Imamat 2:14

2:14 “‘If you present a grain offering of first ripe grain to the Lord, you must present your grain offering of first ripe grain as soft kernels roasted in fire – crushed bits of fresh grain. ¹ 

Imamat 3:1-2

Peace Offering Regulations: Animal from the Herd

3:1 “‘Now if his offering is a peace offering sacrifice, ²  if he presents an offering from the herd, he must present before the Lord a flawless male or a female. ³  3:2 He must lay his hand on the head of his offering and slaughter it at the entrance of the Meeting Tent, and the sons of Aaron, the priests, must splash the blood against the altar’s sides. ⁴ 

Imamat 3:13

3:13 lay his hand on its head, and slaughter it before the Meeting Tent, and the sons of Aaron must splash its blood against the altar’s sides.

Imamat 4:33

4:33 He must lay his hand on the head of the sin offering and slaughter it for a sin offering in the place where the burnt offering is slaughtered.

Imamat 5:17

Unknown trespass

5:17 “If a person sins and violates any of the Lord’s commandments which must not be violated ⁵  (although he did not know it at the time, ⁶  but later realizes he is guilty), then he will bear his punishment for iniquity ⁷ 

Imamat 7:16-18

7:16 “‘If his offering is a votive or freewill sacrifice, ⁸  it may be eaten on the day he presents his sacrifice, and also the leftovers from it may be eaten on the next day, ⁹  7:17 but the leftovers from the meat of the sacrifice must be burned up in the fire ¹⁰  on the third day. 7:18 If some of the meat of his peace offering sacrifice is ever eaten on the third day it will not be accepted; it will not be accounted to the one who presented it, since it is spoiled, ¹¹  and the person who eats from it will bear his punishment for iniquity. ¹² 

Imamat 8:22

8:22 Then he presented the second ram, the ram of ordination, ¹³  and Aaron and his sons laid their hands on the head of the ram

Imamat 9:9

9:9 Then Aaron’s sons presented the blood to him and he dipped his finger in the blood and put it on the horns of the altar, and the rest of the blood he poured out at the base of the altar.

Imamat 9:15

The Offerings for the People

9:15 Then he presented the people’s offering. He took the sin offering male goat which was for the people, slaughtered it, and performed a decontamination rite with it ¹⁴  like the first one. ¹⁵ 

Imamat 11:24

Carcass Uncleanness

11:24 “‘By these ¹⁶  you defile yourselves; anyone who touches their carcass will be unclean until the evening,

Imamat 13:49

13:49 if the infection ¹⁷  in the garment or leather or warp or woof or any article of leather is yellowish green or reddish, it is a diseased infection and it must be shown to the priest.

Imamat 14:22

14:22 and two turtledoves or two young pigeons, ¹⁸  which are within his means. ¹⁹  One will be a sin offering and the other a burnt offering. ²⁰ 

Imamat 16:10-11

16:10 but the goat which has been designated by lot for Azazel is to be stood alive ²¹  before the Lord to make atonement on it by sending it away to Azazel into the wilderness. ²² 

The Sin Offering Sacrificial Procedures

16:11 “Aaron is to present the sin offering bull which is for himself, and he is to make atonement on behalf of himself and his household. He is to slaughter the sin offering bull which is for himself,

Imamat 16:20

The Live Goat Ritual Procedures

16:20 “When he has finished purifying the holy place, ²³  the Meeting Tent, and the altar, he is to present the live goat.

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 23:15

The Festival of Weeks

23:15 “‘You must count for yourselves seven weeks from the day after the Sabbath, from the day you bring the wave offering sheaf; they must be complete weeks. ²⁵ 

Imamat 24:10

A Case of Blaspheming the Name

24:10 Now ²⁶  an Israelite woman’s son whose father was an Egyptian went out among the Israelites, and the Israelite woman’s son and an Israelite man ²⁷  had a fight in the camp.

Imamat 26:40

26:40 However, when ²⁸  they confess their iniquity and their ancestors’ iniquity which they committed by trespassing against me, ²⁹  by which they also walked ³⁰  in hostility against me ³¹ 

[2:14]  ¹ tn The translation of this whole section of the clause is difficult. Theoretically, it could describe one, two, or three different ways of preparing first ripe grain offerings (J. E. Hartley, Leviticus [WBC], 27). The translation here takes it as a description of only one kind of prepared grain. This is suggested by the fact that v. 16 uses only one term “crushed bits” (גֶּרֶשׂ, geres) to refer back to the grain as it is prepared in v. 14 (a more technical translation is “groats”; see J. Milgrom, Leviticus [AB], 1:178, 194). Cf. NAB “fresh grits of new ears of grain”; NRSV “coarse new grain from fresh ears.”

[3:1]  ² sn The peace offering sacrifice primarily enacted and practiced communion between God and man (and between the people of God). This was illustrated by the fact that the fat parts of the animal were consumed on the altar of the Lord but the meat was consumed by the worshipers in a meal before God. This is the only kind of offering in which common worshipers partook of the meat of the animal. When there was a series of offerings that included a peace offering (see, e.g., Lev 9:8-21, sin offerings, burnt offerings, and afterward the peace offerings in vv. 18-21), the peace offering was always offered last because it expressed the fact that all was well between God and his worshiper(s). There were various kinds of peace offerings, depending on the worship intended on the specific occasion. The “thank offering” expressed thanksgiving (e.g., Lev 7:11-15; 22:29-30), the “votive offering” fulfilled a vow (e.g., Lev 7:16-18; 22:21-25), and the “freewill offering” was offered as an expression of devotion and praise to God (e.g., Lev 7:16-18; 22:21-25). The so-called “ordination offering” was also a kind of peace offering that was used to consecrate the priests at their ordination (e.g., Exod 29:19-34; Lev 7:37; 8:22-32). See R. E. Averbeck, NIDOTTE 1:1066-73 and 4:135-43.

[3:1]  ³ tn Heb “if a male if a female, perfect he shall present it before the Lord.” The “or” in the present translation (and most other English versions) is not present in the Hebrew text here, but see v. 6 below.

[3:2]  ⁴ tn See the remarks on Lev 1:3-5 above for some of the details of translation here.

[5:17]  ⁵ tn Heb “and does one from all of the commandments of the Lord which must not be done.”

[5:17]  ⁶ tn The words “at the time” are not in the Hebrew text, but are implied.

[5:17]  ⁷ tn Heb “and he did not know, and he shall be guilty and he shall bear his iniquity” (for the rendering “bear his punishment [for iniquity]”) see the note on Lev 5:1.) This portion of v. 17 is especially difficult. The translation offered here suggests (as in many other English versions) that the offender did not originally know that he had violated the Lord’s commandments, but then came to know it and dealt with it accordingly (cf. the corresponding sin offering section in Lev 5:1-4). Another possibility is that it refers to a situation where a person suspects that he violated something although he does not recollect it. Thus, he brings a guilt offering for his suspected violation (J. Milgrom, Leviticus [AB], 1:331-34, 361-63). See also R. E. Averbeck, NIDOTTE 1:561-62.

[7:16]  ⁸ tn For the distinction between votive and freewill offerings see the note on Lev 22:23 and the literature cited there.

[7:16]  ⁹ tn Heb “and on the next day and the left over from it shall be eaten.”

[7:17]  ¹⁰ tn Heb “burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely” (likewise in v. 19).

[7:18]  ¹¹ tn Or “desecrated,” or “defiled,” or “forbidden.” For this difficult term see J. Milgrom, Leviticus (AB), 1:422. Cf. NIV “it is impure”; NCV “it will become unclean”; NLT “will be contaminated.”

[7:18]  ¹² tn Heb “his iniquity he shall bear” (cf. Lev 5:1); NIV “will be held responsible”; NRSV “shall incur guilt”; TEV “will suffer the consequences.”

[8:22]  ¹³ tn For “ordination offering” see Lev 7:37

[9:15]  ¹⁴ tn The expression “and performed a decontamination rite [with] it” reads literally in the MT, “and decontaminated [with] it.” The verb is the Piel of חטא (kht’, Qal = “to sin”), which means “to decontaminate, purify” (i.e., “to de-sin”; see the note on Lev 8:15).

[9:15]  ¹⁵ sn The phrase “like the first one” at the end of the verse refers back to the sin offering for the priests described in vv. 8-11 above. The blood of the sin offering of the common people was applied to the burnt offering altar just like that of the priests.

[11:24]  ¹⁶ tn Heb “and to these.”

[13:49]  ¹⁷ tn Heb “and the infection is.” This clause is conditional in force, and is translated as such by almost all English versions.

[14:22]  ¹⁸ tn Heb “from the sons of the pigeon,” referring either to “young pigeons” or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168 with J. E. Hartley, Leviticus [WBC], 14; cf. Lev 1:14 and esp. 5:7-10).

[14:22]  ¹⁹ tn Heb “which his hand reaches”; NRSV “such as (which NIV) he can afford.”

[14:22]  ²⁰ tn Heb “and one shall be a sin offering and the one a burnt offering.” The versions struggle with whether or not “one” should or should not have the definite article in its two occurrences in this verse (KJV, ASV, NAB, NASB all have the English definite article with both). The MT has the first without and the second with the article.

[16:10]  ²¹ tn The LXX has “he shall stand it” (cf. v. 7).

[16:10]  ²² tn Heb “to make atonement on it to send it away to Azazel toward the wilderness.”

[16:20]  ²³ tn Heb “And he shall finish from atoning the holy place.” In this case, the “holy place” etc. are direct objects of the verb “to atone” (cf. v. 33a below). In this case, therefore, the basic meaning of the verb (i.e., “to purge” or “wipe clean”) comes to the forefront. When the prepositions עַל (’al) or בֲּעַד (ba’ad) occur with the verb כִּפֶּר (kipper) the purging is almost always being done “for” or “on behalf of” priests or people (see the note on Lev 1:4 as well as R. E. Averbeck, NIDOTTE 2:698, the literature cited there, and B. A. Levine, Leviticus [JPSTC], 110, for more details).

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

[23:15]  ²⁵ tn Heb “seven Sabbaths, they shall be complete.” The disjunctive accent under “Sabbaths” precludes the translation “seven complete Sabbaths” (as NASB, NIV; cf. NAB, NRSV, NLT). The text is somewhat awkward, which may explain why the LXX tradition is confused here, either adding “you shall count” again at the end of the verse, or leaving out “they shall be,” or keeping “they shall be” and adding “to you.”

[24:10]  ²⁶ tn Heb “And.”

[24:10]  ²⁷ tn Heb “the Israelite man,” but Smr has no article, and the point is that there was a conflict between the man of mixed background and a man of full Israelite descent.

[26:40]  ²⁸ tn Heb “And.” Many English versions take this to be a conditional clause (“if…”) though there is no conditional particle (see, e.g., NASB, NIV, NRSV; but see the very different rendering in B. A. Levine, Leviticus [JPSTC], 190). The temporal translation offered here (“when”) takes into account the particle אָז (’az, “then”), which occurs twice in v. 41. The obvious contextual contrast between vv. 39 and 40 is expressed by “however” in the translation.

[26:40]  ²⁹ tn Heb “in their trespassing which they trespassed in me.” See the note on Lev 5:15, although the term is used in a more technical sense there in relation to the “guilt offering.”

[26:40]  ³⁰ tn Heb “and also which they walked.”

[26:40]  ³¹ tn Heb “with me.”