Imamat 3:12

3:12 “‘If his offering is a goat he must present it before the Lord,

Imamat 4:35

4:35 Then the one who brought the offering ¹  must remove all its fat (just as the fat of the sheep is removed from the peace offering sacrifice) and the priest must offer them up in smoke on the altar on top of the other gifts of the Lord. So the priest will make atonement ²  on his behalf for his sin which he has committed and he will be forgiven. ³ 

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 ⁴  and offer it up in smoke on the altar on top of the other gifts of the Lord – it is a sin offering.

Imamat 10:17

10:17 “Why did you not eat the sin offering in the sanctuary? For it is most holy and he gave it to you to bear the iniquity of the congregation, ⁵  to make atonement on their behalf before the Lord.

Imamat 13:41

13:41 If his head is bare on the forehead ⁶  so that he is balding in front, ⁷  he is clean.

Imamat 17:5

17:5 This is so that ⁸  the Israelites will bring their sacrifices that they are sacrificing in the open field ⁹  to the Lord at the entrance of the Meeting Tent to the priest and sacrifice them there as peace offering sacrifices to the Lord.

Imamat 25:47

25:47 “‘If a resident foreigner who is with you prospers ¹⁰  and your brother becomes impoverished with regard to him so that ¹¹  he sells himself to a resident foreigner who is with you or to a member ¹²  of a foreigner’s family,

[4:35]  ¹ tn Heb “Then he”; the referent has been specified in the translation for clarity. Here “he” refers to the offerer rather than the priest (contrast the clauses before and after).

[4:35]  ² sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[4:35]  ³ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[5:12]  ⁴ 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).

[10:17]  ⁵ sn This translation is quite literal. On the surface it appears to mean that the priests would “bear the iniquity” of the congregation by the act of eating the sin offering (so J. Milgrom, Leviticus [AB], 1:622-25, 635-40). Such a notion is, however, found nowhere else in the Levitical regulations and seems unlikely (so J. E. Hartley, Leviticus [WBC], 136). A more likely interpretation is reflected in this interpretive rendering: “he gave it to you [as payment] for [your work of] bearing the iniquity of the congregation.” The previous section of the chapter deals with the prebends that the priests received for performing the ministry of the tabernacle (Lev 10:12-15). Lev 10:16-18, therefore, seems to continue the very same topic in the light of the most immediate situation (see R. E. Averbeck, NIDOTTE 2:702-4).

[13:41]  ⁶ tn Heb “And if from the front edge of his face, his head is rubbed bare.” See the note on v. 40 above.

[13:41]  ⁷ tn The rendering “balding in front” corresponds to the location of the bareness at the beginning of the verse.

[17:5]  ⁸ tn Heb “So that which.”

[17:5]  ⁹ tn Heb “on the faces of the field.”

[25:47]  ¹⁰ tn Heb “And if the hand of a foreigner and resident with you reaches” (cf. v. 26 for this idiom).

[25:47]  ¹¹ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[25:47]  ¹² tn Heb “offshoot, descendant.”