Discovery BoxLeviticus 4:18 
Context4:18 He must put some of the blood on the horns of the altar 1 which is before the Lord in the Meeting Tent, and all the rest of the blood he must pour out at the base of the altar of burnt offering that is at the entrance of the Meeting Tent.
Leviticus 4:31
Context4:31 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 2 on his behalf and he will be forgiven. 3
Leviticus 5:2
Context5:2 Or when there is 4 a person who touches anything ceremonially 5 unclean, whether the carcass of an unclean wild animal, or the carcass of an unclean domesticated animal, or the carcass of an unclean creeping thing, even if he did not realize it, 6 but he himself has become unclean and is guilty; 7
Leviticus 5:4
Context5:4 or when a person swears an oath, speaking thoughtlessly 8 with his lips, whether to do evil or to do good, with regard to anything which the individual might speak thoughtlessly in an oath, even if he did not realize it, but he himself has later come to know it and is guilty with regard to one of these oaths 9 –
Leviticus 5:6
Context5:6 and he must bring his penalty for guilt 10 to the Lord for his sin that he has committed, a female from the flock, whether a female sheep or a female goat, for a sin offering. So the priest will make atonement 11 on his behalf for 12 his sin.
Leviticus 5:13
Context5:13 So the priest will make atonement 13 on his behalf for his sin which he has committed by doing one of these things, 14 and he will be forgiven. 15 The remainder of the offering 16 will belong to the priest like the grain offering.’” 17
Leviticus 6:10
Context6:10 Then the priest must put on his linen robe and must put linen leggings 18 over his bare flesh, and he must take up the fatty ashes of the burnt offering that the fire consumed on the altar, 19 and he must place them 20 beside the altar.
Leviticus 7:12
Context7:12 If he presents it on account of thanksgiving, 21 along with the thank offering sacrifice he must present unleavened loaves mixed with olive oil, unleavened wafers smeared with olive oil, 22 and well soaked 23 ring-shaped loaves made of choice wheat flour 24 mixed with olive oil.
Leviticus 8:7
Context8:7 Then he 25 put the tunic 26 on Aaron, 27 wrapped the sash around him, 28 and clothed him with the robe. 29 Next he put the ephod on him 30 and placed on him 31 the decorated band of the ephod, and fastened the ephod closely to him with the band. 32
Leviticus 8:15
Context8:15 and he slaughtered it. 33 Moses then took the blood and put it all around on the horns of the altar with his finger and decontaminated the altar, 34 and he poured out the rest of the blood at the base of the altar and so consecrated it to make atonement on it. 35
Leviticus 9:9
Context9:9 Then Aaron’s sons presented the blood to him and he dipped his finger in the blood and put it on the horns of the altar, and the rest of the blood he poured out at the base of the altar.
Leviticus 14:6
Context14:6 Then 36 he is to take the live bird along with the piece of cedar wood, the scrap of crimson fabric, and the twigs of hyssop, and he is to dip them and the live bird in the blood of the bird slaughtered over the fresh water,
Leviticus 16:2
Context16:2 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 37 in front of the atonement plate 38 that is on the ark so that he may not die, for I will appear in the cloud over the atonement plate.
Leviticus 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, 39 and in front of the atonement plate he is to sprinkle some of the blood seven times with his finger. 40
Leviticus 16:16
Context16:16 So 41 he is to make atonement for the holy place from the impurities of the Israelites and from their transgressions with regard to all their sins, 42 and thus he is to do for the Meeting Tent which resides with them in the midst of their impurities.
Leviticus 16:18
Context16:18 “Then 43 he is to go out to the altar which is before the Lord and make atonement for it. He is to take 44 some of the blood of the bull and some of the blood of the goat, and put it all around on the horns of the altar.
Leviticus 16:24
Context16:24 Then he must bathe his body in water in a holy place, put on his clothes, and go out and make his burnt offering and the people’s burnt offering. So he is to make atonement 45 on behalf of himself and the people. 46
Leviticus 21:21
Context21:21 No man from the descendants of Aaron the priest who has a physical flaw may step forward 47 to present the Lord’s gifts; he has a physical flaw, so he must not step forward to present the food of his God.
Leviticus 25:28
Context25:28 If he has not prospered enough to refund 48 a balance to him, then what he sold 49 will belong to 50 the one who bought it until the jubilee year, but it must revert 51 in the jubilee and the original owner 52 may return to his property.
Leviticus 25:50
Context25:50 He must calculate with the one who bought him the number of years 53 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. 54
Leviticus 27:8
Context27:8 If he is too poor to pay the conversion value, he must stand the person before the priest and the priest will establish his conversion value; 55 according to what the man who made the vow can afford, 56 the priest will establish his conversion value.
1 sn See v. 7, where this altar is identified as the altar of fragrant incense.
2 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
3 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
4 tc The insertion of the words “when there is” is a reflection of the few Hebrew
5 tn The word “ceremonially” has been supplied in the translation to clarify that the uncleanness involved is ritual or ceremonial in nature.
6 tn Heb “and it is hidden from him,” meaning that the person who contracted the ceremonial uncleanness was not aware at the time what had happened, but later found out that he had become ceremonially unclean. This same phrase occurs again in both vv. 3 and 4.
7 sn Lev 5:2-3 are parallel laws of uncleanness (contracted from animals and people, respectively), and both seem to assume that the contraction of uncleanness was originally unknown to the person (vv. 2 and 3) but became known to him or her at a later time (v. 3; i.e., “has come to know” in v. 3 is to be assumed for v. 2 as well). Uncleanness itself did not make a person “guilty” unless he or she failed to handle it according to the normal purification regulations (see, e.g., “wash his clothes and bathe with water, and he will be unclean till evening,” Lev 15:5 NIV; cf. Lev 11:39-40; 15:5-12, 16-24; Num 19, etc.). The problem here in Lev 5:2-3 is that, because the person had not been aware of his or her uncleanness, he or she had incurred guilt for not carrying out these regular procedures, and it would now be too late for that. Thus, the unclean person needs to bring a sin offering to atone for the contamination caused by his or her neglect of the purity regulations.
8 tn Heb “to speak thoughtlessly”; cf. NAB “rashly utters an oath.”
9 tn Heb “and is guilty to one from these,” probably referring here to any of “these” things about which one might swear a thoughtless oath (J. E. Hartley, Leviticus [WBC], 45), with the word “oath” supplied in the translation for clarity. Another possibility is that “to one from these” is a dittography from v. 5 (cf. the note on v. 5a), and that v. 4 ends with “and is guilty” like vv. 2 and 3 (J. Milgrom, Leviticus [AB], 1:300).
10 tn In this context the word for “guilt” (אָשָׁם, ’asham) refers to the “penalty” for incurring guilt, the so-called consequential אָשָׁם (J. Milgrom, Leviticus [AB], 1:303; cf. the note on Lev 5:1).
11 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
12 tn See the note on 4:26 regarding the use of מִן (min).
13 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
14 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).
15 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
16 tn Heb “and it”; the referent (the remaining portion of the offering) has been specified in the translation for clarity.
17 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).
18 tn The exact nature of this article of the priest’s clothing is difficult to determine. Cf. KJV, ASV “breeches”; NAB “drawers”; NASB, NIV, NRSV, NLT “undergarments”; NCV “underclothes”; CEV “underwear”; TEV “shorts.”
19 tn Heb “he shall lift up the fatty ashes which the fire shall consume the burnt offering on the altar.”
20 tn Heb “it,” referring the “fatty ashes” as a single unit.
21 tn Or “for a thank offering.”
22 tn See the notes on Lev 2:4.
23 tn See the note on Lev 6:21 [6:14 HT].
24 tn Heb “choice wheat flour well soaked ring-shaped loaves.” See the note on Lev 2:1.
25 sn Here Moses actually clothes Aaron (cf. v. 13 below for Aaron’s sons). Regarding the various articles of clothing see J. E. Hartley, Leviticus (WBC), 111-12 and esp. J. Milgrom, Leviticus (AB), 1:501-13.
26 sn The term “tunic” refers to a shirt-like garment worn next to the skin and, therefore, put on first (cf. Exod 28:4, 39-40; 29:5, 8; 39:27). Traditionally this has been translated “coat” (so KJV, ASV), but that English word designates an outer garment.
27 tn Heb “on him”; the referent (Aaron) has been specified in the translation for clarity.
28 tn Heb “girded him with the sash” (so NASB); NCV “tied the cloth belt around him.”
sn The sash fastened the tunic around the waist (Exod 28:4, 39; 29:9; 39:29).
29 sn The robe was a long shirt-like over-garment that reached down below the knees. Its hem was embroidered with pomegranates and golden bells around the bottom (Exod 28:4, 31-35; 29:5; 39:22-26).
30 sn The ephod was an apron like garment suspended from shoulder straps. It draped over the robe and extended from the chest down to the thighs (Exod 28:4, 6-14, 25-28; 29:5; 39:2-7).
31 tn Heb “girded him with.”
32 sn The decorated band of the ephod served as a sort of belt around Aaron’s body that would hold the ephod closely to him rather than allowing it to hang loosely across his front (Exod 28:8, 27; 29:5; 39:5, 20).
33 sn Contrary to some English versions (e.g., NAB, NASB, NIV, NLT), Aaron (not Moses) most likely slaughtered the bull, possibly with the help of his sons, although the verb is singular, not plural. Moses then performed the ritual procedures that involved direct contact with the altar. Compare the pattern in Lev 1:5-9, where the offerer does the slaughtering and the priests perform the procedures that involve direct contact with the altar. In Lev 8 Moses is functioning as the priest in order to consecrate the priesthood. The explicit reintroduction of the name of Moses as the subject of the next verb seems to reinforce this understanding of the passage (cf. also vv. 19 and 23 below).
34 tn The verb is the Piel of חָטָא (khata’, “to sin”) and means “to de-sin” the altar. This verse is important for confirming the main purpose of the sin offering, which was to decontaminate the tabernacle and its furniture from any impurities. See the note on Lev 4:3.
35 tn Similar to v. 10 above, “and consecrated it” refers to the effect of the blood manipulation earlier in the verse. The goal here was to consecrate the altar in order that it might become a place on which it would be appropriate “to make atonement” before the
36 tc Heb “the live bird he [i.e., the priest] shall take it.” Although the MT has no ו (vav, “and”) at the beginning of this clause, a few medieval Hebrew
37 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).
38 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
39 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).
40 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.
41 tn Heb “And.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative or even inferential force here.
42 tn Heb “to all their sins.”
43 tn Heb “And.” The Hebrew conjunction ו (vav, “and”) indicates the sequence of events here.
44 tn Heb “And he shall take.”
45 tn Heb “And he shall make atonement.”
46 tn Heb “on behalf of himself and on behalf of the people.” After “on behalf of himself” the LXX adds the expected “and on behalf of his household” (cf. vv. 6, 11, and 17).
47 tn Or “shall approach” (see HALOT 670 s.v. נגשׁ).
48 tn Heb “And if his hand has not found sufficiency of returning.” Although some versions take this to mean that he has not made enough to regain the land (e.g., NASB, NRSV; see also B. A. Levine, Leviticus [JPSTC], 176), the combination of terms in Hebrew corresponds to the portion of v. 27 that refers specifically to refunding the money (cf. v. 27; see NIV and G. J. Wenham, Leviticus [NICOT], 315).
49 tn Heb “his sale.”
50 tn Heb “will be in the hand of.” This refers to the temporary control of the one who purchased its produce until the next year of jubilee, at which time it would revert to the original owner.
51 tn Heb “it shall go out” (so KJV, ASV; see B. A. Levine, Leviticus [JPSTC], 176).
52 tn Heb “he”; the referent (the original owner of the land) has been specified in the translation for clarity.
53 tn Heb “the years.”
54 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.
55 tn Heb “and the priest shall cause him to be valued.”
56 tn Heb “on the mouth which the hand of the one who vowed reaches.”
