Imamat 2:4

Processed Grain Offerings

2:4 “‘When you present an offering of grain baked in an oven, it must be made of ¹  choice wheat flour baked into unleavened loaves ²  mixed with olive oil or ³  unleavened wafers smeared ⁴  with olive oil.

Imamat 4:31

4:31 Then he must remove all of its fat (just as fat was removed from the peace offering sacrifice) and the priest must offer it up in smoke on the altar for a soothing aroma to the Lord. So the priest will make atonement ⁵  on his behalf and he will be forgiven. ⁶ 

Imamat 5:12

5:12 He must bring it to the priest and the priest must scoop out from it a handful as its memorial portion ⁷  and offer it up in smoke on the altar on top of the other gifts of the Lord – it is a sin offering.

Imamat 5:18

5:18 and must bring a flawless ram from the flock, convertible into silver shekels, ⁸  for a guilt offering to the priest. So the priest will make atonement ⁹  on his behalf for his error which he committed ¹⁰  (although he himself had not known it) and he will be forgiven. ¹¹ 

Imamat 6:9-10

6:9 “Command Aaron and his sons, ‘This is the law of the burnt offering. The burnt offering is to remain on the hearth ¹²  on the altar all night until morning, and the fire of the altar must be kept burning on it. ¹³  6:10 Then the priest must put on his linen robe and must put linen leggings ¹⁴  over his bare flesh, and he must take up the fatty ashes of the burnt offering that the fire consumed on the altar, ¹⁵  and he must place them ¹⁶  beside the altar.

Imamat 13:3

13:3 The priest must then examine the infection ¹⁷  on the skin of the body, and if the hair ¹⁸  in the infection has turned white and the infection appears to be deeper than the skin of the body, ¹⁹  then it is a diseased infection, ²⁰  so when the priest examines it ²¹  he must pronounce the person unclean. ²² 

Imamat 22:21

22:21 If a man presents a peace offering sacrifice to the Lord for a special votive offering ²³  or for a freewill offering from the herd or the flock, it must be flawless to be acceptable; ²⁴  it must have no flaw. ²⁵ 

Imamat 25:50

25:50 He must calculate with the one who bought him the number of years ²⁶  from the year he sold himself to him until the jubilee year, and the cost of his sale must correspond to the number of years, according to the rate of wages a hired worker would have earned while with him. ²⁷ 

[2:4]  ¹ tn The insertion of the words “it must be made of” is justified by the context and the expressed words “it shall be made of” in vv. 7 and 8 below.

[2:4]  ² sn These “loaves” were either “ring-shaped” (HALOT 317 s.v. חַלָּה) or “perforated” (BDB 319 s.v. חַלָּה; cf. J. Milgrom, Leviticus [AB], 1:184).

[2:4]  ³ tn Heb “and.” Here the conjunction vav (ו) has an alternative sense (“or”).

[2:4]  ⁴ tn The Hebrew word מְשֻׁחִים (mÿshukhim) translated here as “smeared” is often translated “anointed” in other contexts. Cf. TEV “brushed with olive oil” (CEV similar).

[4:31]  ⁵ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[4:31]  ⁶ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[5:12]  ⁷ sn The “memorial portion” (אַזְכָּרָה, ’azkkarah) was the part of the grain offering that was burnt on the altar (Lev 2:2), as opposed to the remainder, which was normally consumed by the priests (Lev 2:3; see the full regulations in Lev 6:14-23 [6:7-16 HT]). It was probably intended to call to mind (i.e., memorialize) before the Lord the reason for the presentation of the particular offering (see the remarks in R. E. Averbeck, NIDOTTE 1:335-39).

[5:18]  ⁸ tn The statement here is condensed. See the full expression in 5:15 and the note there.

[5:18]  ⁹ sn Regarding “make atonement” see the note on Lev 1:4.

[5:18]  ¹⁰ tn Heb “on his straying which he strayed.” See the note on Lev 4:2.

[5:18]  ¹¹ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV and NASB both similar).

[6:9]  ¹² tn Heb “It is the burnt offering on the hearth.”

[6:9]  ¹³ tn Heb “in it.” In this context “in it” apparently refers to the “hearth” which was on top of the altar.

[6:10]  ¹⁴ tn The exact nature of this article of the priest’s clothing is difficult to determine. Cf. KJV, ASV “breeches”; NAB “drawers”; NASB, NIV, NRSV, NLT “undergarments”; NCV “underclothes”; CEV “underwear”; TEV “shorts.”

[6:10]  ¹⁵ tn Heb “he shall lift up the fatty ashes which the fire shall consume the burnt offering on the altar.”

[6:10]  ¹⁶ tn Heb “it,” referring the “fatty ashes” as a single unit.

[13:3]  ¹⁷ tn Heb “and the priest shall see the infection.”

[13:3]  ¹⁸ tn There is no “if” expressed, but the contrast between the priestly finding in this verse and the next verse clearly implies it.

[13:3]  ¹⁹ tn Heb “and the appearance of the infection is deep ‘from’ (comparative מִן, min, “deeper than”) the skin of the his flesh.” See the note on v. 20 below.

[13:3]  ²⁰ tn For the translation “diseased infection” see the note on v. 2 above. Cf. TEV “a dreaded skin disease”; NIV “an infectious skin disease”; NLT “a contagious skin disease.”

[13:3]  ²¹ tn The pronoun “it” here refers to the “infection,” not the person who has the infection (cf. the object of “examine” at the beginning of the verse).

[13:3]  ²² tn Heb “he shall make him unclean.” The verb is the Piel of טָמֵא (tame’) “to be unclean.” Here it is a so-called “declarative” Piel (i.e., “to declare unclean”), but it also implies that the person is put into the category of actually being “unclean” by the pronouncement itself (J. E. Hartley, Leviticus [WBC], 175; cf. the corresponding opposite in v. 6 below).

[22:21]  ²³ tn The meaning of the expression לְפַלֵּא־נֶדֶר (lÿfalle’-neder) rendered here “for a special votive offering” is much debated. Some take it as an expression for fulfilling a vow, “to fulfill a vow” (e.g., HALOT 927-28 s.v. פלא piel and NASB; cf. NAB, NRSV “in fulfillment of a vow”) or, alternatively, “to make a vow” or “for making a vow” (HALOT 928 s.v. פלא piel [II פלא]). Perhaps it refers to the making a special vow, from the verb פָלַא (pala’, “to be wonderful, to be remarkable”); cf. J. Milgrom, Numbers (JPSTC), 44. B. A. Levine, Leviticus (JPSTC), 151 and 193, suggests that this is a special term for “setting aside a votive offering” (related to פָלָה [palah, “to set aside”]). In general, the point of the expression seems to be that this sacrifice arises as a special gift to God out of special circumstances in the life of the worshiper.

[22:21]  ²⁴ tn Heb “for acceptance”; NAB “if it is to find acceptance.”

[22:21]  ²⁵ tn Heb “all/any flaw shall not be in it.”

[25:50]  ²⁶ tn Heb “the years.”

[25:50]  ²⁷ tn Heb “as days of a hired worker he shall be with him.” For this and the following verses see the explanation in P. J. Budd, Leviticus (NCBC), 358-59.