Imamat 4:25

4:25 Then the priest must take some of the blood of the sin offering with his finger and put it on the horns of the altar of burnt offering, and he must pour out the rest of its blood at the base of the altar of burnt offering.

Imamat 4:30

4:30 Then the priest must take some of its blood with his finger and put it on the horns of the altar of burnt offering, and he must pour out all the rest of its blood at the base of the altar.

Imamat 4:34

4:34 Then the priest must take some of the blood of the sin offering with his finger and put it on the horns of the altar of burnt offering, and he must pour out all the rest of its blood at the base of the altar.

Imamat 8:10

Anointing the Tabernacle and Aaron, and Clothing Aaron’s Sons

8:10 Then Moses took the anointing oil and anointed the tabernacle and everything in it, and so consecrated them. ¹ 

Imamat 8:16

8:16 Then he ²  took all the fat on the entrails, the protruding lobe of the liver, and the two kidneys and their fat, ³  and Moses offered it all up in smoke on the altar, ⁴ 

Imamat 8:23

8:23 and he slaughtered it. ⁵  Moses then took some of its blood and put it on Aaron’s right earlobe, ⁶  on the thumb of his right hand, and on the big toe ⁷  of his right foot.

Imamat 8:28-29

8:28 Moses then took them from their palms and offered them up in smoke on the altar ⁸  on top of the burnt offering – they were an ordination offering for a soothing aroma; it was a gift to the Lord. 8:29 Finally, Moses took the breast and waved it as a wave offering before the Lord from the ram of ordination. It was Moses’ share just as the Lord had commanded Moses.

Imamat 9:2-3

9:2 and said to Aaron, “Take for yourself a bull calf for a sin offering and a ram for a burnt offering, both flawless, and present them before the Lord. 9:3 Then tell the Israelites: ‘Take a male goat ⁹  for a sin offering and a calf and lamb, both a year old and flawless, ¹⁰  for a burnt offering,

Imamat 9:5

9:5 So they took what Moses had commanded to the front of ¹¹  the Meeting Tent and the whole congregation presented them and stood before the Lord.

Imamat 9:15

The Offerings for the People

9:15 Then he presented the people’s offering. He took the sin offering male goat which was for the people, slaughtered it, and performed a decontamination rite with it ¹²  like the first one. ¹³ 

Imamat 14:4

14:4 then the priest will command that two live clean birds, a piece of cedar wood, a scrap of crimson fabric, ¹⁴  and some twigs of hyssop ¹⁵  be taken up ¹⁶  for the one being cleansed. ¹⁷ 

Imamat 14:12

14:12 “The priest is to take one male lamb ¹⁸  and present it for a guilt offering ¹⁹  along with the log of olive oil and present them as a wave offering before the Lord. ²⁰ 

Imamat 14:24

14:24 and the priest is to take the male lamb of the guilt offering and the log of olive oil and wave them ²¹  as a wave offering before the Lord.

Imamat 15:29

15:29 Then on the eighth day she must take for herself two turtledoves or two young pigeons ²²  and she must bring them to the priest at the entrance of the Meeting Tent,

Imamat 16:12

16:12 and take a censer full of coals of fire from the altar before the Lord ²³  and a full double handful of finely ground fragrant incense, ²⁴  and bring them inside the veil-canopy. ²⁵ 

Imamat 16:14

16:14 Then he is to take some of the blood of the bull and sprinkle it with his finger on the eastern face of the atonement plate, ²⁶  and in front of the atonement plate he is to sprinkle some of the blood seven times with his finger. ²⁷ 

Imamat 16:18

16:18 “Then ²⁸  he is to go out to the altar which is before the Lord and make atonement for it. He is to take ²⁹  some of the blood of the bull and some of the blood of the goat, and put it all around on the horns of the altar.

Imamat 20:14

20:14 If a man has sexual intercourse with both a woman and her mother, ³⁰  it is lewdness. ³¹  Both he and they must be burned to death, ³²  so there is no lewdness in your midst.

Imamat 20:21

20:21 If a man has sexual intercourse with ³³  his brother’s wife, it is indecency. He has exposed his brother’s nakedness; ³⁴  they will be childless.

Imamat 24:2

24:2 “Command the Israelites to bring ³⁵  to you pure oil of beaten olives for the light, to make a lamp burn continually. ³⁶ 

[8:10]  ¹ sn The expression “and consecrated it” refers to the effect of the anointing earlier in the verse (cf. “to consecrate them/him” in vv. 11 and 12). “To consecrate” means “to make holy” or “make sacred”; i.e., put something into the category of holy/sacred as opposed to common/profane (see Lev 10:10 below). Thus, the person or thing consecrated is put into the realm of God’s holy things.

[8:16]  ² tn Again, Aaron probably performed the slaughter and collected the fat parts (v. 16a), but Moses presented it all on the altar (v. 16b; cf. the note on v. 15 above).

[8:16]  ³ sn See Lev 3:3-4 for the terminology of fat and kidneys here.

[8:16]  ⁴ tn Heb “toward the altar” (see the note on Lev 1:9).

[8:23]  ⁵ tn Again, Aaron probably did the slaughtering (cf. the notes on Lev 8:15-16 above).

[8:23]  ⁶ tn Heb “on the lobe of the ear of Aaron, the right one.”

[8:23]  ⁷ tn The term for “big toe” (בֹּהֶן, bohen) is the same as that for “thumb.” It refers to the larger appendage on either the hand or the foot.

[8:28]  ⁸ tn Heb “toward the altar” (see the note on Lev 1:9).

[9:3]  ⁹ tn Heb “a he-goat of goats.”

[9:3]  ¹⁰ tn Heb “and a calf and a lamb, sons of a year, flawless”; KJV, ASV, NRSV “without blemish”; NASB, NIV “without defect”; NLT “with no physical defects.”

[9:5]  ¹¹ tn Heb “to the faces of.”

[9:15]  ¹² tn The expression “and performed a decontamination rite [with] it” reads literally in the MT, “and decontaminated [with] it.” The verb is the Piel of חטא (kht’, Qal = “to sin”), which means “to decontaminate, purify” (i.e., “to de-sin”; see the note on Lev 8:15).

[9:15]  ¹³ sn The phrase “like the first one” at the end of the verse refers back to the sin offering for the priests described in vv. 8-11 above. The blood of the sin offering of the common people was applied to the burnt offering altar just like that of the priests.

[14:4]  ¹⁴ tn The term rendered here “crimson fabric” consists of two Hebrew words and means literally, “crimson of worm” (in this order only in Lev 14:4, 6, 49, 51, 52 and Num 19:6; for the more common reverse order, “worm of crimson,” see, e.g., the colored fabrics used in making the tabernacle, Exod 25:4, etc.). This particular “worm” is an insect that lives on the leaves of palm trees, the eggs of which are the source for a “crimson” dye used to color various kinds of cloth (B. A. Levine, Leviticus [JPSTC], 86). That a kind of dyed “fabric” is intended, not just the dye substance itself, is made certain by the dipping of it along with the other ritual materials listed here into the blood and water mixture for sprinkling on the person being cleansed (Lev 14:6; cf. also the burning of it in the fire of the red heifer in Num 19:6). Both the reddish color of cedar wood and the crimson colored fabric seem to correspond to the color of blood and may, therefore, symbolize either “life,” which is in the blood, or the use of blood to “make atonement” (see, e.g., Gen 9:4 and Lev 17:11). See further the note on v. 7 below.

[14:4]  ¹⁵ sn Twigs of hyssop (probably one or several species of marjoram thymus), a spice and herb plant that grows out of walls in Palestine (see 1 Kgs 4:33 [5:13 HT], HALOT 27 s.v. אֵזוֹב, and J. E. Hartley, Leviticus [WBC], 195), were particularly leafy and therefore especially useful for sprinkling the purifying liquid (cf. vv. 5-7). Many of the details of the ritual procedure are obscure. It has been proposed, for example, that the “cedar wood” was a stick to which the hyssop was bound with the crimson material to make a sort of sprinkling instrument (Hartley, 195). In light of the burning of these three materials as part of the preparation of the ashes of the red heifer in Num 19:5-6, however, this seems unlikely.

[14:4]  ¹⁶ tn The MT reads literally, “And the priest shall command and he shall take.” Clearly, the second verb (“and he shall take”) contains the thrust of the priest’s command, which suggests the translation “that he take” (cf. also v. 5a). Since the priest issues the command here, he cannot be the subject of the second verb because he cannot be commanding himself to “take” up these ritual materials. Moreover, since the ritual is being performed “for the one being cleansed,” the antecedent of the pronoun “he” cannot refer to him. The LXX, Smr, and Syriac versions have the third person plural here and in v. 5a, which corresponds to other combinations with the verb וְצִוָּה (vÿtsivvah) “and he (the priest) shall command” in this context (see Lev 13:54; 14:36, 40). This suggests an impersonal (i.e., “someone shall take” and “someone shall slaughter,” respectively) or perhaps even passive rendering of the verbs in 14:4, 5 (i.e., “there shall be taken” and “there shall be slaughtered,” respectively). The latter option has been chosen here.

[14:4]  ¹⁷ tn Heb “the one cleansing himself” (i.e., Hitpael participle of טָהֵר, taher, “to be clean”).

[14:12]  ¹⁸ tn Heb “And the priest shall take the one lamb.”

[14:12]  ¹⁹ tn See the note on Lev 5:15 above. The primary purpose of the “guilt offering” (אָשָׁם, ’asham) was to “atone” (כִּפֶּר, kipper, “to make atonement,” see v. 18 below and the note on Lev 1:4) for “trespassing” on the Lord’s “holy things,” whether sacred objects or sacred people. It is, therefore, closely associated with the reconsecration of the Lord’s holy people as, for example, here and in the case of the corpse contaminated Nazirite (Num 6:11b-12). Since the nation of Israel was “a kingdom of priests and a holy nation” to the Lord (Exod 19:6; cf. the blood splashed on all the people in Exod 24:8), the skin diseased person was essentially a member of the “holy nation” who had been expelled from the community. Therefore, he or she had been desecrated and the guilt offering was essential to restoring him or her to the community. In fact, the manipulation of blood and oil in the guilt offering ritual procedure for the healed person (see vv. 14-18 below) is reminiscent of that employed for the ordination offering in the consecration of the holy Aaronic priests of the nation (Exod 29:19-21; Lev 8:22-30).

[14:12]  ²⁰ tn Heb “wave them [as] a wave offering before the Lord” (NAB similar). See the note on Lev 7:30 and the literature cited there. Other possible translations include “elevate them [as] an elevation offering before the Lord” (cf. NRSV) or “present them [as] a presentation offering before the Lord.” To be sure, the actual physical “waving” of a male lamb seems unlikely, but some waving gesture may have been performed in the presentation of the offering (cf. also the “waving” of the Levites as a “wave offering” in Num 8:11, etc.).

[14:24]  ²¹ tn Heb “and the priest shall wave them.” In the present translation “priest” is not repeated a second time in the verse for stylistic reasons. With regard to the “waving” of the “wave offering,” see the note on v. 12 above.

[15:29]  ²² tn Heb “from the sons of the pigeon,” referring either to “young pigeons” or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168 with J. E. Hartley, Leviticus [WBC], 14; cf. Lev 1:14 and esp. 5:7-10).

[16:12]  ²³ tn Heb “and he shall take the fullness of the censer, coals of fire, from on the altar from to the faces of the Lord.”

[16:12]  ²⁴ tn Heb “and the fullness of the hollow of his two hands, finely ground fragrant incense.”

[16:12]  ²⁵ tn Heb “and he shall bring from house to the veil-canopy.”

[16:14]  ²⁶ tn Heb “on the faces of the atonement plate toward the east.” Some have taken this to mean that the ark was stationed just behind the veil-canopy on the eastern side of the most holy place. Thus, the high priest would need to enter and walk toward the west end of the most holy place and then turn eastward in order to face the ark and sprinkle the blood in an eastward direction. The rendering here, however, requires that the ark was stationed on the western end, or perhaps in the middle of the area, so that as the priest entered he was already facing the ark and would sprinkle the blood on the eastern face of the atonement plate, in a westward direction (see, e.g., J. E. Hartley, Leviticus [WBC], 239 versus J. Milgrom, Leviticus [AB], 1:1032).

[16:14]  ²⁷ sn Presumably in this case the blood was sprinkled seven times on the ground in front of the ark on which the atonement plate was mounted.

[16:18]  ²⁸ tn Heb “And.” The Hebrew conjunction ו (vav, “and”) indicates the sequence of events here.

[16:18]  ²⁹ tn Heb “And he shall take.”

[20:14]  ³⁰ tn Heb “And a man who takes a woman and her mother.” The Hebrew verb “to take” in this context means “to engage in sexual intercourse.”

[20:14]  ³¹ tn Regarding “lewdness,” see the note on Lev 18:17 above.

[20:14]  ³² tn Heb “in fire they shall burn him and them.” The active plural verb sometimes requires a passive translation (GKC 460 §144.f, g), esp. when no active plural subject has been expressed in the context. The present translation specifies “burned to death” because the traditional rendering “burnt with fire” (KJV, ASV; NASB “burned with fire”) could be understood to mean “branded” or otherwise burned, but not fatally.

[20:21]  ³³ tn Heb “takes.” The verb “to take” in this context means “to engage in sexual intercourse.”

[20:21]  ³⁴ sn See the note on Lev 18:7 above.

[24:2]  ³⁵ tn Heb “and let them take.” The simple vav (ו) on the imperfect/jussive form of the verb לָקַח (laqakh, “to take”) following the imperative (“Command”) indicates a purpose clause (“to bring…”).

[24:2]  ³⁶ tn Heb “to cause to ascend a lamp continually.”