Leviticus 1:5

1:5 Then the one presenting the offering ¹  must slaughter the bull ²  before the Lord, and the sons of Aaron, the priests, must present the blood and splash ³  the blood against the sides of the altar which is at the entrance of the Meeting Tent.

Leviticus 3:3

3:3 Then the one presenting the offering ⁴  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, ⁵ 

Leviticus 5:10

5:10 The second bird ⁶  he must make a burnt offering according to the standard regulation. ⁷  So the priest will make atonement ⁸  on behalf of this person for ⁹  his sin which he has committed, and he will be forgiven. ¹⁰ 

Leviticus 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 ¹¹  the blood to him and he splashed it against the altar’s sides.

Leviticus 10:7

10:7 but you must not go out from the entrance of the Meeting Tent lest you die, for the Lord’s anointing oil is on you.” So they acted according to the word of Moses.

Leviticus 13:10

13:10 The priest will then examine it, ¹²  and if ¹³  a white swelling is on the skin, it has turned the hair white, and there is raw flesh in the swelling, ¹⁴ 

Leviticus 13:28

13:28 But if the bright spot stays in its place, has not spread on the skin, ¹⁵  and it has faded, then it is the swelling of the burn, so the priest is to pronounce him clean, ¹⁶  because it is the scar of the burn.

Leviticus 14:7

14:7 and sprinkle it seven times on the one being cleansed ¹⁷  from the disease, pronounce him clean, ¹⁸  and send the live bird away over the open countryside. ¹⁹ 

Leviticus 20:11

20:11 If a man has sexual intercourse with his father’s wife, he has exposed his father’s nakedness. ²⁰  Both of them must be put to death; their blood guilt is on themselves. ²¹ 

Leviticus 21:12

21:12 He must not go out from the sanctuary and must not profane ²²  the sanctuary of his God, because the dedication of the anointing oil of his God is on him. I am the Lord.

Leviticus 22:25

22:25 Even from a foreigner ²³  you must not present the food of your God from such animals as these, for they are ruined and flawed; ²⁴  they will not be acceptable for your benefit.’”

[1:5]  ¹ tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity. The LXX has “they” rather than “he,” suggesting that the priests, not the offerer, were to slaughter the bull (cf. the notes on vv. 6a and 9a).

[1:5]  ² tn Heb “the son of the herd”; cf. KJV “bullock”; NASB, NIV “young bull.”

[1:5]  ³ tn “Splash” (cf. NAB) or “dash” (cf. NRSV) is better than “sprinkle,” which is the common English translation of this verb (זָרַק, zaraq; see, e.g., KJV, NASB, NIV, NLT). “Sprinkle” is not strong enough (contrast נָזָה [nazah], which does indeed mean “to sprinkle” or “to splatter”; cf. Lev 4:6).

[3:3]  ⁴ 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]  ⁵ 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).

[5:10]  ⁷ tn The word “bird” is not in the Hebrew text, but is supplied in the translation for clarity.

[5:10]  ⁸ 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]  ⁹ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

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

[5:10]  ¹¹ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[9:18]  ¹⁰ tn See the note on Lev 9:12.

[13:10]  ¹³ tn Heb “and the priest shall see.” The pronoun “it” is unexpressed, but it should be assumed and it refers to the infection (cf. the note on v. 8 above).

[13:10]  ¹⁴ tn Heb “and behold” (so KJV, ASV).

[13:10]  ¹⁵ tn Heb “and rawness [i.e., something living] of living flesh is in the swelling”; KJV, NASB, NRSV “quick raw flesh.”

[13:28]  ¹⁶ tn Heb “and if under it the bright spot stands, it has not spread in the skin.”

[13:28]  ¹⁷ tn This is the declarative Piel of the verb טָהֵר (taher; cf. the note on v. 6 above).

[14:7]  ¹⁹ tn Heb “the one cleansing himself” (i.e., Hitpael participle of טָהֵר [taher, “to be clean”]).

[14:7]  ²⁰ tn Heb “and he shall make him clean.” The verb is the Piel of טָהֵר (taher, “to be clean”), here used as a so-called “declarative” Piel (i.e., “to declare clean”; cf. 13:6, etc.).

[14:7]  ²¹ sn The reddish color of cedar wood and the crimson colored fabric called for in v. 4 (see the note there, esp. the association with the color of blood) as well as the priestly commands to bring “two live” birds (v. 4a), to slaughter one of them “over fresh water” (literally “living water,” v. 5b), and the subsequent ritual with the (second) “live” bird (vv. 6-7) combine to communicate the concept of “life” and “being alive” in this passage. This contrasts with the fear of death associated with the serious skin diseases in view here (see, e.g., Aaron’s description of Miriam’s skin disease in Num 12:12, “Do not let her be like the dead one when it goes out from its mother’s womb and its flesh half eaten away”). Since the slaughtered bird here is not sacrificed at the altar and is not designated as an expiatory “sin offering,” this ritual procedure probably symbolizes the renewed life of the diseased person and displays it publicly for all to see. It is preparatory to the expiatory rituals that will follow (vv. 10-20, esp. vv. 18-20), but is not itself expiatory. Thus, although there are important similarities between the bird ritual here, the scapegoat on the Day of Atonement (Lev 16:20-22), and the red heifer for cleansing from corpse contamination (Num 19), this bird ritual is different in that the latter two constitute “sin offerings” (Lev 16:5, 8-10; Num 19:9, 17). Neither of the birds in Lev 14:4-7 is designated or treated as a “sin offering.” Nevertheless, the very nature of the live bird ritual itself and its obvious similarity to the scapegoat ritual suggests that the patient’s disease has been removed far away so that he or she is free from its effects both personally and communally.

[20:11]  ²² sn See the note on Lev 18:7 above.

[20:11]  ²³ tn See the note on v. 9 above.

[21:12]  ²⁵ sn Regarding “profane,” see the note on Lev 10:10 above.

[22:25]  ²⁸ tn Heb “And from the hand of a son of a foreigner.”

[22:25]  ²⁹ tn Heb “for their being ruined [is] in them, flaw is in them”; NRSV “are mutilated, with a blemish in them”; NIV “are deformed and have defects.” The MT term מָשְׁחָתָם (moshkhatam, “their being ruined”) is a Muqtal form (= Hophal participle) from שָׁחַת (shakhat, “to ruin”). Smr has plural בהם משׁחתים (“deformities in them”; cf. the LXX translation). The Qumran Leviticus scroll (11QpaleoLev) has תימ הם[…], in which case the restored participle would appear to be the same as Smr, but there is no בְּ (bet) preposition before the pronoun, yielding “they are deformed” (see D. N. Freedman and K. A. Mathews, The Paleo-Hebrew Leviticus Scroll, 41 and the remarks in J. E. Hartley, Leviticus [WBC], 358).