/figs-synecdoche	לֶ֧חֶם אֱלֹהֵי⁠הֶ֛ם	1	This expression uses **bread** to represent food in general. Furthermore, this expression uses the possessive form to describe **bread** (that is, food) that is characterized by the fact that it is offered to **God**. If your language would not use the possessive form for this, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “the gifts of food that people offer to their God”
21:6	vam1			וְ⁠הָ֥יוּ קֹֽדֶשׁ	1	Alternate translation: “and so they must be holy”
21:7	7vj9		rc://*/ta/man/translate/writing-pronouns	 לֹ֣א יִקָּ֔חוּ &  לֹ֣א יִקָּ֑חוּ & כִּֽי־ קָדֹ֥שׁ ה֖וּא לֵאלֹהָֽיו׃	1	Here and throughout the next few verses, the words **he** and **his** refer to any male priest in Israel. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “No male priest shall take…nor shall he take…for that priest is holy to his God”
21:7	h4wf		rc://*/ta/man/translate/figs-idiom	לֹ֣א יִקָּ֔חוּ & לֹ֣א יִקָּ֑חוּ	1	This phrase is likely a euphemism for having sexual relations with a woman, but it also implies marrying the woman first. If your language has a similar idiom, consider using it here. If not, consider using a generic expression. Alternate translation: “He shall not marry…nor shall he marry” or “He shall not have sexual relations with…nor shall he have sexual relations with”
21:7	bxx7		rc://*/ta/man/translate/grammar-connect-logic-result	כִּֽי	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”
21:8	aim5		rc://*/ta/man/translate/writing-pronouns	וְקִדַּשְׁתּ֔וֹ כִּֽי־ אֶת־ לֶ֥חֶם אֱלֹהֶ֖יךָ ה֣וּא מַקְרִ֑יב קָדֹשׁ֙ יִֽהְיֶה־ לָּ֔ךְ	1	Here, **you** is singular and refers to Moses, the one to whom Yahweh is speaking. The words **he** and **him** refer to a priest. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “And you, Moses, shall make the priest holy, for he is the one presenting the bread of your God. That priest shall be holy for you, Moses”
21:8	t6iq		rc://*/ta/man/translate/figs-synecdoche	אֶת־ לֶ֥חֶם אֱלֹהֶ֖י⁠ךָ	1	See how you translated this idiom in [21:7](../21/07.md).
21:8	l82b		rc://*/ta/man/translate/writing-pronouns	כִּ֣י קָד֔וֹשׁ אֲנִ֥י יְהוָ֖ה מְקַדִּשְׁכֶֽם׃	1	The word **you** here is plural and refers either to the priests or to the people of Israel. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “because holy {am} I, Yahweh, the one making the priests holy” or “because holy {am} I, Yahweh, the one making the people of Israel holy”
21:8	06vz		rc://*/ta/man/translate/grammar-connect-logic-result	כִּ֣י	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”
21:9	026x			 וּבַת֙ אִ֣ישׁ כֹּהֵ֔ן	1	Alternate translation: “And a priests’s daughter”
21:9	zk92		rc://*/ta/man/translate/figs-activepassive	כִּ֥י תֵחֵ֖ל לִזְנ֑וֹת	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: “when she profanes herself by prostituting herself”
21:9	i1i1		rc://*/ta/man/translate/figs-activepassive	בָּאֵ֖שׁ תִּשָּׂרֵֽף׃	1	This expression indicates a form of capital punishment whereby an individual is executed by being publicly burned alive. Additionally, it may be helpful to see how you handled the extra information in this expression in [6:30](../06/30.md). Furthermore, 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 of Israel shall publicly burn her to death”
21:10	bm3r		rc://*/ta/man/translate/figs-activepassive	אֲֽשֶׁר־ יוּצַ֥ק עַל־ רֹאשׁ֣וֹ ׀ שֶׁ֤מֶן הַמִּשְׁחָה֙	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 whose head the priests poured anointing oil”
21:10	jhq7		rc://*/ta/man/translate/figs-possession	שֶׁ֤מֶן הַ⁠מִּשְׁחָה֙	1	See how you translated this expression in [8:2](../08/02.md).
21:10	i6rn		rc://*/ta/man/translate/figs-activepassive	 וּמִלֵּ֣א אֶת־ יָד֔וֹ לִלְבֹּ֖שׁ אֶת־ הַבְּגָדִ֑ים	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: “whose hand God filled to wear the clothes”
21:10	oss3		rc://*/ta/man/translate/figs-idiom	 וּמִלֵּ֣א אֶת־ יָד֔וֹ	1	This expression is an idiom that means to induct someone into the ministry and responsibilities of the priesthood. According to this verse, God has given the high priest the responsibilities of serving and worshiping him. If this would not be clear to your readers, consider stating the meaning plainly. Alternate translation: “and to whom I, Yahweh, have given the responsibilities of the priesthood”
21:10	bg4j		rc://*/ta/man/translate/figs-explicit	אֶת־ רֹאשׁ⁠וֹ֙ לֹ֣א יִפְרָ֔ע וּ⁠בְגָדָ֖י⁠ו לֹ֥א יִפְרֹֽם	1	Loose hair and torn **clothes** were signs of mourning. The high priests of Yahweh were not to mourn for their dead relatives in any way that would disrupt their duties of offering Israel’s sacrifices. If it would be helpful to your readers, consider including this information in a footnote or in the text of your translation. Alternate translation: “he must not allow himself to be distracted from his priestly duties by mourning for his dead relatives”
21:10	16ej		rc://*/ta/man/translate/figs-metonymy	 אֶת־ רֹאשׁוֹ֙ לֹ֣א יִפְרָ֔ע	1	Here, **head** represents the hair on the head. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “his hair he shall not let be unbound” or “he shall not let his hair be disheveled”
21:11	fwtt		rc://*/ta/man/translate/writing-pronouns	וְעַ֛ל כָּל־ נַפְשֹׁ֥ת מֵ֖ת לֹ֣א יָבֹ֑א לְאָבִ֥יו וּלְאִמּ֖וֹ לֹ֥א יִטַּמָּֽא׃	1	Here and throughout the next verses, the words **he** and **his** refer to the high priest. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “And near any dead person, the high priest shall not go—for his father or for his mother. The high priest shall not make himself unclean”
21:12	wlv9		rc://*/ta/man/translate/grammar-connect-logic-result	 כִּ֡י	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”
21:12	lvqa		rc://*/ta/man/translate/figs-explicit	נֵ֠זֶר שֶׁ֣מֶן מִשְׁחַ֧ת אֱלֹהָ֛יו עָלָ֖יו	1	This expression uses the image of a **crown** to describe the **oil of the anointing of his God** that was poured on the high priest’s head to appoint him as the high priest. If this expression would not be clear in your language, consider stating the meaning plainly. Alternate translation: “on his head is the oil of anointing that God used to appoint him, which he should consider to be like a crown”
21:12	4tk4		rc://*/ta/man/translate/figs-possession	שֶׁ֣מֶן מִשְׁחַ֧ת	1	See how you translated this expression in [8:2](../08/02.md).
21:13	c0x5		rc://*/ta/man/translate/figs-abstractnouns	בִבְתוּלֶ֖יהָ	1	If your language does not use an abstract noun for the idea of **virginity**, you could express the same idea in another way. Alternate translation: “while she is still a virgin” or “when she has not yet had sexual relations”
21:15	u8zz		rc://*/ta/man/translate/figs-metaphor	וְלֹֽא־ יְחַלֵּ֥ל זַרְע֖וֹ בְּעַמָּ֑יו	1	This expression uses a metaphor to relate the word **seed** to one’s children. Whether semen was thought of to resemble plant seed is unclear, although the same word is used to refer to both (see [11:17](../11/17.md) and [15:16](../15/16.md) for reference). This expression implies that by marrying an unholy or ungodly woman, the priest would have children unworthy to be a priest. If your language uses a similar metaphor, consider using it here. If not consider using a generic expression. Alternate translation: “And shall not profane his children among his people”
21:15	8n2f		rc://*/ta/man/translate/grammar-connect-logic-result	כִּ֛י	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”
21:16	almd		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.
21:16–17	423o		rc://*/ta/man/translate/figs-quotesinquotes	לֵּאמֹֽר׃ &  דַּבֵּ֥ר אֶֽל־ אַהֲרֹ֖ן לֵאמֹ֑ר	1	If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation, with a period before: “He told Moses to tell Aaron that”
21:17	tes9		rc://*/ta/man/translate/figs-metaphor	אִ֣ישׁ מִֽזַּרְעֲךָ֞	1	This expression uses a metaphor to relate the word **seed** to one’s children. Whether semen was thought of to resemble plant seed is unclear, although the same word is used to refer to both (see [11:17](../11/17.md) and [15:16](../15/16.md) for reference). If your language uses a similar metaphor, consider using it here. If not consider using a generic expression. Alternate translation: “A man from your children” or “One of your male children”
21:17	sqws		rc://*/ta/man/translate/writing-pronouns	לְדֹרֹתָ֗ם	1	The word **their** here refers to the descendants of Aaron who will be priests. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “throughout the generations of the descendants of Aaron who will be priests”
21:17	hsd8		rc://*/ta/man/translate/writing-poetry	לֹ֣א יִקְרַ֔ב לְהַקְרִ֖יב	1	Words are being repeated for emphasis. Specifically, the verb **present** comes from the same root as the verb **draw near**. your language can repeat words in a similar way, consider doing so here. If not, consider using a generic expression. Alternate translation: “shall not ever draw near to present” or “should never approach the altar in order to present”
21:17	2q1m		rc://*/ta/man/translate/figs-synecdoche	לֶ֥חֶם אֱלֹהָֽיו׃	1	See how you translated the similar expression in [21:6](../21/06.md).
21:18	jt1v		rc://*/ta/man/translate/grammar-connect-logic-result	כִּ֥י	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”
21:18	v2na		rc://*/ta/man/translate/figs-ellipsis	לֹ֣א יִקְרָ֑ב	1	This expression leaves out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “shall not draw near to the altar to offer a sacrifice”
21:18	gjql		rc://*/ta/man/translate/figs-explicit	שָׂרֽוּעַ׃	1	This expression likely refers to a person who is born with a defect in which one leg is longer than another. If it would be helpful for your readers, consider stating the meaning plainly. Alternate translation: “with an extended leg” or “who has one leg that is longer than the other”
21:20	tj49		rc://*/ta/man/translate/translate-unknown	 גִבֵּ֣ן	1	The word **hunchback** refers to a person whose spine is misshapen and so possess a hunched or bent back. If your language has a specific for this form of disability, consider using it here. If not, consider using a generic expression. Alternate translation: “a person whose spine is misshapen from birth” or “a person born with a bent back”
21:20	hugo		rc://*/ta/man/translate/translate-unknown	 דַ֔ק	1	The word **dwarf** here refers to a person who is born with a genetic defect that causes them to be considerably shorter than what is considered normal height. This disability can also sometimes cause other health issues. If your language has a specific word for this form of disability, consider using it here. If not, consider using a generic expression. Alternate translation: “a person who was born considerably shorter than normal” or “an unusually short person”
21:21	xlr7		rc://*/ta/man/translate/figs-metaphor	מִזֶּ֨רַע֙ אַהֲרֹ֣ן	1	See how you translated the word **seed** in [21:15](../21/15.md). Alternate translation: “from the children of Aaron” or “from the descendants of Aaron”
21:21	oyk9		rc://*/ta/man/translate/figs-possession	אֶת־ אִשֵּׁ֣י יְהוָ֑ה	1	See how you translated the similar expression in [2:2](../02/02.md).
21:21	x45u		rc://*/ta/man/translate/figs-synecdoche	אֵ֚ת לֶ֣חֶם אֱלֹהָ֔יו	1	See how you translated the similar expression in [21:6](../21/06.md).
21:22	yf7e		rc://*/ta/man/translate/figs-metonymy	לֶ֣חֶם אֱלֹהָ֔יו	1	See how you translated the similar expression in [21:6](../21/06.md).
21:22	m8mz		rc://*/ta/man/translate/figs-explicit	מִקָּדְשֵׁ֖י הַקֳּדָשִׁ֑ים וּמִן־ הַקֳּדָשִׁ֖ים	1	Different offering and sacrifices were designated as food for the priests. These portions of food were called **he holy things of the holy things** and **the holy things**. It may be helpful to see how you translated the similar expression in [6:17](../06/17.md). Alternate translation: “from the most holy portions of food or from the holy portions of food”
21:22	n6gw		rc://*/ta/man/translate/writing-pronouns	יֹאכֵֽל	1	Here, the word **he** refers to the priest with the bodily blemish. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “the priest with a blemish may eat”
21:23	tgzo		rc://*/ta/man/translate/figs-explicit	אֶל־ הַפָּרֹ֜כֶת לֹ֣א יָבֹ֗א	1	To **enter into the curtain** means to pass through the curtain dividing the holy place from the most holy place in the sanctuary. No priest with a blemish was permitted to approach God in the most holy place. If this would not be clear to your readers, consider stating the meaning plainly. Alternate translation: “he shall not pass through the curtain into the holy of holies”
21:23	hnqe		rc://*/ta/man/translate/grammar-connect-logic-result	 כִּֽי & כִּ֛י	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…This is because”
21:23	zuio		rc://*/ta/man/translate/writing-pronouns	 מְקַדְּשָֽׁם׃	1	Here, the word **them** refers to the priests who have blemishes and so cannot approach Yahweh’s altar to offer sacrifices. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “the one making holy even the priests who have blemishes”
21:24	m5k8		rc://*/ta/man/translate/writing-pronouns	וְאֶל־ בָּנָ֑יו	1	The word **his** refers to Aaron and not to Moses. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “and to Aaron’s sons”
21:24	pogg		rc://*/ta/man/translate/figs-metaphor	וְאֶֽל־ כָּל־ בְּנֵ֖י יִשְׂרָאֵֽל	1	See how you translated this expression in [4:2](../04/02.md).
22:1	012c		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.
22:2	xs6u		rc://*/ta/man/translate/figs-possession	מִקָּדְשֵׁ֣י בְנֵֽי־ יִשְׂרָאֵ֔ל	1	This expression uses the possessive form to describe **holy things** (that is, sacrificial food offerings) that the **sons of Israel** offer to Yahweh as sacrifices. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “the holy things that the sons of Israel offer to Yahweh”
22:2	z58x		rc://*/ta/man/translate/figs-metaphor	בְנֵֽי־ יִשְׂרָאֵ֔ל	1	See how you handled this metaphor for the people of Israel in [1:2](../01/02.md).
22:2	r1dd		rc://*/ta/man/translate/figs-metonymy	וְ⁠לֹ֥א יְחַלְּל֖וּ אֶת־ שֵׁ֣ם קָדְשִׁ֑⁠י	1	To **profane** the **name of my holiness** (that is, Yahweh’s holy name) means to publicly denigrate Yahweh’s **name** by one’s actions. Here, the word **name** represents Yahweh’s reputation and, by extension, Yahweh himself. So to **profane** this **name** is to associate Yahweh who is holy with that which is not only not holy, but abominable and detestable, like child sacrifice. If your language has a similar expression, consider using it here. If not, consider using a generic expression. See how you translated this expression in [20:3](../20/03.md). Alternate translation: “and they shall not publicly defame me” or “and they shall not openly denigrate my reputation”
22:2	fb2k		rc://*/ta/man/translate/figs-possession	אֶת־ שֵׁ֣ם קָדְשִׁ֑י	1	This expression uses the possessive form to describe Yahweh’s **name** (that is, his reputation as God) that is characterized by **holiness**. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “my holy name” or “my sacred reputation”
22:3	szoe		rc://*/ta/man/translate/figs-quotesinquote	 אֱמֹ֣ר אֲלֵהֶ֗ם לְדֹרֹ֨תֵיכֶ֜ם	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: “Tell them that to their generations”
22:3	8b71		rc://*/ta/man/translate/figs-123person	לְדֹרֹ֨תֵיכֶ֜ם & מִכָּל־ זַרְעֲכֶ֗ם	1	Here, the word **your** is plural and refers to the Israelite priests, the male descendants of Aaron. If you chose to make this verse indirect speech (as the previous note suggested), it may be helpful to change the second-person pronouns to the third person. Alternate translation: “to their generations…from all their seed”
22:3	t1cx		rc://*/ta/man/translate/figs-explicit	כָּל־ אִ֣ישׁ	1	Here, the word **man** refers to any male descendant of Aaron who serves as a priest. If it would be helpful in your language, consider making this explicit. Alternate translation: “any priest”
22:3	lplv		rc://*/ta/man/translate/figs-metaphor	מִכָּל־ זַרְעֲכֶ֗ם	1	This expression uses a metaphor to relate the word **seed** to one’s children. Whether semen was thought of to resemble plant seed is unclear, although the same word is used to refer to both (see [11:17](../11/17.md) and [15:16](../15/16.md) for reference). It your language uses a similar metaphor, consider using it here. If not consider using a generic expression. See how you translated this metaphor in [20:2](../20/02.md). Alternate translation: “from all your children” or “from all your descendants”
22:3	ctcd		rc://*/ta/man/translate/writing-poetry	אֶל־ הַקֳּדָשִׁים֙ אֲשֶׁ֨ר יַקְדִּ֤ישׁוּ בְנֵֽי־ יִשְׂרָאֵל֙ לַֽיהוָ֔ה	1	Here, a verb and its object come from the same root. The phrase **have made holy** translates a verb that is related to the noun translated as **holy things**. 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: “to the holy things that the sons of Israel are presenting to Yahweh as holy offerings”
22:3	psy4		rc://*/ta/man/translate/figs-abstractnouns	וְ⁠טֻמְאָת֖⁠וֹ עָלָ֑י⁠ו	1	If your language does not use an abstract noun for the idea of **uncleanness**, you could express the same idea in another way. It may be helpful to see how you translated this abstract noun in [5:3](../05/03.md). Alternate translation: “while he is unclean” or “and he is unclean”
22:3	ewt8		rc://*/ta/man/translate/figs-idiom	וְנִכְרְתָ֞ה הַנֶּ֧פֶשׁ הַהִ֛וא מִלְּפָנַ֖י	1	See how you translated the similar expression in [7:20](../07/20.md).
22:3	uwch		rc://*/ta/man/translate/figs-metonymy	מִלְּפָנַ֖י	1	Here, **face** represents the presence of a person. In this expression, the priest who offers sacrifices while he is unclean must be removed from Yahweh’s presence—that is, he must be exiled. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “from my presence” or “from the place where I live among the Israelites”
22:4	5ohx		rc://*/ta/man/translate/figs-reduplication	אִ֣ישׁ אִ֞ישׁ	1	Here, the word **man** refers to any male priest. See how you handled the repetition of the word **man** in [15:2](../15/02.md). Alternate translation: “Any priest”
22:4	ignr		rc://*/ta/man/translate/figs-metaphor	 מִזֶּ֣רַע אַהֲרֹ֗ן	1	See how you handled this metaphor for descendants in [20:2](../20/02.md). Alternate translation: “from the children of Aaron” or “from Aaron’s descendants”
22:4	bbd6		rc://*/ta/man/translate/figs-explicit	 וְה֤וּא צָר֨וּעַ֙ א֣וֹ זָ֔ב	1	The terms **skin diseased** and **flowing** refer to various kinds of visible, infectious skin diseases. See how you translated the expression **skin diseased** in [13:44](../13/44.md). Similarly, see how you translated the word **flowing** in [15:2](../15/02.md).
22:4	r3xg		rc://*/ta/man/translate/figs-genericnoun	וְ⁠הַ⁠נֹּגֵ֨עַ֙ בְּ⁠כָל־ טְמֵא	1	This expression refers generally to any priest who touches something **unclean**, not to a specific priest. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “And any priest who touches anything unclean”
22:4	ra4s		rc://*/ta/man/translate/figs-possession	בְּכָל־ טְמֵא־ נֶ֔פֶשׁ	1	This expression uses the possessive form to describe **anything unclean** that is characterized by its having a human source. In other words, the phrase described human uncleanness, whether an unclean person or a discharge or blood that has come from a person. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “anything unclean that has come from a person” or “any unclean person”
22:4	zaae		rc://*/ta/man/translate/figs-explicit	אִ֔ישׁ אֲשֶׁר־ תֵּצֵ֥א מִמֶּ֖נּוּ שִׁכְבַת־ זָֽרַע׃	1	See how you translated the similar expression in [15:16](../15/16.md).
22:5	in85		rc://*/ta/man/translate/figs-ellipsis	א֤וֹ בְאָדָם֙ אֲשֶׁ֣ר יִטְמָא־ ל֔וֹ	1	This expression leaves out some of the words that in many languages a sentence would need in order to be complete. This expression describes a second thing that a priest might touch that would make him unclean: an unclean person. You could supply the phrase “or a man who touches” from earlier in the sentence if it would be clearer in your language. Alternate translation: “or a man who touches a person who makes him unclean” or “or a priest who touches a person who makes him unclean”
22:5	vkuf		rc://*/ta/man/translate/writing-pronouns	לְכֹ֖ל טֻמְאָתֽוֹ׃	1	Here, the word **his** refers to the unclean person whom the priest touches as so becomes unclean. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “whatever that person’s uncleanness”
22:5	tjom		rc://*/ta/man/translate/figs-abstractnouns	לְכֹ֖ל טֻמְאָתֽוֹ׃	1	See how you handled the abstract noun **uncleanness** in [5:3](../05/03.md).
22:6	a8tz		rc://*/ta/man/translate/writing-pronouns	בּ֔וֹ	1	Here, the word **it** refers to any of the previous listed unclean things that a priest might touch and become unclean. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “any of these unclean things”
22:6	v9vm		rc://*/ta/man/translate/figs-metonymy	רָחַ֥ץ בְּשָׂר֖וֹ בַּמָּֽיִם׃	1	Here, the word **flesh** refers to a person’s body. Additionally, see how you handled the extra information in the similar expression in [1:9](../01/09.md). Alternate translation: “he washes himself”
22:7	iary		rc://*/ta/man/translate/figs-idiom	וּ⁠בָ֥א הַ⁠שֶּׁ֖מֶשׁ	1	Theis expression is an idiom that refers to the **sun** setting at the end of the day. If your language has a similar expression, consider using it here. If not, consider using a generic expression. Alternate translation: “And when the sun sets”
22:7	w1dk		rc://*/ta/man/translate/grammar-connect-logic-result	 כִּ֥י	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”
22:9	t045		rc://*/ta/man/translate/writing-pronouns	מְקַדְּשָֽׁם׃ & וְשָׁמְר֣וּ & וְלֹֽא־ יִשְׂא֤וּ & יְחַלְּלֻ֑הוּ	1	Here, the book of Leviticus switches from describing one hypothetical priest to describing the priesthood as a whole. As such, the words **they** and **them** refer to the Israelite priests. If it would be helpful in your language, consider making this explicit. Alternate translation: “And the priests shall keep…and the priests shall not carry…they profaned it…the one making the priests holy”
22:9	fmp7		rc://*/ta/man/translate/writing-poetry	 וְשָׁמְר֣וּ אֶת־ מִשְׁמַרְתִּ֗י	1	See how you translated this expression in [8:35](../08/35.md) and [18:30](../18/30.md).
22:9	v58c		rc://*/ta/man/translate/writing-pronouns	יִשְׂא֤וּ עָלָיו֙ חֵ֔טְא וּמֵ֥תוּ ב֖וֹ כִּ֣י יְחַלְּלֻ֑הוּ	1	Here, the word **it** refers to the **watch** of Yahweh, that is, Yahweh’s commands to avoid contact with unclean things while performing sacrificial duties. If it would be helpful to your readers, consider stating this plainly. Alternate translation: “and the priests shall not carry sin with regard to what I have told them to avoid and they will not die because they did what I told them to avoid and they profaned my commands to them”
22:9	11ry		rc://*/ta/man/translate/figs-idiom	וְלֹֽא־ יִשְׂא֤וּ עָלָיו֙ חֵ֔טְא 	1	This expression is an idiom that refer to a priest being held responsible for their **sin** or wrongdoing. If your language has a similar idiom, consider using it here. If not, consider using a generic expression. Alternate translation: “and they shall not sin with regard to it” or “and I shall not need to hold them responsible for their sins regarding it”
22:9	ok40		rc://*/ta/man/translate/grammar-connect-logic-result	כִּ֣י	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: “They would die because”
22:10	uyxy		rc://*/ta/man/translate/figs-genericnoun	קֹ֑דֶשׁ & קֹֽדֶשׁ׃	1	Here, the expression **the holy thing** refers to any gift of food that the Israelites have sacrificed and offered to Yahweh, not to a specific food gift. If it would be helpful in your language, consider stating the meaning plainly. Alternate translation: “any holy thing…any holy thing”
22:10	2v74		rc://*/ta/man/translate/figs-possession	תּוֹשַׁ֥ב כֹּהֵ֛ן	1	This expression uses the possessive form to describe a **dwelling** (that is, a traveling guest) that is characterized by their receiving the hospitality of **the priest**. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “A traveling guest of the priest” or “A traveler who is staying at the priest’s home”
22:11	ik0t		rc://*/ta/man/translate/figs-possession	כִּֽי־ יִקְנֶ֥ה נֶ֨פֶשׁ֙ קִנְיַ֣ן כַּסְפּ֔וֹ	1	This expression uses the possessive form to describe a slave who is **property** characterized by their having been bought by the priest’s **silver**, that is, his money. If your language would not use the possessive form for this, you could use a generic expression. Additionally, here, **silver** represents any money or currency by which a priest would purchase a slave. If it would be helpful in your language, consider stating the meaning plainly. Alternate translation: “when he buys a person and they become his property that he purchased with his money” or “when he buys a person with his own money and they become his property”
22:11	le8n		rc://*/ta/man/translate/figs-rpronouns	 ה֖וּא יֹ֣אכַל & הֵ֖ם יֹאכְל֥וּ	1	These expressions use the words **himself** and **themselves** to emphasize how significant it was that these slaves are permitted to eat the priest’s holy food. Use a way that is natural in your language to indicate this significance. Alternate translation: “even he may eat…they also may eat”
22:11	hgnp		rc://*/ta/man/translate/writing-pronouns	ה֖וּא יֹ֣אכַל	1	Here, the word **he** refers to the slave that the priest purchased, not to the priest. If it would be helpful for your readers, consider making the referent explicit. Alternate translation: “that slave may eat”
22:11	oynj		rc://*/ta/man/translate/writing-pronouns	 וִילִ֣יד בֵּית֔וֹ הֵ֖ם יֹאכְל֥וּ בְלַחְמֽוֹ׃	1	Here, the word **his** refers to a priest, while the phrase **the one born of his house** refers to a child who is born from a slave residing in the priest’s household. This expression uses the plural **they** to refer to this slave, perhaps including the mother who gave birth to him or her. If it would be helpful in your language, consider making these referents explicit. Alternate translation: “And a slave who is born into a priest’s household—he and his parents may eat the priest’s bread”
22:11	mgkp		rc://*/ta/man/translate/figs-metonymy	 בְלַחְמֽוֹ׃	1	This expression uses **bread** to represent the sacred portions of food that the priests received from the food gifts that the people of Israel offered to Yahweh. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “his food”
22:12	5ou9		rc://*/ta/man/translate/figs-rpronouns	 הִ֕וא בִּתְרוּמַ֥ת הַקֳּדָשִׁ֖ים לֹ֥א תֹאכֵֽל׃	1	This expression uses the word **herself** to emphasize how significant it was that the daughter of a priest is not permitted to eat her father’s holy food. Use a way that is natural in your language to indicate this significance. Alternate translation: “not even she may eat the construction of the holy things”
22:12	dg4g		rc://*/ta/man/translate/figs-abstractnouns	בִּ⁠תְרוּמַ֥ת הַ⁠קֳּדָשִׁ֖ים	1	If your language does not use an abstract noun for the idea behind the word **contributions**, you can express the same idea with a verbal form. Alternate translation: “the holy things that the people of Israel have contributed”
22:13	erul		rc://*/ta/man/translate/figs-metaphor	וְזֶרַע֮ אֵ֣ין לָהּ֒	1	See how you handled this metaphor for descendants in [20:2](../20/02.md). Alternate translation: “and she has no children”
22:13	liid		rc://*/ta/man/translate/figs-metonymy	מִלֶּ֥חֶם אָבִ֖יהָ	1	This expression uses **bread** to represent the sacred portions of food that the priests received from the food gifts that the people of Israel offered to Yahweh. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “from her father’s food”
22:13	be4c			 וְכָל־ זָ֖ר לֹא־ יֹ֥אכַל בּֽוֹ	1	Alternate translation: “And no stranger may eat it”
22:14	xsue		rc://*/ta/man/translate/figs-gendernotations	 וְאִ֕ישׁ	1	Although the term **man** is masculine, here it is 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 a person”
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. 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”
22:15	i3n5		rc://*/ta/man/translate/figs-123person	לַיהוָֽה׃	1	Yahweh is speaking about himself in the third person. If this would not be natural in your language, you could use the first-person form. Alternate translation: “to me, Yahweh”
22:16	t742		rc://*/ta/man/translate/figs-metonymy	וְ⁠הִשִּׂ֤יאוּ אוֹתָ⁠ם֙ עֲוֺ֣ן אַשְׁמָ֔ה	1	This expression is an idiom that describes **iniquity of guilt** as a physical object that needs to be carried. Because **guilt** in Leviticus can refer to both the legal status of needing to provide restitution for wrongdoing or the punishment by which restitution is provided, this expression could mean: 1) the people of Israel would become guilty and so responsible for their sin. Alternate translation: “or they shall be guilty of the sin that they committed” or 2) the word **guilt** is a metonym for punishment for the sin that they committed. Alternate translation: “or they shall receive the punishment that they deserve when they committed wrongdoing”
22:16	vo1r			בְּאָכְלָ֖ם אֶת־ קָדְשֵׁיהֶ֑ם	1	Alternate translation: “when they ate their holy things”
22:16	tf1b		rc://*/ta/man/translate/grammar-connect-logic-result	כִּ֛י	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”
22:17–18	h5lq		rc://*/ta/man/translate/figs-quotesinquote	 דַּבֵּ֨ר אֶֽל־ אַהֲרֹ֜ן וְאֶל־ בָּנָ֗יו וְאֶל֙ כָּל־ בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָמַרְתָּ֖ אֲלֵהֶ֑ם & לֵּאמֹֽר׃	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: “Speak to Aaron and to his sons and to all the sons of Israel, and tell them that”
22:18	7glo		rc://*/ta/man/translate/figs-parallelism	דַּבֵּ֨ר אֶֽל־אַהֲרֹ֜ן וְ⁠אֶל־בָּנָ֗י⁠ו וְ⁠אֶל֙ כָּל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְ⁠אָמַרְתָּ֖ אֲלֵ⁠הֶ֑ם	1	These two phrases mean basically the same thing but serve different functions. While the first phrase is a command, the second phrase introduces what Moses is to say to Aaron, the priests, and the people of Israel. You can translate this parallelism into one statement that conveys this relationship. Alternate translation: “Tell Aaron and his sons and all the sons of Israel” or “Speak to Aaron and to his sons and to all the sons of Israel, telling them”
22:18	tuxo		rc://*/ta/man/translate/figs-metaphor	וְאֶל֙ כָּל־ בְּנֵ֣י יִשְׂרָאֵ֔ל	1	See how you handled this metaphor for the people of Israel in [1:2](../01/02.md).
22:18	n9f2		rc://*/ta/man/translate/figs-metonymy	 מִ⁠בֵּ֨ית יִשְׂרָאֵ֜ל 	1	This expression uses **house** to represent the people of Israel. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “from the people of Israel”
22:18	ldak		rc://*/ta/man/translate/figs-genericnoun	אִ֣ישׁ אִישׁ֩	1	Here, the word **man** refers generally to any Israelite and not to men specifically. See how you handled the repetition of the word **man** in [15:2](../15/02.md). Alternate translation: “Any person”
22:18	nkn4		rc://*/ta/man/translate/writing-poetry	אֲשֶׁ֨ר יַקְרִ֤יב קָרְבָּנוֹ֙	1	See how you handled these repeated words in [1:2](../01/02.md).
22:18	yq89		rc://*/ta/man/translate/figs-123person	 לַ⁠יהוָ֖ה 	1	Yahweh is speaking about himself in the third person. If this would not be natural in your language, you could use the first-person form. Alternate translation: “to me, Yahweh”
22:19	08rz		rc://*/ta/man/translate/figs-ellipsis	 לִֽרְצֹנְכֶ֑ם תָּמִ֣ים זָכָ֔ר בַּבָּקָ֕ר בַּכְּשָׂבִ֖ים וּבָֽעִזִּֽים׃	1	This expression leaves out some of the words that in many languages a sentence would need in order to be complete. You could supply these words in the sentence if it would be clearer in your language. Alternate translation: “for your acceptance, you shall present a perfect male among the cattle, among the sheep, or among the goats”
22:19	fhu4		rc://*/ta/man/translate/figs-123person	 לִֽרְצֹנְכֶ֑ם	1	Here and throughout the rest of this chapter, the words **you** is plural and refer to the people of Israel as a whole and to the priests specifically. If the switch from third-person forms to second-person plural forms would not be natural in your language, consider continuing to use third-person forms. Alternate translation: “for their acceptance”
22:19	apvf		rc://*/ta/man/translate/figs-genericnoun	בַּבָּקָ֕ר בַּכְּשָׂבִ֖ים וּבָֽעִזִּֽים׃	1	 The expressions **the cattle**, **the sheep**, 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: “among your cattle, your sheep, or your goats that you own or purchase” or, in the third person, “among any of the cattle, sheep, or goats that he owns or purchases”
22:20	a7dj			כֹּ֛ל אֲשֶׁר־ בּ֥וֹ מ֖וּם	1	Alternate translation: “Any animal on which is a blemish”
22:20	zgtx		rc://*/ta/man/translate/grammar-connect-logic-result	 כִּי־	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”
22:21	48ti		rc://*/ta/man/translate/figs-gendernotations	וְאִ֗ישׁ	1	Although the term **man** is masculine, here it is 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 a person”
22:21	f05h		rc://*/ta/man/translate/figs-123person	לַיהוָ֔ה	1	Yahweh is speaking about himself in the third person. If this would not be natural in your language, you could use the first-person form. Alternate translation: “to me, Yahweh”
22:21	hsw5		rc://*/ta/man/translate/figs-genericnoun	 בַּבָּקָ֖ר א֣וֹ בַצֹּ֑אן 	1	 The expressions **the cattle** and **the flock** 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: “among your cattle or your flock animals that you own or purchase” or, in the third person, “among his cattle or flock animals that he owns or purchases”
22:21	z634			 כָּל־ מ֖וּם לֹ֥א יִהְיֶה־ בּֽוֹ׃	1	Alternate translation: “No blemish shall be on it”
22:22	x2kp		rc://*/ta/man/translate/figs-123person	לַיהוָ֑ה & לַיהוָ֑ה	1	Yahweh is speaking about himself in the third person. If this would not be natural in your language, you could use the first-person form. Alternate translation: “to me, Yahweh…to me”
22:22	x5xy		rc://*/ta/man/translate/figs-idiom	לֹא־ תִתְּנ֥וּ מֵהֶ֛ם עַל־ הַמִּזְבֵּ֖חַ	1	See how you handled the similar idiom in [4:7](../04/07.md).
22:23	tmi7		rc://*/ta/man/translate/figs-activepassive	לֹ֥א יֵרָצֶֽה	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: “I will not accept it”
22:24	sy2y		rc://*/ta/man/translate/figs-explicit	וּמָע֤וּךְ וְכָתוּת֙ וְנָת֣וּק וְכָר֔וּת לֹ֥א תַקְרִ֖יבוּ לַֽיהוָ֑ה	1	The words **bruised**, **crushed**, **torn** and **cut** refer to ways in which the owner of a bovine might castrate that animal to remove its testicles. This was a common practice in the ancient world that was believed to increase the quality of the animal’s meat. Such practices are forbidden for animals that will be sacrificed as it introduces a blemish to an animal that Yahweh requires to be whole and perfect. If this would not be clear in your language, consider supplying this information in a footnote or in the text of your translation. Alternate translation: “But you shall not present to Yahweh any animal whose testicles have been bruised or crushed or torn or cut” or, to avoid the passive, “But you shall not present to Yahweh any animal whose owner has bruised or crushed or torn or cut the animal’s testicles”
22:25	as6g		rc://*/ta/man/translate/figs-metonymy	 וּמִיַּ֣ד בֶּן־ נֵכָ֗ר לֹ֥א תַקְרִ֛יבוּ אֶת־ לֶ֥חֶם אֱלֹהֵיכֶ֖ם מִכָּל־ אֵ֑לֶּה	1	Here the word **hand** represents the whole person. In context, this expression refers to purchasing an animal from another, specifically a **foreigner.** If your language has a similar expression, consider using it here. If not, consider using a generic expression. Alternate translation: “And you shall not present the bread of your God f that you acquired from the son of a foreigner”
22:25	kbrx		rc://*/ta/man/translate/figs-metaphor	בֶּן־ נֵכָ֗ר	1	Here, the word **son** refers generically to descendants and not just to male progeny. If your language has a generic word for children, consider using it here. Alternate translation: “a foreigner” or “someone who you consider to be a foreigner”
22:25	pe4u		rc://*/ta/man/translate/figs-metonymy	לֹ֥א תַקְרִ֛יבוּ אֶת־ לֶ֥חֶם אֱלֹהֵי⁠כֶ֖ם	1	This expression uses **bread** to represent food in general. Furthermore, this expression uses the possessive form to describe **bread** (that is, food) which is characterized by the fact that it is offered to **God**. If your language would not use the possessive form for this, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “you shall not present any food as a gift to your God”
22:25	r52d		rc://*/ta/man/translate/writing-pronouns	מִכָּל־ אֵ֑לֶּה &  בָּהֶם֙ &  בָּ֔ם	1	Here, the words **these** and **them** refer to the disabled or deformed animals, not to the **foreigner**. If it would be helpful in your language, consider making this explicit. Alternate translation: “from any of these blemished animals…on these animals…on them”
22:25	n9fu		rc://*/ta/man/translate/grammar-connect-logic-result	כִּ֣י	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”
22:25	592i			מָשְׁחָתָ֤ם בָּהֶם֙	1	Alternate translation: “their ruin is on them” or “their deformity is on them”
22:25	zq7w		rc://*/ta/man/translate/figs-activepassive	לֹ֥א יֵרָצ֖וּ לָ⁠כֶֽם	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Yahweh will not accept them from you”
22:27	18ls		rc://*/ta/man/translate/figs-activepassive	כִּ֣י יִוָּלֵ֔ד	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: “when its mother gives birth to it”
22:27	c69v		rc://*/ta/man/translate/figs-idiom	תַּ֣חַת אִמּ֑וֹ	1	This expression is an idiom that describes a young animal as being with its mother. The use of the word **under** likely describes the mother feeding the young animal. If your language has a similar idiom, consider using it here. If not, consider using a generic expression. Alternate translation: “with its mother” or “feeding from its mother”
22:27	tb99		rc://*/ta/man/translate/translate-ordinal	 וּמִיּ֤וֹם הַשְּׁמִינִי֙ וָהָ֔לְאָה	1	If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “And after seven days”
22:27	m6tu		rc://*/ta/man/translate/figs-activepassive	יֵרָצֶ֕ה	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: “I will accept it”
22:27	z5ck		rc://*/ta/man/translate/figs-123person	 לַיהוָֽה׃	1	Yahweh is speaking about himself in the third person. If this would not be natural in your language, you could use the first-person form. Alternate translation: “to me, Yahweh”
22:28	eudb		rc://*/ta/man/translate/figs-gendernotations	אֹת֣וֹ וְאֶת־ בְּנ֔וֹ	1	Although the term **son** is masculine, here it is used in a generic sense that includes both male and female animals. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “it and its young” or “it and its offspring”
22:29	6lsc		rc://*/ta/man/translate/writing-poetry	 וְכִֽי־ תִזְבְּח֥וּ זֶֽבַח־ תּוֹדָ֖ה	1	Words are being repeated for emphasis. Specifically, the noun **sacrifice** comes from the same root as the verb **sacrifice**. your language can repeat words in a similar way, consider doing so here. If not, consider using a generic expression. Alternate translation: “And whenever you present an animal as a sacrifice of thanks to Yahweh”
22:30	a239		rc://*/ta/man/translate/figs-activepassive	בַּיּ֤וֹם הַהוּא֙ 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: “On that day, you shall eat it” or, in the third person, “On that day, the people of Israel shall eat it”
22:31	x62z		rc://*/ta/man/translate/figs-doublet	וּשְׁמַרְתֶּם֙ מִצְוֺתַ֔י וַעֲשִׂיתֶ֖ם אֹתָ֑ם	1	Here, the words **keep** and **do** mean similar things. They both emphasize that the people must practice a habitual lifestyle of obeying God’s commands. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “And you shall obey my commandments” or “And you shall keep my commandments so that you do them”
22:32	nc63		rc://*/ta/man/translate/figs-metonymy	 אֶת־ שֵׁ֣ם קָדְשִׁ֔י	1	See how you translated this expression in [22:2](../22/02.md).
22:32	5px7			וְנִ֨קְדַּשְׁתִּ֔י	1	Alternate translation: “but I shall be treated as holy”
22:32	dq3e		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).
23:intro	j29n				0	# Leviticus 23 General Notes\n\n## Structure and Formatting\n\n## Religious and Cultural Concepts in This Chapter\n\n### The feasts\n\nThe people should celebrate the Sabbath, the Passover, the Feast of First Fruits, the Feast of Weeks, the Feast of Trumpets, the Day of Atonement and the Feast of Booths. These feasts were important for the religious life of Israel. They were a part of proper worship of Yahweh and the identity of Israel. (See: [[rc://*/tw/dict/bible/kt/sabbath]], [[rc://*/tw/dict/bible/kt/passover]] and [[rc://*/tw/dict/bible/other/firstfruit]] and [[rc://*/tw/dict/bible/kt/atonement]])
23:2	v493			מוֹעֲדֵ֣י יְהוָ֔ה	1	These refers to festivals that the Lord had **appointed** to happen on specific dates. The people were to worship him at these festivals. Alternate translation: “the festivals for Yahweh” or “Yahweh’s festivals”
23:3	vk4w			וּ⁠בַ⁠יּ֣וֹם הַ⁠שְּׁבִיעִ֗י שַׁבַּ֤ת שַׁבָּתוֹן֙	1	The people must **rest** habitually on the **seventh day**. After every six days in which they can work, they must rest on the seventh day.
23:3	t53y		rc://*/ta/man/translate/figs-metonymy	מִקְרָא־ קֹ֔דֶשׁ	1	The requirement that people assemble to worship God on that day is spoken of as if that day were the **assembly**. Alternate translation: “a holy day, when you must assemble together to worship me”
23:4	l6ez			בְּ⁠מוֹעֲדָֽ⁠ם	1	Alternate translation: “at their proper times”
23:5	nv3g		rc://*/ta/man/translate/translate-hebrewmonths	בַּ⁠חֹ֣דֶשׁ הָ⁠רִאשׁ֗וֹן בְּ⁠אַרְבָּעָ֥ה עָשָׂ֛ר לַ⁠חֹ֖דֶשׁ	1	The **first month** of the Hebrew calendar marks when Yahweh brought the Israelites out of Egypt. The fourteenth day is around the beginning of April on the Western calendar.
23:5	p2bw		rc://*/ta/man/translate/translate-ordinal	בַּ⁠חֹ֣דֶשׁ הָ⁠רִאשׁ֗וֹן	1	The word **first** is the ordinal form of “one”. Alternate translation: “In month one”
23:5	bbn4			בֵּ֣ין הָ⁠עַרְבָּ֑יִם	1	Alternate translation: “at sunset”
23:6	b47g		rc://*/ta/man/translate/translate-hebrewmonths	וּ⁠בַ⁠חֲמִשָּׁ֨ה עָשָׂ֥ר יוֹם֙ לַ⁠חֹ֣דֶשׁ הַ⁠זֶּ֔ה	1	Here, **this month** is the first month of the Hebrew calendar (verse 5). It was in the first month that Yahweh brought the Israelites out of Egypt. The fifteenth day is around the beginning of April on the Western calendar.
23:7	z6ky			בַּ⁠יּוֹם֙ הָֽ⁠רִאשׁ֔וֹן מִקְרָא־ קֹ֖דֶשׁ יִהְיֶ֣ה לָ⁠כֶ֑ם	1	Alternate translation: “You must set apart the first day to gather together” or “You must treat the first day as different and gather together”
23:8	fd7s			וְ⁠הִקְרַבְתֶּ֥ם אִשֶּׁ֛ה	1	They would present the **offering** to Yahweh by burning it on the altar.
23:8	eif1		rc://*/ta/man/translate/figs-metonymy	בַּ⁠יּ֤וֹם הַ⁠שְּׁבִיעִי֙ מִקְרָא־ קֹ֔דֶשׁ	1	The requirement that people assemble on that day is spoken of as if that day were an **assembly**. Being **holy** means that when they assemble, they must worship Yahweh. Alternate translation: “The seventh day is a day when you must assemble together to worship Yahweh”
23:11	l79v		rc://*/ta/man/translate/figs-activepassive	לִֽ⁠רְצֹנְ⁠כֶ֑ם	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 to accept it for you” or “and I will accept it for you”
23:13	js1u		rc://*/ta/man/translate/translate-bvolume	שְׁנֵ֨י עֶשְׂרֹנִ֜ים	1	An **ephah** is 22 liters. Alternate translation: “four and a half liters”
23:13	awi9		rc://*/ta/man/translate/translate-bvolume	רְבִיעִ֥ת הַ⁠הִֽין	1	A **hin** is 3.7 liters. Alternate translation: “a liter”
23:14	ge4f			חֻקַּ֤ת עוֹלָם֙ לְ⁠דֹרֹ֣תֵי⁠כֶ֔ם	1	This means that they and their descendants must obey this command forever. See how you translated this in [Leviticus 3:17](../03/17.md).
23:16	aa6p		rc://*/ta/man/translate/translate-ordinal	הַ⁠שְּׁבִיעִ֔ת	1	The word **seventh** is the ordinal for number seven.
23:17	wz93		rc://*/ta/man/translate/figs-activepassive	שְׁ֚תַּיִם שְׁנֵ֣י עֶשְׂרֹנִ֔ים סֹ֣לֶת תִּהְיֶ֔ינָה חָמֵ֖ץ תֵּאָפֶ֑ינָה	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 must be two loaves of bread that you have made from two tenths of an ephah of flour and then baked with yeast”
23:17	sd2q		rc://*/ta/man/translate/translate-bvolume	שְׁנֵ֣י עֶשְׂרֹנִ֔ים	1	An **ephah** is 22 liters. Two-tenths of an ephah is is approximately 4.4 liters. Alternate translation: “four and a half liters”
23:18	t6w3		rc://*/ta/man/translate/figs-metaphor	רֵֽיחַ־ נִיחֹ֖חַ לַ⁠יהוָֽה	1	The Lord’s pleasure with the **aroma** represents his pleasure with the person who burns the offering. Alternate translation: “Yahweh will be pleased with you” or “that pleases the Yahweh”
23:22	cza3			וּֽ⁠בְ⁠קֻצְרְ⁠כֶ֞ם אֶת־ קְצִ֣יר אַרְצְ⁠כֶ֗ם לֹֽא־ תְכַלֶּ֞ה פְּאַ֤ת שָֽׂדְ⁠ךָ֙	1	Alternate translation: “And when you gather your crops, do not gather them all the way to the edges of your fields”
23:24	awp8		rc://*/ta/man/translate/translate-hebrewmonths	בַּ⁠חֹ֨דֶשׁ הַ⁠שְּׁבִיעִ֜י בְּ⁠אֶחָ֣ד לַ⁠חֹ֗דֶשׁ	1	This is the **seventh month** of the Hebrew calendar. The first day is near the middle of September on Western calendars.
23:24	im9z		rc://*/ta/man/translate/translate-ordinal	בַּ⁠חֹ֨דֶשׁ הַ⁠שְּׁבִיעִ֜י	1	The word **seventh** is the ordinal form of “seven”. Alternate translation: “In month seven”
23:24	j9ft			שַׁבָּת֔וֹן	1	This was a period of time that was only for worship and not for work.
23:25	axe7		rc://*/ta/man/translate/figs-activepassive	וְ⁠הִקְרַבְתֶּ֥ם אִשֶּׁ֖ה לַ⁠יהוָֽה	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 you must offer a sacrifice that you make by fire to Yahweh” or “and you must burn an offering on the altar to Yahweh”
23:27	b777		rc://*/ta/man/translate/translate-hebrewmonths	בֶּ⁠עָשׂ֣וֹר לַ⁠חֹדֶשׁ֩ הַ⁠שְּׁבִיעִ֨י הַ⁠זֶּ֜ה	1	This is the **seventh month** of the Hebrew calendar. The tenth day is near the end of September on Western calendars.
23:27	qtyo		rc://*/ta/man/translate/translate-ordinal	לַ⁠חֹדֶשׁ֩ הַ⁠שְּׁבִיעִ֨י הַ⁠זֶּ֜ה	1	The word **seventh** is the ordinal form of “seven”. Alternate translation: “of month seven”
23:27	ei44		rc://*/ta/man/translate/translate-unknown	י֧וֹם הַ⁠כִּפֻּרִ֣ים	1	On this day each year the high priest made a sacrifice to Yahweh so that Yahweh would forgive all the sins of the people of Israel. Alternate translation: “the Day of Sacrifice for Forgiveness”
23:29	vh74		rc://*/ta/man/translate/figs-metaphor	וְ⁠נִכְרְתָ֖ה מֵֽ⁠עַמֶּֽי⁠הָ	1	Being excluded is spoken of as being **cut off**. See how you translated this idea in [Leviticus 7:20](../07/20.md). Alternate translation: “then he must be cut off from his people as a branch is cut off”
23:29	yhns		rc://*/ta/man/translate/figs-activepassive	וְ⁠נִכְרְתָ֖ה מֵֽ⁠עַמֶּֽי⁠הָ	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 you must exclude him from his people” or “then you must separate that person from his people”
23:30	a1cb			בְּ⁠עֶ֖צֶם הַ⁠יּ֣וֹם הַ⁠זֶּ֑ה	1	Alternate translation: “on the Day of Atonement”
23:31	w1ug			חֻקַּ֤ת עוֹלָם֙ לְ⁠דֹרֹ֣תֵי⁠כֶ֔ם	1	This means that they and their descendants must obey this command forever. See how you translated a similar phrase in [Leviticus 3:17](../03/17.md).
23:32	vhl2			שַׁבַּ֨ת שַׁבָּת֥וֹן הוּא֙	1	This is not the same as the Sabbath they observed every week on the seventh day. This was a special Sabbath on the Day of Atonement.
23:32	qw7i		rc://*/ta/man/translate/figs-explicit	וְ⁠עִנִּיתֶ֖ם אֶת־ נַפְשֹׁתֵי⁠כֶ֑ם	1	In this case humbling themselves implies that they would not eat any food. This can be stated clearly. Alternate translation: “and you must humble yourselves and eat nothing”
23:32	jwy1		rc://*/ta/man/translate/figs-explicit	בְּ⁠תִשְׁעָ֤ה לַ⁠חֹ֨דֶשׁ֙	1	This refers to the seventh **month** of the Hebrew calendar. The ninth **day** is near the end of September on Western calendars. This can be made explicit. Alternate translation: “the ninth day of the seventh month”
23:32	q4wj			מֵ⁠עֶ֣רֶב עַד־ עֶ֔רֶב	1	Alternate translation: “From sunset to sunset on the next day”
23:34	u83n		rc://*/ta/man/translate/translate-hebrewmonths	בַּ⁠חֲמִשָּׁ֨ה עָשָׂ֜ר י֗וֹם לַ⁠חֹ֤דֶשׁ הַ⁠שְּׁבִיעִי֙	1	This date is near the beginning of October on Western calendars.
23:34	gg6x		rc://*/ta/man/translate/translate-ordinal	לַ⁠חֹ֤דֶשׁ הַ⁠שְּׁבִיעִי֙	1	The word **seventh** is the ordinal form of “seven”. Alternate translation: “of month seven”
23:34	by89		rc://*/ta/man/translate/translate-unknown	חַ֧ג הַ⁠סֻּכּ֛וֹת	1	This is a celebration during which the people of Israel lived in temporary shelters for seven days as a way to remember the time they spent living in the wilderness after they left Egypt.
23:37	ul95			אֵ֚לֶּה מוֹעֲדֵ֣י	1	This refers to the festivals mentioned in 23:1–36.
23:39	s52d		rc://*/ta/man/translate/translate-hebrewmonths	בַּ⁠חֲמִשָּׁה֩ עָשָׂ֨ר י֜וֹם לַ⁠חֹ֣דֶשׁ הַ⁠שְּׁבִיעִ֗י	1	This is the **seventh month** of the Hebrew calendar. The fifteenth day is near the beginning of October on Western calendars.
23:39	fsue		rc://*/ta/man/translate/translate-ordinal	לַ⁠חֹ֣דֶשׁ הַ⁠שְּׁבִיעִ֗י	1	The word **seventh** is the ordinal form of “seven”. Alternate translation: “of month seven”
23:39	mz9z		rc://*/ta/man/translate/figs-synecdoche	בְּ⁠אָסְפְּ⁠כֶם֙ אֶת־ תְּבוּאַ֣ת	1	The word **produce** here represents various kinds of crops. Alternate translation: “after you have gathered the crops of”
23:40	ven2		rc://*/ta/man/translate/figs-explicit	כַּפֹּ֣ת תְּמָרִ֔ים וַ⁠עֲנַ֥ף עֵץ־ עָבֹ֖ת וְ⁠עַרְבֵי־ נָ֑חַל	1	Possible uses for these **branches** are: (1) to make temporary shelters or (2) to wave them as part of their joyous celebration. Some translations state their use clearly; other translations leave it implicit.
23:40	cnz9		rc://*/ta/man/translate/translate-unknown	וְ⁠עַרְבֵי	1	The **willows** are trees which grow near water and have long, narrow leaves.
24:intro	hb64				0	# Leviticus 24 General Notes\n\n## Religious and Cultural Concepts in This Chapter\n\n### Cursing God\n\nThe punishment for someone who curses God is to have stones thrown at him until he is dead. This was acceptable in ancient Israel, but it is no longer considered acceptable. (See: [[rc://*/tw/dict/bible/kt/curse]])
24:1	s8ts				0	# General Information:\n\nGod gives Moses laws about the things in the tent of meeting.
24:2	d6z4			שֶׁ֣מֶן זַ֥יִת זָ֛ךְ כָּתִ֖ית	1	Alternate translation: “pure olive oil”
24:2	aa52		rc://*/ta/man/translate/figs-explicit	נֵ֖ר	1	This refers to the **lamp** or lamps in Yahweh’s sacred tent. This can be stated clearly. Alternate translation: “the lamp in the tent of meeting”
24:3	wxd8		rc://*/ta/man/translate/figs-synecdoche	מִ⁠חוּץ֩ לְ⁠פָרֹ֨כֶת הָ⁠עֵדֻ֜ת	1	Here, **the testimony** represents either the tablets that the decrees were written on or the box that the tablets were put in. These were kept in the very holy place, which was the room behind the curtain in the tent of meeting. Alternate translation: “Outside the curtain that is in front of the tablets of the covenant decrees” or “Outside the curtain that is in front of the box of the covenant”
24:3	cr1j			לְ⁠פָרֹ֨כֶת	1	This **curtain** was a thick fabric hung as a wall. It was not like a light window curtain.
24:3	x78g			מֵ⁠עֶ֧רֶב עַד־ בֹּ֛קֶר	1	Alternate translation: “from sunset to sunrise” or “all night”
24:3	t1wc			חֻקַּ֥ת עוֹלָ֖ם לְ⁠דֹרֹֽתֵי⁠כֶֽם	1	This means that they and their descendants must obey this command forever. See how you translated a similar phrase in [Leviticus 3:17](../03/17.md).
24:5	bwx9		rc://*/ta/man/translate/translate-bvolume	שְׁנֵי֙ עֶשְׂרֹנִ֔ים	1	An **ephah** is about 22 litres. This **two tenths** is about 4.4 liters. Alternate translation: “four and a half liters”
24:6	e3he			הַ⁠שֻּׁלְחָ֥ן הַ⁠טָּהֹ֖ר לִ⁠פְנֵ֥י יְהוָֽה	1	This **table** is in the holy place, which is before the most holy place.
24:7	ixi1		rc://*/ta/man/translate/figs-explicit	וְ⁠נָתַתָּ֥ עַל־ הַֽ⁠מַּעֲרֶ֖כֶת לְבֹנָ֣ה זַכָּ֑ה	1	The incense was probably next to the loaves, rather than directly on the loaves. Alternate translation: “And you must put pure incense next to the loaves in each row”
24:7	v5k2		rc://*/ta/man/translate/figs-explicit	וְ⁠הָיְתָ֤ה לַ⁠לֶּ֨חֶם֙ לְ⁠אַזְכָּרָ֔ה	1	What the incense would represent can be stated clearly. Alternate translation: “and it will represent the loaves as an offering” or “and it will be an offering that represents the loaves”
24:9	x294			וְ⁠הָֽיְתָה֙	1	Alternate translation: “And this bread that is offered will be”
24:9	c8b1			מֵ⁠אִשֵּׁ֥י יְהוָ֖ה	1	Alternate translation: “fro the burnt offerings to Yahweh” or “from the offerings that you burn to Yahweh”
24:10	v13h			וַ⁠יֵּצֵא֙	1	This phrase marks a new section of the book.
24:11	uzp5		rc://*/ta/man/translate/figs-doublet	וַ֠⁠יִּקֹּב בֶּן־ הָֽ⁠אִשָּׁ֨ה הַ⁠יִּשְׂרְאֵלִ֤ית אֶת־ הַ⁠שֵּׁם֙ וַ⁠יְקַלֵּ֔ל	1	The words **blasphemed** and **cursed** mean basically the same thing. Alternate translation: “And the son of the Israelite woman blasphemed Yahweh by cursing him” or “And the son of the Israelite woman said terrible things about Yahweh”
24:11	x1rf		rc://*/ta/man/translate/translate-names	שְׁלֹמִ֥ית	1	**Shelomith** is the name of a woman.
24:11	y53u		rc://*/ta/man/translate/translate-names	בַּת־ דִּבְרִ֖י	1	** Dibri** is the name of a man.
24:14	br93		rc://*/ta/man/translate/translate-symaction	וְ⁠סָמְכ֧וּ כָֽל־ הַ⁠שֹּׁמְעִ֛ים אֶת־ יְדֵי⁠הֶ֖ם עַל־ רֹאשׁ֑⁠וֹ	1	They were to put their **hands on his head** to show that he was the guilty one.
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	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.
24:20	ls9h		rc://*/ta/man/translate/figs-idiom	שֶׁ֚בֶר תַּ֣חַת שֶׁ֔בֶר	1	A **fracture** refers to broken bones. Alternate translation: “broken bone for broken bone” or “if he breaks someone’s bone, one of his bones must be broken” or “if he breaks someone’s bone, they will break one of his bones”
24:20	u64z		rc://*/ta/man/translate/figs-idiom	עַ֚יִן תַּ֣חַת עַ֔יִן	1	This refers to an **eye** being seriously injured or gouged out. Alternate translation: “if he destroys someone’s eye, one of his bones must be destroyed” or “if he destroys someone’s eye, they will destroy his eye”
24:20	gu8y		rc://*/ta/man/translate/figs-idiom	שֵׁ֖ן תַּ֣חַת שֵׁ֑ן	1	This refers to a **tooth** being knocked out of the mouth. Alternate translation: “if he knocks out someone’s tooth, one of his teeth must be knocked out” or “if he knocks out someone’s tooth, they will knock out one of his teeth”
24:21	vq5t		rc://*/ta/man/translate/figs-activepassive	וּ⁠מַכֵּ֥ה אָדָ֖ם 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: “And they must put to death anyone who kills a person”
25:intro	z6ra				0	# Leviticus 25 General Notes\n\n## Religious and Cultural Concepts in This Chapter\n\n### Over-farming\n\nThere is a provision made in this chapter to prevent over-farming of the land. If a land is farmed every year with the same crops, it will quickly become unable to grow anything.\n\n### Sabbath and Jubilee Years\n\nEvery seventh year, the land should not be planted. Every fiftieth year Israelite slaves must be freed and all land that has been bought returned to its original owners. This prevented people from getting trapped by their poverty.
25:2	e4st		rc://*/ta/man/translate/figs-personification	וְ⁠שָׁבְתָ֣ה הָ⁠אָ֔רֶץ שַׁבָּ֖ת לַ⁠יהוָֽה	1	The **land** is spoken of as if it were a person that could obey the Sabbath by resting.
25:2	id1e		rc://*/ta/man/translate/figs-metaphor	וְ⁠שָׁבְתָ֣ה הָ⁠אָ֔רֶץ שַׁבָּ֖ת לַ⁠יהוָֽה	1	Here the people honoring God by not farming the **land** every seventh year is spoken of as if the land were taking a sabbath rest. Alternate translation: “you must let the land rest every seventh year to honor Yahweh” or “you must obey Yahweh’s Sabbath by not farming the land every seventh year”
25:3	bf66			תִּזְמֹ֣ר כַּרְמֶ֑⁠ךָ	1	To **prune** a **vineyard** is to cut the branches and vines to help the fruit grow better.
25:4	dc2m		rc://*/ta/man/translate/figs-metaphor	שַׁבַּ֤ת שַׁבָּתוֹן֙ יִהְיֶ֣ה לָ⁠אָ֔רֶץ	1	Not farming the land is spoken of as letting **the land** **rest**. Alternate translation: “you must observe a Sabbath of solemn rest for the land by not farming it” or “you must obey the Sabbath law by not farming the land every seventh year”
25:5	jtb8			אֵ֣ת סְפִ֤יחַ קְצִֽירְ⁠ךָ֙ לֹ֣א תִקְצ֔וֹר וְ⁠אֶת־ עִנְּבֵ֥י נְזִירֶ֖⁠ךָ לֹ֣א תִבְצֹ֑ר	1	Yahweh will not allow the owner of a field to organize his workers and harvest the land as he does the other six years. However, Yahweh will allow individuals to go through the fields to pick and eat the fruit they find.
25:5	mxc6		rc://*/ta/man/translate/figs-activepassive	נְזִירֶ֖⁠ךָ	1	To be **unpruned** means that no one has taken care of the **vines** and cut them as they do during the other six years. 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: “your vines that you do not prune”
25:6	ixl4			וְ֠⁠הָיְתָה שַׁבַּ֨ת הָ⁠אָ֤רֶץ לָ⁠כֶם֙ לְ⁠אָכְלָ֔ה לְ⁠ךָ֖ וּ⁠לְ⁠עַבְדְּ⁠ךָ֣ וְ⁠לַ⁠אֲמָתֶ֑⁠ךָ וְ⁠לִ⁠שְׂכִֽירְ⁠ךָ֙ וּ⁠לְ⁠תוֹשָׁ֣בְ⁠ךָ֔ הַ⁠גָּרִ֖ים עִמָּֽ⁠ךְ	1	Yahweh will not allow the owner of a field to organize his workers and harvest the land as he does the other six years. However, Yahweh will allow individuals to go through the fields to pick and eat the fruit they find.
25:7	v4ie			כָל־ תְּבוּאָתָ֖⁠הּ	1	Alternate translation: “whatever grows on the land”
25:8	g6u6			שֶׁ֚בַע שַׁבְּתֹ֣ת הַ⁠שָּׁנִ֔ים	1	Alternate translation: “seven sets of seven years”
25:9	cf78		rc://*/ta/man/translate/translate-hebrewmonths	בַּ⁠חֹ֣דֶשׁ הַ⁠שְּׁבִעִ֔י בֶּ⁠עָשׂ֖וֹר לַ⁠חֹ֑דֶשׁ	1	This is the **seventh month** of the Hebrew calendar. The **tenth day** is near the end of September on Western calendars.
25:9	igkl		rc://*/ta/man/translate/translate-ordinal	בַּ⁠חֹ֣דֶשׁ הַ⁠שְּׁבִעִ֔י בֶּ⁠עָשׂ֖וֹר לַ⁠חֹ֑דֶשׁ	1	The words **seventh** and **tenth** are the ordinals of “seven” and “ten”. Alternate translation: “in month seven, on day ten of the month”
25:9	l873			בְּ⁠יוֹם֙ הַ⁠כִּפֻּרִ֔ים	1	On ** the Day of Atonement** each year the high priest would make a sacrifice to Yahweh so that Yahweh would forgive all the sins of the people of Israel. See how you translated this in [Leviticus 23:27](../23/27.md).
25:10	gq84			יוֹבֵ֥ל הִוא֙ תִּהְיֶ֣ה לָ⁠כֶ֔ם	1	The Jubilee was a year when the Jews had to return land to its’ original owners and set slaves free. Alternate translation: “it will be a year of restoration for you” or “it will be a year for you to return land and free slaves”
25:11	a5fs		rc://*/ta/man/translate/figs-explicit	יוֹבֵ֣ל & תִּהְיֶ֣ה לָ⁠כֶ֑ם	1	You can state clearly who they were returning the land to. Alternate translation: “will be a year for you to return the land to me”
25:12	ccr2			מִן־ הַ֨⁠שָּׂדֶ֔ה תֹּאכְל֖וּ אֶת־ תְּבוּאָתָֽ⁠הּ	1	Yahweh did not allow the land owner to organize his workers and harvest the land as he did the other six years. However, he did allow individuals to go through the fields and eat what they find.
25:13	gq74			בִּ⁠שְׁנַ֥ת הַ⁠יּוֹבֵ֖ל הַ⁠זֹּ֑את	1	Alternate translation: “In this year of restoration” or “In this year to return land and free slaves”
25:18	r63d		rc://*/ta/man/translate/figs-parallelism	וַ⁠עֲשִׂיתֶם֙ אֶת־ חֻקֹּתַ֔⁠י וְ⁠אֶת־ מִשְׁפָּטַ֥⁠י תִּשְׁמְר֖וּ וַ⁠עֲשִׂיתֶ֣ם אֹתָ֑⁠ם	1	These clauses mean basically the same thing. They emphasize that the people must obey everything Yahweh says.
25:19	cf3a		rc://*/ta/man/translate/figs-idiom	וַ⁠אֲכַלְתֶּ֖ם לָ⁠שֹׂ֑בַע	1	This means that they would eat enough until their stomach was full. Alternate translation: “and you will eat till you are full” or “snd you will eat plenty”
25:20	m3ed		rc://*/ta/man/translate/writing-pronouns	תֹאמְר֔וּ	1	Here, **you** refers to the people of Israel.
25:21	qk7b		rc://*/ta/man/translate/figs-personification	וְ⁠צִוִּ֤יתִי אֶת־ בִּרְכָתִ⁠י֙ לָ⁠כֶ֔ם	1	God speaks of Yahweh’s **blessing** as if it were a person that could obey him. Alternate translation: “Then I will send my blessing on you” or “Then I will bless you”
25:23	gm2n		rc://*/ta/man/translate/figs-activepassive	וְ⁠הָ⁠אָ֗רֶץ לֹ֤א תִמָּכֵר֙	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 not sell your land”
25:24	af5k		rc://*/ta/man/translate/figs-abstractnouns	גְּאֻלָּ֖ה תִּתְּנ֥וּ לָ⁠אָֽרֶץ	1	If your language does not use an abstract noun for the idea behind the word **redemption**, you can express the same idea with the verbs “redeem” or “buy back.” Alternate translation: “you must remember that the original owner has the right to redeem the land whenever he wants”
25:27	c8fs			אֶת־ שְׁנֵ֣י מִמְכָּר֔⁠וֹ	1	Alternate translation: “the number of years since he sold the land”
25:27	lw57		rc://*/ta/man/translate/figs-explicit	וְ⁠הֵשִׁיב֙ אֶת־ הָ֣⁠עֹדֵ֔ף לָ⁠אִ֖ישׁ אֲשֶׁ֣ר מָֽכַר־ ל֑⁠וֹ	1	This can be made explicit. Alternate translation: “and repay to the purchaser who bought it the money the purchaser would have made”
25:28	gbe7			שְׁנַ֣ת הַ⁠יּוֹבֵ֑ל	1	See how you translated this in [Leviticus 25:10](../25/10.md). Alternate translation: “the year of restoration” or “the year to return land”
25:28	me5x			וְ⁠שָׁ֖ב לַ⁠אֲחֻזָּתֽ⁠וֹ	1	Alternate translation: “and he will go back to his land”
25:29	ibe6		rc://*/ta/man/translate/figs-abstractnouns	גְּאֻלָּת֔⁠וֹ	1	If your language does not use an abstract noun for the idea behind the word **redemption**, you can express the same idea with the verbs “redeem” or “buy back.” Alternate translation: “the right to redeem it”
25:30	h32c		rc://*/ta/man/translate/figs-activepassive	וְ⁠אִ֣ם לֹֽא־ יִגָּאֵ֗ל	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 if he or his family does not redeem the house”
25:31	hgm4			וּ⁠בָתֵּ֣י הַ⁠חֲצֵרִ֗ים אֲשֶׁ֨ר אֵין־ לָ⁠הֶ֤ם חֹמָה֙ סָבִ֔יב	1	Some **villages** did not have a **wall** around them.
25:33	yf5t			מִמְכַּר־ בַּ֛יִת	1	Alternate translation: “a house that he has sold”
25:33	kaj1			בַּ⁠יֹּבֵ֑ל	1	Alternate translation: “in the year of restoration” or “in the year to return land and free slaves”
25:33	js2l			הִ֚וא אֲחֻזָּתָ֔⁠ם בְּ⁠ת֖וֹךְ בְּנֵ֥י יִשְׂרָאֵֽל	1	The land of Canaan was divided up among the people of Israel, but of that land, the Levites were only given 48 cities with the fields around them. Alternate translation: “it is their part of the land that the Israelites possessed” or “it is their property in the land of Israel”
25:34	ehh8		rc://*/ta/man/translate/figs-activepassive	וּֽ⁠שְׂדֵ֛ה מִגְרַ֥שׁ עָרֵי⁠הֶ֖ם לֹ֣א יִמָּכֵ֑ר	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 Levites must not sell the fields around their cities”
25:36	pkf5			אַל־ תִּקַּ֤ח מֵֽ⁠אִתּ⁠וֹ֙ נֶ֣שֶׁךְ וְ⁠תַרְבִּ֔ית	1	Alternate translation: “Do not make him pay you back more than what you lend him”
25:39	mgw3			לֹא־ תַעֲבֹ֥ד בּ֖⁠וֹ עֲבֹ֥דַת עָֽבֶד	1	The owner was to treat the Israelite with more respect than he would treat **a slave**.
25:40	si62			כְּ⁠שָׂכִ֥יר כְּ⁠תוֹשָׁ֖ב יִהְיֶ֣ה עִמָּ֑⁠ךְ	1	The owner was to treat the Israelite with more respect than he would treat a slave.
25:40	u2tl			שְׁנַ֥ת הַ⁠יֹּבֵ֖ל	1	Alternate translation: “the year of restoration” or “the year to return land and free slaves”
25:42	ucx8			עֲבָדַ֣⁠י הֵ֔ם	1	Alternate translation: “your fellow countrymen are my servants”
25:42	i1ab		rc://*/ta/man/translate/figs-activepassive	לֹ֥א יִמָּכְר֖וּ מִמְכֶּ֥רֶת עָֽבֶד	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 not sell them as slaves”
25:48	u2as		rc://*/ta/man/translate/figs-activepassive	אַחֲרֵ֣י נִמְכַּ֔ר גְּאֻלָּ֖ה תִּהְיֶה־ לּ֑⁠וֹ אֶחָ֥ד מֵ⁠אֶחָ֖י⁠ו יִגְאָלֶֽ⁠נּוּ	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 foreigner buys your fellow Israelite, someone in the Israelite’s family may buy him back”
25:50	c6m4			עַ֖ד שְׁנַ֣ת הַ⁠יֹּבֵ֑ל	1	An Israelite could be a slave only **until the year of Jubilee**. These law is for when an Israelite wanted to buy back his freedom before the year of Jubilee.
25:50	fa22			שְׁנַ֣ת הַ⁠יֹּבֵ֑ל	1	Alternate translation: “the year of restoration” or “the year to return land and to free slaves”
25:50	twu2			בְּ⁠מִסְפַּ֣ר שָׁנִ֔ים	1	Alternate translation: “according to the number of years until the jubilee that the Israelite would have continued to work but will not”
25:50	cqg2		rc://*/ta/man/translate/figs-activepassive	כִּ⁠ימֵ֥י שָׂכִ֖יר יִהְיֶ֥ה עִמּֽ⁠וֹ	1	If the Israelite bought back his freedom, the foreigner would have to hire a servant to do the work that the Israelite would have done but will not. If your language does not use the passive verb **hired** in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “according to the rate a person would pay to hire a servant”
25:51	iq2q			יָשִׁ֣יב	1	Alternate translation: “the Israelite slave must pay back”
25:54	yn4a		rc://*/ta/man/translate/figs-activepassive	וְ⁠אִם־ לֹ֥א יִגָּאֵ֖ל בְּ⁠אֵ֑לֶּה	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: “If no one redeems him by these means”
25:54	lr8h		rc://*/ta/man/translate/figs-explicit	וְ⁠אִם־ לֹ֥א יִגָּאֵ֖ל בְּ⁠אֵ֑לֶּה	1	You can state explicitly who he is to be redeemed from. Alternate translation: “If no one redeems him by these means from the one who bought him as a slave”
25:54	e1ni			וְ⁠יָצָא֙ בִּ⁠שְׁנַ֣ת הַ⁠יֹּבֵ֔ל ה֖וּא וּ⁠בָנָ֥י⁠ו עִמּֽ⁠וֹ	1	The Israelite slave and his children would serve the foreigner until the **Year of Jubilee**, and then the foreigner would have to set the Israelite and his children free.
25:55	g12z			לִ֤⁠י בְנֵֽי־ יִשְׂרָאֵל֙ עֲבָדִ֔ים	1	This is the reason that God wanted the Israelites to be set free in the year of jubilee. They were his **servants**. They were not permitted to be anyone else’s permanent slave. Alternate translation: “it is to me that the people of Israel are servants”
26:intro	tb8x				0	# Leviticus 26 General Notes\n\n## Religious and Cultural Concepts in This Chapter\n\n### Worship only Yahweh\n\nIf people obey God and worship only him, he will bless and protect them. If people disobey his law and if they worship other gods, then he will severely punish them to help them to repent and begin obeying him. This takes the form of a promise. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/tw/dict/bible/kt/repent]] and [[rc://*/tw/dict/bible/kt/promise]])
26:1	cd19				0	# General Information:\n\nYahweh continues telling Moses what the people must do.
26:2	rh4n			אֶת־ שַׁבְּתֹתַ֣⁠י תִּשְׁמֹ֔רוּ	1	Alternate translation: “You must obey the rules for my Sabbaths”
26:3	wkx2		rc://*/ta/man/translate/figs-parallelism	בְּ⁠חֻקֹּתַ֖⁠י תֵּלֵ֑כוּ וְ⁠אֶת־ מִצְוֺתַ֣⁠י תִּשְׁמְר֔וּ וַ⁠עֲשִׂיתֶ֖ם אֹתָֽ⁠ם	1	These are three ways of saying the same thing. They emphasize that the people must obey everything that God commands them to do. Alternate translation: “If you carefully obey my laws and commands”
26:3	kv48		rc://*/ta/man/translate/figs-metaphor	בְּ⁠חֻקֹּתַ֖⁠י תֵּלֵ֑כוּ	1	Behaving according to the **statutes** is spoken of as if they were to **walk** in the laws. Alternate translation: “you behave according to my laws” or “you live according to my laws”
26:5	t78x		rc://*/ta/man/translate/figs-synecdoche	וַ⁠אֲכַלְתֶּ֤ם לַחְמְ⁠כֶם֙ לָ⁠שֹׂ֔בַע	1	Here **bread** represents food. Alternate translation: “will eat your food to satisfaction”
26:5	unad		rc://*/ta/man/translate/figs-abstractnouns	וַ⁠אֲכַלְתֶּ֤ם לַחְמְ⁠כֶם֙ לָ⁠שֹׂ֔בַע	1	If your language does not use an abstract noun for the idea behind the word **satisfaction**, you can express the same idea with a verbal form. Alternate translation: “And you will eat food until you are satisfied” or “And you will have plenty of food to eat”
26:6	m5jk			וְ⁠נָתַתִּ֤י שָׁלוֹם֙ בָּ⁠אָ֔רֶץ	1	Alternate translation: “And I will cause there to be peace in the land”
26:6	s3gb		rc://*/ta/man/translate/figs-metonymy	וְ⁠חֶ֖רֶב לֹא־ תַעֲבֹ֥ר בְּ⁠אַרְצְ⁠כֶֽם	1	Here the word **sword** represents enemy armies or enemy attacks. Alternate translation: “and no armies will attack you”
26:7	xxd1		rc://*/ta/man/translate/figs-metonymy	וְ⁠נָפְל֥וּ לִ⁠פְנֵי⁠כֶ֖ם לֶ⁠חָֽרֶב	1	Here, **fall** represents dying, and **the sword** represents either attacking people with a sword or battle in general. Alternate translation: “and they will die when you attack them with the sword” or “and you will kill them in battle”
26:8	nd6t			וְ⁠רָדְפ֨וּ מִ⁠כֶּ֤ם חֲמִשָּׁה֙ מֵאָ֔ה וּ⁠מֵאָ֥ה מִ⁠כֶּ֖ם רְבָבָ֣ה יִרְדֹּ֑פוּ	1	This means the Israelites will have victory against larger armies.
26:9	p7zz			וּ⁠פָנִ֣יתִי אֲלֵי⁠כֶ֔ם	1	Alternate translation: “And I will show you favor” or “And I will bless you”
26:9	fq7x		rc://*/ta/man/translate/figs-doublet	וְ⁠הִפְרֵיתִ֣י אֶתְ⁠כֶ֔ם וְ⁠הִרְבֵּיתִ֖י אֶתְ⁠כֶ֑ם	1	These two phrases refer to God causing them to have many descendants so they become a large group.
26:9	l7q1		rc://*/ta/man/translate/figs-metaphor	וְ⁠הִפְרֵיתִ֣י אֶתְ⁠כֶ֔ם	1	God speaks of them having many children as if they were trees that bear a lot of fruit. Alternate translation: “and cause you to have many children”
26:10	u1ax			וַ⁠אֲכַלְתֶּ֥ם יָשָׁ֖ן נוֹשָׁ֑ן	1	Alternate translation: “And you will have enough food stored to eat for a long time” or “And you will have enough food to store and eat it for a long time”
26:11	cl4q		rc://*/ta/man/translate/figs-doublenegatives	וְ⁠לֹֽא־ תִגְעַ֥ל נַפְשִׁ֖⁠י אֶתְ⁠כֶֽם	1	If it would be helpful in your language, you could express the double-negative **not detest** in positive form. Alternate translation: “and I will accept you”
26:12	xh2c		rc://*/ta/man/translate/figs-metaphor	וְ⁠הִתְהַלַּכְתִּי֙ בְּ⁠ת֣וֹכְ⁠כֶ֔ם	1	Walking among them represents living with them. Alternate translation: “And I will live with you”
26:13	wh35		rc://*/ta/man/translate/figs-metaphor	וָ⁠אֶשְׁבֹּר֙ מֹטֹ֣ת עֻלְּ⁠כֶ֔ם	1	God speaks of their slavery as if they had to wear a **yoke** that animals wear in order to do hard work. Breaking **the bars** of the yoke represents setting them free. Alternate translation: “I have set you free from the hard labor they made you do”
26:16	u8mf		rc://*/ta/man/translate/figs-metaphor	וְ⁠הִפְקַדְתִּ֨י עֲלֵי⁠כֶ֤ם בֶּֽהָלָה֙	1	Here, **terror** represents the things that will cause them to be terrified. Alternate translation: “I will send disasters that will terrify you”
26:16	k4xi			וּ⁠מְדִיבֹ֣ת נָ֑פֶשׁ	1	It is the diseases and the fever that will do this. Alternate translation: “and will slowly take away your life” or “and will slowly make you die”
26:16	a48w		rc://*/ta/man/translate/figs-idiom	וּ⁠זְרַעְתֶּ֤ם לָ⁠רִיק֙ זַרְעֲ⁠כֶ֔ם	1	The phrase **for nothing** means that they would get nothing from their work. Alternate translation: “And you will plant your seeds in vain” or “And you will plant your seeds, but you will not get anything from them”
26:17	ae65		rc://*/ta/man/translate/figs-idiom	וְ⁠נָתַתִּ֤י פָנַ⁠י֙ בָּ⁠כֶ֔ם	1	This idiom means he “firmly decided.” Alternate translation: “And I have made up my mind to oppose you”
26:18	kng3		rc://*/ta/man/translate/figs-idiom	שֶׁ֖בַע	1	Here, **seven times** is not literal. It means Yahweh will increase the severity of his punishment.
26:19	q54p		rc://*/ta/man/translate/figs-metaphor	וְ⁠שָׁבַרְתִּ֖י אֶת־ גְּא֣וֹן עֻזְּ⁠כֶ֑ם	1	Using force to cause them not to be proud is spoken of as if he were to **break** their **pride**. Alternate translation: “And I will punish you and so end the pride that you feel about your power” or “And I will punish you so that you will no longer be proud of your power”
26:19	wsq1		rc://*/ta/man/translate/figs-simile	וְ⁠נָתַתִּ֤י אֶת־ שְׁמֵי⁠כֶם֙ כַּ⁠בַּרְזֶ֔ל וְ⁠אֶֽת־ אַרְצְ⁠כֶ֖ם כַּ⁠נְּחֻשָֽׁה	1	This means God will stop the rain from falling from **sky**. This will make the ground hard so that people cannot plant seed or grow crops.
26:20	j47f		rc://*/ta/man/translate/figs-metaphor	וְ⁠תַ֥ם לָ⁠רִ֖יק כֹּחֲ⁠כֶ֑ם	1	Working very hard is spoken of as if they were to use all their **strength** until they had no more strength.
26:20	c0hd		rc://*/ta/man/translate/figs-idiom	וְ⁠תַ֥ם לָ⁠רִ֖יק כֹּחֲ⁠כֶ֑ם	1	The phrase **for nothing** means that they would get nothing from working so hard. Alternate translation: “You will work very hard in vain” or “You will work very hard, but you will not receive anything good from working so hard”
26:21	fy3n		rc://*/ta/man/translate/figs-metaphor	תֵּֽלְכ֤וּ עִמִּ⁠י֙	1	Walking represents behavior. To **walk against** God represents opposing him or rebelling against him. Alternate translation: “you rebel against me”
26:21	mar9		rc://*/ta/man/translate/figs-metaphor	וְ⁠יָסַפְתִּ֤י עֲלֵי⁠כֶם֙ מַכָּ֔ה שֶׁ֖בַע	1	Yahweh causing disasters to happen to the Israelites is spoken of as if he would strike them with blows or hit them. Alternate translation: “I will cause seven times as many disasters to come against you” or “I will punish you seven times more severely”
26:21	tp4i		rc://*/ta/man/translate/figs-idiom	שֶׁ֖בַע	1	Here, **seven times** is not literal. It means Yahweh will increase the severity of his punishment.
26:21	uyk7		rc://*/ta/man/translate/figs-abstractnouns	כְּ⁠חַטֹּאתֵי⁠כֶֽם	1	If your language does not use an abstract noun for the idea behind the word **sins**, you can express the same idea with the verb “sin.” Alternate translation: “according to how much you have sinned”
26:22	qpn6			וְ⁠נָשַׁ֖מּוּ דַּרְכֵי⁠כֶֽם	1	Here, **deserted** means that there is no one there. Alternate translation: “And so no one will travel on your roads”
26:23	u17j			וְ⁠אִ֨ם־ בְּ⁠אֵ֔לֶּה	1	Alternate translation: “And if when I punish you like this” or “And if I discipline you like this and”
26:23	a4z5		rc://*/ta/man/translate/figs-metaphor	לֹ֥א תִוָּסְר֖וּ לִ֑⁠י	1	Accepting his **discipline** represents responding rightly to it. In this case responding rightly to it is choosing to obey him. Alternate translation: “you still do not listen to my correction” or “you still do not obey me”
26:23	l9uu		rc://*/ta/man/translate/figs-metaphor	וַ⁠הֲלַכְתֶּ֥ם עִמִּ֖⁠י קֶֽרִי	1	To **walk** represents behavior. Walking **in opposition** to him means opposing him or fighting against him. Alternate translation: “and you oppose me” or “and you fight against me”
26:24	v5bm		rc://*/ta/man/translate/figs-metaphor	וְ⁠הָלַכְתִּ֧י אַף־ אֲנִ֛י עִמָּ⁠כֶ֖ם בְּ⁠קֶ֑רִי	1	To **walk** represents behavior. Walking **in opposition** to him means opposing him or fighting against him. Alternate translation: “then I myself will also oppose you” or “then I myself will also fight against you”
26:24	e1h9			וְ⁠הִכֵּיתִ֤י אֶתְ⁠כֶם֙ גַּם־ אָ֔נִי שֶׁ֖בַע	1	The number **seven** represents completeness. Alternate translation: “And I will personally punish you many times” or “And I myself will punish you most severely”
26:24	rqi5		rc://*/ta/man/translate/figs-abstractnouns	עַל־ חַטֹּאתֵי⁠כֶֽם	1	If your language does not use an abstract noun for the idea behind the word **sins**, you can express the same idea with the verb “sin.” Alternate translation: “because you continue to sin against me”
26:25	ca56		rc://*/ta/man/translate/figs-metonymy	וְ⁠הֵבֵאתִ֨י עֲלֵי⁠כֶ֜ם חֶ֗רֶב	1	Here the word **sword** represents an army or an attack from an army. Alternate translation: “And I will bring an enemy army against you” or “And I will cause an enemy army to attack you”
26:25	z45g			נֹקֶ֨מֶת֙ נְקַם־ בְּרִ֔ית	1	Alternate translation: “that will punish you because you broke the covenant”
26:25	tfd5		rc://*/ta/man/translate/figs-activepassive	וְ⁠נֶאֱסַפְתֶּ֖ם	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 you will gather together” or “and you will run to hide”
26:25	y2qp		rc://*/ta/man/translate/figs-metonymy	וְ⁠נִתַּתֶּ֖ם בְּ⁠יַד־ אוֹיֵֽב	1	Here “into the hand” means “into the control” and refers to defeat by their enemy. Alternate translation: “and you will be place under the control of your enemy”
26:25	pytz		rc://*/ta/man/translate/figs-activepassive	וְ⁠נִתַּתֶּ֖ם בְּ⁠יַד־ אוֹיֵֽב	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: “I will deliver you into the hand of your enemy” or “I will allow your enemy to control you”
26:26	c11s		rc://*/ta/man/translate/figs-metaphor	בְּ⁠שִׁבְרִ֣⁠י לָ⁠כֶם֮ מַטֵּה־ לֶחֶם֒	1	Destroying the food that people have stored or stopping people from being able to get it is spoken of as **breaking the staff of** their **bread**. Alternate translation: “When I destroy the food you have stored” or “When I cut off your food supply”
26:26	nw44			וְ֠⁠אָפוּ עֶ֣שֶׂר נָשִׁ֤ים לַחְמְ⁠כֶם֙ בְּ⁠תַנּ֣וּר אֶחָ֔ד	1	This implies that there will be so little flour that **one** small **oven** will be able to hold all the **bread** that many **women** have to put into it.
26:26	jm66			וְ⁠הֵשִׁ֥יבוּ לַחְמְ⁠כֶ֖ם בַּ⁠מִּשְׁקָ֑ל	1	This means there will be so little bread that they will have to measure how much each person gets.
26:27	l2dr		rc://*/ta/man/translate/figs-metonymy	לֹ֥א תִשְׁמְע֖וּ לִ֑⁠י	1	To **listen** represents obeying what he has said. Alternate translation: “you do not obey me”
26:27	gbl4		rc://*/ta/man/translate/figs-metaphor	וַ⁠הֲלַכְתֶּ֥ם עִמִּ֖⁠י בְּ⁠קֶֽרִי	1	To **walk** represents behavior. Walking **against** someone represents opposing him or fighting against him. Alternate translation: “and you oppose me” or “and you fight against me”
26:28	y7le		rc://*/ta/man/translate/figs-metaphor	וְ⁠הָלַכְתִּ֥י עִמָּ⁠כֶ֖ם	1	To **walk** represents behavior. Walking **against** someone represents opposing him or fighting against him. Alternate translation: “then I will oppose you”
26:28	l1fi		rc://*/ta/man/translate/figs-idiom	וְ⁠יִסַּרְתִּ֤י אֶתְ⁠כֶם֙ אַף־ אָ֔נִי שֶׁ֖בַע	1	Here, **seven times** is not literal. It means Yahweh will increase the severity of his punishment.
26:30	i3eb		rc://*/ta/man/translate/figs-metonymy	וְ⁠הִשְׁמַדְתִּ֞י אֶת־ בָּמֹֽתֵי⁠כֶ֗ם וְ⁠הִכְרַתִּי֙ אֶת־ חַמָּ֣נֵי⁠כֶ֔ם וְ⁠נָֽתַתִּי֙ אֶת־ פִּגְרֵי⁠כֶ֔ם עַל־ פִּגְרֵ֖י גִּלּוּלֵי⁠כֶ֑ם	1	Because God would send an army to do these things, he speaks as if he would do them. Alternate translation: “I will send an enemy army to destroy your high places, and cut down your incense altars, and put your corpses on the corpses of your idols”
26:30	hay8		rc://*/ta/man/translate/figs-metaphor	פִּגְרֵ֖י גִּלּוּלֵי⁠כֶ֑ם	1	God speaks of **idols** not being alive as if they had been alive and then died. Alternate translation: “your lifeless idols”
26:31	d1nw		rc://*/ta/man/translate/figs-metonymy	וְ⁠נָתַתִּ֤י אֶת־ עָֽרֵי⁠כֶם֙ חָרְבָּ֔ה וַ⁠הֲשִׁמּוֹתִ֖י אֶת־ מִקְדְּשֵׁי⁠כֶ֑ם	1	Because God would send armies to do these things, he speaks as if he would do them. Alternate translation: “I will send enemy armies to turn your cities into ruins and destroy your sanctuaries”
26:31	w7pu			אֶת־ מִקְדְּשֵׁי⁠כֶ֑ם	1	These **holy places** were places where people worshiped idols instead of God.
26:31	fx76		rc://*/ta/man/translate/figs-metaphor	וְ⁠לֹ֣א אָרִ֔יחַ בְּ⁠רֵ֖יחַ נִיחֹֽחֲ⁠כֶֽם	1	Normally the Lord’s pleasure with the **aroma** represents his pleasure with those who burn the offering. But in this case, people would burn offerings, but God would not be pleased with them. Alternate translation: “You will burn offerings, but I will not be pleased with you”
26:33	zv5m		rc://*/ta/man/translate/figs-metonymy	וַ⁠הֲרִיקֹתִ֥י אַחֲרֵי⁠כֶ֖ם חָ֑רֶב	1	To ** unsheathe a sword** represents sending armies to chase them. Alternate translation: “and I will send enemy armies to chase you” or “and I will send enemy armies to attack you with their swords”
26:34	uf4v		rc://*/ta/man/translate/figs-personification	אָז֩ תִּרְצֶ֨ה הָ⁠אָ֜רֶץ אֶת־ שַׁבְּתֹתֶ֗י⁠הָ	1	The people were supposed to obey the sabbath law by not farming the land every seventh year. God speaks about this as if the land were a person that would obey the sabbath law and rest. Alternate translation: “Then the land will rest according to the sabbath law” or “Then, as required by the sabbath law, the land will not be farmed”
26:35	h58y		rc://*/ta/man/translate/figs-personification	תִּשְׁבֹּ֑ת	1	God speaks about the land not being farmed as if it were a person that would **rest**. Alternate translation: “it will not be farmed”
26:36	y4ha		rc://*/ta/man/translate/figs-metaphor	וְ⁠הֵבֵ֤אתִי מֹ֨רֶךְ֙ בִּ⁠לְבָבָ֔⁠ם	1	To **bring despair** into their hearts represents making them afraid. Alternate translation: “I will make you terribly afraid”
26:36	l3gz		rc://*/ta/man/translate/figs-metonymy	מְנֻֽסַת־ חֶ֛רֶב	1	The **sword** represents either someone who is ready to kill using a sword or an attack from an enemy army. Alternate translation: “as though you were fleeing from someone who was chasing you with a sword” or “as though you were fleeing from an enemy army”
26:37	fz4e		rc://*/ta/man/translate/figs-metonymy	כְּ⁠מִ⁠פְּנֵי־ חֶ֖רֶב	1	The **sword** represents either someone who is ready to kill using a sword or an attack from an enemy army. Alternate translation: “as though you were running away from someone who was chasing you with a sword” or “as though you were running away from an enemy army”
26:37	kn1c		rc://*/ta/man/translate/figs-metonymy	תְּקוּמָ֔ה לִ⁠פְנֵ֖י אֹֽיְבֵי⁠כֶֽם	1	Standing before the enemies represents not falling when the enemies attack and fighting against them. Alternate translation: “power to resist your enemies when they attack you” or “power to fight back against your enemies”
26:38	ae6m		rc://*/ta/man/translate/figs-personification	וְ⁠אָכְלָ֣ה אֶתְ⁠כֶ֔ם אֶ֖רֶץ אֹיְבֵי⁠כֶֽם	1	Yahweh speaks about the enemies’ **land** as if it were a wild animal that would eat the Israelites. The word **devour** emphasizes that most of the Israelites will die there. Alternate translation: “and you will die in your enemies’ land”
26:39	dj82			וְ⁠הַ⁠נִּשְׁאָרִ֣ים בָּ⁠כֶ֗ם	1	Alternate translation: “And those of you who do not die”
26:39	rvh2			יִמַּ֨קּוּ֙ בַּֽ⁠עֲוֺנָ֔⁠ם	1	To **rot** in their * iniquity** represents wasting away because of their sins.
26:39	yg26		rc://*/ta/man/translate/figs-metonymy	בַּ⁠עֲוֺנֹ֥ת אֲבֹתָ֖⁠ם	1	Here, **their fathers** represents their ancestors.
26:40	dys3		rc://*/ta/man/translate/figs-metonymy	עֲוֺ֣ן אֲבֹתָ֔⁠ם	1	Here, **their fathers** represents their ancestors.
26:40	bz79			בְּ⁠מַעֲלָ֖⁠ם אֲשֶׁ֣ר מָֽעֲלוּ־ בִ֑⁠י	1	Alternate translation: “the way that they were unfaithful to me and tuned against me after I had been so good to them”
26:41	n8ms		rc://*/ta/man/translate/figs-metaphor	אֵלֵ֤ךְ עִמָּ⁠ם֙ בְּ⁠קֶ֔רִי	1	To go **against them** represents opposing them. Alternate translation: “opposed them”
26:41	u7i8		rc://*/ta/man/translate/figs-synecdoche	אוֹ־ אָ֣ז יִכָּנַ֗ע לְבָבָ⁠ם֙ הֶֽ⁠עָרֵ֔ל	1	Here the term **uncircumcised hearts** refers to the whole person. Alternate translation: “if they will be humble instead of stubbornly disobedient”
26:42	zpa2		rc://*/ta/man/translate/figs-metonymy	וְ⁠זָכַרְתִּ֖י אֶת־ בְּרִיתִ֣⁠י יַעֲק֑וֹב	1	Here, **remember** represents fulfilling his covenant. Alternate translation: “then I will fulfill the covenant I made with Jacob”
26:42	r2ih		rc://*/ta/man/translate/figs-metonymy	וְ⁠הָ⁠אָ֥רֶץ אֶזְכֹּֽר	1	Here, **remember** represents fulfilling his promise concerning the land. Alternate translation: “And I will fulfill my promise about the land”
26:43	u8qp		rc://*/ta/man/translate/figs-activepassive	וְ⁠הָ⁠אָרֶץ֩ תֵּעָזֵ֨ב מֵ⁠הֶ֜ם	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 of Israel will abandon their land”
26:43	cad8		rc://*/ta/man/translate/figs-personification	וְ⁠תִ֣רֶץ אֶת־ שַׁבְּתֹתֶ֗י⁠הָ	1	Yahweh speaks about the land as if it were a person who **will rejoice** about resting, because no one will be planting seed or growing crops on it. This will allow the land to become more fertile. Alternate translation: “so it will benefit from the sabbaths”
26:45	x7p9		rc://*/ta/man/translate/figs-metonymy	וְ⁠זָכַרְתִּ֥י לָ⁠הֶ֖ם בְּרִ֣ית רִאשֹׁנִ֑ים	1	Here, **remember** represents fulfilling his covenant. Alternate translation: “And I will fulfill my covenant with their ancestors”
26:45	b2vu		rc://*/ta/man/translate/figs-metonymy	לְ⁠עֵינֵ֣י הַ⁠גּוֹיִ֗ם	1	Here , **eyes** represents the knowledge of the nations. Alternate translation: “in the knowledge of the nations” or “and the nations knew about it”
26:45	js1r		rc://*/ta/man/translate/figs-metonymy	הַ⁠גּוֹיִ֗ם	1	Here, **nations** represents the people of the nations. Alternate translation: “the people of the nations”
27:intro	u6u9				0	# Leviticus 27 General Notes\n\n## Religious and Cultural Concepts in This Chapter\n\n### Dedicated to Yahweh\n\nThis chapter records the manner in which people make vows of dedication to Yahweh. There are many reasons why a person would dedicate something to Yahweh. (See: [[rc://*/tw/dict/bible/kt/vow]])
27:2	ds9v		rc://*/ta/man/translate/figs-explicit	אִ֕ישׁ כִּ֥י יַפְלִ֖א נֶ֑דֶר בְּ⁠עֶרְכְּ⁠ךָ֥ נְפָשֹׁ֖ת לַֽ⁠יהוָֽה	1	In this case the **vow** would involve giving oneself or another person to God. This can be stated clearly. Alternate translation: “If anyone vows to give someone to Yahweh”
27:2	w962		rc://*/ta/man/translate/figs-explicit	בְּ⁠עֶרְכְּ⁠ךָ֥ נְפָשֹׁ֖ת	1	Instead of giving the person, he would give the Lord a certain amount of silver. Alternate translation: “according to the following values for the person” or “according to the following amounts of silver instead of the person”
27:3	dj1b			עֶרְכְּ⁠ךָ֙ & עֶרְכְּ⁠ךָ֗	1	Alternate translation: “the amount … the amount”
27:3	hy8z		rc://*/ta/man/translate/translate-bweight	חֲמִשִּׁ֛ים שֶׁ֥קֶל כֶּ֖סֶף	1	If it is necessary to use modern weight units, here are two ways of doing it. Alternate translation: “50 pieces of silver, each of which weighs ten grams” or “500 grams of silver”
27:3	fr3t		rc://*/ta/man/translate/translate-bweight	בְּ⁠שֶׁ֥קֶל הַ⁠קֹּֽדֶשׁ	1	There were shekels of different weights. This is the one that people had to use in the sanctuary of the sacred tent. It weighed about 11 grams. Alternate translation: “the kind of shekel that is used in the sanctuary” or “the weight that is used in the sanctuary”
27:4	mcw3		rc://*/ta/man/translate/translate-bweight	שְׁלֹשִׁ֥ים שָֽׁקֶל	1	If it is necessary to use modern weight units, here are two ways of doing it. Alternate translation: “30 pieces of silver, each of which weighs ten grams” or “300 grams of silver”
27:5	pit4			עֶרְכְּ⁠ךָ֛	1	Alternate translation: “the amount you must pay”
27:5	e8ag		rc://*/ta/man/translate/translate-bweight	עֶשְׂרִ֣ים שְׁקָלִ֑ים	1	If it is necessary to use modern weight units, here are two ways of doing it. Alternate translation: “20 pieces of silver” or “200 grams of silver”
27:5	y1cx		rc://*/ta/man/translate/figs-ellipsis	וְ⁠לַ⁠נְּקֵבָ֖ה עֲשֶׂ֥רֶת שְׁקָלִֽים	1	The phrases “of that age” and “your standard value must be” are left out, but are meant to be understood. Alternate translation: “for the female of that age your standard value must be ten shekels”
27:5	z1uc		rc://*/ta/man/translate/translate-bweight	עֲשֶׂ֥רֶת שְׁקָלִֽים	1	If it is necessary to use modern weight units, here are two ways of doing it. Alternate translation: “ten pieces of silver” or “100 grams of silver”
27:6	r5vd		rc://*/ta/man/translate/translate-bweight	חֲמִשָּׁ֥ה שְׁקָלִ֖ים כָּ֑סֶף	1	If it is necessary to use modern weight units, here are two ways of doing it. Alternate translation: “five pieces of silver” or “50 grams of silver”
27:6	r13l		rc://*/ta/man/translate/translate-bweight	שְׁלֹ֥שֶׁת שְׁקָלִ֖ים כָּֽסֶף	1	If it is necessary to use modern weight units, here are two ways of doing it. Alternate translation: “three pieces of silver” or “30 grams of silver”
27:7	cry4			שִׁשִּׁ֨ים שָׁנָ֤ה וָ⁠מַ֨עְלָ⁠ה֙	1	Alternate translation: “60 years old and older”
27:7	n5vt		rc://*/ta/man/translate/translate-bweight	חֲמִשָּׁ֥ה עָשָׂ֖ר שָׁ֑קֶל	1	If it is necessary to use modern weight units, here are two ways of doing it. Alternate translation: “15 pieces of silver” or “150 grams of silver”
27:7	wau8		rc://*/ta/man/translate/figs-ellipsis	וְ⁠לַ⁠נְּקֵבָ֖ה עֲשָׂרָ֥ה שְׁקָלִֽים	1	The phrases “of that age” and “your standard value must be” are left out, but are meant to be understood. Alternate translation: “for a female of that age your standard value must be ten shekels”
27:10	a66v		rc://*/ta/man/translate/figs-activepassive	וְ⁠הָֽיָה־ ה֥וּא וּ⁠תְמוּרָת֖⁠וֹ יִֽהְיֶה־ קֹּֽדֶשׁ	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 will set apart both it and the one he exchanges it for”
27:11	dz9h		rc://*/ta/man/translate/figs-metaphor	וְ⁠אִם֙ כָּל־ בְּהֵמָ֣ה טְמֵאָ֔ה אֲ֠שֶׁר לֹא־ יַקְרִ֧יבוּ מִמֶּ֛⁠נָּה קָרְבָּ֖ן לַֽ⁠יהוָ֑ה	1	If Yahweh will not accept a certain animal as an offering, the animal is spoken of as if it were physically dirty. It may be unclean because it is a certain kind of animal or because it has a defect. Alternate translation: “And if it is in fact one that Yahweh will not accept”
27:12	yzw5			כְּ⁠עֶרְכְּ⁠ךָ֥	1	This refers to the value the animal is normally worth when someone buys or sells it.
27:13	f9my			גָּאֹ֖ל יִגְאָלֶ֑⁠נָּה	1	Alternate translation: “he every buys it back”
27:15	ugc7		rc://*/ta/man/translate/translate-fraction	וְ֠⁠יָסַף חֲמִישִׁ֧ית כֶּֽסֶף־ עֶרְכְּ⁠ךָ֛ עָלָ֖י⁠ו	1	A **fifth** is a part of something that is divided into five equal parts. Alternate translation: “then he must divide the value of the house into five equal parts, add the amount equal to one of those parts, and pay all of it”
27:16	l7we		rc://*/ta/man/translate/figs-metonymy	וְ⁠הָיָ֥ה עֶרְכְּ⁠ךָ֖ לְ⁠פִ֣י זַרְע֑⁠וֹ זֶ֚רַע חֹ֣מֶר שְׂעֹרִ֔ים בַּ⁠חֲמִשִּׁ֖ים שֶׁ֥קֶל כָּֽסֶף	1	Here, **a homer of barley seed** represents a piece of land that would need one homer of barley in order to plant on all of it. Alternate translation: “then you will value a piece of land that requires one homer of barley in order to plant all of it at 50 shekels of silver” or ‘then the value of land that requires one homer of barley will be 50 shekels”
27:16	ub6b		rc://*/ta/man/translate/translate-bvolume	חֹ֣מֶר	1	A **homer** is 220 liters.
27:16	pve5		rc://*/ta/man/translate/translate-bweight	בַּ⁠חֲמִשִּׁ֖ים שֶׁ֥קֶל כָּֽסֶף	1	If it is necessary to use modern weight units, here are two way of doing it. Alternate translation: “50 pieces of silver, each of which weighs ten grams” or “500 grams of silver”
27:17	b2qb			מִ⁠שְּׁנַ֥ת הַ⁠יֹּבֵ֖ל	1	The **Jubilee** occurs every 50 years. See how you translated **Jubilee** in [Leviticus 25:10](../25/10.md).
27:17	wa1x		rc://*/ta/man/translate/figs-metaphor	כְּ⁠עֶרְכְּ⁠ךָ֖ יָקֽוּם	1	Here, **stand** represents “remain” or “remain the same.” Alternate translation: “its value will remain the same” or “its value will be the full amount”
27:18	as3z		rc://*/ta/man/translate/figs-activepassive	וְ⁠נִגְרַ֖ע מֵֽ⁠עֶרְכֶּֽ⁠ךָ	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 he must reduce the estimated value”
27:20	grb9		rc://*/ta/man/translate/figs-explicit	וְ⁠אִם־ לֹ֤א יִגְאַל֙ אֶת־ הַ⁠שָּׂדֶ֔ה	1	The time for redeeming the field can be stated clearly. Alternate translation: “And if he does not redeem the field before the year of Jubilee”
27:20	kl7j		rc://*/ta/man/translate/figs-activepassive	לֹ֥א יִגָּאֵ֖ל עֽוֹד	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 can no longer buy it back”
27:21	ip9r			בַ⁠יֹּבֵ֗ל	1	The **Jubilee** was a year when the Jews had to return land to its original owners and set slaves free. See how you translated it in [Leviticus 25:13](../25/13.md). Alternate translation: “in the year of restoration” or “the year for you to return land and free slaves”
27:21	nx1t		rc://*/ta/man/translate/figs-activepassive	הַ⁠חֵ֑רֶם	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: “that someone has completely given to Yahweh”
27:24	aiu1			לַ⁠אֲשֶׁ֥ר קָנָ֖⁠הוּ מֵ⁠אִתּ֑⁠וֹ לַ⁠אֲשֶׁר־ ל֖⁠וֹ אֲחֻזַּ֥ת הָ⁠אָֽרֶץ	1	These two phases refer to the same person. Normally the land would be bought from its owner.
27:25	sj13		rc://*/ta/man/translate/translate-bweight	בְּ⁠שֶׁ֣קֶל הַ⁠קֹּ֑דֶשׁ	1	There were shekels of different weights. This is the one that people had to use in the sanctuary of the sacred tent.
27:25	y6zj		rc://*/ta/man/translate/translate-bweight	עֶשְׂרִ֥ים גֵּרָ֖ה יִהְיֶ֥ה הַ⁠שָּֽׁקֶל	1	The purpose of this sentence is to tell how much the sanctuary shekel weighs. The gerah was the smallest unit of weight that the Israelites used. Alternate translation: “one shekel must equal 20 gerahs”
27:25	b3gq		rc://*/ta/man/translate/translate-bweight	עֶשְׂרִ֥ים גֵּרָ֖ה יִהְיֶ֥ה הַ⁠שָּֽׁקֶל	1	If it is necessary to use modern weight units, here is a way to do it. Alternate translation: “one shekel must weigh ten grams”
27:26	pji9			לֹֽא־ יַקְדִּ֥ישׁ אִ֖ישׁ אֹת֑⁠וֹ	1	Alternate translation: “no one may set it apart to Yahweh”
27:27	ng2y		rc://*/ta/man/translate/figs-activepassive	וְ⁠אִם־ לֹ֥א יִגָּאֵ֖ל	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 if the person does not buy back the animal”
27:27	vfw8		rc://*/ta/man/translate/figs-activepassive	וְ⁠נִמְכַּ֥ר בְּ⁠עֶרְכֶּֽ⁠ךָ	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 priest must sell it at the set value”
27:28	adb4		rc://*/ta/man/translate/figs-activepassive	כָּל־ חֵ֡רֶם אֲשֶׁ֣ר יַחֲרִם֩ אִ֨ישׁ לַֽ⁠יהוָ֜ה מִ⁠כָּל־ אֲשֶׁר־ ל֗⁠וֹ מֵ⁠אָדָ֤ם וּ⁠בְהֵמָה֙ וּ⁠מִ⁠שְּׂדֵ֣ה אֲחֻזָּת֔⁠וֹ לֹ֥א יִמָּכֵ֖ר וְ⁠לֹ֣א יִגָּאֵ֑ל	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: “no one may sell or redeem anything a man has devoted to Yahweh, from all that he has, whether it is a human, an animal, or his family land” or “if a man devotes to Yahweh anything he has, whether human or animal, or his family land, no one may sell or redeem it”
27:28	yy2u			כָּל־ חֵ֕רֶם קֹֽדֶשׁ־ קָֽדָשִׁ֥ים ה֖וּא לַ⁠יהוָֽה	1	Alternate translation: “Everything that anyone devotes to Yahweh is very holy to Yahweh”
27:29	i8d2		rc://*/ta/man/translate/figs-explicit	כָּל־ חֵ֗רֶם אֲשֶׁ֧ר יָחֳרַ֛ם	1	Why a person would be dedicated to destruction can be stated clearly. Alternate translation: “Any person whom Yahweh has determined should die because of his sin”
27:29	k4sd		rc://*/ta/man/translate/figs-activepassive	לֹ֣א יִפָּדֶ֑ה	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. “no one may pay a ransom for it”
27:29	epj5		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 surely execute him”
27:31	n1ly			וְ⁠אִם־ גָּאֹ֥ל יִגְאַ֛ל אִ֖ישׁ מִ⁠מַּֽעַשְׂר֑⁠וֹ	1	Alternate translation: “And if a man wants to buy back any of his tithe”
27:32	h1au		rc://*/ta/man/translate/figs-metonymy	כֹּ֥ל אֲשֶׁר־ יַעֲבֹ֖ר תַּ֣חַת הַ⁠שָּׁ֑בֶט	1	This refers to the way they would count their animals. Alternate translation: “any animals you count by raising your shepherd rod and having them walk under it to the other side” or “any animals you count”
27:32	y6be		rc://*/ta/man/translate/figs-activepassive	הָֽ⁠עֲשִׂירִ֕י יִֽהְיֶה־ קֹּ֖דֶשׁ לַֽ⁠יהוָֽה	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 set apart one-tenth to Yahweh”
27:32	rzb2			הָֽ⁠עֲשִׂירִ֕י	1	Alternate translation: “every tenth animal”
27:33	j4n9			וְ⁠הָֽיָה־ ה֧וּא וּ⁠תְמוּרָת֛⁠וֹ יִֽהְיֶה־ קֹ֖דֶשׁ	1	Alternate translation: “then you will set apart both animals”
27:33	f56x		rc://*/ta/man/translate/figs-activepassive	לֹ֥א יִגָּאֵֽל	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 cannot redeem it” or “He cannot buy it back”
27:34	dxq6			אֵ֣לֶּה הַ⁠מִּצְוֺ֗ת	1	This is a summary statement. It refers to the commandments that were given in the past chapters.
14:14			rc://*/ta/man/translate/figs-idiom	וְ⁠נָתַן֙ הַ⁠כֹּהֵ֔ן	1	See how you handled this idiom in [1:7](../01/07.md). Alternate translation: "and the priest should spread some of the blood of the sacrificed animal"