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 ¹  on his behalf and he will be forgiven. ² 

Imamat 4:35

4:35 Then the one who brought the offering ³  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 ⁴  on his behalf for his sin which he has committed and he will be forgiven. ⁵ 

Imamat 5:2

5:2 Or when there is ⁶  a person who touches anything ceremonially ⁷  unclean, whether the carcass of an unclean wild animal, or the carcass of an unclean domesticated animal, or the carcass of an unclean creeping thing, even if he did not realize it, ⁸  but he himself has become unclean and is guilty; ⁹ 

Imamat 5:15

5:15 “When a person commits a trespass ¹⁰  and sins by straying unintentionally ¹¹  from the regulations about the Lord’s holy things, ¹²  then he must bring his penalty for guilt ¹³  to the Lord, a flawless ram from the flock, convertible into silver shekels according to the standard of the sanctuary shekel, ¹⁴  for a guilt offering. ¹⁵ 

Imamat 8:15

8:15 and he slaughtered it. ¹⁶  Moses then took the blood and put it all around on the horns of the altar with his finger and decontaminated the altar, ¹⁷  and he poured out the rest of the blood at the base of the altar and so consecrated it to make atonement on it. ¹⁸ 

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 13:3

13:3 The priest must then examine the infection ¹⁹  on the skin of the body, and if the hair ²⁰  in the infection has turned white and the infection appears to be deeper than the skin of the body, ²¹  then it is a diseased infection, ²²  so when the priest examines it ²³  he must pronounce the person unclean. ²⁴ 

Imamat 16:16

16:16 So ²⁵  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, ²⁶  and thus he is to do for the Meeting Tent which resides with them in the midst of their impurities.

Imamat 16:21

16:21 Aaron is to lay his two hands on the head of the live goat and confess over it all the iniquities of the Israelites and all their transgressions in regard to all their sins, ²⁷  and thus he is to put them ²⁸  on the head of the goat and send it away into the wilderness by the hand of a man standing ready. ²⁹ 

Imamat 21:10

Rules for the High Priest

21:10 “‘The high ³⁰  priest – who is greater than his brothers, on whose head the anointing oil is poured, who has been ordained ³¹  to wear the priestly garments – must neither dishevel the hair of his head nor tear his garments. ³² 

Imamat 24:23

24:23 Then Moses spoke to the Israelites and they brought the one who cursed outside the camp and stoned him with stones. So the Israelites did just as the Lord had commanded Moses.

Imamat 26:16

26:16 I for my part ³³  will do this to you: I will inflict horror on you, consumption and fever, which diminish eyesight and drain away the vitality of life. ³⁴  You will sow your seed in vain because ³⁵  your enemies will eat it. ³⁶ 

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

[4:31]  ² tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[4:35]  ³ 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]  ⁴ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[4:35]  ⁵ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[5:2]  ⁶ tc The insertion of the words “when there is” is a reflection of the few Hebrew mss, Smr, and LXX that have כִּי (ki, “when, if”; cf. vv. 3 and esp. 4) rather than the MT’s אֲשֶׁר (’asher, “who”). Many English versions render this as a conditional clause (“if”).

[5:2]  ⁷ tn The word “ceremonially” has been supplied in the translation to clarify that the uncleanness involved is ritual or ceremonial in nature.

[5:2]  ⁸ tn Heb “and it is hidden from him,” meaning that the person who contracted the ceremonial uncleanness was not aware at the time what had happened, but later found out that he had become ceremonially unclean. This same phrase occurs again in both vv. 3 and 4.

[5:2]  ⁹ sn Lev 5:2-3 are parallel laws of uncleanness (contracted from animals and people, respectively), and both seem to assume that the contraction of uncleanness was originally unknown to the person (vv. 2 and 3) but became known to him or her at a later time (v. 3; i.e., “has come to know” in v. 3 is to be assumed for v. 2 as well). Uncleanness itself did not make a person “guilty” unless he or she failed to handle it according to the normal purification regulations (see, e.g., “wash his clothes and bathe with water, and he will be unclean till evening,” Lev 15:5 NIV; cf. Lev 11:39-40; 15:5-12, 16-24; Num 19, etc.). The problem here in Lev 5:2-3 is that, because the person had not been aware of his or her uncleanness, he or she had incurred guilt for not carrying out these regular procedures, and it would now be too late for that. Thus, the unclean person needs to bring a sin offering to atone for the contamination caused by his or her neglect of the purity regulations.

[5:15]  ¹⁰ tn Heb “trespasses a trespass” (verb and direct object from the same Hebrew root, מַעַל, ma’al); cf. NIV “commits a violation.” The word refers to some kind of overstepping of the boundary between that which is common (i.e., available for common use by common people) and that which is holy (i.e., to be used only for holy purposes because it has been consecrated to the Lord, see further below). See the note on Lev 10:10.

[5:15]  ¹¹ tn See Lev 4:2 above for a note on “straying.”

[5:15]  ¹² sn Heb “from the holy things of the Lord.” The Hebrew expression here has the same structure as Lev 4:2, “from any of the commandments of the Lord.” The latter introduces the sin offering regulations and the former the guilt offering regulations. The sin offering deals with violations of “any of the commandments,” whereas the guilt offering focuses specifically on violations of regulations regarding “holy things” (i.e., things that have been consecrated to the Lord; see the full discussion in J. Milgrom, Leviticus [AB], 1:320-27).

[5:15]  ¹³ tn Here the word for “guilt” (אָשָׁם, ’asham) refers to the “penalty” for incurring guilt, the so-called consequential use of אָשָׁם (’asham; see J. Milgrom, Leviticus [AB], 1:303).

[5:15]  ¹⁴ tn Heb “in your valuation, silver of shekels, in the shekel of the sanctuary.” The translation offered here suggests that, instead of a ram, the guilt offering could be presented in the form of money (see, e.g., NRSV; J. Milgrom, Leviticus [AB], 1:326-27). Others still maintain the view that it refers to the value of the ram that was offered (see, e.g., NIV “of the proper value in silver, according to the sanctuary shekel”; also NAB, NLT; J. E. Hartley, Leviticus [WBC], 72-73, 81).

[5:15]  sn The sanctuary shekel was about 10 grams (= ca. two fifths of an ounce; J. E. Shepherd, NIDOTTE 4:237-38).

[5:15]  ¹⁵ tn The word for “guilt offering” (sometimes translated “reparation offering”) is the same as “guilt” earlier in the verse (rendered there “[penalty for] guilt”). One can tell which is intended only by the context.

[5:15]  sn The primary purpose of the guilt offering was to “atone” (see the note on Lev 1:4 above) for “trespassing” on the Lord’s “holy things” (see later in this verse) or the property of others in the community (Lev 6:1-7 [5:20-26 HT]; 19:20-22; Num 5:5-10). It was closely associated with reconsecration of the Lord’s sacred things or his sacred people (see, e.g., Lev 14:12-18; Num 6:11b-12). Moreover, there was usually an associated reparation made for the trespass, including restitution of that which was violated plus one fifth of its value as a fine (Lev 5:16; 6:5 [5:24 HT]). See R. E. Averbeck, NIDOTTE 1:557-66.

[8:15]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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.

[13:3]  ¹⁹ tn Heb “and the priest shall see the infection.”

[13:3]  ²⁰ tn There is no “if” expressed, but the contrast between the priestly finding in this verse and the next verse clearly implies it.

[13:3]  ²¹ tn Heb “and the appearance of the infection is deep ‘from’ (comparative מִן, min, “deeper than”) the skin of the his flesh.” See the note on v. 20 below.

[13:3]  ²² tn For the translation “diseased infection” see the note on v. 2 above. Cf. TEV “a dreaded skin disease”; NIV “an infectious skin disease”; NLT “a contagious skin disease.”

[13:3]  ²³ tn The pronoun “it” here refers to the “infection,” not the person who has the infection (cf. the object of “examine” at the beginning of the verse).

[13:3]  ²⁴ tn Heb “he shall make him unclean.” The verb is the Piel of טָמֵא (tame’) “to be unclean.” Here it is a so-called “declarative” Piel (i.e., “to declare unclean”), but it also implies that the person is put into the category of actually being “unclean” by the pronouncement itself (J. E. Hartley, Leviticus [WBC], 175; cf. the corresponding opposite in v. 6 below).

[16:16]  ²⁵ tn Heb “And.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative or even inferential force here.

[16:16]  ²⁶ tn Heb “to all their sins.”

[16:21]  ²⁷ tn Heb “transgressions to all their sins.”

[16:21]  ²⁸ tn Heb “and he shall give them.”

[16:21]  ²⁹ tn The meaning of the Hebrew term עִתִּי (’itti) is uncertain. It is apparently related to עֵת (’et, “time”), and could perhaps mean either that he has been properly “appointed” (i.e., designated) for the task (e.g., NIV and NRSV) or “ready” (e.g., NASB and NEB).

[21:10]  ³⁰ tn The adjective “high” has been supplied in the translation for clarity, as in many English versions.

[21:10]  ³¹ tn Heb “and he has filled his hand.” For this expression see the note on Lev 8:33.

[21:10]  ³² tn Regarding these signs of mourning see the note on Lev 10:6. His head had been anointed (v. 10a) so it must not be unkempt (v. 10b), and his garments were special priestly garments (v. 10a) so he must not tear them (v. 10b). In the translation “garments” has been employed rather than “clothes” to suggest that the special priestly garments are referred to here; cf. NRSV “nor tear his vestments.”

[26:16]  ³³ tn Or “I also” (see HALOT 76 s.v. אַף 6.b).

[26:16]  ³⁴ tn Heb “soul.” These expressions may refer either to the physical effects of consumption and fever as the rendering in the text suggests (e.g., J. E. Hartley, Leviticus [WBC], 452, 454, “diminishing eyesight and loss of appetite”), or perhaps the more psychological effects, “which exhausts the eyes” because of anxious hope “and causes depression” (Heb “causes soul [נֶפֶשׁ, nefesh] to pine away”), e.g., B. A. Levine, Leviticus (JPSTC), 185.

[26:16]  ³⁵ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have causal force here.

[26:16]  ³⁶ tn That is, “your enemies will eat” the produce that grows from the sown seed.