Imamat 5:6

5:6 and he must bring his penalty for guilt ¹  to the Lord for his sin that he has committed, a female from the flock, whether a female sheep or a female goat, for a sin offering. So the priest will make atonement ²  on his behalf for ³  his sin.

Imamat 5:18

5:18 and must bring a flawless ram from the flock, convertible into silver shekels, ⁴  for a guilt offering to the priest. So the priest will make atonement ⁵  on his behalf for his error which he committed ⁶  (although he himself had not known it) and he will be forgiven. ⁷ 

Imamat 10:3

10:3 Moses then said to Aaron, “This is what the Lord spoke: ‘Among the ones close to me I will show myself holy, ⁸  and in the presence of all the people I will be honored.’” ⁹  So Aaron kept silent.

Imamat 10:15

10:15 The thigh of the contribution offering and the breast of the wave offering they must bring in addition to the gifts of the fat parts to wave them as a wave offering before the Lord, and it will belong to you and your sons with you for a perpetual statute just as the Lord has commanded.”

Imamat 11:32

11:32 Also, anything they fall on ¹⁰  when they die will become unclean – any wood vessel or garment or article of leather or sackcloth. Any such vessel with which work is done must be immersed in water ¹¹  and will be unclean until the evening. Then it will become clean.

Imamat 17:14

17:14 for the life of all flesh is its blood. ¹²  So I have said to the Israelites: You must not eat the blood of any living thing ¹³  because the life of every living thing is its blood – all who eat it will be cut off. ¹⁴ 

Imamat 20:2

20:2 “You are to say to the Israelites, ‘Any man from the Israelites or from the foreigners who reside in Israel ¹⁵  who gives any of his children ¹⁶  to Molech ¹⁷  must be put to death; the people of the land must pelt him with stones. ¹⁸ 

[5:6]  ¹ tn In this context the word for “guilt” (אָשָׁם, ’asham) refers to the “penalty” for incurring guilt, the so-called consequential אָשָׁם (J. Milgrom, Leviticus [AB], 1:303; cf. the note on Lev 5:1).

[5:6]  ² sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[5:6]  ³ tn See the note on 4:26 regarding the use of מִן (min).

[5:18]  ⁴ tn The statement here is condensed. See the full expression in 5:15 and the note there.

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

[5:18]  ⁶ tn Heb “on his straying which he strayed.” See the note on Lev 4:2.

[5:18]  ⁷ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV and NASB both similar).

[10:3]  ⁸ tn The Niphal verb of the Hebrew root קָדַשׁ (qadash) can mean either “to be treated as holy” (so here, e.g., BDB 873 s.v. קָּדַשׁ, LXX, NASB, and NEB) or “to show oneself holy” (so here, e.g., HALOT 1073 s.v. קדשׁnif.1, NIV, NRSV, NLT; J. Milgrom, Leviticus [AB], 1:595, 601-3; and J. E. Hartley, Leviticus [WBC], 133-34). The latter rendering seems more likely here since, in the immediate context, the Lord himself had indeed shown himself to be holy by the way he responded to the illegitimate incense offering of Nadab and Abihu. They had not treated the Lord as holy, so the Lord acted on his own behalf to show that he was indeed holy.

[10:3]  ⁹ tn In this context the Niphal of the Hebrew root כָּבֵד (kaved) can mean “to be honored” (e.g., NASB and NIV here), “be glorified” (ASV, NRSV and NLT here), or “glorify oneself, show one’s glory” (cf. NAB; e.g., specifically in this verse HALOT 455 s.v. כבדnif.3; J. Milgrom, Leviticus [AB], 1:595, 603-4; and J. E. Hartley, Leviticus [WBC], 126, 134). Comparing this clause with the previous one (see the note above), the point may be that when the Lord shows himself to be holy as he has done in 10:1-2, this results in him being honored (i.e., reverenced, feared, treated with respect) among the people. This suggests the passive rendering. It is possible, however, that one should use the reflexive rendering here as in the previous clause. If so, the passage means that the Lord showed both his holiness and his glory in one outbreak against Nadab and Abihu.

[11:32]  ¹⁰ tn Heb “And all which it shall fall on it from them.”

[11:32]  ¹¹ tn Heb “in water it shall be brought.”

[17:14]  ¹² tn Heb “for the life/soul (נֶפֶשׁ, nefesh) of all flesh, its blood in its life/soul (נֶפֶשׁ) it is.” The LXX, Syriac, and Vulgate leave out “in its life/soul,” which would naturally yield “for the life of all flesh, its blood it is” (see J. E. Hartley, Leviticus [WBC], 261, 263). The present translation is something of an oversimplification, but the meaning is basically the same in any case. Cf. NRSV “For the life of every creature – its blood is its life.”

[17:14]  ¹³ tn Heb “of all flesh” (also later in this verse). See the note on “every living thing” in v. 11.

[17:14]  ¹⁴ tn For remarks on the “cut off” penalty see the note on v. 4 above.

[20:2]  ¹⁵ tn Heb “or from the sojourner who sojourns”; NAB “an alien residing in Israel.”

[20:2]  ¹⁶ tn Heb “his seed” (so KJV, ASV); likewise in vv. 3-4.

[20:2]  ¹⁷ tn Regarding Molech and Molech worship see the note on Lev 18:21.

[20:2]  ¹⁸ tn This is not the most frequently-used Hebrew verb for stoning (see instead סָקַל, saqal), but a word that refers to the action of throwing, slinging, or pelting someone with stones (רָגָם, ragam; see HALOT 1187 s.v. רגם qal.a, and B. A. Levine, Leviticus [JPSTC], 136).