Imamat 2:12

2:12 You can present them to the Lord as an offering of first fruit, ¹  but they must not go up to the altar for a soothing aroma.

Imamat 3:7

3:7 If he presents a sheep as his offering, he must present it before the Lord.

Imamat 4:17

4:17 and that priest must dip his finger in the blood ²  and sprinkle ³  some of the blood seven times ⁴  before the Lord toward ⁵  the front of the veil-canopy. ⁶ 

Imamat 18:5

18:5 So you must keep ⁷  my statutes and my regulations; anyone who does so will live by keeping them. ⁸  I am the Lord.

Imamat 19:21

19:21 He must bring his guilt offering to the Lord at the entrance of the Meeting Tent, a guilt offering ram, ⁹ 

Imamat 24:6-8

24:6 and you must set them in two rows, six in a row, ¹⁰  on the ceremonially pure table before the Lord. 24:7 You must put pure frankincense ¹¹  on each row, ¹²  and it will become a memorial portion ¹³  for the bread, a gift ¹⁴  to the Lord. 24:8 Each Sabbath day ¹⁵  Aaron ¹⁶  must arrange it before the Lord continually; this portion ¹⁷  is from the Israelites as a perpetual covenant.

Imamat 27:2

27:2 “Speak to the Israelites and tell them, ‘When a man makes a special votive offering ¹⁸  based on the conversion value of persons to the Lord, ¹⁹ 

[2:12]  ¹ sn The “first fruit” referred to here was given to the priests as a prebend for their service to the Lord, not offered on the altar (Num 18:12).

[4:17]  ² tn The words “in the blood” are not repeated in the Hebrew text at this point, but must be supplied in the English translation for clarity.

[4:17]  ³ tn The Hebrew verb וְהִזָּה (vÿhizzah, Hiphil of נָזָה, nazah) does indeed mean “sprinkle” or “splatter.” Contrast the different Hebrew verb translated “splash” in Lev 1:5 (זָרָק, zaraq).

[4:17]  ⁴ tc The MT reads literally, “and the priest shall dip his finger from the blood and sprinkle seven times.” This is awkward. Compare v. 6, which has literally, “and the priest shall dip his finger in the blood and sprinkle from the blood seven times.” The MT appears to be corrupt by haplography (i.e., assuming v. 6 to be the correct form, in v. 17 the scribe skipped from “his finger” to “from the blood,” thus missing “in the blood”) and metathesis (i.e., this also resulted in a text where “from the blood” stands before “sprinkle” rather than after it; J. E. Hartley, Leviticus [WBC], 47).

[4:17]  ⁵ tn See the note on v. 6 above.

[4:17]  ⁶ tn See the note on v. 6 above.

[18:5]  ⁷ tn Heb “And you shall keep.”

[18:5]  ⁸ tn Heb “which the man shall do them and shall live in them.” The term for “a man, human being; mankind” (אָדָם, ’adam; see the note on Lev 1:2) in this case refers to any person among “mankind,” male or female. The expression וָחַי (vakhay, “and shall live”) looks like the adjective “living” so it is written וְחָיָה (vÿkhayah) in Smr, but the MT form is simply the same verb written as a double ayin verb (see HALOT 309 s.v. חיה qal and GKC 218 §76.i; cf. Lev 25:35).

[19:21]  ⁹ sn On the guilt offering see the note on Lev 5:15 above.

[24:6]  ¹⁰ tn Heb “six of the row.”

[24:7]  ¹¹ tn This is not just any “incense” (קְטֹרֶת, qÿtoret; R. E. Averbeck, NIDOTTE 3:913-16), but specifically “frankincense” (לְבֹנָה, lÿvonah; R. E. Averbeck, NIDOTTE 2:756-57).

[24:7]  ¹² tn Heb “on [עַל, ’al] the row,” probably used distributively, “on each row” (J. E. Hartley, Leviticus [WBC], 395-96). Perhaps the frankincense was placed “with” or “along side of” each row, not actually on the bread itself, and was actually burned as incense to the Lord (cf. NIV “Along [Alongside CEV] each row”; NRSV “with each row”; NLT “near each row”; B. A. Levine, Leviticus [JPSTC], 165). This particular preposition can have such a meaning.

[24:7]  ¹³ sn The “memorial portion” (אַזְכָרָה, ’azkharah) was normally the part of the grain offering that was burnt on the altar (see Lev 2:2 and the notes there), 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]).

[24:7]  ¹⁴ sn See the note on Lev 1:9 regarding the term “gift.”

[24:8]  ¹⁵ tn Heb “In the day of the Sabbath, in the day of the Sabbath.” The repetition is distributive. A few medieval Hebrew mss, the LXX, and the Syriac delete the second occurrence of the expression.

[24:8]  ¹⁶ tn Heb “he”; the referent (Aaron) has been specified in the translation for clarity.

[24:8]  ¹⁷ tn The word “portion” is supplied in the translation here for clarity, to specify what “this” refers to.

[27:2]  ¹⁸ tn Cf. the note on Lev 22:21. Some take this as an expression for fulfilling a vow, “to fulfill a vow” (e.g., HALOT 927-28 s.v. פלא piel and NASB; cf. 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 פָלָא (pala’, “to be wonderful; to be remarkable”), cf. 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 is a special gift to God that arose out of special circumstances in the life of the worshiper.

[27:2]  ¹⁹ tn Heb “in your valuation, persons to the Lord,” but “in your valuation” is a frozen form and, therefore, the person (“your”) does not figure into the translation (see J. E. Hartley, Leviticus [WBC], 73). Instead of offering a person to the Lord one could redeem that person with the appropriate amount of money delineated in the following verses (see the note on Lev 5:15 above and the explanation in Hartley, 480-81).