Leviticus 1:17

1:17 and tear it open by its wings without dividing it into two parts. ¹  Finally, the priest must offer it up in smoke on the altar on the wood which is in the fire – it is a burnt offering, a gift of a soothing aroma to the Lord.

Leviticus 3:8

3:8 He must lay his hand on the head of his offering and slaughter it before the Meeting Tent, and the sons of Aaron must splash ²  its blood against the altar’s sides.

Leviticus 4:12

4:12 all the rest of the bull ³  – he must bring outside the camp ⁴  to a ceremonially clean place, ⁵  to the fatty ash pile, ⁶  and he must burn ⁷  it on a wood fire; it must be burned on the fatty ash pile.

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 6:9-10

6:9 “Command Aaron and his sons, ‘This is the law of the burnt offering. The burnt offering is to remain on the hearth ¹¹  on the altar all night until morning, and the fire of the altar must be kept burning on it. ¹²  6:10 Then the priest must put on his linen robe and must put linen leggings ¹³  over his bare flesh, and he must take up the fatty ashes of the burnt offering that the fire consumed on the altar, ¹⁴  and he must place them ¹⁵  beside the altar.

Leviticus 7:12

7:12 If he presents it on account of thanksgiving, ¹⁶  along with the thank offering sacrifice he must present unleavened loaves mixed with olive oil, unleavened wafers smeared with olive oil, ¹⁷  and well soaked ¹⁸  ring-shaped loaves made of choice wheat flour ¹⁹  mixed with olive oil.

Leviticus 8:9

8:9 Finally, he set the turban ²⁰  on his head and attached the gold plate, the holy diadem, ²¹  to the front of the turban just as the Lord had commanded Moses.

Leviticus 8:24

8:24 Next he brought Aaron’s sons forward, and Moses put some of the blood on their right earlobes, on their right thumbs, and on the big toes of their right feet, and Moses splashed the rest of the blood against the altar’s sides.

Leviticus 11:21

11:21 However, this you may eat from all the winged swarming things that walk on all fours, which have jointed legs ²²  to hop with on the land.

Leviticus 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 ²³  in front of the atonement plate ²⁴  that is on the ark so that he may not die, for I will appear in the cloud over the atonement plate.

[1:17]  ¹ tn Heb “he shall not divide it.” Several Hebrew mss, Smr, LXX, and Syriac have a vav on the negative, yielding the translation, “but he shall not divide it into two parts.” Cf. NIV “not severing it completely” (NRSV similar).

[3:8]  ² tn See the note on this term at 1:5.

[4:12]  ³ tn All of v. 11 is a so-called casus pendens (also known as an extraposition or a nominative absolute), which means that it anticipates the next verse, being the full description of “all (the rest of) the bull” (lit. “all the bull”) at the beginning of v. 12 (actually after the first verb of the verse; see the next note below).

[4:12]  ⁴ tn Heb “And he (the offerer) shall bring out all the bull to from outside to the camp to a clean place.”

[4:12]  ⁵ tn Heb “a clean place,” but referring to a place that is ceremonially clean. This has been specified in the translation for clarity.

[4:12]  ⁶ tn Heb “the pouring out [place] of fatty ash.”

[4:12]  ⁷ tn Heb “burn with fire.” This expression is somewhat redundant in English, so the translation collocates “fire” with “wood,” thus “a wood fire.”

[4:35]  ⁴ 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]  ⁵ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[4:35]  ⁶ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[6:9]  ⁵ tn Heb “It is the burnt offering on the hearth.”

[6:9]  ⁶ tn Heb “in it.” In this context “in it” apparently refers to the “hearth” which was on top of the altar.

[6:10]  ⁶ tn The exact nature of this article of the priest’s clothing is difficult to determine. Cf. KJV, ASV “breeches”; NAB “drawers”; NASB, NIV, NRSV, NLT “undergarments”; NCV “underclothes”; CEV “underwear”; TEV “shorts.”

[6:10]  ⁷ tn Heb “he shall lift up the fatty ashes which the fire shall consume the burnt offering on the altar.”

[6:10]  ⁸ tn Heb “it,” referring the “fatty ashes” as a single unit.

[7:12]  ⁷ tn Or “for a thank offering.”

[7:12]  ⁸ tn See the notes on Lev 2:4.

[7:12]  ⁹ tn See the note on Lev 6:21 [6:14 HT].

[7:12]  ¹⁰ tn Heb “choice wheat flour well soaked ring-shaped loaves.” See the note on Lev 2:1.

[8:9]  ⁸ tn Although usually thought to be a “turban” (and so translated by the majority of English versions) this object might be only a “turban-like headband” wound around the forehead area (HALOT 624 s.v. מִצְנֶפֶת).

[8:9]  ⁹ sn The gold plate was attached as a holy diadem to the front of the turban by means of a blue cord, and had written on it “Holy to the Lord” (Exod 28:36-37; 39:30-31). This was a particularly important article of high priestly clothing in that it served as the main emblem indicating Aaron’s acceptable representation of Israel before the Lord (Exod 28:38).

[11:21]  ⁹ tn Heb “which to it are lower legs from above to its feet” (reading the Qere “to it” rather than the Kethib “not”).

[16:2]  ¹⁰ 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]  ¹¹ 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.”