Leviticus 4:31

4:31 Then he must remove all of its fat (just as fat was removed from the peace offering sacrifice) and the priest must offer it up in smoke on the altar for a soothing aroma to the Lord. So the priest will make atonement ¹  on his behalf and he will be forgiven. ² 

Leviticus 4:35

4:35 Then the one who brought the offering ³  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 ⁴  on his behalf for his sin which he has committed and he will be forgiven. ⁵ 

Leviticus 5:16

5:16 And whatever holy thing he violated ⁶  he must restore and must add one fifth to it and give it to the priest. So the priest will make atonement ⁷  on his behalf with the guilt offering ram and he will be forgiven.” ⁸ 

Leviticus 11:32

11:32 Also, anything they fall on ⁹  when they die will become unclean – any wood vessel or garment or article of leather or sackcloth. Any such vessel with which work is done must be immersed in water ¹⁰  and will be unclean until the evening. Then it will become clean.

Leviticus 13:6

13:6 The priest must then examine it again on the seventh day, ¹¹  and if ¹²  the infection has faded and has not spread on the skin, then the priest is to pronounce the person clean. ¹³  It is a scab, ¹⁴  so he must wash his clothes ¹⁵  and be clean.

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 ¹⁶  in front of the atonement plate ¹⁷  that is on the ark so that he may not die, for I will appear in the cloud over the atonement plate.

Leviticus 20:17

20:17 “‘If a man has sexual intercourse with ¹⁸  his sister, whether the daughter of his father or his mother, so that he sees her nakedness and she sees his nakedness, it is a disgrace. They must be cut off in the sight of the children of their people. ¹⁹  He has exposed his sister’s nakedness; he will bear his punishment for iniquity. ²⁰ 

Leviticus 22:13

22:13 but if a priest’s daughter is a widow or divorced, and she has no children so that she returns to live in ²¹  her father’s house as in her youth, ²²  she may eat from her father’s food, but no lay person may eat it.

[4:31]  ¹ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[4:31]  ² tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[4:35]  ³ 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]  ⁴ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[4:35]  ⁵ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[5:16]  ⁵ tn Heb “and which he sinned from the holy thing.”

[5:16]  ⁶ sn Regarding “make atonement” see the note on Lev 1:4.

[5:16]  ⁷ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[11:32]  ⁷ tn Heb “And all which it shall fall on it from them.”

[11:32]  ⁸ tn Heb “in water it shall be brought.”

[13:6]  ⁹ tn That is, at the end of the second set of seven days referred to at the end of v. 5, a total of fourteen days after the first appearance before the priest.

[13:6]  ¹⁰ tn Heb “and behold.”

[13:6]  ¹¹ tn Heb “he shall make him clean.” The verb is the Piel of טָהֵר (taher, “to be clean”). Here it is a so-called “declarative” Piel (i.e., “to declare clean”), but it also implies that the person is put into the category of being “clean” by the pronouncement itself (J. E. Hartley, Leviticus [WBC], 176; cf. the corresponding opposite in v. 3 above).

[13:6]  ¹² tn On the term “scab” see the note on v. 2 above. Cf. NAB “it was merely eczema”; NRSV “only an eruption”; NLT “only a temporary rash.”

[13:6]  ¹³ tn Heb “and he shall wash his clothes.”

[16:2]  ¹¹ 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]  ¹² 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.”

[20:17]  ¹³ tn Heb “takes.” The verb “to take” in this context means “to engage in sexual intercourse,” though some English versions translate it as “marry” (e.g., NIV, NCV, TEV, CEV).

[20:17]  ¹⁴ tn Regarding the “cut off” penalty, see the note on Lev 7:20.

[20:17]  ¹⁵ tn See the note on Lev 17:16 above.

[22:13]  ¹⁵ tn Heb “to”; the words “live in” have been supplied in the translation for clarity.

[22:13]  ¹⁶ tn Heb “and seed there is not to her and she returns to the house of her father as her youth.” The mention of having “no children” appears to imply that her children, if she had any, should support her; this is made explicit by NLT’s “and has no children to support her.”