Leviticus 1:8

1:8 Then the sons of Aaron, the priests, must arrange the parts with the head and the suet ¹  on the wood that is in the fire on the altar. ² 

Leviticus 1:12

1:12 Next, the one presenting the offering ³  must cut it into parts, with its head and its suet, and the priest must arrange them on the wood which is in the fire, on the altar.

Leviticus 2:8

2:8 “‘You must bring the grain offering that must be made from these to the Lord. Present it to the priest, ⁴  and he will bring it to the altar.

Leviticus 3:2

3:2 He must lay his hand on the head of his offering and slaughter it at the entrance of the Meeting Tent, and the sons of Aaron, the priests, must splash the blood against the altar’s sides. ⁵ 

Leviticus 3:13

3:13 lay his hand on its head, and slaughter it before the Meeting Tent, and the sons of Aaron must splash its blood against the altar’s sides.

Leviticus 4:30

4:30 Then the priest must take some of its blood with his finger and put it on the horns of the altar of burnt offering, and he must pour out all the rest of its blood at the base of the altar.

Leviticus 4:34

4:34 Then the priest must take some of the blood of the sin offering with his finger and put it on the horns of the altar of burnt offering, and he must pour out all the rest of its blood at the base of the altar.

Leviticus 6:14

The Grain Offering of the Common Person

6:14 “‘This is the law of the grain offering. The sons of Aaron are to present it ⁶  before the Lord in front of the altar,

Leviticus 7:2

7:2 In the place where they slaughter the burnt offering they must slaughter the guilt offering, and the officiating priest ⁷  must splash ⁸  the blood against the altar’s sides.

Leviticus 9:12

The Burnt Offering for the Priests

9:12 He then slaughtered the burnt offering, and his sons ⁹  handed ¹⁰  the blood to him and he splashed ¹¹  it against the altar’s sides.

Leviticus 9:24

9:24 Then fire went out from the presence of the Lord ¹²  and consumed the burnt offering and the fat parts on the altar, and all the people saw it, so they shouted loudly and fell down with their faces to the ground. ¹³ 

Leviticus 16:12

16:12 and take a censer full of coals of fire from the altar before the Lord ¹⁴  and a full double handful of finely ground fragrant incense, ¹⁵  and bring them inside the veil-canopy. ¹⁶ 

Leviticus 16:20

The Live Goat Ritual Procedures

16:20 “When he has finished purifying the holy place, ¹⁷  the Meeting Tent, and the altar, he is to present the live goat.

Leviticus 16:33

16:33 and he is to purify ¹⁸  the Most Holy Place, ¹⁹  he is to purify the Meeting Tent and the altar, ²⁰  and he is to make atonement for ²¹  the priests and for all the people of the assembly.

Leviticus 17:11

17:11 for the life of every living thing ²²  is in the blood. ²³  So I myself have assigned it to you ²⁴  on the altar to make atonement for your lives, for the blood makes atonement by means of the life. ²⁵ 

[1:8]  ¹ tc A few Hebrew mss, Smr, LXX, Syriac, and Tg. Onq. have the conjunction “and” before “the head,” which would suggest the rendering “and the head and the suet” rather than the rendering of the MT here, “with the head and the suet.”

[1:8]  ² tn Heb “on the wood, which is on the fire, which is on the altar.” Cf. NIV “on the burning wood”; NLT “on the wood fire.”

[1:12]  ³ tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity (so also in v. 13).

[2:8]  ⁵ tc There are several person, gender, and voice verb problems in this verse. First, the MT has “And you shall bring the grain offering,” but the LXX and Qumran have “he” rather than “you” (J. Milgrom, Leviticus [AB], 1:185). Second, the MT has “which shall be made” (i.e., the 3rd person masculine Niphal passive verb which, in fact, does not agree with its feminine subject, מִנְחָה, minkhah, “grain offering”), while the LXX has “which he shall make” (3rd person Qal), thus agreeing with the LXX 3rd person verb at the beginning of the verse (see above). Third, the MT has a 3rd person vav consecutive verb “and he shall present it to the priest,” which agrees with the LXX but is not internally consistent with the 2nd person verb at the beginning of the verse in the MT. The BHS editors conjecture that the latter might be repointed to an imperative verb yielding “present it to the priest.” This would require no change of consonants and corresponds to the person of the first verb in the MT. This solution has been tentatively accepted here (cf. also J. E. Hartley, Leviticus [WBC], 26-27), even though it neither resolves the gender problem of the second verb nor fits the general grammatical pattern of the chapter in the MT.

[3:2]  ⁷ tn See the remarks on Lev 1:3-5 above for some of the details of translation here.

[6:14]  ⁹ tn Heb “offering it, the sons of Aaron.” The verb is a Hiphil infinitive absolute, which is used here in place of the finite verb as either a jussive (GKC 346 §113.cc, “let the sons of Aaron offer”) or more likely an injunctive in light of the verbs that follow (Joüon 2:430 §123.v, “the sons of Aaron shall/must offer”).

[7:2]  ¹¹ tn Heb “he”; the referent (the officiating priest) has been specified in the translation for clarity. This priest was responsible for any actions involving direct contact with the altar (e.g., the splashing of the blood).

[7:2]  ¹² tn See the note on Lev 1:5.

[9:12]  ¹³ tn For smoothness in the English translation, “his” was used in place of “Aaron’s.”

[9:12]  ¹⁴ tn The verb is a Hiphil form of מָצָא, matsa’, “to find” (i.e., causative, literally “to cause to find,” but here the meaning is “to hand to” or “pass to”; see J. E. Hartley, Leviticus [WBC], 117-18, and J. Milgrom, Leviticus [AB], 1:581-82). The distinction between this verb and “presented” in v. 9 above (see the note there) is that in v. 9 Aaron’s sons held the bowl while Aaron manipulated some of the blood at the altar, while here in v. 12 they simply handed the bowl to him so he could splash all the blood around on the altar (Milgrom, 581).

[9:12]  ¹⁵ tn For “splashed” (also in v. 18) see the note on Lev 1:5.

[9:24]  ¹⁵ tn Heb “from to the faces of the Lord.” The rendering here is based on the use of “my faces” and “your faces” referring to the very “presence” of the Lord in Exod 33:14-15.

[9:24]  ¹⁶ tn Heb “fell on their faces.” Many English versions and commentaries render here “shouted for joy” (e.g., NIV; cf. NCV, NLT) or “shouted joyfully,” but the fact the people “fell on their faces” immediately afterward suggests that they were frightened as, for example, in Exod 19:16b; 20:18-21.

[16:12]  ¹⁷ tn Heb “and he shall take the fullness of the censer, coals of fire, from on the altar from to the faces of the Lord.”

[16:12]  ¹⁸ tn Heb “and the fullness of the hollow of his two hands, finely ground fragrant incense.”

[16:12]  ¹⁹ tn Heb “and he shall bring from house to the veil-canopy.”

[16:20]  ¹⁹ tn Heb “And he shall finish from atoning the holy place.” In this case, the “holy place” etc. are direct objects of the verb “to atone” (cf. v. 33a below). In this case, therefore, the basic meaning of the verb (i.e., “to purge” or “wipe clean”) comes to the forefront. When the prepositions עַל (’al) or בֲּעַד (ba’ad) occur with the verb כִּפֶּר (kipper) the purging is almost always being done “for” or “on behalf of” priests or people (see the note on Lev 1:4 as well as R. E. Averbeck, NIDOTTE 2:698, the literature cited there, and B. A. Levine, Leviticus [JPSTC], 110, for more details).

[16:33]  ²¹ tn Heb “to atone” (also later in this verse); see the note on “purifying the holy place” in 16:20.

[16:33]  ²² tn Heb “the sanctuary of the holy place.” Although this is the only place this expression occurs in the OT, it clearly refers to the innermost shrine behind the veil-canopy, where the ark of the covenant was located.

[16:33]  ²³ tn Heb “and the tent of meeting and the alter he shall atone.” The repetition of the verb כִּפֶּר (kipper, “to atone”) at the beginning and end of the sequence appears to be strange, but the MT accents suggest that only “the Most Holy Place” goes with the verb at the beginning of the verse. Of course, the purging of “the Most Holy Place” has been the main emphasis of this chapter from the start (see vv. 2-3 and 11-17).

[16:33]  ²⁴ tn At this point in the verse the verb כִּפֶּר (kipper, “to make atonement”) takes its object with the preposition עַל (’al, “for”; literally, “upon”; contrast the first part of the verse and cf. the notes on Lev 1:4 and 16:20 above).

[17:11]  ²³ 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]  ²⁴ 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]  ²⁵ tn Heb “And I myself have given it to you.”

[17:11]  ²⁶ 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.