Discovery BoxLeviticus 16:14 
Context16:14 Then he is to take some of the blood of the bull and sprinkle it with his finger on the eastern face of the atonement plate, 1 and in front of the atonement plate he is to sprinkle some of the blood seven times with his finger. 2
Leviticus 17:10
Context17:10 “‘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
1 tn Heb “on the faces of the atonement plate toward the east.” Some have taken this to mean that the ark was stationed just behind the veil-canopy on the eastern side of the most holy place. Thus, the high priest would need to enter and walk toward the west end of the most holy place and then turn eastward in order to face the ark and sprinkle the blood in an eastward direction. The rendering here, however, requires that the ark was stationed on the western end, or perhaps in the middle of the area, so that as the priest entered he was already facing the ark and would sprinkle the blood on the eastern face of the atonement plate, in a westward direction (see, e.g., J. E. Hartley, Leviticus [WBC], 239 versus J. Milgrom, Leviticus [AB], 1:1032).
2 sn Presumably in this case the blood was sprinkled seven times on the ground in front of the ark on which the atonement plate was mounted.
3 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).
4 tn Heb “from the sojourner who sojourns.”
5 tc The LXX, Syriac, and Vulgate have “your” (plural) rather than “their.”
6 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).
