Imamat 4:2

4:2 “Tell the Israelites, ‘When a person sins by straying unintentionally ¹  from any of the Lord’s commandments which must not be violated, and violates any ²  one of them ³  –

Imamat 4:13

For the Whole Congregation

4:13 “‘If the whole congregation of Israel strays unintentionally ⁴  and the matter is not noticed by ⁵  the assembly, and they violate one of the Lord’s commandments, which must not be violated, ⁶  so they become guilty,

Imamat 4:27

For the Common Person

4:27 “‘If an ordinary individual ⁷  sins by straying unintentionally ⁸  when he violates one of the Lord’s commandments which must not be violated, ⁹  and he pleads guilty

Imamat 5:13

5:13 So the priest will make atonement ¹⁰  on his behalf for his sin which he has committed by doing one of these things, ¹¹  and he will be forgiven. ¹²  The remainder of the offering ¹³  will belong to the priest like the grain offering.’” ¹⁴ 

Imamat 5:17

Unknown trespass

5:17 “If a person sins and violates any of the Lord’s commandments which must not be violated ¹⁵  (although he did not know it at the time, ¹⁶  but later realizes he is guilty), then he will bear his punishment for iniquity ¹⁷ 

Imamat 6:6

6:6 Then he must bring his guilt offering to the Lord, a flawless ram from the flock, convertible into silver shekels, ¹⁸  for a guilt offering to the priest.

Imamat 6:22

6:22 The high priest who succeeds him ¹⁹  from among his sons must do it. It is a perpetual statute; it must be offered up in smoke as a whole offering to the Lord.

Imamat 7:9

7:9 Every grain offering which is baked in the oven or ²⁰  made in the pan ²¹  or on the griddle belongs to the priest who presented it.

Imamat 8:9

8:9 Finally, he set the turban ²²  on his head and attached the gold plate, the holy diadem, ²³  to the front of the turban just as the Lord had commanded Moses.

Imamat 8:29

8:29 Finally, Moses took the breast and waved it as a wave offering before the Lord from the ram of ordination. It was Moses’ share just as the Lord had commanded Moses.

Imamat 10:7

10:7 but you must not go out from the entrance of the Meeting Tent lest you die, for the Lord’s anointing oil is on you.” So they acted according to the word of Moses.

Imamat 13:39

13:39 the priest is to examine them, ²⁴  and if ²⁵  the bright spots on the skin of their body are faded white, it is a harmless rash that has broken out on the skin. The person is clean. ²⁶ 

Imamat 14:19

14:19 “The priest must then perform the sin offering ²⁷  and make atonement for the one being cleansed from his impurity. After that he ²⁸  is to slaughter the burnt offering,

Imamat 16:32-33

16:32 “The priest who is anointed and ordained to act as high priest in place of his father ²⁹  is to make atonement. He is to put on the linen garments, the holy garments, 16:33 and he is to purify ³⁰  the Most Holy Place, ³¹  he is to purify the Meeting Tent and the altar, ³²  and he is to make atonement for ³³  the priests and for all the people of the assembly.

Imamat 19:29

19:29 Do not profane your daughter by making her a prostitute, ³⁴  so that the land does not practice prostitution and become full of lewdness. ³⁵ 

Imamat 19:31

19:31 Do not turn to the spirits of the dead and do not seek familiar spirits ³⁶  to become unclean by them. I am the Lord your God.

Imamat 20:5

20:5 I myself will set my face against that man and his clan. I will cut off from the midst of their people both him and all who follow after him in spiritual prostitution, ³⁷  to commit prostitution by worshiping Molech. ³⁸ 

Imamat 20:12

20:12 If a man has sexual intercourse with his daughter-in-law, both of them must be put to death. They have committed perversion; ³⁹  their blood guilt is on themselves.

Imamat 20:14

20:14 If a man has sexual intercourse with both a woman and her mother, ⁴⁰  it is lewdness. ⁴¹  Both he and they must be burned to death, ⁴²  so there is no lewdness in your midst.

Imamat 20:23

20:23 You must not walk in the statutes of the nation ⁴³  which I am about to drive out before you, because they have done all these things and I am filled with disgust against them.

Imamat 22:9

22:9 They must keep my charge so that they do not incur sin on account of it ⁴⁴  and therefore die ⁴⁵  because they profane it. I am the Lord who sanctifies them.

Imamat 22:25

22:25 Even from a foreigner ⁴⁶  you must not present the food of your God from such animals as these, for they are ruined and flawed; ⁴⁷  they will not be acceptable for your benefit.’”

Imamat 23:41

23:41 You must celebrate it as a pilgrim festival to the Lord for seven days in the year. This is a perpetual statute throughout your generations; ⁴⁸  you must celebrate it in the seventh month.

Imamat 24:15-16

24:15 Moreover, ⁴⁹  you are to tell the Israelites, ‘If any man curses his God ⁵⁰  he will bear responsibility for his sin, 24:16 and one who misuses ⁵¹  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.

Imamat 25:14

25:14 If you make a sale ⁵²  to your fellow citizen ⁵³  or buy ⁵⁴  from your fellow citizen, no one is to wrong his brother. ⁵⁵ 

Imamat 27:3

27:3 the conversion value of the male ⁵⁶  from twenty years old up to sixty years old ⁵⁷  is fifty shekels by the standard of the sanctuary shekel. ⁵⁸ 

Imamat 27:10

27:10 He must not replace or exchange it, good for bad or bad for good, and if he does indeed exchange one animal for another animal, then both the original animal ⁵⁹  and its substitute will be holy.

[4:2]  ¹ tn Heb “And a person, when he sins in straying.” The English translation of “by straying” (בִּשְׁגָגָה [bishgagah] literally, “in going astray; in making an error”) varies greatly, but almost all suggest that this term refers to sins that were committed by mistake or done not knowing that the particular act was sinful (J. Milgrom, Leviticus [AB], 1:228-29). See, e.g., LXX “involuntarily”; Tg. Onq. “by neglect”; KJV “through ignorance”; ASV, RSV, NJPS “unwittingly”; NASB, NIV, NRSV, NLT “unintentionally”; NAB, NEB “inadvertently”; NCV “by accident.” However, we know from Num 15:27-31 that committing a sin “by straying” is the opposite of committing a sin “defiantly” (i.e., בְּיַד רָמָה [bÿyad ramah] “with a raised hand,” v. 30). In the latter case the person, as it were, raises his fist in presumptuous defiance against the Lord. Thus, he “blasphemes” the Lord and has “despised” his word, for which he should be “cut off from among his people” (Num 15:30-31). One could not bring an offering for such a sin. The expression here in Lev 4:2 combines “by straying” with the preposition “from” which fits naturally with “straying” (i.e., “straying from” the Lord’s commandments). For sins committed “by straying” from the commandments (Lev 4 throughout) or other types of transgressions (Lev 5:1-6) there was indeed forgiveness available through the sin offering. See R. E. Averbeck, NIDOTTE 2:94-95.

[4:2]  ² tn This is an emphatic use of the preposition מִן (min; see R. J. Williams, Hebrew Syntax, 56-57, §325).

[4:2]  ³ tn The “when” clause (כִּי, ki) breaks off here before its resolution, thus creating an open-ended introduction to the following subsections, which are introduced by “if” (אִם [’im] vv. 3, 13, 27, 32). Also, the last part of the verse reads literally, “which must not be done and does from one from them.”

[4:13]  ⁴ tn Heb “strays”; KJV “sin through ignorance.” The verb “strays” here is the verbal form of the noun in the expression “by straying” (see the note on Lev 4:2 above).

[4:13]  ⁵ tn Heb “is concealed from the eyes of”; NASB, NRSV, NLT “escapes the notice of.”

[4:13]  ⁶ tn Heb “and they do one from all the commandments of the Lord which must not be done” (cf. v. 2).

[4:27]  ⁷ tn Heb “an individual from the people of the land”; cf. NASB “anyone of the common people” (KJV, ASV both similar); NAB “a private person.”

[4:27]  ⁸ tn Heb “If one person sins by straying, from the people of the land.” See Lev 4:2 for a note on “straying.”

[4:27]  ⁹ tn Heb “by doing it, one from the commandments of the Lord which must not be done.”

[5:13]  ¹⁰ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[5:13]  ¹¹ 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]  ¹² tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

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

[5:13]  ¹⁴ 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).

[5:17]  ¹⁵ tn Heb “and does one from all of the commandments of the Lord which must not be done.”

[5:17]  ¹⁶ tn The words “at the time” are not in the Hebrew text, but are implied.

[5:17]  ¹⁷ tn Heb “and he did not know, and he shall be guilty and he shall bear his iniquity” (for the rendering “bear his punishment [for iniquity]”) see the note on Lev 5:1.) This portion of v. 17 is especially difficult. The translation offered here suggests (as in many other English versions) that the offender did not originally know that he had violated the Lord’s commandments, but then came to know it and dealt with it accordingly (cf. the corresponding sin offering section in Lev 5:1-4). Another possibility is that it refers to a situation where a person suspects that he violated something although he does not recollect it. Thus, he brings a guilt offering for his suspected violation (J. Milgrom, Leviticus [AB], 1:331-34, 361-63). See also R. E. Averbeck, NIDOTTE 1:561-62.

[6:6]  ¹⁸ tn The words “into silver shekels” are supplied here. See the full expression in Lev 5:15, and compare 5:18. Cf. NRSV “or its equivalent”; NLT “or the animal’s equivalent value in silver.”

[6:22]  ¹⁹ tn Heb “And the anointed priest under him.”

[7:9]  ²⁰ tn Heb “and” rather than “or” (cf. also the next “or”).

[7:9]  ²¹ tn Heb “and all made in the pan”; cf. KJV “fryingpan”; NAB “deep-fried in a pot.”

[8:9]  ²² tn Although usually thought to be a “turban” (and so translated by the majority of English versions) this object might be only a “turban-like headband” wound around the forehead area (HALOT 624 s.v. מִצְנֶפֶת).

[8:9]  sn The turban consisted of wound-up linen (cf. Exod 28:4, 37, 39; 29:6; 39:31; Lev 16:4).

[8:9]  ²³ sn The gold plate was attached as a holy diadem to the front of the turban by means of a blue cord, and had written on it “Holy to the Lord” (Exod 28:36-37; 39:30-31). This was a particularly important article of high priestly clothing in that it served as the main emblem indicating Aaron’s acceptable representation of Israel before the Lord (Exod 28:38).

[13:39]  ²⁴ tn Heb “and the priest shall see.”

[13:39]  ²⁵ tn Heb “and behold” (so KJV, ASV).

[13:39]  ²⁶ tn Heb “he,” but the regulation applies to a man or a woman (v. 38a). In the translation “the person” is used to specify the referent more clearly.

[14:19]  ²⁷ tn Heb “do [or “make”] the sin offering.”

[14:19]  ²⁸ tn Heb “And after[ward] he [i.e., the offerer] shall slaughter.” The LXX adds “the priest” as the subject of the verb (as do several English versions, e.g., NAB, NIV, NCV, NLT), but the offerer is normally the one who does the actually slaughtering of the sacrificial animal (cf. the notes on Lev 1:5a, 6a, and 9a).

[16:32]  ²⁹ tn Heb “And the priest whom he shall anointed him and whom he shall fill his hand to act as priest under his father.” Imperfect active verbs are often used as passives (see, e.g., v. 27 above and the note on Lev 14:4).

[16:33]  ³⁰ tn Heb “to atone” (also later in this verse); see the note on “purifying the holy place” in 16:20.

[16:33]  ³¹ tn Heb “the sanctuary of the holy place.” Although this is the only place this expression occurs in the OT, it clearly refers to the innermost shrine behind the veil-canopy, where the ark of the covenant was located.

[16:33]  ³² tn Heb “and the tent of meeting and the alter he shall atone.” The repetition of the verb כִּפֶּר (kipper, “to atone”) at the beginning and end of the sequence appears to be strange, but the MT accents suggest that only “the Most Holy Place” goes with the verb at the beginning of the verse. Of course, the purging of “the Most Holy Place” has been the main emphasis of this chapter from the start (see vv. 2-3 and 11-17).

[16:33]  ³³ tn At this point in the verse the verb כִּפֶּר (kipper, “to make atonement”) takes its object with the preposition עַל (’al, “for”; literally, “upon”; contrast the first part of the verse and cf. the notes on Lev 1:4 and 16:20 above).

[19:29]  ³⁴ tn Heb “to make her practice harlotry.” Some recent English versions regard this as religious or temple prostitution (cf. TEV, CEV).

[19:29]  ³⁵ tn Heb “and the land become full of lewdness.” Regarding the term “lewdness,” see the note on Lev 18:17 above.

[19:31]  ³⁶ sn The prohibition here concerns those who would seek special knowledge through the spirits of the dead, whether the dead in general or dead relatives in particular (i.e., familiar spirits; see J. E. Hartley, Leviticus [WBC], 321, and B. A. Levine, Leviticus [JPSTC], 134). Cf. Lev 20:6 below.

[20:5]  ³⁷ tn The adjective “spiritual” has been supplied in the translation to clarify that this is not a reference to literal prostitution, but figuratively compares idolatry to prostitution.

[20:5]  ³⁸ tn Heb “to commit harlotry after Molech.” The translation employs “worshiping” here for clarity (cf. NAB, NCV, TEV, CEV, NLT). On the “cut off” penalty see the note on Lev 7:20.

[20:12]  ³⁹ tn The Hebrew term תֶּבֶל (tevel, “perversion”) derives from the verb “to mix; to confuse” (cf. KJV, ASV “they have wrought confusion”).

[20:14]  ⁴⁰ tn Heb “And a man who takes a woman and her mother.” The Hebrew verb “to take” in this context means “to engage in sexual intercourse.”

[20:14]  ⁴¹ tn Regarding “lewdness,” see the note on Lev 18:17 above.

[20:14]  ⁴² tn Heb “in fire they shall burn him and them.” The active plural verb sometimes requires a passive translation (GKC 460 §144.f, g), esp. when no active plural subject has been expressed in the context. The present translation specifies “burned to death” because the traditional rendering “burnt with fire” (KJV, ASV; NASB “burned with fire”) could be understood to mean “branded” or otherwise burned, but not fatally.

[20:23]  ⁴³ tc One medieval Hebrew ms, Smr, and all the major ancient versions have the plural “nations.” Some English versions retain the singular (e.g., KJV, ASV, NASB, NRSV); others have the plural “nations” (e.g., NAB, NIV) and still others translate as “people” (e.g., TEV, NLT).

[22:9]  ⁴⁴ tn Heb “and they will not lift up on it sin.” The pronoun “it” (masculine) apparently refers to any item of food that belongs to the category of “holy offerings” (see above).

[22:9]  ⁴⁵ tn Heb “and die in it.”

[22:25]  ⁴⁶ tn Heb “And from the hand of a son of a foreigner.”

[22:25]  ⁴⁷ tn Heb “for their being ruined [is] in them, flaw is in them”; NRSV “are mutilated, with a blemish in them”; NIV “are deformed and have defects.” The MT term מָשְׁחָתָם (moshkhatam, “their being ruined”) is a Muqtal form (= Hophal participle) from שָׁחַת (shakhat, “to ruin”). Smr has plural בהם משׁחתים (“deformities in them”; cf. the LXX translation). The Qumran Leviticus scroll (11QpaleoLev) has תימ הם[…], in which case the restored participle would appear to be the same as Smr, but there is no בְּ (bet) preposition before the pronoun, yielding “they are deformed” (see D. N. Freedman and K. A. Mathews, The Paleo-Hebrew Leviticus Scroll, 41 and the remarks in J. E. Hartley, Leviticus [WBC], 358).

[23:41]  ⁴⁸ tn Heb “for your generations.”

[24:15]  ⁴⁹ tn Heb “And.”

[24:15]  ⁵⁰ sn See the note on v. 11 above and esp. Exod 22:28 [27 HT].

[24:16]  ⁵¹ sn See the note on v. 11 above.

[25:14]  ⁵² tn Heb “sell a sale.”

[25:14]  ⁵³ tn Or “to one of your countrymen” (NIV); NASB “to your friend.”

[25:14]  ⁵⁴ tn The Hebrew infinitive absolute קָנֹה (qanoh, “buying”) substitutes for the finite verb here in sequence with the previous finite verb “sell” at the beginning of the verse (see GKC 345 §113.z).

[25:14]  ⁵⁵ tn Heb “do not oppress a man his brother.” Here “brother” does not refer only to a sibling, but to a fellow Israelite.

[27:3]  ⁵⁶ tn Heb “your conversion value shall be [for] the male.”

[27:3]  ⁵⁷ tn Heb “from a son of twenty years and until a son of sixty years.”

[27:3]  ⁵⁸ tn See the note on Lev 5:15.

[27:10]  ⁵⁹ tn Heb “it and its substitute.” The referent (the original animal offered) has been specified in the translation for clarity.