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 5:6

5:6 and he must bring his penalty for guilt ⁷  to the Lord for his sin that he has committed, a female from the flock, whether a female sheep or a female goat, for a sin offering. So the priest will make atonement ⁸  on his behalf for ⁹  his sin.

Imamat 9:4

9:4 and an ox and a ram for peace offerings to sacrifice before the Lord, and a grain offering mixed with olive oil, for today the Lord is going to appear ¹⁰  to you.’”

Imamat 9:7

9:7 Moses then said to Aaron, “Approach the altar and make your sin offering and your burnt offering, and make atonement on behalf of yourself and on behalf of the people; ¹¹  and also make the people’s offering and make atonement on behalf of them just as the Lord has commanded.”

Imamat 10:3

10:3 Moses then said to Aaron, “This is what the Lord spoke: ‘Among the ones close to me I will show myself holy, ¹²  and in the presence of all the people I will be honored.’” ¹³  So Aaron kept silent.

Imamat 14:8

The Seven Days of Purification

14:8 “The one being cleansed ¹⁴  must then wash his clothes, shave off all his hair, and bathe in water, and so be clean. ¹⁵  Then afterward he may enter the camp, but he must live outside his tent seven days.

Imamat 16:29

Review of the Day of Atonement

16:29 “This is to be a perpetual statute for you. ¹⁶  In the seventh month, on the tenth day of the month, you must humble yourselves ¹⁷  and do no work of any kind, ¹⁸  both the native citizen and the foreigner who resides ¹⁹  in your midst,

Imamat 22:18

22:18 “Speak to Aaron, his sons, and all the Israelites and tell them, ‘When any man ²⁰  from the house of Israel or from the foreigners in Israel ²¹  presents his offering for any of the votive or freewill offerings which they present to the Lord as a burnt offering,

Imamat 23:37

23:37 “‘These are the appointed times of the Lord that you must proclaim as holy assemblies to present a gift to the Lord – burnt offering, grain offering, sacrifice, and drink offerings, ²²  each day according to its regulation, ²³ 

Imamat 24:3

24:3 Outside the veil-canopy ²⁴  of the congregation in the Meeting Tent Aaron ²⁵  must arrange it from evening until morning before the Lord continually. This is a perpetual statute throughout your generations. ²⁶ 

Imamat 26:25

26:25 I will bring on you an avenging sword, a covenant vengeance. ²⁷  Although ²⁸  you will gather together into your cities, I will send pestilence among you and you will be given into enemy hands. ²⁹ 

Imamat 26:34

26:34 “‘Then the land will make up for ³⁰  its Sabbaths all the days it lies desolate while you are in the land of your enemies; then the land will rest and make up its Sabbaths.

Imamat 26:43

26:43 The land will be abandoned by them ³¹  in order that it may make up for ³²  its Sabbaths while it is made desolate ³³  without them, ³⁴  and they will make up for their iniquity because ³⁵  they have rejected my regulations and have abhorred ³⁶  my statutes.

[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).

[5:6]  ⁷ tn In this context the word for “guilt” (אָשָׁם, ’asham) refers to the “penalty” for incurring guilt, the so-called consequential אָשָׁם (J. Milgrom, Leviticus [AB], 1:303; cf. the note on Lev 5:1).

[5:6]  ⁸ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[5:6]  ⁹ tn See the note on 4:26 regarding the use of מִן (min).

[9:4]  ¹⁰ tn The verb is either a prophetic perfect (“will appear to you”) as in the MT (cf. IBHS §30.5.1.e; so many English versions), or a futurum instans participle (“is going to appear to you”) as in the LXX and several other versions (see the BHS footnote; cf. IBHS 627 §37.6f). In either case, the point is that Moses was anticipating that the Lord would indeed appear to them on this day (cf. vv. 6, 22-24).

[9:7]  ¹¹ tn Instead of “on behalf of the people,” the LXX has “on behalf of your house” as in the Hebrew text of Lev 16:6, 11, 17. Many commentaries follow the LXX here (e.g., J. Milgrom, Leviticus [AB], 1:578; J. E. Hartley, Leviticus [WBC], 118) as do a few English versions (e.g., NAB), but others argue that, as on the Day of Atonement (Lev 16), the offerings of the priests also effected the people, even though there was still the need to have special offerings made on behalf of the people as reflected in the second half of the verse (e.g., B. A. Levine, Leviticus [JPSTC], 56).

[10:3]  ¹² tn The Niphal verb of the Hebrew root קָדַשׁ (qadash) can mean either “to be treated as holy” (so here, e.g., BDB 873 s.v. קָּדַשׁ, LXX, NASB, and NEB) or “to show oneself holy” (so here, e.g., HALOT 1073 s.v. קדשׁnif.1, NIV, NRSV, NLT; J. Milgrom, Leviticus [AB], 1:595, 601-3; and J. E. Hartley, Leviticus [WBC], 133-34). The latter rendering seems more likely here since, in the immediate context, the Lord himself had indeed shown himself to be holy by the way he responded to the illegitimate incense offering of Nadab and Abihu. They had not treated the Lord as holy, so the Lord acted on his own behalf to show that he was indeed holy.

[10:3]  ¹³ tn In this context the Niphal of the Hebrew root כָּבֵד (kaved) can mean “to be honored” (e.g., NASB and NIV here), “be glorified” (ASV, NRSV and NLT here), or “glorify oneself, show one’s glory” (cf. NAB; e.g., specifically in this verse HALOT 455 s.v. כבדnif.3; J. Milgrom, Leviticus [AB], 1:595, 603-4; and J. E. Hartley, Leviticus [WBC], 126, 134). Comparing this clause with the previous one (see the note above), the point may be that when the Lord shows himself to be holy as he has done in 10:1-2, this results in him being honored (i.e., reverenced, feared, treated with respect) among the people. This suggests the passive rendering. It is possible, however, that one should use the reflexive rendering here as in the previous clause. If so, the passage means that the Lord showed both his holiness and his glory in one outbreak against Nadab and Abihu.

[14:8]  ¹⁴ tn Heb “the one cleansing himself” (i.e., Hitpael participle of טָהֵר [taher, “to be clean”]).

[14:8]  ¹⁵ tn Heb “and he shall be clean” (so ASV). The end result of the ritual procedures in vv. 4-7 and the washing and shaving in v. 8a is that the formerly diseased person has now officially become clean in the sense that he can reenter the community (see v. 8b; contrast living outside the community as an unclean diseased person, Lev 13:46). There are, however, further cleansing rituals and pronouncements for him to undergo in the tabernacle as outlined in vv. 10-20 (see Qal “be[come] clean” in vv. 9 and 20, Piel “pronounce clean” in v. 11, and Hitpael “the one being cleansed” in vv. 11, 14, 17, 18, and 19). Obviously, in order to enter the tabernacle he must already “be clean” in the sense of having access to the community.

[16:29]  ¹⁶ tn Heb “And it [feminine] shall be for you a perpetual statute.” Verse 34 begins with the same clause except for the missing demonstrative pronoun “this” here in v. 29. The LXX has “this” in both places and it suits the sense of the passage, although both the verb and the pronoun are sometimes missing in this clause elsewhere in the book (see, e.g., Lev 3:17).

[16:29]  ¹⁷ tn Heb “you shall humble your souls.” The verb “to humble” here refers to various forms of self-denial, including but not limited to fasting (cf. Ps 35:13 and Isa 58:3, 10). The Mishnah (m. Yoma 8:1) lists abstentions from food and drink, bathing, using oil as an unguent to moisten the skin, wearing leather sandals, and sexual intercourse (cf. 2 Sam 12:16-17, 20; see the remarks in J. Milgrom, Leviticus [AB], 1:1054; B. A. Levine, Leviticus [JPSTC], 109; and J. E. Hartley, Leviticus [WBC], 242).

[16:29]  ¹⁸ tn Heb “and all work you shall not do.”

[16:29]  ¹⁹ tn Heb “the native and the sojourner who sojourns.”

[22:18]  ²⁰ 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]  ²¹ 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).

[23:37]  ²² tn The LXX has “[their] burnt offerings, and their sacrifices, and their drink offerings.”

[23:37]  ²³ tn Heb “a matter of a day in its day”; NAB “as prescribed for each day”; NRSV, NLT “each on its proper day.”

[24:3]  ²⁴ tn The Hebrew term פָּרֹכֶת (parokhet) is usually translated “veil” or “curtain,” but it seems to have stretched not only in front of but also over the top of the ark of the covenant which stood behind and under it inside the most holy place (see R. E. Averbeck, NIDOTTE 3:687-89).

[24:3]  ²⁵ tc Several medieval Hebrew mss, Smr, and the LXX add “and his sons.”

[24:3]  ²⁶ tn Heb “for your generations.”

[26:25]  ²⁷ tn Heb “vengeance of covenant”; cf. NAB “the avenger of my covenant.”

[26:25]  ²⁸ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) has a concessive force in this context.

[26:25]  ²⁹ tn Heb “in hand of enemy,” but Tg. Ps.-J. and Tg. Neof. have “in the hands of your enemies” (J. E. Hartley, Leviticus [WBC], 454).

[26:34]  ³⁰ tn There are two Hebrew roots רָצָה (ratsah), one meaning “to be pleased with; to take pleasure” (HALOT 1280-81 s.v. רצה; cf. “enjoy” in NASB, NIV, NRSV, and J. E. Hartley, Leviticus [WBC], 452), and the other meaning “to restore” (HALOT 1281-82 s.v. II רצה; cf. NAB “retrieve” and B. A. Levine, Leviticus [JPSTC], 189).

[26:43]  ³¹ tn Heb “from them.” The preposition “from” refers here to the agent of the action (J. E. Hartley, Leviticus [WBC], 455).

[26:43]  ³² tn The jussive form of the verb with the simple vav (ו) here calls for a translation that expresses purpose.

[26:43]  ³³ tn The verb is the Hophal infinitive construct with the third feminine singular suffix (GKC 182 §67.y; cf. v. 34).

[26:43]  ³⁴ tn Heb “from them.”

[26:43]  ³⁵ tn Heb “because and in because,” a double expression, which is used only here and in Ezek 13:10 (without the vav) for emphasis (GKC 492 §158.b).

[26:43]  ³⁶ tn Heb “and their soul has abhorred.”