Imamat 5:11

5:11 “‘If he cannot afford ¹  two turtledoves or two young pigeons, ²  he must bring as his offering for his sin which he has committed ³  a tenth of an ephah ⁴  of choice wheat flour ⁵  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.

Imamat 5:15

5:15 “When a person commits a trespass ⁶  and sins by straying unintentionally ⁷  from the regulations about the Lord’s holy things, ⁸  then he must bring his penalty for guilt ⁹  to the Lord, a flawless ram from the flock, convertible into silver shekels according to the standard of the sanctuary shekel, ¹⁰  for a guilt offering. ¹¹ 

Imamat 5:18

5:18 and must bring a flawless ram from the flock, convertible into silver shekels, ¹²  for a guilt offering to the priest. So the priest will make atonement ¹³  on his behalf for his error which he committed ¹⁴  (although he himself had not known it) and he will be forgiven. ¹⁵ 

Imamat 10:17

10:17 “Why did you not eat the sin offering in the sanctuary? For it is most holy and he gave it to you to bear the iniquity of the congregation, ¹⁶  to make atonement on their behalf before the Lord.

Imamat 13:6

13:6 The priest must then examine it again on the seventh day, ¹⁷  and if ¹⁸  the infection has faded and has not spread on the skin, then the priest is to pronounce the person clean. ¹⁹  It is a scab, ²⁰  so he must wash his clothes ²¹  and be clean.

Imamat 15:25

15:25 “‘When a woman’s discharge of blood flows ²²  many days not at the time of her menstruation, or if it flows beyond the time of her menstruation, ²³  all the days of her discharge of impurity will be like the days of her menstruation – she is unclean.

Imamat 19:20

Lying with a Slave Woman

19:20 “‘When a man has sexual intercourse with a woman, ²⁴  although she is a slave woman designated for another man and she has not yet been ransomed, or freedom has not been granted to her, there will be an obligation to pay compensation. ²⁵  They must not be put to death, because she was not free.

Imamat 22:13

22:13 but if a priest’s daughter is a widow or divorced, and she has no children so that she returns to live in ²⁶  her father’s house as in her youth, ²⁷  she may eat from her father’s food, but no lay person may eat it.

Imamat 26:43

26:43 The land will be abandoned by them ²⁸  in order that it may make up for ²⁹  its Sabbaths while it is made desolate ³⁰  without them, ³¹  and they will make up for their iniquity because ³²  they have rejected my regulations and have abhorred ³³  my statutes.

[5:11]  ¹ 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]  ² tn See the note on Lev 1:14 above (cf. also 5:7).

[5:11]  ³ 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]  ⁴ 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]  ⁵ tn See the note on Lev 2:1 above.

[5:15]  ⁶ 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]  ⁷ tn See Lev 4:2 above for a note on “straying.”

[5:15]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  sn The sanctuary shekel was about 10 grams (= ca. two fifths of an ounce; J. E. Shepherd, NIDOTTE 4:237-38).

[5:15]  ¹¹ 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.

[5:15]  sn The primary purpose of the guilt offering was to “atone” (see the note on Lev 1:4 above) for “trespassing” on the Lord’s “holy things” (see later in this verse) or the property of others in the community (Lev 6:1-7 [5:20-26 HT]; 19:20-22; Num 5:5-10). It was closely associated with reconsecration of the Lord’s sacred things or his sacred people (see, e.g., Lev 14:12-18; Num 6:11b-12). Moreover, there was usually an associated reparation made for the trespass, including restitution of that which was violated plus one fifth of its value as a fine (Lev 5:16; 6:5 [5:24 HT]). See R. E. Averbeck, NIDOTTE 1:557-66.

[5:18]  ¹² tn The statement here is condensed. See the full expression in 5:15 and the note there.

[5:18]  ¹³ sn Regarding “make atonement” see the note on Lev 1:4.

[5:18]  ¹⁴ tn Heb “on his straying which he strayed.” See the note on Lev 4:2.

[5:18]  ¹⁵ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV and NASB both similar).

[10:17]  ¹⁶ sn This translation is quite literal. On the surface it appears to mean that the priests would “bear the iniquity” of the congregation by the act of eating the sin offering (so J. Milgrom, Leviticus [AB], 1:622-25, 635-40). Such a notion is, however, found nowhere else in the Levitical regulations and seems unlikely (so J. E. Hartley, Leviticus [WBC], 136). A more likely interpretation is reflected in this interpretive rendering: “he gave it to you [as payment] for [your work of] bearing the iniquity of the congregation.” The previous section of the chapter deals with the prebends that the priests received for performing the ministry of the tabernacle (Lev 10:12-15). Lev 10:16-18, therefore, seems to continue the very same topic in the light of the most immediate situation (see R. E. Averbeck, NIDOTTE 2:702-4).

[13:6]  ¹⁷ tn That is, at the end of the second set of seven days referred to at the end of v. 5, a total of fourteen days after the first appearance before the priest.

[13:6]  ¹⁸ tn Heb “and behold.”

[13:6]  ¹⁹ tn Heb “he shall make him clean.” The verb is the Piel of טָהֵר (taher, “to be clean”). Here it is a so-called “declarative” Piel (i.e., “to declare clean”), but it also implies that the person is put into the category of being “clean” by the pronouncement itself (J. E. Hartley, Leviticus [WBC], 176; cf. the corresponding opposite in v. 3 above).

[13:6]  ²⁰ tn On the term “scab” see the note on v. 2 above. Cf. NAB “it was merely eczema”; NRSV “only an eruption”; NLT “only a temporary rash.”

[13:6]  ²¹ tn Heb “and he shall wash his clothes.”

[15:25]  ²² tn Heb “And a woman when the flow of her blood flows.”

[15:25]  ²³ tn Heb “in not the time of her menstruation or when it flows on her menstruation.”

[19:20]  ²⁴ tn Heb “And a man when he lies with a woman the lying of seed.”

[19:20]  ²⁵ sn That is, the woman had previously been assigned for marriage to another man but the marriage deal had not yet been consummated. In the meantime, the woman has lost her virginity and has, therefore, lost part of her value to the master in the sale to the man for whom she had been designated. Compensation was, therefore, required (see the explanation in B. A. Levine, Leviticus [JPSTC], 130-31).

[22:13]  ²⁶ tn Heb “to”; the words “live in” have been supplied in the translation for clarity.

[22:13]  ²⁷ tn Heb “and seed there is not to her and she returns to the house of her father as her youth.” The mention of having “no children” appears to imply that her children, if she had any, should support her; this is made explicit by NLT’s “and has no children to support her.”

[26:43]  ²⁸ tn Heb “from them.” The preposition “from” refers here to the agent of the action (J. E. Hartley, Leviticus [WBC], 455).

[26:43]  ²⁹ tn The jussive form of the verb with the simple vav (ו) here calls for a translation that expresses purpose.

[26:43]  ³⁰ tn The verb is the Hophal infinitive construct with the third feminine singular suffix (GKC 182 §67.y; cf. v. 34).

[26:43]  ³¹ tn Heb “from them.”

[26:43]  ³² tn Heb “because and in because,” a double expression, which is used only here and in Ezek 13:10 (without the vav) for emphasis (GKC 492 §158.b).

[26:43]  ³³ tn Heb “and their soul has abhorred.”