Imamat 1:4

1:4 He must lay his hand on the head of the burnt offering, and it will be accepted for him to make atonement ¹  on his behalf.

Imamat 3:17

3:17 This is ²  a perpetual statute throughout your generations ³  in all the places where you live: You must never eat any fat or any blood.’” ⁴ 

Imamat 6:7

6:7 So the priest will make atonement ⁵  on his behalf before the Lord and he will be forgiven ⁶  for whatever he has done to become guilty.” ⁷ 

Imamat 7:10

7:10 Every grain offering, whether mixed with olive oil or dry, belongs to all the sons of Aaron, each one alike. ⁸ 

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. ⁹ 

Imamat 8:34

8:34 What has been done ¹⁰  on this day the Lord has commanded to be done ¹¹  to make atonement for you.

Imamat 9:12

The Burnt Offering for the Priests

9:12 He then slaughtered the burnt offering, and his sons ¹²  handed ¹³  the blood to him and he splashed ¹⁴  it against the altar’s sides.

Imamat 9:21

9:21 Finally Aaron waved the breasts and the right thigh as a wave offering before the Lord just as Moses had commanded.

Imamat 10:10

10:10 as well as ¹⁵  to distinguish between the holy and the common, and between the unclean and the clean, ¹⁶ 

Imamat 14:29

14:29 and the remainder of the olive oil that is in the hand ¹⁷  of the priest he is to put ¹⁸  on the head of the one being cleansed to make atonement for him before the Lord.

Imamat 19:25

19:25 Then in the fifth year you may eat its fruit to add its produce to your harvest. ¹⁹  I am the Lord your God.

Imamat 22:29

22:29 When you sacrifice a thanksgiving offering to the Lord, you must sacrifice it so that it is acceptable for your benefit. ²⁰ 

Imamat 23:2

23:2 “Speak to the Israelites and tell them, ‘These are the Lord’s appointed times which you must proclaim as holy assemblies – my appointed times: ²¹ 

Imamat 23:30

23:30 As for any person ²²  who does any work on this particular day, I will exterminate ²³  that person from the midst of his people! ²⁴ 

Imamat 23:35

23:35 On the first day is a holy assembly; you must do no regular work. ²⁵ 

Imamat 24:2

24:2 “Command the Israelites to bring ²⁶  to you pure oil of beaten olives for the light, to make a lamp burn continually. ²⁷ 

Imamat 24:8

24:8 Each Sabbath day ²⁸  Aaron ²⁹  must arrange it before the Lord continually; this portion ³⁰  is from the Israelites as a perpetual covenant.

Imamat 25:8

Regulations for the Jubilee Year of Release

25:8 “‘You must count off ³¹  seven weeks of years, seven times seven years, ³²  and the days of the seven weeks of years will amount to forty-nine years. ³³ 

Imamat 25:21

25:21 I will command my blessing for you in the sixth year so that it may yield ³⁴  the produce ³⁵  for three years,

Imamat 27:2

27:2 “Speak to the Israelites and tell them, ‘When a man makes a special votive offering ³⁶  based on the conversion value of persons to the Lord, ³⁷ 

[1:4]  ¹ tn “To make atonement” is the standard translation of the Hebrew term כִּפֶּר, (kipper); cf. however TEV “as a sacrifice to take away his sins” (CEV similar). The English word derives from a combination of “at” plus Middle English “one[ment],” referring primarily to reconciliation or reparation that is made in order to accomplish reconciliation. The primary meaning of the Hebrew verb, however, is “to wipe [something off (or on)]” (see esp. the goal of the sin offering, Lev 4, “to purge” the tabernacle from impurities), but in some cases it refers metaphorically to “wiping away” anything that might stand in the way of good relations by bringing a gift (see, e.g., Gen 32:20 [21 HT], “to appease; to pacify” as an illustration of this). The translation “make atonement” has been retained here because, ultimately, the goal of either purging or appeasing was to maintain a proper relationship between the Lord (who dwelt in the tabernacle) and Israelites in whose midst the tabernacle was pitched (see R. E. Averbeck, NIDOTTE 2:689-710 for a full discussion of the Hebrew word meaning “to make atonement” and its theological significance).

[3:17]  ² tn The words “This is” are not in the Hebrew text, but are supplied due to requirements of English style.

[3:17]  ³ tn Heb “for your generations”; NAB “for your descendants”; NLT “for you and all your descendants.”

[3:17]  ⁴ tn Heb “all fat and all blood you must not eat.”

[6:7]  ⁵ sn Regarding “make atonement” see the note on Lev 1:4.

[6:7]  ⁶ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[6:7]  ⁷ tn Heb “on one from all which he does to become guilty in it”; NAB “whatever guilt he may have incurred.”

[7:10]  ⁸ tn Heb “a man like his brother.”

[8:10]  ⁹ 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.

[8:34]  ¹⁰ tn Heb “just as he has done” (cf. the note on v. 33).

[8:34]  ¹¹ tn Heb “the Lord has commanded to do” (cf. the note on v. 33).

[9:12]  ¹² tn For smoothness in the English translation, “his” was used in place of “Aaron’s.”

[9:12]  ¹³ tn The verb is a Hiphil form of מָצָא, matsa’, “to find” (i.e., causative, literally “to cause to find,” but here the meaning is “to hand to” or “pass to”; see J. E. Hartley, Leviticus [WBC], 117-18, and J. Milgrom, Leviticus [AB], 1:581-82). The distinction between this verb and “presented” in v. 9 above (see the note there) is that in v. 9 Aaron’s sons held the bowl while Aaron manipulated some of the blood at the altar, while here in v. 12 they simply handed the bowl to him so he could splash all the blood around on the altar (Milgrom, 581).

[9:12]  ¹⁴ tn For “splashed” (also in v. 18) see the note on Lev 1:5.

[10:10]  ¹⁵ tn Heb “and,” but regarding the translation “as well as,” see the note at the end of v. 9.

[10:10]  ¹⁶ sn The two pairs of categories in this verse refer to: (1) the status of a person, place, thing, or time – “holy” (קֹדֶשׁ, qodesh) versus “common” (חֹל, khol); as opposed to (2) the condition of a person, place, or thing – “unclean” (טָמֵא, tame’) versus “clean” (טָהוֹר, tahor). Someone or something could gain “holy” status by being “consecrated” (i.e., made holy; e.g., the Hebrew Piel קִדֵּשׁ (qiddesh) in Lev 8:15, 30), and to treat someone or something that was holy as if it were “common” would be to “profane” that person or thing (the Hebrew Piel הִלֵּל [hillel], e.g., in Lev 19:29 and 22:15). Similarly, on another level, someone or something could be in a “clean” condition, but one could “defile” (the Hebrew Piel טִמֵּא [timme’], e.g., in Gen 34:5 and Num 6:9) that person or thing and thereby make it “unclean.” To “purify” (the Hebrew Piel טִהֵר [tiher], e.g., in Lev 16:19 and Num 8:6, 15) that unclean person or thing would be to make it “clean” once again. With regard to the animals (Lev 11), some were by nature “unclean,” so they could never be eaten, but others were by nature “clean” and, therefore, edible (Lev 11:2, 46-47). The meat of clean animals could become inedible by too long of a delay in eating it, in which case the Hebrew term פִּגּוּל (pigul) “foul, spoiled” is used to describe it (Lev 7:18; 19:7; cf. also Ezek 4:14 and Isa 65:4), not the term for “unclean” (טָהוֹר, tahor). Strictly speaking, therefore, unclean meat never becomes clean, and clean meat never becomes unclean.

[14:29]  ¹⁷ tn Heb “on the hand.”

[14:29]  ¹⁸ tn Heb “give.”

[19:25]  ¹⁹ tn Heb “to add to you its produce.” The rendering here assumes that the point of this clause is simply that finally being allowed to eat the fruit in the fifth year adds the fruit of the tree to their harvest. Some take the verb to be from אָסַף (’asaf, “to gather”) rather than יָסַף (yasaf, “to add; to increase”), rendering the verse, “to gather to you the produce” (E. S. Gerstenberger, Leviticus [OTL], 260, and see the versions referenced in J. E. Hartley, Leviticus [WBC], 306). Others take it to mean that by following the regulations given previously they will honor the Lord so that the Lord will cause the trees to increase the amount of fruit they would normally produce (Hartley, 303, 306; cf. NASB, NIV, NRSV, NLT).

[22:29]  ²⁰ tn Heb “for your acceptance” (see the notes on Lev 1:3-4 and 22:19 above).

[23:2]  ²¹ tn Heb “these are them, my appointed times.”

[23:2]  sn The term מוֹעֵד (mo’ed, rendered “appointed time” here) can refer to either a time or place of meeting. See the note on “tent of meeting” (אֹהֶל מוֹעֵד, ’ohel mo’ed) in Lev 1:1.

[23:30]  ²² tn Heb “And any person.”

[23:30]  ²³ tn See HALOT 3 s.v. I אבד hif. Cf. KJV, NASB, NIV, NRSV, NLT “destroy”; CEV “wipe out.”

[23:30]  ²⁴ tn Heb “its people” (“its” is feminine to agree with “person,” literally “soul,” which is feminine in Hebrew; cf. v. 29).

[23:35]  ²⁵ tn Heb “work of service”; KJV “servile work”; NASB “laborious work”; TEV “daily work.”

[24:2]  ²⁶ 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]  ²⁷ tn Heb “to cause to ascend a lamp continually.”

[24:8]  ²⁸ 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]  ²⁹ tn Heb “he”; the referent (Aaron) has been specified in the translation for clarity.

[24:8]  ³⁰ tn The word “portion” is supplied in the translation here for clarity, to specify what “this” refers to.

[25:8]  ³¹ tn Heb “And you shall count off for yourself.”

[25:8]  ³² tn Heb “seven years seven times.”

[25:8]  ³³ tn Heb “and they shall be for you, the days of the seven Sabbaths of years, forty-nine years.”

[25:21]  ³⁴ tn Heb “and it [i.e., the land] shall make the produce.” The Hebrew term וְעָשָׂת (vÿ’asat, “and it shall make”) is probably an older third feminine singular form of the verb (GKC 210 §75.m). Smr has the normal form.

[25:21]  ³⁵ tn Smr and LXX have “its produce” (cf. 25:3, 7, etc.) rather than “the produce.”

[27:2]  ³⁶ 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]  ³⁷ 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).