Leviticus 5:13

5:13 So the priest will make atonement ¹  on his behalf for his sin which he has committed by doing one of these things, ²  and he will be forgiven. ³  The remainder of the offering ⁴  will belong to the priest like the grain offering.’” ⁵ 

Leviticus 14:7

14:7 and sprinkle it seven times on the one being cleansed ⁶  from the disease, pronounce him clean, ⁷  and send the live bird away over the open countryside. ⁸ 

Leviticus 14:18

14:18 and the remainder of the olive oil ⁹  that is in his hand the priest is to put on the head of the one being cleansed. So the priest is to make atonement for him before the Lord.

Leviticus 15:33

15:33 the one who is sick in her menstruation, the one with a discharge, whether male or female, ¹⁰  and a man ¹¹  who has sexual intercourse with an unclean woman.’”

Leviticus 21:13

21:13 He must take a wife who is a virgin. ¹² 

Leviticus 21:19

21:19 or a man who has had a broken leg or arm, ¹³ 

Leviticus 24:16

24:16 and one who misuses ¹⁴  the name of the Lord must surely be put to death. The whole congregation must surely stone him, whether he is a foreigner or a native citizen; when he misuses the Name he must be put to death.

Leviticus 26:6

26:6 I will grant peace in the land so that ¹⁵  you will lie down to sleep without anyone terrifying you. ¹⁶  I will remove harmful animals ¹⁷  from the land, and no sword of war ¹⁸  will pass through your land.

Leviticus 27:27

27:27 If, however, ¹⁹  it is among the unclean animals, he may ransom it according to ²⁰  its conversion value and must add one fifth to it, but if it is not redeemed it must be sold according to its conversion value.

[5:13]  ¹ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[5:13]  ² tn Heb “from one from these,” referring to the four kinds of violations of the law delineated in Lev 5:1-4 (see the note on Lev 5:5 above and cf. Lev 4:27).

[5:13]  ³ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[5:13]  ⁴ tn Heb “and it”; the referent (the remaining portion of the offering) has been specified in the translation for clarity.

[5:13]  ⁵ tn Heb “and it shall be to the priest like the grain offering,” referring to the rest of the grain that was not offered on the altar (cf. the regulations in Lev 2:3, 10).

[14:7]  ⁶ tn Heb “the one cleansing himself” (i.e., Hitpael participle of טָהֵר [taher, “to be clean”]).

[14:7]  ⁷ 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]  ⁸ 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.

[14:18]  ¹¹ tn Heb “and the remainder in the oil.”

[15:33]  ¹⁶ tn Heb “and the one with a discharge, his discharge to the male and the female.”

[15:33]  ¹⁷ tn Heb “and for a man.”

[21:13]  ²¹ tn Heb “And he, a wife in her virginity he shall take.”

[21:19]  ²⁶ tn Heb “who there is in him a broken leg or a broken arm,” or perhaps “broken foot or broken hand.” The Hebrew term רֶגֶל (regel) is commonly rendered “foot,” but it can also refer to the “leg,” and the Hebrew יָד (yad) is most often translated “hand,” but can also refer to the “[fore]arm” (as opposed to כַּף, kaf, “palm of the hand” or “hand”). See HALOT 386 s.v. יָד and 1184 s.v. רֶגֶל respectively (cf. the NJPS translation). In this context, these terms probably apply to any part of the limb that was broken, including hand and the foot. B. A. Levine (Leviticus [JPSTC], 146) points out that such injuries often did not heal properly in antiquity because they were not properly set and, therefore, remained a “physical flaw” permanently.

[24:16]  ³¹ sn See the note on v. 11 above.

[26:6]  ³⁶ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[26:6]  ³⁷ tn Heb “and there will be no one who terrifies.” The words “to sleep” have been supplied in the translation for clarity.

[26:6]  ³⁸ tn Heb “harmful animal,” singular, but taken here as a collective plural (so almost all English versions).

[26:6]  ³⁹ tn Heb “no sword”; the words “of war” are supplied in the translation to indicate what the metaphor of the sword represents.

[27:27]  ⁴¹ tn Heb “And if.”

[27:27]  ⁴² tn Heb “in” or “by.”