Imamat 1:5

1:5 Then the one presenting the offering ¹  must slaughter the bull ²  before the Lord, and the sons of Aaron, the priests, must present the blood and splash ³  the blood against the sides of the altar which is at the entrance of the Meeting Tent.

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 9:15

The Offerings for the People

9:15 Then he presented the people’s offering. He took the sin offering male goat which was for the people, slaughtered it, and performed a decontamination rite with it ⁸  like the first one. ⁹ 

Imamat 13:39

13:39 the priest is to examine them, ¹⁰  and if ¹¹  the bright spots on the skin of their body are faded white, it is a harmless rash that has broken out on the skin. The person is clean. ¹² 

Imamat 16:10

16:10 but the goat which has been designated by lot for Azazel is to be stood alive ¹³  before the Lord to make atonement on it by sending it away to Azazel into the wilderness. ¹⁴ 

Imamat 20:10

20:10 If a man ¹⁵  commits adultery with his neighbor’s wife, ¹⁶  both the adulterer and the adulteress must be put to death.

Imamat 20:14

20:14 If a man has sexual intercourse with both a woman and her mother, ¹⁷  it is lewdness. ¹⁸  Both he and they must be burned to death, ¹⁹  so there is no lewdness in your midst.

Imamat 20:18

20:18 If a man has sexual intercourse with a menstruating woman and uncovers her nakedness, he has laid bare her fountain of blood and she has exposed the fountain of her blood, so both of them ²⁰  must be cut off from the midst of their people.

Imamat 21:14

21:14 He must not marry ²¹  a widow, a divorced woman, or one profaned by prostitution; he may only take a virgin from his people ²²  as a wife.

[1:5]  ¹ tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity. The LXX has “they” rather than “he,” suggesting that the priests, not the offerer, were to slaughter the bull (cf. the notes on vv. 6a and 9a).

[1:5]  ² tn Heb “the son of the herd”; cf. KJV “bullock”; NASB, NIV “young bull.”

[1:5]  ³ tn “Splash” (cf. NAB) or “dash” (cf. NRSV) is better than “sprinkle,” which is the common English translation of this verb (זָרַק, zaraq; see, e.g., KJV, NASB, NIV, NLT). “Sprinkle” is not strong enough (contrast נָזָה [nazah], which does indeed mean “to sprinkle” or “to splatter”; cf. Lev 4:6).

[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).

[9:15]  ⁸ tn The expression “and performed a decontamination rite [with] it” reads literally in the MT, “and decontaminated [with] it.” The verb is the Piel of חטא (kht’, Qal = “to sin”), which means “to decontaminate, purify” (i.e., “to de-sin”; see the note on Lev 8:15).

[9:15]  ⁹ sn The phrase “like the first one” at the end of the verse refers back to the sin offering for the priests described in vv. 8-11 above. The blood of the sin offering of the common people was applied to the burnt offering altar just like that of the priests.

[13:39]  ¹⁰ tn Heb “and the priest shall see.”

[13:39]  ¹¹ tn Heb “and behold” (so KJV, ASV).

[13:39]  ¹² tn Heb “he,” but the regulation applies to a man or a woman (v. 38a). In the translation “the person” is used to specify the referent more clearly.

[16:10]  ¹³ tn The LXX has “he shall stand it” (cf. v. 7).

[16:10]  ¹⁴ tn Heb “to make atonement on it to send it away to Azazel toward the wilderness.”

[20:10]  ¹⁵ tn Heb “And a man who.” The syntax here and at the beginning of the following verses elliptically mirrors that of v. 9, which justifies the rendering as a conditional clause.

[20:10]  ¹⁶ tc The reading of the LXX minuscule mss has been followed here (see the BHS footnote a-a). The MT has a dittography, repeating “a man who commits adultery with the wife of” (see the explanation in J. E. Hartley, Leviticus [WBC], 328). The duplication found in the MT is reflected in some English versions, e.g., KJV, ASV, NASB, NIV.

[20:14]  ¹⁷ tn Heb “And a man who takes a woman and her mother.” The Hebrew verb “to take” in this context means “to engage in sexual intercourse.”

[20:14]  ¹⁸ tn Regarding “lewdness,” see the note on Lev 18:17 above.

[20:14]  ¹⁹ tn Heb “in fire they shall burn him and them.” The active plural verb sometimes requires a passive translation (GKC 460 §144.f, g), esp. when no active plural subject has been expressed in the context. The present translation specifies “burned to death” because the traditional rendering “burnt with fire” (KJV, ASV; NASB “burned with fire”) could be understood to mean “branded” or otherwise burned, but not fatally.

[20:18]  ²⁰ tn Heb “and the two of them.”

[21:14]  ²¹ tn Heb “take.” In context this means “take as wife,” i.e., “marry.”

[21:14]  ²² tc The MT has literally, “from his peoples,” but Smr, LXX, Syriac, Targum, and Tg. Ps.-J. have “from his people,” referring to the Israelites as a whole.