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 3:16

3:16 Then the priest must offer them up in smoke on the altar as a food gift for a soothing aroma – all the fat belongs to the Lord.

Imamat 7:3

7:3 Then the one making the offering ²  must present all its fat: the fatty tail, the fat covering the entrails,

Imamat 8:20

8:20 Then he ³  cut the ram into parts, ⁴  and Moses offered the head, the parts, and the suet up in smoke,

Imamat 9:13

9:13 The burnt offering itself they handed ⁵  to him by its parts, including the head, ⁶  and he offered them up in smoke on the altar,

Imamat 9:21

9:21 Finally Aaron waved the breasts and the right thigh as a wave offering before the Lord just as Moses had commanded.

Imamat 10:18

10:18 See here! ⁷  Its blood was not brought into the holy place within! ⁸  You should certainly have eaten it in the sanctuary just as I commanded!”

Imamat 11:36-38

11:36 However, a spring or a cistern which collects water ⁹  will be clean, but one who touches their carcass will be unclean. 11:37 Now, if such a carcass falls on any sowing seed which is to be sown, ¹⁰  it is clean, 11:38 but if water is put on the seed and such a carcass falls on it, it is unclean to you.

[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).

[7:3]  ² tn Heb “then he.” This pronoun refers to the offerer, who was responsible for slaughtering the animal. Contrast v. 2 above and v. 5 below.

[8:20]  ³ tn Again, Aaron probably cut the ram up into parts (v. 20a), but Moses presented them on the altar (v. 20b; cf. the note on v. 15 above).

[8:20]  ⁴ tn Heb “cut it into its parts.” One could translate here, “quartered it” (J. Milgrom, Leviticus [AB], 1:133; cf. Lev 1:6, 12 above).

[9:13]  ⁵ tn See the note on v. 12.

[9:13]  ⁶ tn Heb “and the burnt offering they handed to him to its parts and the head.”

[10:18]  ⁷ tn Or “Behold!” (so KJV, ASV, NASB).

[10:18]  ⁸ sn The term here rendered “within” refers to the bringing of the blood inside the holy place for application to the altar of incense rather than to the altar of burnt offering in the courtyard of the tabernacle (cf. Lev 4:7, 16-18; 6:30 [23 HT]).

[11:36]  ⁹ tn Heb “a spring and a cistern collection of water”; NAB, NIV “for collecting water.”

[11:37]  ¹⁰ tn Heb “And if there falls from their carcass on any seed of sowing which shall be sown.”