Imamat 1:17

1:17 and tear it open by its wings without dividing it into two parts. ¹  Finally, the priest must offer it up in smoke on the altar on the wood which is in the fire – it is a burnt offering, a gift of a soothing aroma to the Lord.

Imamat 12:7

12:7 The priest ²  is to present it before the Lord and make atonement ³  on her behalf, and she will be clean ⁴  from her flow of blood. ⁵  This is the law of the one who bears a child, for the male or the female child.

Imamat 16:10

16:10 but the goat which has been designated by lot for Azazel is to be stood alive ⁶  before the Lord to make atonement on it by sending it away to Azazel into the wilderness. ⁷ 

Imamat 21:6

21:6 “‘They must be holy to their God, and they must not profane ⁸  the name of their God, because they are the ones who present the Lord’s gifts, ⁹  the food of their God. Therefore they must be holy. ¹⁰ 

Imamat 24:14

24:14 “Bring the one who cursed outside the camp, and all who heard him are to lay their hands on his head, and the whole congregation is to stone him to death. ¹¹ 

[1:17]  ¹ tn Heb “he shall not divide it.” Several Hebrew mss, Smr, LXX, and Syriac have a vav on the negative, yielding the translation, “but he shall not divide it into two parts.” Cf. NIV “not severing it completely” (NRSV similar).

[12:7]  ² tn Heb “and he” (i.e., the priest mentioned at the end of v. 6). The referent has been specified in the translation for clarity.

[12:7]  ³ sn See the note on Lev 1:4 “make atonement.” The purpose of sin offering “atonement,” in particular, was to purge impurities from the tabernacle (see Lev 15:31 and 16:5-19, 29-34), whether they were caused by physical uncleannesses or by sins and iniquities. In this case, the woman has not “sinned” morally by having a child. Even Mary brought such offerings for giving birth to Jesus (Luke 2:22-24), though she certainly did not “sin” in giving birth to him. Note that the result of bringing this “sin offering” was “she will be clean,” not “she will be forgiven” (cf. Lev 4:20, 26, 31, 35; 5:10, 13). The impurity of the blood flow has caused the need for this “sin offering,” not some moral or relational infringement of the law (contrast Lev 4:2, “When a person sins by straying unintentionally from any of the commandments of the Lord”).

[12:7]  ⁴ tn Or “she will be[come] pure.”

[12:7]  ⁵ tn Heb “from her source [i.e., spring] of blood,” possibly referring to the female genital area, not just the “flow of blood” itself (as suggested by J. Milgrom, Leviticus [AB], 1:761). Cf. ASV “from the fountain of her blood.”

[16:10]  ⁶ tn The LXX has “he shall stand it” (cf. v. 7).

[16:10]  ⁷ tn Heb “to make atonement on it to send it away to Azazel toward the wilderness.”

[21:6]  ⁸ sn Regarding “profane,” see the note on Lev 10:10 above.

[21:6]  ⁹ sn Regarding the Hebrew term for “gifts,” see the note on Lev 1:9 above (cf. also 3:11 and 16 in combination with the word for “food” that follows in the next phrase here).

[21:6]  ¹⁰ tc Smr and all early versions have the plural adjective “holy” rather than the MT singular noun “holiness.”

[24:14]  ¹¹ tn The words “to death” are supplied in the translation as a clarification; they are clearly implied from v. 16.