Imamat 1:11

1:11 and must slaughter it on the north side of the altar before the Lord, and the sons of Aaron, the priests, will splash its blood against the altar’s sides.

Imamat 3:13

3:13 lay his hand on its head, and slaughter it before the Meeting Tent, and the sons of Aaron must splash its blood against the altar’s sides.

Imamat 4:24

4:24 He must lay his hand on the head of the male goat and slaughter ¹  it in the place where the burnt offering is slaughtered before the Lord – it is a sin offering.

Imamat 4:26

4:26 Then the priest ²  must offer all of its fat up in smoke on the altar like the fat of the peace offering sacrifice. So the priest will make atonement ³  on his behalf for ⁴  his sin and he will be forgiven. ⁵ 

Imamat 5:1

Additional Sin Offering Regulations

5:1 “‘When a person sins ⁶  in that he hears a public curse against one who fails to testify ⁷  and he is a witness (he either saw or knew what had happened ⁸ ) and he does not make it known, ⁹  then he will bear his punishment for iniquity. ¹⁰ 

Imamat 5:17

Unknown trespass

5:17 “If a person sins and violates any of the Lord’s commandments which must not be violated ¹¹  (although he did not know it at the time, ¹²  but later realizes he is guilty), then he will bear his punishment for iniquity ¹³ 

Imamat 7:6

7:6 Any male among the priests may eat it. It must be eaten in a holy place. It is most holy. ¹⁴ 

Imamat 8:21

8:21 but the entrails and the legs he washed with water, ¹⁵  and Moses offered the whole ram up in smoke on the altar – it was a burnt offering for a soothing aroma, a gift to the Lord, just as the Lord had commanded Moses. ¹⁶ 

Imamat 10:16

The Problem with the Inaugural Sin Offering

10:16 Later Moses sought diligently for the sin offering male goat, ¹⁷  but it had actually been burnt. ¹⁸  So he became angry at Eleazar and Ithamar, Aaron’s remaining sons, saying,

Imamat 14:22

14:22 and two turtledoves or two young pigeons, ¹⁹  which are within his means. ²⁰  One will be a sin offering and the other a burnt offering. ²¹ 

Imamat 16:1

The Day of Atonement

16:1 The Lord spoke to Moses after the death of Aaron’s two sons when they approached the presence of the Lord ²²  and died,

Imamat 16:3

Day of Atonement Offerings

16:3 “In this way Aaron is to enter into the sanctuary – with a young bull ²³  for a sin offering ²⁴  and a ram for a burnt offering. ²⁵ 

Imamat 19:8

19:8 and the one who eats it will bear his punishment for iniquity ²⁶  because he has profaned ²⁷  what is holy to the Lord. ²⁸  That person will be cut off from his people. ²⁹ 

Imamat 19:22

19:22 and the priest is to make atonement for him with the ram of the guilt offering before the Lord for his sin that he has committed, ³⁰  and he will be forgiven ³¹  of his sin ³²  that he has committed.

Imamat 22:11

22:11 but if a priest buys a person with his own money, ³³  that person ³⁴  may eat the holy offerings, ³⁵  and those born in the priest’s ³⁶  own house may eat his food. ³⁷ 

Imamat 22:32

22:32 You must not profane my holy name, and I will be sanctified in the midst of the Israelites. I am the Lord who sanctifies you,

Imamat 24:5

24:5 “You must take choice wheat flour ³⁸  and bake twelve loaves; ³⁹  there must be two tenths of an ephah of flour in ⁴⁰  each loaf,

Imamat 26:30

26:30 I will destroy your high places and cut down your incense altars, ⁴¹  and I will stack your dead bodies on top of the lifeless bodies of your idols. ⁴²  I will abhor you. ⁴³ 

Imamat 27:26-27

Redemption of the Firstborn

27:26 “‘Surely no man may consecrate a firstborn that already belongs to the Lord as a firstborn among the animals; whether it is an ox or a sheep, it belongs to the Lord. ⁴⁴  27:27 If, however, ⁴⁵  it is among the unclean animals, he may ransom it according to ⁴⁶  its conversion value and must add one fifth to it, but if it is not redeemed it must be sold according to its conversion value.

Imamat 27:33

27:33 The owner ⁴⁷  must not examine the animals to distinguish between good and bad, and he must not exchange it. If, however, he does exchange it, ⁴⁸  both the original animal ⁴⁹  and its substitute will be holy. ⁵⁰  It must not be redeemed.’”

[4:24]  ¹ tn The LXX has a plural form here and also for the same verb later in the verse. See the note on Lev 1:5a.

[4:26]  ² tn Heb “Then he”; the referent has been specified in the translation for clarity. Based on the parallel statements in 4:10 and 4:31, it is the priest who performs this action rather than the person who brought the offering.

[4:26]  ³ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[4:26]  ⁴ tn Heb “from.” In this phrase the preposition מִן (min) may be referring to the reason or cause (“on account of, because of”; GKC 383 §119.z). As J. E. Hartley (Leviticus [WBC], 47) points out, “from” may refer to the removal of the sin, but is an awkward expression. Hartley also suggests that the phrasing might be “an elliptical expression for יְכַפֵּר עַל־לְטַהֵר אֶת־מִן, ‘he will make expiation for…to cleanse…from…,’ as in 16:30.”

[4:26]  ⁵ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[5:1]  ⁶ tn Heb “And a person when he sins.” Most English versions translate this as the protasis of a conditional clause: “if a person sins” (NASB, NIV).

[5:1]  sn The same expression occurs in Lev 4:2 where it introduces sins done “by straying unintentionally from any of the commandments of the Lord which must not be done” (see the notes there). Lev 5:1-13 is an additional section of sin offering regulations directed at violations other than those referred to by this expression in Lev 4:2 (see esp. 5:1-6), and expanding on the offering regulations for the common person in Lev 4:27-35 with concessions to the poor common person (5:7-13).

[5:1]  ⁷ tn The words “against one who fails to testify” are not in the Hebrew text, but have been supplied to make sense of the remark about the “curse” (“imprecation” or “oath”; cf. ASV “adjuration”; NIV “public charge”) for the modern reader. For the interpretation of this verse reflected in the present translation see J. Milgrom, Leviticus (AB), 1:292-97.

[5:1]  ⁸ tn The words “what had happened” are not in the Hebrew text, but are implied.

[5:1]  ⁹ tn Heb “and hears a voice of curse, and he is a witness or he saw or he knew, if he does not declare.”

[5:1]  ¹⁰ tn Heb “and he shall bear his iniquity.” The rendering “bear the punishment (for the iniquity)” reflects the use of the word “iniquity” to refer to the punishment for iniquity (cf. NRSV, NLT “subject to punishment”). It is sometimes referred to as the consequential use of the term (cf. Lev 5:17; 7:18; 10:17; etc.).

[5:17]  ¹¹ tn Heb “and does one from all of the commandments of the Lord which must not be done.”

[5:17]  ¹² tn The words “at the time” are not in the Hebrew text, but are implied.

[5:17]  ¹³ tn Heb “and he did not know, and he shall be guilty and he shall bear his iniquity” (for the rendering “bear his punishment [for iniquity]”) see the note on Lev 5:1.) This portion of v. 17 is especially difficult. The translation offered here suggests (as in many other English versions) that the offender did not originally know that he had violated the Lord’s commandments, but then came to know it and dealt with it accordingly (cf. the corresponding sin offering section in Lev 5:1-4). Another possibility is that it refers to a situation where a person suspects that he violated something although he does not recollect it. Thus, he brings a guilt offering for his suspected violation (J. Milgrom, Leviticus [AB], 1:331-34, 361-63). See also R. E. Averbeck, NIDOTTE 1:561-62.

[7:6]  ¹⁴ tn Heb “holiness of holinesses [or holy of holies] it is”; NAB “most sacred”; TEV “very holy.”

[8:21]  ¹⁵ tn Again, Aaron probably did the washing (v. 21a), but Moses presented the portions on the altar (v. 21b; cf. the note on v. 15 above).

[8:21]  ¹⁶ tn See Lev 1:9, 13.

[10:16]  ¹⁷ sn This is the very same male goat offered in Lev 9:15 (cf. the note on Lev 10:1 above).

[10:16]  ¹⁸ tn Heb “but behold, it had been burnt” (KJV and NASB both similar).

[14:22]  ¹⁹ tn Heb “from the sons of the pigeon,” referring either to “young pigeons” or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168 with J. E. Hartley, Leviticus [WBC], 14; cf. Lev 1:14 and esp. 5:7-10).

[14:22]  ²⁰ tn Heb “which his hand reaches”; NRSV “such as (which NIV) he can afford.”

[14:22]  ²¹ tn Heb “and one shall be a sin offering and the one a burnt offering.” The versions struggle with whether or not “one” should or should not have the definite article in its two occurrences in this verse (KJV, ASV, NAB, NASB all have the English definite article with both). The MT has the first without and the second with the article.

[16:1]  ²² tn Heb “in their drawing near to the faces of the Lord.” The rendering here relies on the use of this expression for the very “presence” of God in Exod 33:14-15 and in the Lev 9:24-10:2 passage, where the Nadab and Abihu catastrophe referred to here is narrated.

[16:3]  ²³ tn Heb “with a bull, a son of the herd.”

[16:3]  ²⁴ sn See the note on Lev 4:3 regarding the term “sin offering.”

[16:3]  ²⁵ sn For the “burnt offering” see the note on Lev 1:3.

[19:8]  ²⁶ tn See the note on Lev 17:16 above.

[19:8]  ²⁷ sn Regarding “profaned,” see the note on Lev 10:10 above.

[19:8]  ²⁸ tn Heb “the holiness of the Lord.”

[19:8]  ²⁹ sn On the “cut off” penalty see the note on Lev 7:20.

[19:22]  ³⁰ tn Heb “on his sin which he has sinned.”

[19:22]  ³¹ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him.”

[19:22]  ³² tn Heb “from his sin.”

[22:11]  ³³ tn Heb “and a priest, if he buys a person, the property of his silver.”

[22:11]  ³⁴ tn Heb “he”; the referent (the person whom the priest has purchased) has been specified in the translation for clarity.

[22:11]  ³⁵ tn Heb “eat it”; the referent (the holy offerings) has been specified in the translation for clarity.

[22:11]  ³⁶ tn Heb “his”; the referent (the priest) has been specified in the translation for clarity.

[22:11]  ³⁷ tn Heb “and the [slave] born of his house, they shall eat in his food.” The LXX, Syriac, Tg. Onq., Tg. Ps.-J., and some mss of Smr have plural “ones born,” which matches the following plural “they” pronoun and the plural form of the verb.

[24:5]  ³⁸ sn See the note on Lev 2:1.

[24:5]  ³⁹ tn Heb “and bake it twelve loaves”; KJV, NAB, NASB “cakes.”

[24:5]  ⁴⁰ tn The words “of flour” are supplied in the translation for clarity.

[24:5]  sn See the note on Lev 5:11.

[26:30]  ⁴¹ sn Regarding these cultic installations, see the remarks in B. A. Levine, Leviticus (JPSTC), 188, and R. E. Averbeck, NIDOTTE 2:903. The term rendered “incense altars” might better be rendered “sanctuaries [of foreign deities]” or “stelae.”

[26:30]  ⁴² tn The translation reflects the Hebrew wordplay “your corpses…the corpses of your idols.” Since idols, being lifeless, do not really have “corpses,” the translation uses “dead bodies” for people and “lifeless bodies” for the idols.

[26:30]  ⁴³ tn Heb “and my soul will abhor you.”

[27:26]  ⁴⁴ tn Heb “to the Lord it is.”

[27:27]  ⁴⁵ tn Heb “And if.”

[27:27]  ⁴⁶ tn Heb “in” or “by.”

[27:33]  ⁴⁷ tn Heb “he”; the referent (the owner of the animal) has been specified in the translation for clarity.

[27:33]  ⁴⁸ tn Heb “And if exchanging [infinitive absolute] he exchanges it [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.

[27:33]  ⁴⁹ tn Heb “it and its substitute.” The referent (the original animal offered) has been specified in the translation for clarity.

[27:33]  ⁵⁰ tn Heb “it shall be and its substitute shall be holy.”