Imamat 1:9

1:9 Finally, the one presenting the offering ¹  must wash its entrails and its legs in water and the priest must offer all of it up in smoke on the altar ²  – it is ³  a burnt offering, a gift ⁴  of a soothing aroma to the Lord.

Imamat 1:17

1:17 and tear it open by its wings without dividing it into two parts. ⁵  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 3:5

3:5 Then the sons of Aaron must offer it up in smoke on the altar atop the burnt offering that is on the wood in the fire as a gift of a soothing aroma to the Lord. ⁶ 

Imamat 4:26

4:26 Then the priest ⁷  must offer all of its fat up in smoke on the altar like the fat of the peace offering sacrifice. So the priest will make atonement ⁸  on his behalf for ⁹  his sin and he will be forgiven. ¹⁰ 

Imamat 5:10

5:10 The second bird ¹¹  he must make a burnt offering according to the standard regulation. ¹²  So the priest will make atonement ¹³  on behalf of this person for ¹⁴  his sin which he has committed, and he will be forgiven. ¹⁵ 

Imamat 7:36

7:36 This is what the Lord commanded to give to them from the Israelites on the day Moses ¹⁶  anointed them ¹⁷  – a perpetual allotted portion throughout their generations. ¹⁸ 

Imamat 12:7

12:7 The priest ¹⁹  is to present it before the Lord and make atonement ²⁰  on her behalf, and she will be clean ²¹  from her flow of blood. ²²  This is the law of the one who bears a child, for the male or the female child.

Imamat 14:18

14:18 and the remainder of the olive oil ²³  that is in his hand the priest is to put on the head of the one being cleansed. So the priest is to make atonement for him before the Lord.

Imamat 16:26

16:26 and the one who sent the goat away to Azazel ²⁴  must wash his clothes, bathe his body in water, and afterward he may reenter the camp.

Imamat 22:25

22:25 Even from a foreigner ²⁵  you must not present the food of your God from such animals as these, for they are ruined and flawed; ²⁶  they will not be acceptable for your benefit.’”

Imamat 25:2

25:2 “Speak to the Israelites and tell them, ‘When you enter the land that I am giving you, the land must observe a Sabbath ²⁷  to the Lord.

Imamat 27:14

Redemption of Vowed Houses

27:14 “‘If a man consecrates his house as holy to the Lord, the priest will establish its conversion value, whether good or bad. Just as the priest establishes its conversion value, thus it will stand. ²⁸ 

[1:9]  ¹ tn Heb “Finally, he”; the referent (the offerer) has been specified in the translation for clarity. Once again, the MT assigns the preparation of the offering (here the entrails and legs) to the offerer because it did not bring him into direct contact with the altar, but reserves the actual placing of the sacrifice on the altar for the officiating priest (cf. the notes on vv. 5a and 6a).

[1:9]  ² tn Heb “toward the altar,” but the so-called locative ה (hey) attached to the word for “altar” can indicate the place where something is or happens (GKC 250 §90.d and GKC 373-74 §118.g; cf. also J. Milgrom, Leviticus [AB], 1:161). This is a standard way of expressing “on/at the altar” with the verb “to offer up in smoke” (Hiphil of קָטַר [qatar]; cf. also Exod 29:13, 18, 25; Lev 1:9, 13, 15, 17; 2:2, etc.).

[1:9]  ³ tc A few Hebrew mss and possibly the Leningrad B19a ms itself (the basis of the BHS Hebrew text of the MT), under an apparent erasure, plus Smr, LXX, Syriac, and Tg. Ps.-J. suggest that Hebrew הוּא (hu’, translated as “it is”) should be added here as in vv. 13 and 17. Whether or not the text should be changed, the meaning is the same as in vv. 13 and 17, so it has been included in the translation here.

[1:9]  ⁴ sn The standard English translation of “gift” (אִשֶּׁה, ’isheh) is “an offering [made] by fire” (cf. KJV, ASV). It is based on a supposed etymological relationship to the Hebrew word for “fire” (אֵשׁ, ’esh) and is still maintained in many versions (e.g., NIV, RSV, NRSV, NLT; B. A. Levine, Leviticus [JPSTC], 7-8). For various reasons, including the fact that some offerings referred to by this term are not burned on the altar (see, e.g., Lev 24:9), it is probably better to understand the term to mean “gift” (J. E. Hartley, Leviticus [WBC], 22) or “food gift” (“food offering” in NEB and TEV; J. Milgrom, Leviticus [AB], 1:161-62). See R. E. Averbeck, NIDOTTE 1:540-49 for a complete discussion.

[1:17]  ⁵ 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).

[3:5]  ⁶ tn Or “on the fire – [it is] a gift of a soothing aroma to the Lord” (see Lev 1:13b, 17b, and the note on 1:9b).

[4:26]  ⁷ tn Heb “Then he”; the referent has been specified in the translation for clarity. Based on the parallel statements in 4:10 and 4:31, it is the priest who performs this action rather than the person who brought the offering.

[4:26]  ⁸ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[4:26]  ⁹ tn Heb “from.” In this phrase the preposition מִן (min) may be referring to the reason or cause (“on account of, because of”; GKC 383 §119.z). As J. E. Hartley (Leviticus [WBC], 47) points out, “from” may refer to the removal of the sin, but is an awkward expression. Hartley also suggests that the phrasing might be “an elliptical expression for יְכַפֵּר עַל־לְטַהֵר אֶת־מִן, ‘he will make expiation for…to cleanse…from…,’ as in 16:30.”

[4:26]  ¹⁰ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[5:10]  ¹¹ tn The word “bird” is not in the Hebrew text, but is supplied in the translation for clarity.

[5:10]  ¹² sn The term “[standard] regulation” (מִשְׁפָּט, mishppat) here refers to the set of regulations for burnt offering birds in Lev 1:14-17.

[5:10]  ¹³ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[5:10]  ¹⁴ tn See the note on 4:26 with regard to מִן, min.

[5:10]  ¹⁵ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[7:36]  ¹⁶ tn Heb “the day he”; the referent (Moses) has been specified in the translation for clarity.

[7:36]  ¹⁷ tn Heb “which the Lord commanded to give to them in the day he anointed them from the children of Israel.” Thus v. 36 is tied syntactically to v. 35 (see the note there).

[7:36]  ¹⁸ tn Heb “for your generations”; cf. NIV “for the generations to come”; TEV “for all time to come.”

[12:7]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Or “she will be[come] pure.”

[12:7]  ²² 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.”

[14:18]  ²³ tn Heb “and the remainder in the oil.”

[16:26]  ²⁴ tn For “Azazel” see the note on v. 8 above.

[22:25]  ²⁵ tn Heb “And from the hand of a son of a foreigner.”

[22:25]  ²⁶ tn Heb “for their being ruined [is] in them, flaw is in them”; NRSV “are mutilated, with a blemish in them”; NIV “are deformed and have defects.” The MT term מָשְׁחָתָם (moshkhatam, “their being ruined”) is a Muqtal form (= Hophal participle) from שָׁחַת (shakhat, “to ruin”). Smr has plural בהם משׁחתים (“deformities in them”; cf. the LXX translation). The Qumran Leviticus scroll (11QpaleoLev) has תימ הם[…], in which case the restored participle would appear to be the same as Smr, but there is no בְּ (bet) preposition before the pronoun, yielding “they are deformed” (see D. N. Freedman and K. A. Mathews, The Paleo-Hebrew Leviticus Scroll, 41 and the remarks in J. E. Hartley, Leviticus [WBC], 358).

[25:2]  ²⁷ tn Heb “the land shall rest a Sabbath.”

[27:14]  ²⁸ tn The expression “it shall stand” may be a technical term for “it shall be legally valid”; cf. NLT “assessment will be final.”