Imamat 1:17

1:17 and tear it open by its wings without dividing it into two parts. ¹  Finally, the priest must offer it up in smoke on the altar on the wood which is in the fire – it is a burnt offering, a gift of a soothing aroma to the Lord.

Imamat 3:1

Peace Offering Regulations: Animal from the Herd

3:1 “‘Now if his offering is a peace offering sacrifice, ²  if he presents an offering from the herd, he must present before the Lord a flawless male or a female. ³ 

Imamat 4:26

4:26 Then the priest ⁴  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 ⁵  on his behalf for ⁶  his sin and he will be forgiven. ⁷ 

Imamat 5:3

5:3 or when he touches human uncleanness with regard to anything by which he can become unclean, ⁸  even if he did not realize it, but he himself has later come to know it and is guilty;

Imamat 5:10

5:10 The second bird ⁹  he must make a burnt offering according to the standard regulation. ¹⁰  So the priest will make atonement ¹¹  on behalf of this person for ¹²  his sin which he has committed, and he will be forgiven. ¹³ 

Imamat 16:10

16:10 but the goat which has been designated by lot for Azazel is to be stood alive ¹⁴  before the Lord to make atonement on it by sending it away to Azazel into the wilderness. ¹⁵ 

Imamat 16:13

16:13 He must then put the incense on the fire before the Lord, and the cloud of incense will cover the atonement plate which is above the ark of the testimony, ¹⁶  so that he will not die. ¹⁷ 

Imamat 21:1

Rules for the Priests

21:1 The Lord said to Moses: “Say to the priests, the sons of Aaron – say to them, ‘For a dead person ¹⁸  no priest ¹⁹  is to defile himself among his people, ²⁰ 

Imamat 22:10-11

22:10 “‘No lay person ²¹  may eat anything holy. Neither a priest’s lodger ²²  nor a hired laborer may eat anything holy, 22:11 but if a priest buys a person with his own money, ²³  that person ²⁴  may eat the holy offerings, ²⁵  and those born in the priest’s ²⁶  own house may eat his food. ²⁷ 

Imamat 25:2

25:2 “Speak to the Israelites and tell them, ‘When you enter the land that I am giving you, the land must observe a Sabbath ²⁸  to the Lord.

[1:17]  ¹ tn Heb “he shall not divide it.” Several Hebrew mss, Smr, LXX, and Syriac have a vav on the negative, yielding the translation, “but he shall not divide it into two parts.” Cf. NIV “not severing it completely” (NRSV similar).

[3:1]  ² sn The peace offering sacrifice primarily enacted and practiced communion between God and man (and between the people of God). This was illustrated by the fact that the fat parts of the animal were consumed on the altar of the Lord but the meat was consumed by the worshipers in a meal before God. This is the only kind of offering in which common worshipers partook of the meat of the animal. When there was a series of offerings that included a peace offering (see, e.g., Lev 9:8-21, sin offerings, burnt offerings, and afterward the peace offerings in vv. 18-21), the peace offering was always offered last because it expressed the fact that all was well between God and his worshiper(s). There were various kinds of peace offerings, depending on the worship intended on the specific occasion. The “thank offering” expressed thanksgiving (e.g., Lev 7:11-15; 22:29-30), the “votive offering” fulfilled a vow (e.g., Lev 7:16-18; 22:21-25), and the “freewill offering” was offered as an expression of devotion and praise to God (e.g., Lev 7:16-18; 22:21-25). The so-called “ordination offering” was also a kind of peace offering that was used to consecrate the priests at their ordination (e.g., Exod 29:19-34; Lev 7:37; 8:22-32). See R. E. Averbeck, NIDOTTE 1:1066-73 and 4:135-43.

[3:1]  ³ tn Heb “if a male if a female, perfect he shall present it before the Lord.” The “or” in the present translation (and most other English versions) is not present in the Hebrew text here, but see v. 6 below.

[4:26]  ⁴ 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]  ⁵ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[4:26]  ⁶ 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]  ⁷ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[5:3]  ⁸ tn Heb “or if he touches uncleanness of mankind to any of his uncleanness which he becomes unclean in it.”

[5:10]  ⁹ tn The word “bird” is not in the Hebrew text, but is supplied in the translation for clarity.

[5:10]  ¹⁰ sn The term “[standard] regulation” (מִשְׁפָּט, mishppat) here refers to the set of regulations for burnt offering birds in Lev 1:14-17.

[5:10]  ¹¹ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[5:10]  ¹² tn See the note on 4:26 with regard to מִן, min.

[5:10]  ¹³ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[16:10]  ¹⁴ tn The LXX has “he shall stand it” (cf. v. 7).

[16:10]  ¹⁵ tn Heb “to make atonement on it to send it away to Azazel toward the wilderness.”

[16:13]  ¹⁶ tn The text here has only “above the testimony,” but this is surely a shortened form of “above the ark of the testimony” (see Exod 25:22 etc.; cf. Lev 16:2). The term “testimony” in this expression refers to the ark as the container of the two stone tablets with the Ten Commandments written on them (see Exod 25:16 with Deut 10:1, 5, etc.).

[16:13]  ¹⁷ tn Heb “and he will not die,” but it is clear that the purpose for the incense cloud was to protect the priest from death in the presence of the Lord (cf. vv. 1-2 above).

[21:1]  ¹⁸ tn The Hebrew term נֶפֶשׁ (nefesh, “soul, person, life”) can sometimes refer to a “dead person” (cf. Lev 19:28 above and the literature cited there).

[21:1]  ¹⁹ tn Heb “no one,” but “priest” has been used in the translation to clarify that these restrictions are limited to the priests, not to the Israelites in general (note the introductory formula, “say to the priests, the sons of Aaron”).

[21:1]  ²⁰ tc The MT has “in his peoples,” but Smr, LXX, Syriac, Targum, and Tg. Ps.-J. have “in his people,” referring to the Israelites as a whole.

[22:10]  ²¹ tn Heb “No stranger” (so KJV, ASV), which refers here to anyone other than the Aaronic priests. Some English versions reverse the negation and state positively: NIV “No one outside a priest’s family”; NRSV “Only a member of a priestly family”; CEV “Only you priests and your families.”

[22:10]  ²² tn Heb “A resident [תּוֹשָׁב (toshav) from יָשַׁב (yashav, “to dwell, to reside”)] of a priest.” The meaning of the term is uncertain. It could refer to a “guest” (NIV) or perhaps “bound servant” (NRSV; see B. A. Levine, Leviticus [JPSTC], 149). In the translation “lodger” was used instead of “boarder” precisely because a boarder would be provided meals with his lodging, the very issue at stake here.

[22:11]  ²³ tn Heb “and a priest, if he buys a person, the property of his silver.”

[22:11]  ²⁴ tn Heb “he”; the referent (the person whom the priest has purchased) has been specified in the translation for clarity.

[22:11]  ²⁵ tn Heb “eat it”; the referent (the holy offerings) has been specified in the translation for clarity.

[22:11]  ²⁶ tn Heb “his”; the referent (the priest) has been specified in the translation for clarity.

[22:11]  ²⁷ 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.

[25:2]  ²⁸ tn Heb “the land shall rest a Sabbath.”