Imamat 4:3

For the Priest

4:3 “‘If the high priest ¹  sins so that the people are guilty, ²  on account of the sin he has committed he must present a flawless young bull to the Lord ³  for a sin offering. ⁴ 

Imamat 4:31

4:31 Then he must remove all of its fat (just as fat was removed from the peace offering sacrifice) and the priest must offer it up in smoke on the altar for a soothing aroma to the Lord. So the priest will make atonement ⁵  on his behalf and he will be forgiven. ⁶ 

Imamat 4:35

4:35 Then the one who brought the offering ⁷  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 ⁸  on his behalf for his sin which he has committed and he will be forgiven. ⁹ 

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 ¹⁰  and offer it up in smoke on the altar on top of the other gifts of the Lord – it is a sin offering.

Imamat 6:9

6:9 “Command Aaron and his sons, ‘This is the law of the burnt offering. The burnt offering is to remain on the hearth ¹¹  on the altar all night until morning, and the fire of the altar must be kept burning on it. ¹² 

Imamat 16:4

16:4 He must put on a holy linen tunic, ¹³  linen leggings are to cover his body, ¹⁴  and he is to wrap himself with a linen sash ¹⁵  and wrap his head with a linen turban. ¹⁶  They are holy garments, so he must bathe ¹⁷  his body in water and put them on.

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 ¹⁸  who gives any of his children ¹⁹  to Molech ²⁰  must be put to death; the people of the land must pelt him with stones. ²¹ 

Imamat 22:18

22:18 “Speak to Aaron, his sons, and all the Israelites and tell them, ‘When any man ²²  from the house of Israel or from the foreigners in Israel ²³  presents his offering for any of the votive or freewill offerings which they present to the Lord as a burnt offering,

Imamat 23:3

The Weekly Sabbath

23:3 “‘Six days work may be done, but on the seventh day there must be a Sabbath of complete rest, ²⁴  a holy assembly. You must not do any work; it is a Sabbath to the Lord in all the places where you live.

Imamat 23:14

23:14 You must not eat bread, roasted grain, or fresh grain until this very day, ²⁵  until you bring the offering of your God. This is a perpetual statute throughout your generations ²⁶  in all the places where you live.

Imamat 26:44

26:44 In spite of this, however, when they are in the land of their enemies I will not reject them and abhor them to make a complete end of them, to break my covenant with them, for I am the Lord their God.

[4:3]  ¹ tn Heb “the anointed priest” (so ASV, NAB, NASB, NIV, NRSV). This refers to the high priest (cf. TEV, CEV, NLT).

[4:3]  ² tn Heb “to the guilt of the people”; NRSV “thus bringing guilt on the people.”

[4:3]  ³ tn Heb “and he shall offer on his sin which he sinned, a bull, a son of the herd, flawless.”

[4:3]  ⁴ sn The word for “sin offering” (sometimes translated “purification offering”) is the same as the word for “sin” earlier in the verse. One can tell which rendering is intended only by the context. The primary purpose of the “sin offering” (חַטָּאת, khatta’t) was to “purge” (כִּפֶּר, kipper, “to make atonement,” see 4:20, 26, 31, 35, and the notes on Lev 1:4 and esp. Lev 16:20, 33) the sanctuary or its furniture in order to cleanse it from any impurities and/or (re)consecrate it for holy purposes (see, e.g., Lev 8:15; 16:19). By making this atonement the impurities of the person or community were cleansed and the people became clean. See R. E. Averbeck, NIDOTTE 2:93-103.

[4:31]  ⁵ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[4:31]  ⁶ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[4:35]  ⁷ 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]  ⁸ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[4:35]  ⁹ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[5:12]  ¹⁰ 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).

[6:9]  ¹¹ tn Heb “It is the burnt offering on the hearth.”

[6:9]  ¹² tn Heb “in it.” In this context “in it” apparently refers to the “hearth” which was on top of the altar.

[16:4]  ¹³ sn The term “tunic” refers to a shirt-like garment worn next to the skin and, therefore, put on first (cf. Exod 28:4, 39-40; 29:5, 8; 39:27). It covered the upper body only. For detailed remarks on the terminology for the priestly clothing in this verse (except the “linen leggings”) see the notes on Lev 8:7-9 and the literature cited there.

[16:4]  ¹⁴ tn Heb “shall be on his flesh.” As in many instances in Lev 15, the term “flesh” or “body” here is euphemistic for the male genitals (J. Milgrom, Leviticus [AB], 1:1017, and J. E. Hartley, Leviticus [WBC], 222; cf. the note on Lev 15:2), which the priest must be careful not to expose during such ritual procedures (see Exod 20:26 with 28:42-43).

[16:4]  ¹⁵ sn The sash fastened the tunic around the waist (Exod 28:4, 39; 29:9; 39:29).

[16:4]  ¹⁶ tn Heb “and in a turban of linen he shall wrap.”

[16:4]  sn The turban consisted of wound up linen (cf. Exod 28:4, 37, 39; 29:6; 39:31; Lev 16:4). It is usually thought to be a “turban,” but it might be only a “turban-like headband” wound around the forehead area (HALOT 624 s.v. מִצְנֶפֶת).

[16:4]  ¹⁷ tn Heb “and he shall bathe….”

[20:2]  ¹⁸ tn Heb “or from the sojourner who sojourns”; NAB “an alien residing in Israel.”

[20:2]  ¹⁹ tn Heb “his seed” (so KJV, ASV); likewise in vv. 3-4.

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

[20:2]  ²¹ 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).

[22:18]  ²² tn Heb “Man, man.” The reduplication is a way of saying “any man” (cf. Lev 15:2; 17:3, etc.; see the distributive repetition of the noun in GKC 395-96 §123.c).

[22:18]  ²³ tn Heb “and from the foreigner [singular] in Israel.” Some medieval Hebrew mss, Smr, LXX, Syriac, and Vulgate add “who resides” after “foreigner”: “the foreigner who resides in Israel” (cf., e.g., Lev 20:2 above).

[23:3]  ²⁴ tn This is a superlative expression, emphasizing the full and all inclusive rest of the Sabbath and certain festival times throughout the chapter (see B. A. Levine, Leviticus [JPSTC], 155). Cf. ASV “a sabbath of solemn rest.”

[23:14]  ²⁵ tn Heb “until the bone of this day.”

[23:14]  ²⁶ tn Heb “for your generations.”