Imamat 3:9

3:9 Then he must present a gift to the Lord from the peace offering sacrifice: He must remove all the fatty tail up to the end of the spine, the fat covering the entrails, and all the fat on the entrails, ¹ 

Imamat 4:3

For the Priest

4:3 “‘If the high priest ²  sins so that the people are guilty, ³  on account of the sin he has committed he must present a flawless young bull to the Lord ⁴  for a sin offering. ⁵ 

Imamat 5:6

5:6 and he must bring his penalty for guilt ⁶  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 ⁷  on his behalf for ⁸  his sin.

Imamat 6:2

6:2 “When a person sins and commits a trespass ⁹  against the Lord by deceiving his fellow citizen ¹⁰  in regard to something held in trust, or a pledge, or something stolen, or by extorting something from his fellow citizen, ¹¹ 

Imamat 6:18

6:18 Every male among the sons of Aaron may eat it. It is a perpetual allotted portion ¹²  throughout your generations ¹³  from the gifts of the Lord. Anyone who touches these gifts ¹⁴  must be holy.’” ¹⁵ 

Imamat 7:27

7:27 Any person who eats any blood – that person will be cut off from his people.’” ¹⁶ 

Imamat 8:26

8:26 and from the basket of unleavened bread that was before the Lord he took one unleavened loaf, one loaf of bread mixed with olive oil, and one wafer, ¹⁷  and placed them on the fat parts and on the right thigh.

Imamat 9:2

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.

Imamat 9:16

9:16 He then presented the burnt offering, and did it according to the standard regulation. ¹⁸ 

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, ¹⁹  and in the presence of all the people I will be honored.’” ²⁰  So Aaron kept silent.

Imamat 10:12

Perpetual Statutes Moses spoke to Aaron

10:12 Then Moses spoke to Aaron and to Eleazar and Ithamar, his remaining sons, “Take the grain offering which remains from the gifts of the Lord and eat it unleavened beside the altar, for it is most holy.

Imamat 20:24

20:24 So I have said to you: You yourselves will possess their land and I myself will give it to you for a possession, a land flowing with milk and honey. I am the Lord your God who has set you apart from the other peoples. ²¹ 

Imamat 23:40

23:40 On the first day you must take for yourselves branches from majestic trees ²²  – palm branches, branches of leafy trees, and willows of the brook – and you must rejoice before the Lord your God for seven days.

Imamat 24:3

24:3 Outside the veil-canopy ²³  of the congregation in the Meeting Tent Aaron ²⁴  must arrange it from evening until morning before the Lord continually. This is a perpetual statute throughout your generations. ²⁵ 

[3:9]  ¹ sn See the note on this phrase in 3:3.

[4:3]  ² tn Heb “the anointed priest” (so ASV, NAB, NASB, NIV, NRSV). This refers to the high priest (cf. TEV, CEV, NLT).

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

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

[4:3]  ⁵ 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.

[5:6]  ⁶ 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]  ⁷ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[5:6]  ⁸ tn See the note on 4:26 regarding the use of מִן (min).

[6:2]  ⁹ tn Heb “trespasses a trespass” (verb and direct object from the same Hebrew root מַעַל, ma’al). See the note on 5:15.

[6:2]  ¹⁰ tn Or “neighbor” (ASV, NAB, NIV, NRSV, NLT); NASB “companion”; TEV “a fellow-Israelite.”

[6:2]  ¹¹ tn Heb “has extorted his neighbor”; ASV “oppressed”; NRSV “defrauded.”

[6:18]  ¹² tn Or “a perpetual regulation”; cf. NASB “a permanent ordinance”; NRSV “as their perpetual due.”

[6:18]  ¹³ tn Heb “for your generations”; cf. NIV “for the generations to come.”

[6:18]  ¹⁴ tn Heb “touches them”; the referent has been specified in the translation for clarity. In this context “them” must refer to the “gifts” of the Lord.

[6:18]  ¹⁵ tn Or “anyone/anything that touches them shall become holy” (J. Milgrom, Leviticus [AB], 1:443-56). The question is whether this refers to the contagious nature of holy objects (cf. NAB, NASB, NIV, NRSV, NLT) or whether it simply sets forth a demand that anyone who touches the holy gifts of the Lord must be a holy person (cf. CEV). See R. E. Averbeck, NIDOTTE 2:900-902.

[7:27]  ¹⁶ sn See the note on Lev 7:20.

[8:26]  ¹⁷ tn See Lev 2:4.

[9:16]  ¹⁸ tn The term “standard regulation” (מִשְׁפָּט, mishpat) here refers to the set of regulations for burnt offering goats in Lev 1:10-13. Cf. KJV “according to the manner”; ASV, NASB “according to the ordinance”; NIV, NLT “in the prescribed way”; CEV “in the proper way.”

[10:3]  ¹⁹ 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]  ²⁰ 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.

[20:24]  ²¹ tc Here and with the same phrase in v. 26, the LXX adds “all,” resulting in the reading “all the peoples.”

[23:40]  ²² tn Heb “fruit of majestic trees,” but the following terms and verses define what is meant by this expression. For extensive remarks on the celebration of this festival in history and tradition see B. A. Levine, Leviticus (JPSTC), 163; J. E. Hartley, Leviticus (WBC), 389-90; and P. J. Budd, Leviticus (NCBC), 328-29.

[24:3]  ²³ 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]  ²⁴ tc Several medieval Hebrew mss, Smr, and the LXX add “and his sons.”

[24:3]  ²⁵ tn Heb “for your generations.”