Leviticus 4:7

4:7 The priest must put some of the blood on the horns of the altar of fragrant incense that is before the Lord in the Meeting Tent, and all the rest of the bull’s blood he must pour out at the base of the altar of burnt offering that is at the entrance of the Meeting Tent.

Leviticus 14:17

14:17 The priest will then put some of the rest of the olive oil that is in his hand ¹  on the right earlobe of the one being cleansed, on the thumb of his right hand, and on the big toe of his right foot, on the blood of the guilt offering,

Leviticus 14:28

14:28 Then the priest is to put some of the olive oil that is in his hand ²  on the right earlobe of the one being cleansed, on the thumb of his right hand, and on the big toe of his right foot, on the place of the blood of the guilt offering,

Leviticus 17:10

Prohibition against Eating Blood

17:10 “‘Any man ³  from the house of Israel or from the foreigners who reside ⁴  in their ⁵  midst who eats any blood, I will set my face against that person who eats the blood, and I will cut him off from the midst of his people, ⁶ 

Leviticus 17:14

17:14 for the life of all flesh is its blood. ⁷  So I have said to the Israelites: You must not eat the blood of any living thing ⁸  because the life of every living thing is its blood – all who eat it will be cut off. ⁹ 

[14:17]  ¹ tn Heb “on his hand.”

[14:28]  ¹ tn Heb “on his hand.”

[17:10]  ¹ tn Heb “And man, man.” The repetition of the word “man” is distributive, meaning “any (or every) man” (GKC 395-96 §123.c; cf. Lev 15:2).

[17:10]  ² tn Heb “from the sojourner who sojourns.”

[17:10]  ³ tc The LXX, Syriac, and Vulgate have “your” (plural) rather than “their.”

[17:10]  ⁴ tn Heb “I will give my faces against [literally “in”] the soul/person/life [נֶפֶשׁ, nefesh, feminine] who eats the blood and I will cut it [i.e., that נֶפֶשׁ, nefesh] off from the midst of its people.” The uses of נֶפֶשׁ in this and the following verse are most significant for the use of animal blood in Israel’s sacrificial system. Unfortunately, it is a most difficult word to translate accurately and consistently, and this presents a major problem for the rendering of these verses (see, e.g., G. J. Wenham, Leviticus [NICOT], 244-45). No matter which translation of נֶפֶשׁ one uses here, it is important to see that both man and animal have נֶפֶשׁ and that this נֶפֶשׁ is identified with the blood. See the further remarks on v. 11 below. On the “cutting off” penalty see the note on v. 4 above. In this instance, God takes it on himself to “cut off” the person (i.e., extirpation).

[17:14]  ¹ tn Heb “for the life/soul (נֶפֶשׁ, nefesh) of all flesh, its blood in its life/soul (נֶפֶשׁ) it is.” The LXX, Syriac, and Vulgate leave out “in its life/soul,” which would naturally yield “for the life of all flesh, its blood it is” (see J. E. Hartley, Leviticus [WBC], 261, 263). The present translation is something of an oversimplification, but the meaning is basically the same in any case. Cf. NRSV “For the life of every creature – its blood is its life.”

[17:14]  ² tn Heb “of all flesh” (also later in this verse). See the note on “every living thing” in v. 11.

[17:14]  ³ tn For remarks on the “cut off” penalty see the note on v. 4 above.