Imamat 16:14

16:14 Then he is to take some of the blood of the bull and sprinkle it with his finger on the eastern face of the atonement plate, ¹  and in front of the atonement plate he is to sprinkle some of the blood seven times with his finger. ² 

Imamat 4:17

4:17 and that priest must dip his finger in the blood ³  and sprinkle ⁴  some of the blood seven times ⁵  before the Lord toward ⁶  the front of the veil-canopy. ⁷ 

Imamat 14:27

14:27 and sprinkle some of the olive oil that is in his left hand with his right forefinger ⁸  seven times before the Lord.

Imamat 4:6

4:6 The priest must dip his finger in the blood and sprinkle ⁹  some of it ¹⁰  seven times before the Lord toward ¹¹  the front of the veil-canopy ¹²  of the sanctuary.

Imamat 5:9

5:9 Then he must sprinkle ¹³  some of the blood of the sin offering on the wall of the altar, and the remainder of the blood ¹⁴  must be squeezed out at the base of the altar – it is a sin offering.

Imamat 8:11

8:11 Next he sprinkled some of it on the altar seven times and so anointed the altar, all its vessels, and the wash basin and its stand to consecrate them.

Imamat 14:7

14:7 and sprinkle it seven times on the one being cleansed ¹⁵  from the disease, pronounce him clean, ¹⁶  and send the live bird away over the open countryside. ¹⁷ 

Imamat 14:16

14:16 Then the priest is to dip his right forefinger into the olive oil ¹⁸  that is in his left hand, and sprinkle some of the olive oil with his finger seven times before the Lord.

Imamat 16:19

16:19 Then he is to sprinkle on it some of the blood with his finger seven times, and cleanse and consecrate it ¹⁹  from the impurities of the Israelites.

Imamat 6:27

6:27 Anyone who touches its meat must be holy, and whoever spatters some of its blood on a garment, ²⁰  you must wash ²¹  whatever he spatters it on in a holy place.

Imamat 8:30

Anointing Aaron, his Sons, and their Garments

8:30 Then Moses took some of the anointing oil and some of the blood which was on the altar and sprinkled it on Aaron and his garments, and on his sons and his sons’ garments with him. So he consecrated Aaron, his garments, and his sons and his sons’ garments with him.

Imamat 14:51

14:51 He must then take the piece of cedar wood, the twigs of hyssop, the scrap of crimson fabric, and the live bird, and dip them in the blood of the slaughtered bird and in the fresh water, and sprinkle the house seven times.

Imamat 16:15

16:15 “He must then slaughter the sin offering goat which is for the people. He is to bring its blood inside the veil-canopy, ²²  and he is to do with its blood just as he did to the blood of the bull: He is to sprinkle it on the atonement plate and in front of the atonement plate.

[16:14]  ¹ tn Heb “on the faces of the atonement plate toward the east.” Some have taken this to mean that the ark was stationed just behind the veil-canopy on the eastern side of the most holy place. Thus, the high priest would need to enter and walk toward the west end of the most holy place and then turn eastward in order to face the ark and sprinkle the blood in an eastward direction. The rendering here, however, requires that the ark was stationed on the western end, or perhaps in the middle of the area, so that as the priest entered he was already facing the ark and would sprinkle the blood on the eastern face of the atonement plate, in a westward direction (see, e.g., J. E. Hartley, Leviticus [WBC], 239 versus J. Milgrom, Leviticus [AB], 1:1032).

[16:14]  ² sn Presumably in this case the blood was sprinkled seven times on the ground in front of the ark on which the atonement plate was mounted.

[4:17]  ³ tn The words “in the blood” are not repeated in the Hebrew text at this point, but must be supplied in the English translation for clarity.

[4:17]  ⁴ tn The Hebrew verb וְהִזָּה (vÿhizzah, Hiphil of נָזָה, nazah) does indeed mean “sprinkle” or “splatter.” Contrast the different Hebrew verb translated “splash” in Lev 1:5 (זָרָק, zaraq).

[4:17]  ⁵ tc The MT reads literally, “and the priest shall dip his finger from the blood and sprinkle seven times.” This is awkward. Compare v. 6, which has literally, “and the priest shall dip his finger in the blood and sprinkle from the blood seven times.” The MT appears to be corrupt by haplography (i.e., assuming v. 6 to be the correct form, in v. 17 the scribe skipped from “his finger” to “from the blood,” thus missing “in the blood”) and metathesis (i.e., this also resulted in a text where “from the blood” stands before “sprinkle” rather than after it; J. E. Hartley, Leviticus [WBC], 47).

[4:17]  ⁶ tn See the note on v. 6 above.

[4:17]  ⁷ tn See the note on v. 6 above.

[14:27]  ⁸ tn Heb “and the priest shall sprinkle with his right finger from the oil which is on his left hand.”

[4:6]  ⁹ tn The Hebrew verb וְהִזָּה (vÿhizzah, Hiphil of נָזָה, nazah) does indeed mean “sprinkle” or “splatter.” Contrast the different Hebrew verb meaning “splash” in Lev 1:5 (זָרָק, zaraq).

[4:6]  ¹⁰ tn Heb “of the blood.” The relative pronoun (“it”) has been used in the translation here for stylistic reasons.

[4:6]  ¹¹ tn The particle here translated “toward” usually serves as a direct object indicator or a preposition meaning “with.” With the verb of motion it probably means “toward,” “in the direction of” (J. Milgrom, Leviticus [AB], 1:234; J. E. Hartley, Leviticus [WBC], 60); cf. NAB, CEV.

[4:6]  ¹² tn The Hebrew term פָּרֹכֶת (parokhet) is usually translated “veil” (e.g., ASV, NAB, NASB) or “curtain” (e.g., NIV, NRSV), 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).

[5:9]  ¹³ tn The Hebrew verb וְהִזָּה (vÿhizzah, Hiphil of נָזָה, nazah) does indeed mean “sprinkle” or “splatter” (cf. Lev 4:6, 17). Contrast “splash” in Lev 1:5, etc. (זָרָק, zaraq).

[5:9]  ¹⁴ tn Heb “the remainder in the blood.” The Heb. preposition “in” (בְּ, bÿ) is used here to mean “some among” a whole collection of something.

[14:7]  ¹⁵ tn Heb “the one cleansing himself” (i.e., Hitpael participle of טָהֵר [taher, “to be clean”]).

[14:7]  ¹⁶ tn Heb “and he shall make him clean.” The verb is the Piel of טָהֵר (taher, “to be clean”), here used as a so-called “declarative” Piel (i.e., “to declare clean”; cf. 13:6, etc.).

[14:7]  ¹⁷ sn The reddish color of cedar wood and the crimson colored fabric called for in v. 4 (see the note there, esp. the association with the color of blood) as well as the priestly commands to bring “two live” birds (v. 4a), to slaughter one of them “over fresh water” (literally “living water,” v. 5b), and the subsequent ritual with the (second) “live” bird (vv. 6-7) combine to communicate the concept of “life” and “being alive” in this passage. This contrasts with the fear of death associated with the serious skin diseases in view here (see, e.g., Aaron’s description of Miriam’s skin disease in Num 12:12, “Do not let her be like the dead one when it goes out from its mother’s womb and its flesh half eaten away”). Since the slaughtered bird here is not sacrificed at the altar and is not designated as an expiatory “sin offering,” this ritual procedure probably symbolizes the renewed life of the diseased person and displays it publicly for all to see. It is preparatory to the expiatory rituals that will follow (vv. 10-20, esp. vv. 18-20), but is not itself expiatory. Thus, although there are important similarities between the bird ritual here, the scapegoat on the Day of Atonement (Lev 16:20-22), and the red heifer for cleansing from corpse contamination (Num 19), this bird ritual is different in that the latter two constitute “sin offerings” (Lev 16:5, 8-10; Num 19:9, 17). Neither of the birds in Lev 14:4-7 is designated or treated as a “sin offering.” Nevertheless, the very nature of the live bird ritual itself and its obvious similarity to the scapegoat ritual suggests that the patient’s disease has been removed far away so that he or she is free from its effects both personally and communally.

[14:16]  ¹⁸ tn Heb “his right finger from the oil.”

[16:19]  ¹⁹ tn Heb “and he shall purify it and he shall consecrate it.”

[6:27]  ²⁰ tn Heb “on the garment”; NCV “on any clothes”; CEV “on the clothes of the priest.”

[6:27]  ²¹ tc The translation “you must wash” is based on the MT as it stands (cf. NASB, NIV). Smr, LXX, Syriac, Tg. Ps.-J., and the Vulgate have a third person masculine singular passive form (Pual), “[the garment] must be washed” (cf. NAB, NRSV, NLT). This could also be supported from the verbs in the following verse, and it requires only a repointing of the Hebrew text with no change in consonants. See the remarks in J. E. Hartley, Leviticus (WBC), 90 and J. Milgrom, Leviticus (AB), 1:404.

[16:15]  ²² tn Heb “and he shall bring its blood into from house to the veil-canopy.”