Leviticus 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. ¹  So the priest will make atonement ²  on their behalf and they will be forgiven. ³ 

Leviticus 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 

Leviticus 4:35

4:35 Then the one who brought the offering ⁸  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 ⁹  on his behalf for his sin which he has committed and he will be forgiven. ¹⁰ 

Leviticus 5:10

5:10 The second bird ¹¹  he must make a burnt offering according to the standard regulation. ¹²  So the priest will make atonement ¹³  on behalf of this person for ¹⁴  his sin which he has committed, and he will be forgiven. ¹⁵ 

Leviticus 5:12

5:12 He must bring it to the priest and the priest must scoop out from it a handful as its memorial portion ¹⁶  and offer it up in smoke on the altar on top of the other gifts of the Lord – it is a sin offering.

Leviticus 5:18

5:18 and must bring a flawless ram from the flock, convertible into silver shekels, ¹⁷  for a guilt offering to the priest. So the priest will make atonement ¹⁸  on his behalf for his error which he committed ¹⁹  (although he himself had not known it) and he will be forgiven. ²⁰ 

Leviticus 6:7

6:7 So the priest will make atonement ²¹  on his behalf before the Lord and he will be forgiven ²²  for whatever he has done to become guilty.” ²³ 

Leviticus 17:11

17:11 for the life of every living thing ²⁴  is in the blood. ²⁵  So I myself have assigned it to you ²⁶  on the altar to make atonement for your lives, for the blood makes atonement by means of the life. ²⁷ 

[4:20]  ¹ sn Cf. Lev 4:11-12 above for the disposition of “the [rest of] the bull.”

[4:20]  ² sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[4:20]  ³ tn Heb “there shall be forgiveness to them” or “it shall be forgiven to them.”

[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).

[4:35]  ⁸ 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]  ⁹ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[4:35]  ¹⁰ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[5:10]  ¹¹ tn The word “bird” is not in the Hebrew text, but is supplied in the translation for clarity.

[5:10]  ¹² 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]  ¹³ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[5:10]  ¹⁴ tn See the note on 4:26 with regard to מִן, min.

[5:10]  ¹⁵ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[5:12]  ¹⁶ sn The “memorial portion” (אַזְכָּרָה, ’azkkarah) was the part of the grain offering that was burnt on the altar (Lev 2:2), as opposed to the remainder, which was normally consumed by the priests (Lev 2:3; see the full regulations in Lev 6:14-23 [6:7-16 HT]). It was probably intended to call to mind (i.e., memorialize) before the Lord the reason for the presentation of the particular offering (see the remarks in R. E. Averbeck, NIDOTTE 1:335-39).

[5:18]  ¹⁷ tn The statement here is condensed. See the full expression in 5:15 and the note there.

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

[5:18]  ¹⁹ tn Heb “on his straying which he strayed.” See the note on Lev 4:2.

[5:18]  ²⁰ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV and NASB both similar).

[6:7]  ²¹ sn Regarding “make atonement” see the note on Lev 1:4.

[6:7]  ²² tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[6:7]  ²³ tn Heb “on one from all which he does to become guilty in it”; NAB “whatever guilt he may have incurred.”

[17:11]  ²⁴ 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]  ²⁵ 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]  ²⁶ tn Heb “And I myself have given it to you.”

[17:11]  ²⁷ 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.