Bilangan 6:11

6:11 Then the priest will offer one for a purification offering ¹  and the other ²  as a burnt offering, ³  and make atonement ⁴  for him, because of his transgression ⁵  in regard to the corpse. So he must reconsecrate ⁶  his head on that day.

Bilangan 8:12

8:12 When ⁷  the Levites lay their hands on the heads of the bulls, offer ⁸  the one for a purification offering and the other for a whole burnt offering to the Lord, ⁹  to make atonement for the Levites.

Bilangan 29:2

29:2 You must offer a burnt offering as a sweet aroma to the Lord: one young bull, one ram, and seven lambs one year old without blemish.

[6:11]  ¹ tn The traditional translation of חַטָּאת (khatta’t) is “sin offering,” but it is more precise to render it “purification offering” (as with the other names of sacrifices) to show the outcome, not the cause of the offering (see Lev 4). Besides, this offering was made for ritual defilements (for which no confession was required) as well as certain sins (for which a confession of sin was required). This offering restored the person to the ritual state of purity by purifying the area into which he would be going.

[6:11]  ² tn The repetition of “the one…and the one” forms the distributive sense of “the one…and the other.”

[6:11]  ³ tn The burnt offering (Lev 1) reflects the essence of atonement: By this sacrifice the worshiper was completely surrendering to God, and God was completely accepting the worshiper.

[6:11]  ⁴ tn The verb וְכִפֶּר (vÿkhipper) is the Piel perfect with vav (ו) consecutive. The meaning of the verb is “to expiate, pacify, atone.” It refers to the complete removal of the barrier of fellowship between the person and God, and the total acceptance of that person into his presence. The idea of “to cover,” often linked to this meaning, is derived from a homonym, and not from this word and its usage.

[6:11]  ⁵ tn The verb “to sin” has a wide range of meanings, beginning with the idea of “missing the way or the goal.” In view of the nature of this case – the prescribed ritual without confession – the idea is more that he failed to keep the vow’s stipulations in this strange circumstance than that he committed intentional sin.

[6:11]  ⁶ tn The verb simply means “to consecrate,” but because it refers to a vow that was interrupted, it must here mean to “reconsecrate.”

[8:12]  ⁷ tn The clause begins with a vav (ו) on the noun “the Levites,” indicating a disjunctive clause. Here it is clearly a subordinate clause prior to the instruction for Moses, and so translated as a circumstantial clause of time.

[8:12]  ⁸ tn The imperative is from the verb “to do; to make,” but in the sentence it clearly means to sacrifice the animals.

[8:12]  ⁹ sn The “purification offering” cleansed the tabernacle from impurity, and the burnt offering atoned by nullifying and removing the effects of sin in the Levites.