Leviticus 4:35

4:35 Then the one who brought the offering ¹  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 ²  on his behalf for his sin which he has committed and he will be forgiven. ³ 

Leviticus 5:11

5:11 “‘If he cannot afford ⁴  two turtledoves or two young pigeons, ⁵  he must bring as his offering for his sin which he has committed ⁶  a tenth of an ephah ⁷  of choice wheat flour ⁸  for a sin offering. He must not place olive oil on it and he must not put frankincense on it, because it is a sin offering.

Leviticus 5:15

5:15 “When a person commits a trespass ⁹  and sins by straying unintentionally ¹⁰  from the regulations about the Lord’s holy things, ¹¹  then he must bring his penalty for guilt ¹²  to the Lord, a flawless ram from the flock, convertible into silver shekels according to the standard of the sanctuary shekel, ¹³  for a guilt offering. ¹⁴ 

Leviticus 5:18

5:18 and must bring a flawless ram from the flock, convertible into silver shekels, ¹⁵  for a guilt offering to the priest. So the priest will make atonement ¹⁶  on his behalf for his error which he committed ¹⁷  (although he himself had not known it) and he will be forgiven. ¹⁸ 

Leviticus 7:21

7:21 When a person touches anything unclean (whether human uncleanness, or an unclean animal, or an unclean detestable creature) ¹⁹  and eats some of the meat of the peace offering sacrifice which belongs to the Lord, that person will be cut off from his people.’” ²⁰ 

Leviticus 13:55

13:55 The priest must then examine it after the infection has been washed out, and if ²¹  the infection has not changed its appearance ²²  even though the infection has not spread, it is unclean. You must burn it up in the fire. It is a fungus, whether on the back side or front side of the article. ²³ 

Leviticus 16:27

16:27 The bull of the sin offering and the goat of the sin offering, whose blood was brought to make atonement in the holy place, must be brought outside the camp ²⁴  and their hide, their flesh, and their dung must be burned up, ²⁵ 

Leviticus 16:29

Review of the Day of Atonement

16:29 “This is to be a perpetual statute for you. ²⁶  In the seventh month, on the tenth day of the month, you must humble yourselves ²⁷  and do no work of any kind, ²⁸  both the native citizen and the foreigner who resides ²⁹  in your midst,

Leviticus 22:18

22:18 “Speak to Aaron, his sons, and all the Israelites and tell them, ‘When any man ³⁰  from the house of Israel or from the foreigners in Israel ³¹  presents his offering for any of the votive or freewill offerings which they present to the Lord as a burnt offering,

Leviticus 23:37

23:37 “‘These are the appointed times of the Lord that you must proclaim as holy assemblies to present a gift to the Lord – burnt offering, grain offering, sacrifice, and drink offerings, ³²  each day according to its regulation, ³³ 

Leviticus 25:50

25:50 He must calculate with the one who bought him the number of years ³⁴  from the year he sold himself to him until the jubilee year, and the cost of his sale must correspond to the number of years, according to the rate of wages a hired worker would have earned while with him. ³⁵ 

[4:35]  ¹ 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]  ² sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[4:35]  ³ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[5:11]  ⁴ tn Heb “and if his hand does not reach [or is not sufficient] to”; cf. NASB “if his means are insufficient for.” The expression is the same as that in Lev 5:7 above except for the verb: נָשַׂג (nasag, “to collect, to reach, to be sufficient”) is used here, but נָגַע (nagah, “to touch, to reach”) is used in v. 7. Smr has the former in both v. 7 and 11.

[5:11]  ⁵ tn See the note on Lev 1:14 above (cf. also 5:7).

[5:11]  ⁶ tn Heb “and he shall bring his offering which he sinned.” Like the similar expression in v. 7 above (see the note there), this is an abbreviated form of Lev 5:6, “and he shall bring his [penalty for] guilt to the Lord for his sin which he committed.” Here the words “to the Lord for his sin” have been left out, and “his [penalty for] guilt” has been changed to “his offering.”

[5:11]  ⁷ sn A tenth of an ephah would be about 2.3 liters, one day’s ration for a single person (J. Milgrom, Leviticus [AB], 1:306). English versions handle the amount somewhat differently, cf. NCV “about two quarts”; TEV “one kilogramme”; CEV “two pounds.”

[5:11]  ⁸ tn See the note on Lev 2:1 above.

[5:15]  ⁷ tn Heb “trespasses a trespass” (verb and direct object from the same Hebrew root, מַעַל, ma’al); cf. NIV “commits a violation.” The word refers to some kind of overstepping of the boundary between that which is common (i.e., available for common use by common people) and that which is holy (i.e., to be used only for holy purposes because it has been consecrated to the Lord, see further below). See the note on Lev 10:10.

[5:15]  ⁸ tn See Lev 4:2 above for a note on “straying.”

[5:15]  ⁹ sn Heb “from the holy things of the Lord.” The Hebrew expression here has the same structure as Lev 4:2, “from any of the commandments of the Lord.” The latter introduces the sin offering regulations and the former the guilt offering regulations. The sin offering deals with violations of “any of the commandments,” whereas the guilt offering focuses specifically on violations of regulations regarding “holy things” (i.e., things that have been consecrated to the Lord; see the full discussion in J. Milgrom, Leviticus [AB], 1:320-27).

[5:15]  ¹⁰ tn Here the word for “guilt” (אָשָׁם, ’asham) refers to the “penalty” for incurring guilt, the so-called consequential use of אָשָׁם (’asham; see J. Milgrom, Leviticus [AB], 1:303).

[5:15]  ¹¹ tn Heb “in your valuation, silver of shekels, in the shekel of the sanctuary.” The translation offered here suggests that, instead of a ram, the guilt offering could be presented in the form of money (see, e.g., NRSV; J. Milgrom, Leviticus [AB], 1:326-27). Others still maintain the view that it refers to the value of the ram that was offered (see, e.g., NIV “of the proper value in silver, according to the sanctuary shekel”; also NAB, NLT; J. E. Hartley, Leviticus [WBC], 72-73, 81).

[5:15]  ¹² tn The word for “guilt offering” (sometimes translated “reparation offering”) is the same as “guilt” earlier in the verse (rendered there “[penalty for] guilt”). One can tell which is intended only by the context.

[5:18]  ¹⁰ tn The statement here is condensed. See the full expression in 5:15 and the note there.

[5:18]  ¹¹ sn Regarding “make atonement” see the note on Lev 1:4.

[5:18]  ¹² tn Heb “on his straying which he strayed.” See the note on Lev 4:2.

[5:18]  ¹³ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV and NASB both similar).

[7:21]  ¹³ sn For these categories of unclean animals see Lev 11.

[7:21]  ¹⁴ sn For the interpretation of this last clause see the note on Lev 7:20.

[13:55]  ¹⁶ tn Heb “and behold” (so KJV, ASV).

[13:55]  ¹⁷ tn Heb “the infection has not changed its eye.” Smr has “its/his eyes,” as in vv. 5 and 37, but here it refers to the appearance of the article of cloth or leather, unlike vv. 5 and 37 where there is a preposition attached and it refers to the eyes of the priest.

[13:55]  ¹⁸ tn The terms “back side” and “front side” are the same as those used in v. 42 for the “back or front bald area” of a man’s head. The exact meaning of these terms when applied to articles of cloth or leather is uncertain. It could refer, for example, to the inside versus the outside of a garment, or the back versus the front side of an article of cloth or leather. See J. Milgrom, Leviticus (AB), 1:814, for various possibilities.

[16:27]  ¹⁹ tn Heb “he shall bring into from outside to the camp.”

[16:27]  ²⁰ tn Heb “they shall burn with fire”; KJV “burn in the fire.” Because “to burn with fire” is redundant in contemporary English the present translation simply has “must be burned up.”

[16:29]  ²² tn Heb “And it [feminine] shall be for you a perpetual statute.” Verse 34 begins with the same clause except for the missing demonstrative pronoun “this” here in v. 29. The LXX has “this” in both places and it suits the sense of the passage, although both the verb and the pronoun are sometimes missing in this clause elsewhere in the book (see, e.g., Lev 3:17).

[16:29]  ²³ tn Heb “you shall humble your souls.” The verb “to humble” here refers to various forms of self-denial, including but not limited to fasting (cf. Ps 35:13 and Isa 58:3, 10). The Mishnah (m. Yoma 8:1) lists abstentions from food and drink, bathing, using oil as an unguent to moisten the skin, wearing leather sandals, and sexual intercourse (cf. 2 Sam 12:16-17, 20; see the remarks in J. Milgrom, Leviticus [AB], 1:1054; B. A. Levine, Leviticus [JPSTC], 109; and J. E. Hartley, Leviticus [WBC], 242).

[16:29]  ²⁴ tn Heb “and all work you shall not do.”

[16:29]  ²⁵ tn Heb “the native and the sojourner who sojourns.”

[22:18]  ²⁵ tn Heb “Man, man.” The reduplication is a way of saying “any man” (cf. Lev 15:2; 17:3, etc.; see the distributive repetition of the noun in GKC 395-96 §123.c).

[22:18]  ²⁶ tn Heb “and from the foreigner [singular] in Israel.” Some medieval Hebrew mss, Smr, LXX, Syriac, and Vulgate add “who resides” after “foreigner”: “the foreigner who resides in Israel” (cf., e.g., Lev 20:2 above).

[23:37]  ²⁸ tn The LXX has “[their] burnt offerings, and their sacrifices, and their drink offerings.”

[23:37]  ²⁹ tn Heb “a matter of a day in its day”; NAB “as prescribed for each day”; NRSV, NLT “each on its proper day.”

[25:50]  ³¹ tn Heb “the years.”

[25:50]  ³² tn Heb “as days of a hired worker he shall be with him.” For this and the following verses see the explanation in P. J. Budd, Leviticus (NCBC), 358-59.