Imamat 1:4

1:4 He must lay his hand on the head of the burnt offering, and it will be accepted for him to make atonement ¹  on his behalf.

Imamat 2:12

2:12 You can present them to the Lord as an offering of first fruit, ²  but they must not go up to the altar for a soothing aroma.

Imamat 4:11

4:11 But the hide of the bull, all its flesh along with its head and its legs, its entrails, and its dung –

Imamat 4:29

4:29 He must lay his hand on the head of the sin offering and slaughter ³  the sin offering in the place where the burnt offering is slaughtered.

Imamat 8:14

Consecration Offerings

8:14 Then he brought near the sin offering bull ⁴  and Aaron and his sons laid their hands on the head of the sin offering bull,

Imamat 8:18

8:18 Then he presented the burnt offering ram and Aaron and his sons laid their hands on the head of the ram,

Imamat 9:12-13

The Burnt Offering for the Priests

9:12 He then slaughtered the burnt offering, and his sons ⁵  handed ⁶  the blood to him and he splashed ⁷  it against the altar’s sides. 9:13 The burnt offering itself they handed ⁸  to him by its parts, including the head, ⁹  and he offered them up in smoke on the altar,

Imamat 13:19

13:19 and in the place of the boil there is a white swelling or a reddish white bright spot, he must show himself to the priest. ¹⁰ 

Imamat 14:3

14:3 The priest is to go outside the camp and examine the infection. ¹¹  If the infection of the diseased person has been healed, ¹² 

Imamat 14:53

14:53 and he is to send the live bird away outside the city ¹³  into the open countryside. So he is to make atonement for the house and it will be clean.

Imamat 16:5

16:5 He must also take ¹⁴  two male goats ¹⁵  from the congregation of the Israelites for a sin offering and one ram for a burnt offering.

Imamat 16:7

16:7 He must then take the two goats ¹⁶  and stand them before the Lord at the entrance of the Meeting Tent,

Imamat 19:16

19:16 You must not go about as a slanderer among your people. ¹⁷  You must not stand idly by when your neighbor’s life is at stake. ¹⁸  I am the Lord.

Imamat 19:35

19:35 You must not do injustice in the regulation of measures, whether of length, weight, or volume. ¹⁹ 

Imamat 23:16

23:16 You must count fifty days – until the day after the seventh Sabbath – and then ²⁰  you must present a new grain offering to the Lord.

Imamat 26:10

26:10 You will still be eating stored produce from the previous year ²¹  and will have to clean out what is stored from the previous year to make room for new. ²² 

[1:4]  ¹ tn “To make atonement” is the standard translation of the Hebrew term כִּפֶּר, (kipper); cf. however TEV “as a sacrifice to take away his sins” (CEV similar). The English word derives from a combination of “at” plus Middle English “one[ment],” referring primarily to reconciliation or reparation that is made in order to accomplish reconciliation. The primary meaning of the Hebrew verb, however, is “to wipe [something off (or on)]” (see esp. the goal of the sin offering, Lev 4, “to purge” the tabernacle from impurities), but in some cases it refers metaphorically to “wiping away” anything that might stand in the way of good relations by bringing a gift (see, e.g., Gen 32:20 [21 HT], “to appease; to pacify” as an illustration of this). The translation “make atonement” has been retained here because, ultimately, the goal of either purging or appeasing was to maintain a proper relationship between the Lord (who dwelt in the tabernacle) and Israelites in whose midst the tabernacle was pitched (see R. E. Averbeck, NIDOTTE 2:689-710 for a full discussion of the Hebrew word meaning “to make atonement” and its theological significance).

[2:12]  ² sn The “first fruit” referred to here was given to the priests as a prebend for their service to the Lord, not offered on the altar (Num 18:12).

[4:29]  ³ tc The LXX has a plural form here (see v. 24 above and the note on Lev 1:5a).

[8:14]  ⁴ sn See Lev 4:3-12 above for the sin offering of the priests. In this case, however, the blood manipulation is different because Moses, not Aaron (and his sons), is functioning as the priest. On the one hand, Aaron and his sons are, in a sense, treated as if they were commoners so that the blood manipulation took place at the burnt offering altar in the court of the tabernacle (see v. 15 below), not at the incense altar inside the tabernacle tent itself (contrast Lev 4:5-7 and compare 4:30). On the other hand, since it was a sin offering for the priests, therefore, the priests themselves could not eat its flesh (Lev 4:11-12; 6:30 [23 HT]), which was the normal priestly practice for sin offerings of commoners (Lev 6:26[19], 29[22]).

[9:12]  ⁵ tn For smoothness in the English translation, “his” was used in place of “Aaron’s.”

[9:12]  ⁶ tn The verb is a Hiphil form of מָצָא, matsa’, “to find” (i.e., causative, literally “to cause to find,” but here the meaning is “to hand to” or “pass to”; see J. E. Hartley, Leviticus [WBC], 117-18, and J. Milgrom, Leviticus [AB], 1:581-82). The distinction between this verb and “presented” in v. 9 above (see the note there) is that in v. 9 Aaron’s sons held the bowl while Aaron manipulated some of the blood at the altar, while here in v. 12 they simply handed the bowl to him so he could splash all the blood around on the altar (Milgrom, 581).

[9:12]  ⁷ tn For “splashed” (also in v. 18) see the note on Lev 1:5.

[9:13]  ⁸ tn See the note on v. 12.

[9:13]  ⁹ tn Heb “and the burnt offering they handed to him to its parts and the head.”

[13:19]  ¹⁰ tn Some English versions translate “it shall be shown to [or “be seen by”] the priest,” taking the infection to be the subject of the verb (e.g., KJV, NASB, RSV, NRSV). Based on the Hebrew grammar there is no way to be sure which is intended.

[14:3]  ¹¹ tn Heb “and he shall be brought to the priest and the priest shall go out to from outside to the camp and the priest shall see [it].” The understood “it” refers to the skin infection itself (see the note on 13:3 above). The referent has been specified in the translation for clarity.

[14:3]  ¹² tn Heb “And behold, the diseased infection has been healed from the diseased person.” The expression “diseased infection” has been translated as simply “infection” to avoid redundancy here in terms of English style.

[14:53]  ¹³ tn Heb “to from outside to the city.”

[16:5]  ¹⁴ tn Heb “And he shall take.”

[16:5]  ¹⁵ tn Heb “he-goats of goats”; CEV “two goats, both of them males.”

[16:7]  ¹⁶ tn Heb “the two he-goats,” referred to as “two he-goats of goats” in v. 5.

[19:16]  ¹⁷ tn The term רָכִיל (rakhil) is traditionally rendered “slanderer” here (so NASB, NIV, NRSV; see also J. E. Hartley, Leviticus [WBC], 304, 316), but the exact meaning is uncertain (see the discussion in B. A. Levine, Leviticus [JPSTC], 129). It is sometimes related to I רָכַל (“to go about as a trader [or “merchant”]”; BDB 940 s.v. רָכַל), and taken to refer to cutthroat business dealings, but there may be a II רָכַל, the meaning of which is dubious (HALOT 1237 s.v. II *רכל). Some would render it “to go about as a spy.”

[19:16]  ¹⁸ tn Heb “You shall not stand on the blood of your neighbor.” This part of the verse is also difficult to interpret. The rendering here suggests that one will not allow a neighbor to be victimized, whether in court (cf. v. 15) or in any other situation (see the discussion in B. A. Levine, Leviticus [JPSTC], 129).

[19:35]  ¹⁹ tn That is, liquid capacity (HALOT 640 s.v. מְשׂוּרָה). Cf. ASV, NIV, NRSV, TEV “quantity”; NAB, NASB “capacity.”

[23:16]  ²⁰ tn Heb “and.” In the translation “then” is supplied to clarify the sequence.

[26:10]  ²¹ tn Heb “old [produce] growing old.”

[26:10]  ²² tn Heb “and old from the presence of new you will bring out.”