Imamat 5:10

5:10 The second bird ¹  he must make a burnt offering according to the standard regulation. ²  So the priest will make atonement ³  on behalf of this person for ⁴  his sin which he has committed, and he will be forgiven. ⁵ 

Imamat 7:30

7:30 With his own hands he must bring the Lord’s gifts. He must bring the fat with the breast ⁶  to wave the breast as a wave offering before the Lord, ⁷ 

Imamat 12:7

12:7 The priest ⁸  is to present it before the Lord and make atonement ⁹  on her behalf, and she will be clean ¹⁰  from her flow of blood. ¹¹  This is the law of the one who bears a child, for the male or the female child.

Imamat 13:11

13:11 it is a chronic ¹²  disease on the skin of his body, ¹³  so the priest is to pronounce him unclean. ¹⁴  The priest ¹⁵  must not merely quarantine him, for he is unclean. ¹⁶ 

Imamat 16:19

16:19 Then he is to sprinkle on it some of the blood with his finger seven times, and cleanse and consecrate it ¹⁷  from the impurities of the Israelites.

Imamat 16:26

16:26 and the one who sent the goat away to Azazel ¹⁸  must wash his clothes, bathe his body in water, and afterward he may reenter the camp.

Imamat 16:32

16:32 “The priest who is anointed and ordained to act as high priest in place of his father ¹⁹  is to make atonement. He is to put on the linen garments, the holy garments,

Imamat 27:19

27:19 If, however, the one who consecrated the field redeems it, ²⁰  he must add to it one fifth of the conversion price ²¹  and it will belong to him. ²² 

[5:10]  ¹ tn The word “bird” is not in the Hebrew text, but is supplied in the translation for clarity.

[5:10]  ² 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]  ³ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

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

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

[7:30]  ⁶ tn Heb “on the breast.”

[7:30]  ⁷ tc Many Hebrew mss and some versions (esp. the LXX) limit the offerings in the last part of this verse to the fat portions, specifically, the fat and the fat lobe of the liver (see the BHS footnote). The verse is somewhat awkward in Hebrew but nevertheless correct.

[7:30]  tn Heb “the breast to wave it, a wave offering before the Lord.” Other possible translations are “to elevate the breast [as] an elevation offering before the Lord” (cf. NRSV) or “to present the breast [as] a presentation offering before the Lord.” See J. E. Hartley, Leviticus (WBC), 91, J. Milgrom, Leviticus (AB), 1:430-31, 461-72, and R. E. Averbeck, NIDOTTE 3:63-67.

[12:7]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Or “she will be[come] pure.”

[12:7]  ¹¹ 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.”

[13:11]  ¹² tn The term rendered here “chronic” is a Niphal participle meaning “grown old” (HALOT 448 s.v. II ישׁן nif.2). The idea is that this is an old enduring skin disease that keeps on developing or recurring.

[13:11]  ¹³ tn Heb “in the skin of his flesh” as opposed to the head or the beard (v. 29; cf. v. 2 above).

[13:11]  ¹⁴ tn This is the declarative Piel of the verb טָמֵא (tame’, cf. the note on v. 3 above).

[13:11]  ¹⁵ tn Heb “he”; the referent (the priest) has been specified in the translation for clarity.

[13:11]  ¹⁶ sn Instead of just the normal quarantine isolation, this condition calls for the more drastic and enduring response stated in Lev 13:45-46. Raw flesh, of course, sometimes oozes blood to one degree or another, and blood flows are by nature impure (see, e.g., Lev 12 and 15; cf. J. E. Hartley, Leviticus [WBC], 191).

[16:19]  ¹⁷ tn Heb “and he shall purify it and he shall consecrate it.”

[16:26]  ¹⁸ tn For “Azazel” see the note on v. 8 above.

[16:32]  ¹⁹ 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).

[27:19]  ²⁰ tn Heb “And if redeeming [infinitive absolute] he redeems [finite verb] the field, the one who consecrated it.” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.

[27:19]  ²¹ tn Heb “the silver of the conversion value.”

[27:19]  ²² tn Heb “and it shall rise to him.” See HALOT 1087 s.v. קום 7 for the rendering offered here, but see also the note on the end of v. 14 above (cf. J. E. Hartley, Leviticus [WBC], 476, 478).