Imamat 26:6

26:6 I will grant peace in the land so that ¹  you will lie down to sleep without anyone terrifying you. ²  I will remove harmful animals ³  from the land, and no sword of war ⁴  will pass through your land.

Imamat 23:28

23:28 You must not do any work on this particular day, ⁵  because it is a day of atonement to make atonement for yourselves ⁶  before the Lord your God.

Imamat 4:26

4:26 Then the priest ⁷  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 ⁸  on his behalf for ⁹  his sin and he will be forgiven. ¹⁰ 

Imamat 17:11

17:11 for the life of every living thing ¹¹  is in the blood. ¹²  So I myself have assigned it to you ¹³  on the altar to make atonement for your lives, for the blood makes atonement by means of the life. ¹⁴ 

Imamat 6:7

6:7 So the priest will make atonement ¹⁵  on his behalf before the Lord and he will be forgiven ¹⁶  for whatever he has done to become guilty.” ¹⁷ 

Imamat 16:6

16:6 Then Aaron is to present the sin offering bull which is for himself and is to make atonement on behalf of himself and his household.

Imamat 16:33

16:33 and he is to purify ¹⁸  the Most Holy Place, ¹⁹  he is to purify the Meeting Tent and the altar, ²⁰  and he is to make atonement for ²¹  the priests and for all the people of the assembly.

Imamat 3:6

Animal from the Flock

3:6 “‘If his offering for a peace offering sacrifice to the Lord is from the flock, he must present a flawless male or female. ²² 

Imamat 16:30

16:30 for on this day atonement is to be made for you to cleanse you from all your sins; you must be clean before the Lord. ²³ 

Imamat 16:10

16:10 but the goat which has been designated by lot for Azazel is to be stood alive ²⁴  before the Lord to make atonement on it by sending it away to Azazel into the wilderness. ²⁵ 

Imamat 4:31

4:31 Then he must remove all of its fat (just as fat was removed from the peace offering sacrifice) and the priest must offer it up in smoke on the altar for a soothing aroma to the Lord. So the priest will make atonement ²⁶  on his behalf and he will be forgiven. ²⁷ 

Imamat 4:35

4:35 Then the one who brought the offering ²⁸  must remove all its fat (just as the fat of the sheep is removed from the peace offering sacrifice) and the priest must offer them up in smoke on the altar on top of the other gifts of the Lord. So the priest will make atonement ²⁹  on his behalf for his sin which he has committed and he will be forgiven. ³⁰ 

Imamat 5:13

5:13 So the priest will make atonement ³¹  on his behalf for his sin which he has committed by doing one of these things, ³²  and he will be forgiven. ³³  The remainder of the offering ³⁴  will belong to the priest like the grain offering.’” ³⁵ 

Imamat 14:20

14:20 and the priest is to offer ³⁶  the burnt offering and the grain offering on the altar. So the priest is to make atonement for him and he will be clean.

Imamat 6:30

6:30 But any sin offering from which some of its blood is brought into the Meeting Tent to make atonement in the sanctuary must not be eaten. It must be burned up in the fire. ³⁷ 

Imamat 8:34

8:34 What has been done ³⁸  on this day the Lord has commanded to be done ³⁹  to make atonement for you.

Imamat 14:29

14:29 and the remainder of the olive oil that is in the hand ⁴⁰  of the priest he is to put ⁴¹  on the head of the one being cleansed to make atonement for him before the Lord.

Imamat 14:53

14:53 and he is to send the live bird away outside the city ⁴²  into the open countryside. So he is to make atonement for the house and it will be clean.

Imamat 5:10

5:10 The second bird ⁴³  he must make a burnt offering according to the standard regulation. ⁴⁴  So the priest will make atonement ⁴⁵  on behalf of this person for ⁴⁶  his sin which he has committed, and he will be forgiven. ⁴⁷ 

Imamat 7:7

7:7 The law is the same for the sin offering and the guilt offering; ⁴⁸  it belongs to the priest who makes atonement with it.

Imamat 12:7

12:7 The priest ⁴⁹  is to present it before the Lord and make atonement ⁵⁰  on her behalf, and she will be clean ⁵¹  from her flow of blood. ⁵²  This is the law of the one who bears a child, for the male or the female child.

Imamat 1:4

1:4 He must lay his hand on the head of the burnt offering, and it will be accepted for him to make atonement ⁵³  on his behalf.

Imamat 23:27

23:27 “The ⁵⁴  tenth day of this seventh month is the Day of Atonement. ⁵⁵  It is to be a holy assembly for you, and you must humble yourselves ⁵⁶  and present a gift to the Lord.

Imamat 16:17

16:17 Nobody is to be in the Meeting Tent ⁵⁷  when he enters to make atonement in the holy place until he goes out, and he has made atonement on his behalf, on behalf of his household, and on behalf of the whole assembly of Israel.

Imamat 3:1

Peace Offering Regulations: Animal from the Herd

3:1 “‘Now if his offering is a peace offering sacrifice, ⁵⁸  if he presents an offering from the herd, he must present before the Lord a flawless male or a female. ⁵⁹ 

Imamat 9:7

9:7 Moses then said to Aaron, “Approach the altar and make your sin offering and your burnt offering, and make atonement on behalf of yourself and on behalf of the people; ⁶⁰  and also make the people’s offering and make atonement on behalf of them just as the Lord has commanded.”

Imamat 7:14

7:14 He must present one of each kind of grain offering ⁶¹  as a contribution offering ⁶²  to the Lord; it belongs to the priest who splashes the blood of the peace offering.

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, ⁶³  so that he will not die. ⁶⁴ 

Imamat 14:18

14:18 and the remainder of the olive oil ⁶⁵  that is in his hand the priest is to put on the head of the one being cleansed. So the priest is to make atonement for him before the Lord.

Imamat 14:31

14:31 a sin offering and the other a burnt offering along with the grain offering. ⁶⁶  So the priest is to make atonement for the one being cleansed before the Lord.

Imamat 15:15

15:15 and the priest is to make one of them a sin offering ⁶⁷  and the other a burnt offering. ⁶⁸  So the priest ⁶⁹  is to make atonement for him before the Lord for ⁷⁰  his discharge.

Imamat 15:30

15:30 and the priest is to make one a sin offering and the other a burnt offering. ⁷¹  So the priest ⁷²  is to make atonement for her before the Lord from her discharge of impurity.

Imamat 16:20

The Live Goat Ritual Procedures

16:20 “When he has finished purifying the holy place, ⁷³  the Meeting Tent, and the altar, he is to present the live goat.

Imamat 16:32

16:32 “The priest who is anointed and ordained to act as high priest in place of his father ⁷⁴  is to make atonement. He is to put on the linen garments, the holy garments,

Imamat 16:34

16:34 This is to be a perpetual statute for you ⁷⁵  to make atonement for the Israelites for ⁷⁶  all their sins once a year.” ⁷⁷  So he did just as the Lord had commanded Moses. ⁷⁸ 

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, ⁷⁹  and he will be forgiven ⁸⁰  of his sin ⁸¹  that he has committed.

Imamat 10:17

10:17 “Why did you not eat the sin offering in the sanctuary? For it is most holy and he gave it to you to bear the iniquity of the congregation, ⁸²  to make atonement on their behalf before the Lord.

Imamat 7:20

7:20 The person who eats meat from the peace offering sacrifice which belongs to the Lord while his uncleanness persists ⁸³  will be cut off from his people. ⁸⁴ 

Imamat 14:19

14:19 “The priest must then perform the sin offering ⁸⁵  and make atonement for the one being cleansed from his impurity. After that he ⁸⁶  is to slaughter the burnt offering,

Imamat 16:11

The Sin Offering Sacrificial Procedures

16:11 “Aaron is to present the sin offering bull which is for himself, and he is to make atonement on behalf of himself and his household. He is to slaughter the sin offering bull which is for himself,

Imamat 4:20

4:20 He must do with the rest of the bull just as he did with the bull of the sin offering; this is what he must do with it. ⁸⁷  So the priest will make atonement ⁸⁸  on their behalf and they will be forgiven. ⁸⁹ 

Imamat 5:6

5:6 and he must bring his penalty for guilt ⁹⁰  to the Lord for his sin that he has committed, a female from the flock, whether a female sheep or a female goat, for a sin offering. So the priest will make atonement ⁹¹  on his behalf for ⁹²  his sin.

Imamat 5:16

5:16 And whatever holy thing he violated ⁹³  he must restore and must add one fifth to it and give it to the priest. So the priest will make atonement ⁹⁴  on his behalf with the guilt offering ram and he will be forgiven.” ⁹⁵ 

Imamat 8:15

8:15 and he slaughtered it. ⁹⁶  Moses then took the blood and put it all around on the horns of the altar with his finger and decontaminated the altar, ⁹⁷  and he poured out the rest of the blood at the base of the altar and so consecrated it to make atonement on it. ⁹⁸ 

Imamat 12:8

12:8 If she cannot afford a sheep, ⁹⁹  then she must take two turtledoves or two young pigeons, ¹⁰⁰  one for a burnt offering and one for a sin offering, and the priest is to make atonement on her behalf, and she will be clean.’” ¹⁰¹ 

Imamat 22:21

22:21 If a man presents a peace offering sacrifice to the Lord for a special votive offering ¹⁰²  or for a freewill offering from the herd or the flock, it must be flawless to be acceptable; ¹⁰³  it must have no flaw. ¹⁰⁴ 

Imamat 3:3

3:3 Then the one presenting the offering ¹⁰⁵  must present a gift to the Lord from the peace offering sacrifice: He must remove the fat that covers the entrails and all the fat that surrounds the entrails, ¹⁰⁶ 

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 ¹⁰⁷  and died,

Imamat 16:16

16:16 So ¹⁰⁸  he is to make atonement for the holy place from the impurities of the Israelites and from their transgressions with regard to all their sins, ¹⁰⁹  and thus he is to do for the Meeting Tent which resides with them in the midst of their impurities.

Imamat 16:18

16:18 “Then ¹¹⁰  he is to go out to the altar which is before the Lord and make atonement for it. He is to take ¹¹¹  some of the blood of the bull and some of the blood of the goat, and put it all around on the horns of the altar.

Imamat 16:27

16:27 The bull of the sin offering and the goat of the sin offering, whose blood was brought to make atonement in the holy place, must be brought outside the camp ¹¹²  and their hide, their flesh, and their dung must be burned up, ¹¹³ 

Imamat 5:18

5:18 and must bring a flawless ram from the flock, convertible into silver shekels, ¹¹⁴  for a guilt offering to the priest. So the priest will make atonement ¹¹⁵  on his behalf for his error which he committed ¹¹⁶  (although he himself had not known it) and he will be forgiven. ¹¹⁷ 

Imamat 16:24

16:24 Then he must bathe his body in water in a holy place, put on his clothes, and go out and make his burnt offering and the people’s burnt offering. So he is to make atonement ¹¹⁸  on behalf of himself and the people. ¹¹⁹ 

Imamat 14:21

The Eighth Day Atonement Rituals for the Poor Person

14:21 “If the person is poor and does not have sufficient means, ¹²⁰  he must take one male lamb as a guilt offering for a wave offering to make atonement for himself, one-tenth of an ephah of choice wheat flour mixed with olive oil for a grain offering, a log of olive oil, ¹²¹ 

Imamat 3:9

3:9 Then he must present a gift to the Lord from the peace offering sacrifice: He must remove all the fatty tail up to the end of the spine, the fat covering the entrails, and all the fat on the entrails, ¹²² 

Imamat 7:21

7:21 When a person touches anything unclean (whether human uncleanness, or an unclean animal, or an unclean detestable creature) ¹²³  and eats some of the meat of the peace offering sacrifice which belongs to the Lord, that person will be cut off from his people.’” ¹²⁴ 

Imamat 17:5

17:5 This is so that ¹²⁵  the Israelites will bring their sacrifices that they are sacrificing in the open field ¹²⁶  to the Lord at the entrance of the Meeting Tent to the priest and sacrifice them there as peace offering sacrifices to the Lord.

Imamat 5:17

Unknown trespass

5:17 “If a person sins and violates any of the Lord’s commandments which must not be violated ¹²⁷  (although he did not know it at the time, ¹²⁸  but later realizes he is guilty), then he will bear his punishment for iniquity ¹²⁹ 

Imamat 7:19

7:19 The meat which touches anything ceremonially ¹³⁰  unclean must not be eaten; it must be burned up in the fire. As for ceremonially clean meat, ¹³¹  everyone who is ceremonially clean may eat the meat.

Imamat 7:16

7:16 “‘If his offering is a votive or freewill sacrifice, ¹³²  it may be eaten on the day he presents his sacrifice, and also the leftovers from it may be eaten on the next day, ¹³³ 

Imamat 7:34

7:34 for the breast of the wave offering and the thigh of the contribution offering I have taken from the Israelites out of their peace offering sacrifices and have given them to Aaron the priest and to his sons from the people of Israel as a perpetual allotted portion.’” ¹³⁴ 

Imamat 7:11

The Peace Offering

7:11 “‘This is the law of the peace offering sacrifice which he ¹³⁵  is to present to the Lord.

Imamat 19:5

Eating the Peace Offering

19:5 “‘When you sacrifice a peace offering sacrifice to the Lord, you must sacrifice it so that it is accepted for you. ¹³⁶ 

Imamat 7:29

7:29 “Tell the Israelites, ‘The one who presents his peace offering sacrifice to the Lord must bring his offering to the Lord from his peace offering sacrifice.

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, ¹³⁷  and in front of the atonement plate he is to sprinkle some of the blood seven times with his finger. ¹³⁸ 

Imamat 4:10

4:10 – just as it is taken from the ox of the peace offering sacrifice ¹³⁹  – and the priest must offer them up in smoke on the altar of burnt offering.

Imamat 7:37

Summary of Sacrificial Regulations in Leviticus 6:8-7:36

7:37 This is the law ¹⁴⁰  for the burnt offering, the grain offering, ¹⁴¹  the sin offering, the guilt offering, the ordination offering, ¹⁴²  and the peace offering sacrifice,

Imamat 23:19

23:19 You must also offer ¹⁴³  one male goat ¹⁴⁴  for a sin offering and two yearling lambs for a peace offering sacrifice,

Imamat 7:13

7:13 He must present this grain offering ¹⁴⁵  in addition to ring-shaped loaves of leavened bread which regularly accompany ¹⁴⁶  the sacrifice of his thanksgiving peace offering.

Imamat 7:33

7:33 The one from Aaron’s sons who presents the blood of the peace offering and fat will have the right thigh as his share,

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, ¹⁴⁷  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.

Imamat 16:2

16:2 and the Lord said to Moses: “Tell Aaron your brother that he must not enter at any time into the holy place inside the veil-canopy ¹⁴⁸  in front of the atonement plate ¹⁴⁹  that is on the ark so that he may not die, for I will appear in the cloud over the atonement plate.

Imamat 7:15

7:15 The meat of his ¹⁵⁰  thanksgiving peace offering must be eaten on the day of his offering; he must not set any of it aside until morning.

Imamat 9:18

9:18 Then he slaughtered the ox and the ram – the peace offering sacrifices which were for the people – and Aaron’s sons handed ¹⁵¹  the blood to him and he splashed it against the altar’s sides.

Imamat 25:9

25:9 You must sound loud horn blasts ¹⁵²  – in the seventh month, on the tenth day of the month, on the Day of Atonement – you must sound the horn in your entire land.

Imamat 7:32

7:32 The right thigh you must give as a contribution offering ¹⁵³  to the priest from your peace offering sacrifices.

Imamat 6:12

6:12 but the fire which is on the altar must be kept burning on it. ¹⁵⁴  It must not be extinguished. So the priest must kindle wood on it morning by morning, and he must arrange the burnt offering on it and offer the fat of the peace offering up in smoke on it.

Imamat 9:4

9:4 and an ox and a ram for peace offerings to sacrifice before the Lord, and a grain offering mixed with olive oil, for today the Lord is going to appear ¹⁵⁵  to you.’”

Imamat 10:14

10:14 Also, the breast of the wave offering and the thigh of the contribution offering you must eat in a ceremonially ¹⁵⁶  clean place, you and your sons and daughters with you, for they have been given as your allotted portion and the allotted portion of your sons from the peace offering sacrifices of the Israelites. ¹⁵⁷ 

Imamat 7:18

7:18 If some of the meat of his peace offering sacrifice is ever eaten on the third day it will not be accepted; it will not be accounted to the one who presented it, since it is spoiled, ¹⁵⁸  and the person who eats from it will bear his punishment for iniquity. ¹⁵⁹ 

Imamat 9:22

9:22 Then Aaron lifted up his hands toward the people and blessed them and descended from making the sin offering, the burnt offering, and the peace offering.

[26:6]  ¹ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[26:6]  ² tn Heb “and there will be no one who terrifies.” The words “to sleep” have been supplied in the translation for clarity.

[26:6]  ³ tn Heb “harmful animal,” singular, but taken here as a collective plural (so almost all English versions).

[26:6]  ⁴ tn Heb “no sword”; the words “of war” are supplied in the translation to indicate what the metaphor of the sword represents.

[23:28]  ⁵ tn Heb “in the bone of this day.”

[23:28]  ⁶ tn Heb “on you [plural]”; cf. NASB, NRSV “on your behalf.”

[4:26]  ⁷ 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]  ⁸ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[4:26]  ⁹ 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]  ¹⁰ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[17:11]  ¹¹ tn Heb “the life of the flesh.” Here “flesh” stands for “every living thing,” that is, all creatures (cf. NIV, NRSV, NLT “every creature”; CEV “every living creature.”

[17:11]  ¹² tn Heb “for the soul/life (נֶפֶשׁ, nefesh) of the flesh, it is in the blood” (cf. the note of v. 10 above and v. 14 below). Although most modern English versions begin a new sentence in v. 11, “For the life of the flesh is in the blood” (see, e.g., NJPS, NASB, NIV, NRSV), the כִּי (ki, “for, because”) at the beginning of the verse suggests continuation from v. 10, as the rendering here indicates (see, e.g., NEB, NLT; J. E. Hartley, Leviticus [WBC], 261; and G. J. Wenham, Leviticus [NICOT], 239).

[17:11]  sn This verse is a well-known crux interpretum for blood atonement in the Bible. The close association between the blood and “the soul/life [נֶפֶשׁ] of the flesh [בָּשָׂר, basar]” (v. 11a) begins in Gen 9:2-5 (if not Gen 4:10-11), where the Lord grants man the eating of meat (i.e., the “flesh” of animals) but also issues a warning: “But flesh [בָּשָׂר] with its soul/life [נֶפֶשׁ], [which is] its blood, you shall not eat” (cf. G. J. Wenham, Genesis [WBC], 1:151 and 193). Unfortunately, the difficulty in translating נֶפֶשׁ consistently (see the note on v. 10 above) obscures the close connection between the (human) “person” in v. 10 and “the life” (of animals, 2 times) and “your (human) lives” in v. 11, all of which are renderings of נֶפֶשׁ. The basic logic of the passage is that (a) no נֶפֶשׁ should eat the blood when he eats the בָּשָׂר of an animal (v. 10) because (b) the נֶפֶשׁ of בָּשָׂר is identified with the blood that flows through and permeates it (v. 11a), and (c) the Lord himself has assigned (i.e., limited the use of) animal blood, that is, animal נֶפֶשׁ, to be the instrument or price of making atonement for the נֶפֶשׁ of people (v. 11b). See the detailed remarks and literature cited in R. E. Averbeck, NIDOTTE 2:693-95, 697-98.

[17:11]  ¹³ tn Heb “And I myself have given it to you.”

[17:11]  ¹⁴ tn Heb “for the blood, it by (בְּ, bet preposition, “in”] the life makes atonement.” The interpretation of the preposition is pivotal here. Some scholars have argued that it is a bet of exchange; that is, “the blood makes atonement in exchange for the life [of the slaughtered animal]” (see R. E. Averbeck, NIDOTTE 2:694-95, 697 for analysis and criticism of this view). It is more likely that, as in the previous clause (“your lives”), “life/soul” (נֶפֶשׁ, nefesh) here refers to the person who makes the offering, not the animal offered. The blood of the animal makes atonement for the person who offers it either “by means of” (instrumental bet) the “life/soul” of the animal, which it symbolizes or embodies (the meaning of the translation given here); or perhaps the blood of the animal functions as “the price” (bet of price) for ransoming the “life/soul” of the person.

[6:7]  ¹⁵ sn Regarding “make atonement” see the note on Lev 1:4.

[6:7]  ¹⁶ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[6:7]  ¹⁷ tn Heb “on one from all which he does to become guilty in it”; NAB “whatever guilt he may have incurred.”

[16:33]  ¹⁸ tn Heb “to atone” (also later in this verse); see the note on “purifying the holy place” in 16:20.

[16:33]  ¹⁹ tn Heb “the sanctuary of the holy place.” Although this is the only place this expression occurs in the OT, it clearly refers to the innermost shrine behind the veil-canopy, where the ark of the covenant was located.

[16:33]  ²⁰ tn Heb “and the tent of meeting and the alter he shall atone.” The repetition of the verb כִּפֶּר (kipper, “to atone”) at the beginning and end of the sequence appears to be strange, but the MT accents suggest that only “the Most Holy Place” goes with the verb at the beginning of the verse. Of course, the purging of “the Most Holy Place” has been the main emphasis of this chapter from the start (see vv. 2-3 and 11-17).

[16:33]  ²¹ tn At this point in the verse the verb כִּפֶּר (kipper, “to make atonement”) takes its object with the preposition עַל (’al, “for”; literally, “upon”; contrast the first part of the verse and cf. the notes on Lev 1:4 and 16:20 above).

[3:6]  ²² tn Heb “a male or female without defect he shall present it”; cf. NLT “must have no physical defects.”

[16:30]  ²³ tn The phrase “from all your sins” could go with the previous clause as the verse is rendered here (see, e.g., B. A. Levine, Leviticus [JPSTC], 109, and J. Milgrom, Leviticus [AB], 1:1011), or it could go with the following clause (i.e., “you shall be clean from all your sins before the Lord”; see the MT accents as well as J. E. Hartley, Leviticus [WBC], 221, and recent English versions, e.g., NASB, NIV, NRSV).

[16:10]  ²⁴ tn The LXX has “he shall stand it” (cf. v. 7).

[16:10]  ²⁵ tn Heb “to make atonement on it to send it away to Azazel toward the wilderness.”

[4:31]  ²⁶ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[4:31]  ²⁷ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[4:35]  ²⁸ tn Heb “Then he”; the referent has been specified in the translation for clarity. Here “he” refers to the offerer rather than the priest (contrast the clauses before and after).

[4:35]  ²⁹ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[4:35]  ³⁰ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[5:13]  ³¹ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[5:13]  ³² tn Heb “from one from these,” referring to the four kinds of violations of the law delineated in Lev 5:1-4 (see the note on Lev 5:5 above and cf. Lev 4:27).

[5:13]  ³³ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[5:13]  ³⁴ tn Heb “and it”; the referent (the remaining portion of the offering) has been specified in the translation for clarity.

[5:13]  ³⁵ tn Heb “and it shall be to the priest like the grain offering,” referring to the rest of the grain that was not offered on the altar (cf. the regulations in Lev 2:3, 10).

[14:20]  ³⁶ tn Heb “cause to go up.”

[6:30]  ³⁷ tn Heb “burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”

[8:34]  ³⁸ tn Heb “just as he has done” (cf. the note on v. 33).

[8:34]  ³⁹ tn Heb “the Lord has commanded to do” (cf. the note on v. 33).

[14:29]  ⁴⁰ tn Heb “on the hand.”

[14:29]  ⁴¹ tn Heb “give.”

[14:53]  ⁴² tn Heb “to from outside to the city.”

[5:10]  ⁴³ tn The word “bird” is not in the Hebrew text, but is supplied in the translation for clarity.

[5:10]  ⁴⁴ 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]  ⁴⁵ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[5:10]  ⁴⁶ tn See the note on 4:26 with regard to מִן, min.

[5:10]  ⁴⁷ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[7:7]  ⁴⁸ tn Heb “like the sin offering like the guilt offering, one law to them.”

[12:7]  ⁴⁹ tn Heb “and he” (i.e., the priest mentioned at the end of v. 6). The referent has been specified in the translation for clarity.

[12:7]  ⁵⁰ sn See the note on Lev 1:4 “make atonement.” The purpose of sin offering “atonement,” in particular, was to purge impurities from the tabernacle (see Lev 15:31 and 16:5-19, 29-34), whether they were caused by physical uncleannesses or by sins and iniquities. In this case, the woman has not “sinned” morally by having a child. Even Mary brought such offerings for giving birth to Jesus (Luke 2:22-24), though she certainly did not “sin” in giving birth to him. Note that the result of bringing this “sin offering” was “she will be clean,” not “she will be forgiven” (cf. Lev 4:20, 26, 31, 35; 5:10, 13). The impurity of the blood flow has caused the need for this “sin offering,” not some moral or relational infringement of the law (contrast Lev 4:2, “When a person sins by straying unintentionally from any of the commandments of the Lord”).

[12:7]  ⁵¹ tn Or “she will be[come] pure.”

[12:7]  ⁵² tn Heb “from her source [i.e., spring] of blood,” possibly referring to the female genital area, not just the “flow of blood” itself (as suggested by J. Milgrom, Leviticus [AB], 1:761). Cf. ASV “from the fountain of her blood.”

[1:4]  ⁵³ tn “To make atonement” is the standard translation of the Hebrew term כִּפֶּר, (kipper); cf. however TEV “as a sacrifice to take away his sins” (CEV similar). The English word derives from a combination of “at” plus Middle English “one[ment],” referring primarily to reconciliation or reparation that is made in order to accomplish reconciliation. The primary meaning of the Hebrew verb, however, is “to wipe [something off (or on)]” (see esp. the goal of the sin offering, Lev 4, “to purge” the tabernacle from impurities), but in some cases it refers metaphorically to “wiping away” anything that might stand in the way of good relations by bringing a gift (see, e.g., Gen 32:20 [21 HT], “to appease; to pacify” as an illustration of this). The translation “make atonement” has been retained here because, ultimately, the goal of either purging or appeasing was to maintain a proper relationship between the Lord (who dwelt in the tabernacle) and Israelites in whose midst the tabernacle was pitched (see R. E. Averbeck, NIDOTTE 2:689-710 for a full discussion of the Hebrew word meaning “to make atonement” and its theological significance).

[23:27]  ⁵⁴ tn Heb “Surely the tenth day” or perhaps “Precisely the tenth day.” The Hebrew adverbial particle אַךְ (’akh) is left untranslated by most recent English versions; cf. however NASB “On exactly the tenth day.”

[23:27]  ⁵⁵ sn See the description of this day and its regulations in Lev 16 and the notes there.

[23:27]  ⁵⁶ tn Heb “you shall humble your souls.” See the note on Lev 16:29 above.

[16:17]  ⁵⁷ tn Heb “And all man shall not be in the tent of meeting.” The term for “a man, human being” (אָדָם, ’adam; see the note on Lev 1:2) refers to any person among “mankind,” male or female.

[3:1]  ⁵⁸ 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]  ⁵⁹ 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.

[9:7]  ⁶⁰ tn Instead of “on behalf of the people,” the LXX has “on behalf of your house” as in the Hebrew text of Lev 16:6, 11, 17. Many commentaries follow the LXX here (e.g., J. Milgrom, Leviticus [AB], 1:578; J. E. Hartley, Leviticus [WBC], 118) as do a few English versions (e.g., NAB), but others argue that, as on the Day of Atonement (Lev 16), the offerings of the priests also effected the people, even though there was still the need to have special offerings made on behalf of the people as reflected in the second half of the verse (e.g., B. A. Levine, Leviticus [JPSTC], 56).

[7:14]  ⁶¹ tn Here the Hebrew text reads “offering” (קָרְבָּן, qorbban), not “grain offering” (מִנְחָה, minkhah), but in this context the term refers once again to the list in 7:12.

[7:14]  ⁶² tn The term rendered “contribution offering” is תְּרוּמָה (tÿrumah), which generally refers to that which is set aside from the offerings to the Lord as prebends for the officiating priests (cf. esp. Lev 7:28-34 and R. E. Averbeck, NIDOTTE 4:335-37). Cf. TEV “as a special contribution.”

[16:13]  ⁶³ 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]  ⁶⁴ 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).

[14:18]  ⁶⁵ tn Heb “and the remainder in the oil.”

[14:31]  ⁶⁶ tn Heb “and the one a burnt offering on the grain offering.”

[15:15]  ⁶⁷ sn See the note on Lev 4:3 regarding the term “sin offering.”

[15:15]  ⁶⁸ tn Heb “and the priest shall make them one a sin offering and the one a burnt offering.” See the note on Lev 1:3 regarding the “burnt offering.”

[15:15]  ⁶⁹ tn Heb “And the priest.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[15:15]  ⁷⁰ tn Heb “from”; see the note on 4:26.

[15:30]  ⁷¹ tn Heb “And the priest shall make the one a sin offering and the one a burnt offering.”

[15:30]  ⁷² tn Heb “And the priest.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[16:20]  ⁷³ tn Heb “And he shall finish from atoning the holy place.” In this case, the “holy place” etc. are direct objects of the verb “to atone” (cf. v. 33a below). In this case, therefore, the basic meaning of the verb (i.e., “to purge” or “wipe clean”) comes to the forefront. When the prepositions עַל (’al) or בֲּעַד (ba’ad) occur with the verb כִּפֶּר (kipper) the purging is almost always being done “for” or “on behalf of” priests or people (see the note on Lev 1:4 as well as R. E. Averbeck, NIDOTTE 2:698, the literature cited there, and B. A. Levine, Leviticus [JPSTC], 110, for more details).

[16:32]  ⁷⁴ tn Heb “And the priest whom he shall anointed him and whom he shall fill his hand to act as priest under his father.” Imperfect active verbs are often used as passives (see, e.g., v. 27 above and the note on Lev 14:4).

[16:34]  ⁷⁵ tn Heb “And this shall be for you to a statute of eternity” (cf. v. 29a above). cf. NASB “a permanent statute”; NIV “a lasting ordinance.”

[16:34]  ⁷⁶ tn Heb “from”; see note on 4:26.

[16:34]  ⁷⁷ tn Heb “one [feminine] in the year.”

[16:34]  ⁷⁸ tn The MT of Lev 16:34b reads literally, “and he did just as the Lord had commanded Moses.” This has been retained here in spite of the fact that it suggests that Aaron immediately performed the rituals outlined in Lev 16 (see, e.g., J. E. Hartley, Leviticus [WBC], 224 and 243; J. Milgrom, Leviticus [AB], 1:1059; note that Aaron was the one to whom Moses was to speak the regulations in this chapter, v. 2). The problem is that the chapter presents these procedures as regulations for “the tenth day of the seventh month” and calls for their fulfillment at that time (Lev 16:29; cf. Lev 23:26-32 and the remarks in P. J. Budd, Leviticus [NCBC], 237), not during the current (first) month (Exod 40:2; note also that they left Sinai in the second month, long before the next seventh month, Num 10:11). The LXX translates, “once in the year it shall be done as the Lord commanded Moses,” attaching “once in the year” to this clause rather than the former one, and rendering the verb as passive, “it shall be done” (cf. NAB, NIV, etc.). We have already observed the passive use of active verbs in this context (see the note on v. 32 above). The RSV (cf. also the NRSV, TEV, CEV, NLT) translates, “And Moses did as the Lord commanded him,” ignoring the fact that the name Moses in the Hebrew text has the direct object indicator. Passive verbs, however, regularly take subjects with direct object indicators (see, e.g., v. 27 above). The NIV renders it “And it was done, as the Lord commanded Moses,” following the LXX passive translation. The NASB translates, “And just as the Lord had commanded Moses, so he did,” transposing the introductory verb to the end of the sentence and supplying “so” in order to make it fit the context.

[19:22]  ⁷⁹ tn Heb “on his sin which he has sinned.”

[19:22]  ⁸⁰ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him.”

[19:22]  ⁸¹ tn Heb “from his sin.”

[10:17]  ⁸² sn This translation is quite literal. On the surface it appears to mean that the priests would “bear the iniquity” of the congregation by the act of eating the sin offering (so J. Milgrom, Leviticus [AB], 1:622-25, 635-40). Such a notion is, however, found nowhere else in the Levitical regulations and seems unlikely (so J. E. Hartley, Leviticus [WBC], 136). A more likely interpretation is reflected in this interpretive rendering: “he gave it to you [as payment] for [your work of] bearing the iniquity of the congregation.” The previous section of the chapter deals with the prebends that the priests received for performing the ministry of the tabernacle (Lev 10:12-15). Lev 10:16-18, therefore, seems to continue the very same topic in the light of the most immediate situation (see R. E. Averbeck, NIDOTTE 2:702-4).

[7:20]  ⁸³ tn Heb “and his unclean condition is on him.”

[7:20]  ⁸⁴ sn The exact meaning of this penalty clause is not certain. It could mean that he will be executed, whether by God or by man, he will be excommunicated from sanctuary worship and/or community benefits (cf. TEV, CEV), or his line will be terminated by God (i.e., extirpation), etc. See J. E. Hartley, Leviticus (WBC), 100; J. Milgrom, Leviticus (AB), 1:457-60; and B. A. Levine, Leviticus (JPSTC), 241-42 for further discussion.

[14:19]  ⁸⁵ tn Heb “do [or “make”] the sin offering.”

[14:19]  ⁸⁶ tn Heb “And after[ward] he [i.e., the offerer] shall slaughter.” The LXX adds “the priest” as the subject of the verb (as do several English versions, e.g., NAB, NIV, NCV, NLT), but the offerer is normally the one who does the actually slaughtering of the sacrificial animal (cf. the notes on Lev 1:5a, 6a, and 9a).

[4:20]  ⁸⁷ sn Cf. Lev 4:11-12 above for the disposition of “the [rest of] the bull.”

[4:20]  ⁸⁸ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[4:20]  ⁸⁹ tn Heb “there shall be forgiveness to them” or “it shall be forgiven to them.”

[5:6]  ⁹⁰ tn In this context the word for “guilt” (אָשָׁם, ’asham) refers to the “penalty” for incurring guilt, the so-called consequential אָשָׁם (J. Milgrom, Leviticus [AB], 1:303; cf. the note on Lev 5:1).

[5:6]  ⁹¹ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[5:6]  ⁹² tn See the note on 4:26 regarding the use of מִן (min).

[5:16]  ⁹³ tn Heb “and which he sinned from the holy thing.”

[5:16]  ⁹⁴ sn Regarding “make atonement” see the note on Lev 1:4.

[5:16]  ⁹⁵ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[8:15]  ⁹⁶ sn Contrary to some English versions (e.g., NAB, NASB, NIV, NLT), Aaron (not Moses) most likely slaughtered the bull, possibly with the help of his sons, although the verb is singular, not plural. Moses then performed the ritual procedures that involved direct contact with the altar. Compare the pattern in Lev 1:5-9, where the offerer does the slaughtering and the priests perform the procedures that involve direct contact with the altar. In Lev 8 Moses is functioning as the priest in order to consecrate the priesthood. The explicit reintroduction of the name of Moses as the subject of the next verb seems to reinforce this understanding of the passage (cf. also vv. 19 and 23 below).

[8:15]  ⁹⁷ tn The verb is the Piel of חָטָא (khata’, “to sin”) and means “to de-sin” the altar. This verse is important for confirming the main purpose of the sin offering, which was to decontaminate the tabernacle and its furniture from any impurities. See the note on Lev 4:3.

[8:15]  ⁹⁸ tn Similar to v. 10 above, “and consecrated it” refers to the effect of the blood manipulation earlier in the verse. The goal here was to consecrate the altar in order that it might become a place on which it would be appropriate “to make atonement” before the Lord.

[12:8]  ⁹⁹ tn Heb “If her hand cannot find the sufficiency of a sheep.” Many English versions render this as “lamb.”

[12:8]  ¹⁰⁰ 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).

[12:8]  ¹⁰¹ tn Or “she will be[come] pure.”

[22:21]  ¹⁰² tn The meaning of the expression לְפַלֵּא־נֶדֶר (lÿfalle’-neder) rendered here “for a special votive offering” is much debated. Some take it as an expression for fulfilling a vow, “to fulfill a vow” (e.g., HALOT 927-28 s.v. פלא piel and NASB; cf. NAB, NRSV “in fulfillment of a vow”) or, alternatively, “to make a vow” or “for making a vow” (HALOT 928 s.v. פלא piel [II פלא]). Perhaps it refers to the making a special vow, from the verb פָלַא (pala’, “to be wonderful, to be remarkable”); cf. J. Milgrom, Numbers (JPSTC), 44. B. A. Levine, Leviticus (JPSTC), 151 and 193, suggests that this is a special term for “setting aside a votive offering” (related to פָלָה [palah, “to set aside”]). In general, the point of the expression seems to be that this sacrifice arises as a special gift to God out of special circumstances in the life of the worshiper.

[22:21]  ¹⁰³ tn Heb “for acceptance”; NAB “if it is to find acceptance.”

[22:21]  ¹⁰⁴ tn Heb “all/any flaw shall not be in it.”

[3:3]  ¹⁰⁵ tn Heb “Then he”; the referent (the person presenting the offering) has been specified in the translation for clarity (cf. the note on Lev 1:5).

[3:3]  ¹⁰⁶ tn Heb “and all the fat on the entrails.” The fat layer that covers the entrails as a whole (i.e., “that covers the entrails”) is different from the fat that surrounds and adheres to the various organs (“on the entrails,” i.e., surrounding them; J. Milgrom, Leviticus [AB], 1:205-7).

[16:1]  ¹⁰⁷ 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.

[16:16]  ¹⁰⁸ tn Heb “And.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative or even inferential force here.

[16:16]  ¹⁰⁹ tn Heb “to all their sins.”

[16:18]  ¹¹⁰ tn Heb “And.” The Hebrew conjunction ו (vav, “and”) indicates the sequence of events here.

[16:18]  ¹¹¹ tn Heb “And he shall take.”

[16:27]  ¹¹² tn Heb “he shall bring into from outside to the camp.”

[16:27]  ¹¹³ tn Heb “they shall burn with fire”; KJV “burn in the fire.” Because “to burn with fire” is redundant in contemporary English the present translation simply has “must be burned up.”

[5:18]  ¹¹⁴ tn The statement here is condensed. See the full expression in 5:15 and the note there.

[5:18]  ¹¹⁵ sn Regarding “make atonement” see the note on Lev 1:4.

[5:18]  ¹¹⁶ tn Heb “on his straying which he strayed.” See the note on Lev 4:2.

[5:18]  ¹¹⁷ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV and NASB both similar).

[16:24]  ¹¹⁸ tn Heb “And he shall make atonement.”

[16:24]  ¹¹⁹ tn Heb “on behalf of himself and on behalf of the people.” After “on behalf of himself” the LXX adds the expected “and on behalf of his household” (cf. vv. 6, 11, and 17).

[14:21]  ¹²⁰ tn Heb “and his hand does not reach”; NAB, NRSV “and cannot afford so much (afford these NIV).”

[14:21]  ¹²¹ tn See the notes on v. 10 above.

[3:9]  ¹²² sn See the note on this phrase in 3:3.

[7:21]  ¹²³ sn For these categories of unclean animals see Lev 11.

[7:21]  ¹²⁴ sn For the interpretation of this last clause see the note on Lev 7:20.

[17:5]  ¹²⁵ tn Heb “So that which.”

[17:5]  ¹²⁶ tn Heb “on the faces of the field.”

[5:17]  ¹²⁷ tn Heb “and does one from all of the commandments of the Lord which must not be done.”

[5:17]  ¹²⁸ tn The words “at the time” are not in the Hebrew text, but are implied.

[5:17]  ¹²⁹ 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.

[7:19]  ¹³⁰ tn The word “ceremonially” has been supplied in the translation both here and in the following sentence to clarify that the uncleanness involved is ritual or ceremonial in nature.

[7:19]  ¹³¹ tn The Hebrew has simply “the flesh,” but this certainly refers to “clean” flesh in contrast to the unclean flesh in the first half of the verse.

[7:16]  ¹³² tn For the distinction between votive and freewill offerings see the note on Lev 22:23 and the literature cited there.

[7:16]  ¹³³ tn Heb “and on the next day and the left over from it shall be eaten.”

[7:34]  ¹³⁴ tn Or “a perpetual regulation”; cf. NASB “as their due forever”; NRSV “as a perpetual due”; NLT “their regular share.”

[7:11]  ¹³⁵ tn This “he” pronoun refers to the offerer. Smr and LXX have plural “they.”

[19:5]  ¹³⁶ tn Heb “for your acceptance”; cf. NIV, NLT “it will be accepted on your behalf.”

[16:14]  ¹³⁷ 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]  ¹³⁸ 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.

[4:10]  ¹³⁹ tn Heb “taken up from”; KJV, ASV “taken off from”; NAB, NASB, NIV, NRSV “removed.” See the notes on Lev 3:3-4 above (cf. also 3:9-10, 14-15).

[7:37]  ¹⁴⁰ sn The Hebrew term translated “law” (תוֹרָה [torah]) occurs up to this point in the book only in Lev 6:9 [6:2 HT], 14 [7 HT], 25 [18 HT], 7:1, 7, 11, and here in 7:37. This suggests that Lev 7:37-38 is a summary of only this section of the book (i.e., Lev 6:8 [6:1 HT]-7:36), not all of Lev 1-7.

[7:37]  ¹⁴¹ tc In the MT only “the grain offering” lacks a connecting ו (vav). However, many Hebrew , Smr, LXX, Syriac, and some mss of Tg. Onq. have the ו (vav) on “the grain offering” as well.

[7:37]  ¹⁴² sn The inclusion of the “ordination offering” (מִלּוּאִים, milu’im; the term apparently comes from the notion of “filling [of the hand],” cf. Lev 8:33) here anticipates Lev 8. It is a kind of peace offering, as the regulations in Lev 8:22-32 will show (cf. Exod 29:19-34). In the context of the ordination ritual for the priests it fits into the sequence of offerings as a peace offering would: sin offering (Lev 8:14-17), burnt and grain offering (Lev 8:18-21), and finally peace (i.e., ordination) offering (Lev 8:22-32). Moreover, in this case, Moses received the breast of the ordination offering as his due since he was the presiding priest over the sacrificial procedures (Lev 8:29; cf. Lev 7:30-31), while Aaron and his sons ate the portions that would have been consumed by the common worshipers in a regular peace offering procedure (Exod 29:31-34; cf. Lev 7:15-18). For a general introduction to the peace offering see the note on Lev 3:1.

[23:19]  ¹⁴³ tn Heb “And you shall make.”

[23:19]  ¹⁴⁴ tn Heb “a he-goat of goats.”

[7:13]  ¹⁴⁵ tn The rendering “this [grain] offering” is more literally “his offering,” but it refers to the series of grain offerings listed just previously in v. 12.

[7:13]  ¹⁴⁶ tn The words “which regularly accompany” are not in the Hebrew text, but are supplied for clarity.

[7:13]  sn The translation “[which regularly accompany]…” is based on the practice of bringing bread (and wine) to eat with the portions of the peace offering meat eaten by the priests and worshipers (see v. 14 and Num 15:1-13). This was in addition to the memorial portion of the unleavened bread that was offered to the Lord on the altar (cf. Lev 2:2, 9, and the note on 7:12).

[16:15]  ¹⁴⁷ tn Heb “and he shall bring its blood into from house to the veil-canopy.”

[16:2]  ¹⁴⁸ tn Heb “into the holy place from house to the veil-canopy.” In this instance, the Hebrew term “the holy place” refers to “the most holy place” (lit. “holy of holies”), since it is the area “inside the veil-canopy” (cf. Exod 26:33-34). The Hebrew term פָּרֹכֶת (parokhet) is usually translated “veil” or “curtain,” 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, and thus formed more of a canopy than simply a curtain (see R. E. Averbeck, NIDOTTE 3:687-89).

[16:2]  ¹⁴⁹ tn Heb “to the faces of the atonement plate.” The exact meaning of the Hebrew term כַּפֹּרֶת (kapporet) here rendered “atonement plate” is much debated. The traditional “mercy seat” (KJV, ASV, NASB, NRSV) does not suit the cognate relationship between this term and the Piel verb כִּפֶּר (kipper, “to make atonement, to make expiation”). The translation of the word should also reflect the fact that the most important atonement procedures on the Day of Atonement were performed in relation to it. Since the Lord would “appear in the cloud over the atonement plate,” and since it was so closely associated with the ark of the covenant (the ark being his “footstool”; cf. 1 Chr 28:2 and Ps 132:7-8), one could take it to be the place of his throne at which he accepts atonement. See J. Milgrom, Leviticus (AB), 1:1014; J. E. Hartley, Leviticus (WBC), 234-35; and R. E. Averbeck, NIDOTTE 2:691, 699. Cf. NIV “the atonement cover”; NCV “the lid on the Ark”; NLT “the Ark’s cover – the place of atonement.”

[7:15]  ¹⁵⁰ tn In the verse “his” refers to the offerer.

[9:18]  ¹⁵¹ tn See the note on Lev 9:12.

[25:9]  ¹⁵² sn On the “loud horn blasts” see the note on Lev 23:24, but unlike the language there, the Hebrew term for “horn” (שׁוֹפָר, shofar) actually appears here in this verse (twice).

[7:32]  ¹⁵³ tn Older English versions (e.g., KJV, ASV) translate this Hebrew term (תְּרוּמָה, tÿrumah) “heave offering,” derived from the idea of “to raise, to lift” found in the verbal root (cf. NAB “a raised offering”). “Contribution offering” is a better English rendering because it refers to something “taken out from” (i.e., “lifted up from”; cf. the Hebrew term הֵרִים (herim) in, e.g., Lev 2:9; 4:8, etc.) the offering as a special contribution to the specific priest who presided over the offering procedures in any particular instance (see the next verse and R. E. Averbeck, NIDOTTE 4:335-37). Cf. TEV “as a special contribution”; NCV, NLT “as a gift.”

[6:12]  ¹⁵⁴ tn Heb “in it,” apparently referring to the “hearth” which was on top of the altar (cf. the note on v. 9).

[9:4]  ¹⁵⁵ tn The verb is either a prophetic perfect (“will appear to you”) as in the MT (cf. IBHS §30.5.1.e; so many English versions), or a futurum instans participle (“is going to appear to you”) as in the LXX and several other versions (see the BHS footnote; cf. IBHS 627 §37.6f). In either case, the point is that Moses was anticipating that the Lord would indeed appear to them on this day (cf. vv. 6, 22-24).

[10:14]  ¹⁵⁶ tn The word “ceremonially” has been supplied in the translation to clarify that the cleanness of the place specified is ritual or ceremonial in nature.

[10:14]  ¹⁵⁷ sn Cf. Lev 7:14, 28-34 for these regulations.

[7:18]  ¹⁵⁸ tn Or “desecrated,” or “defiled,” or “forbidden.” For this difficult term see J. Milgrom, Leviticus (AB), 1:422. Cf. NIV “it is impure”; NCV “it will become unclean”; NLT “will be contaminated.”

[7:18]  ¹⁵⁹ tn Heb “his iniquity he shall bear” (cf. Lev 5:1); NIV “will be held responsible”; NRSV “shall incur guilt”; TEV “will suffer the consequences.”