Imamat 4:7
Konteks4:7 The priest must put some of the blood on the horns of the altar of fragrant incense that is before the Lord in the Meeting Tent, and all the rest of the bull’s blood he must pour out at the base of the altar of burnt offering that is at the entrance of the Meeting Tent.
Imamat 5:6
Konteks5:6 and he must bring his penalty for guilt 1 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 2 on his behalf for 3 his sin.
Imamat 5:15-16
Konteks5:15 “When a person commits a trespass 4 and sins by straying unintentionally 5 from the regulations about the Lord’s holy things, 6 then he must bring his penalty for guilt 7 to the Lord, a flawless ram from the flock, convertible into silver shekels according to the standard of the sanctuary shekel, 8 for a guilt offering. 9 5:16 And whatever holy thing he violated 10 he must restore and must add one fifth to it and give it to the priest. So the priest will make atonement 11 on his behalf with the guilt offering ram and he will be forgiven.” 12
Imamat 5:18
Konteks5:18 and must bring a flawless ram from the flock, convertible into silver shekels, 13 for a guilt offering to the priest. So the priest will make atonement 14 on his behalf for his error which he committed 15 (although he himself had not known it) and he will be forgiven. 16
Imamat 8:24
Konteks8:24 Next he brought Aaron’s sons forward, and Moses put some of the blood on their right earlobes, on their right thumbs, and on the big toes of their right feet, and Moses splashed the rest of the blood against the altar’s sides.
Imamat 13:4
Konteks13:4 “If 17 it is a white bright spot on the skin of his body, but it does not appear to be deeper than the skin, 18 and the hair has not turned white, then the priest is to quarantine the person with the infection for seven days. 19
Imamat 13:25
Konteks13:25 the priest must examine it, 20 and if 21 the hair has turned white in the bright spot and it appears to be deeper than the skin, 22 it is a disease that has broken out in the burn. 23 The priest is to pronounce the person unclean. 24 It is a diseased infection. 25
Imamat 13:30-32
Konteks13:30 the priest is to examine the infection, 26 and if 27 it appears to be deeper than the skin 28 and the hair in it is reddish yellow and thin, then the priest is to pronounce the person unclean. 29 It is scall, 30 a disease of the head or the beard. 31 13:31 But if the priest examines the scall infection and it does not appear to be deeper than the skin, 32 and there is no black hair in it, then the priest is to quarantine the person with the scall infection for seven days. 33 13:32 The priest must then examine the infection on the seventh day, and if 34 the scall has not spread, there is no reddish yellow hair in it, and the scall does not appear to be deeper than the skin, 35
Imamat 13:34
Konteks13:34 The priest must then examine the scall on the seventh day, and if 36 the scall has not spread on the skin and it does not appear to be deeper than the skin, 37 then the priest is to pronounce him clean. 38 So he is to wash his clothes and be clean.
Imamat 14:28
Konteks14:28 Then the priest is to put some of the olive oil that is in his hand 39 on the right earlobe of the one being cleansed, on the thumb of his right hand, and on the big toe of his right foot, on the place of the blood of the guilt offering,
Imamat 20:24
Konteks20:24 So I have said to you: You yourselves will possess their land and I myself will give it to you for a possession, a land flowing with milk and honey. I am the Lord your God who has set you apart from the other peoples. 40
Imamat 25:33
Konteks25:33 Whatever someone among the Levites might redeem – the sale of a house which is his property in a city – must revert in the jubilee, 41 because the houses of the cities of the Levites are their property in the midst of the Israelites.
[5:6] 1 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).
[5:6] 2 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
[5:6] 3 tn See the note on 4:26 regarding the use of מִן (min).
[5:15] 4 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
[5:15] 5 tn See Lev 4:2 above for a note on “straying.”
[5:15] 6 sn Heb “from the holy things of the
[5:15] 7 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] 8 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] 9 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
[5:16] 10 tn Heb “and which he sinned from the holy thing.”
[5:16] 11 sn Regarding “make atonement” see the note on Lev 1:4.
[5:16] 12 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
[5:18] 13 tn The statement here is condensed. See the full expression in 5:15 and the note there.
[5:18] 14 sn Regarding “make atonement” see the note on Lev 1:4.
[5:18] 15 tn Heb “on his straying which he strayed.” See the note on Lev 4:2.
[5:18] 16 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV and NASB both similar).
[13:4] 18 tn Heb “and deep is not its appearance from the skin”; cf. NAB “does not seem to have penetrated below the skin.”
[13:4] 19 tn Heb “and the priest will shut up the infection seven days.”
[13:25] 20 tn Heb “and the priest shall see it.”
[13:25] 21 tn Heb “and behold” (so KJV, ASV).
[13:25] 22 tn Heb “and its appearance is deep ‘from’ [comparative מִן (min) meaning ‘deeper than’] the skin.”
[13:25] 23 tn Heb “it is a disease. In the burn it has broken out.”
[13:25] 24 tn This is the declarative Piel of the verb טָמֵא (tame’; cf. the note on v. 3 above).
[13:25] 25 tn For the rendering “diseased infection” see the note on v. 2 above.
[13:30] 26 tn Heb “and the priest shall see the infection.”
[13:30] 27 tn Heb “and behold.”
[13:30] 28 tn Heb “its appearance is deep ‘from’ (comparative מִן, min, “deeper than”) the skin.”
[13:30] 29 tn This is the declarative Piel of the verb טָמֵא (tame’; cf. the note on v. 3 above).
[13:30] 30 tn The exact identification of this disease is unknown. Cf. KJV “dry scall”; NASB “a scale”; NIV, NCV, NRSV “an itch”; NLT “a contagious skin disease.” For a discussion of “scall” disease in the hair, which is a crusty scabby disease of the skin under the hair that also affects the hair itself, see J. E. Hartley, Leviticus (WBC), 192-93, and J. Milgrom, Leviticus (AB), 1:793-94. The Hebrew word rendered “scall” (נֶתֶק, neteq) is related to a verb meaning “to tear; to tear out; to tear apart.” It may derive from the scratching and/or the tearing out of the hair or the scales of the skin in response to the itching sensation caused by the disease.
[13:30] 31 tn Heb “It is scall. It is the disease of the head or the beard.”
[13:31] 32 tn Heb “and behold there is not its appearance deep ‘from’ (comparative מִן, min, meaning “deeper than”) the skin.”
[13:31] 33 tn Heb “and the priest will shut up the infection of the scall seven days.”
[13:32] 34 tn Heb “and behold” (so KJV, ASV).
[13:32] 35 tn Heb “and the appearance of the scall is not deep ‘from’ (comparative מִן, min, meaning “deeper than”) the skin.”
[13:34] 36 tn Heb “and behold” (so KJV, ASV).
[13:34] 37 tn Heb “and its appearance is not deep ‘from’ (comparative מִן, min, meaning “deeper than”) the skin.”
[13:34] 38 tn This is the declarative Piel of the verb טָהֵר (taher, cf. the note on v. 6 above).
[14:28] 39 tn Heb “on his hand.”
[20:24] 40 tc Here and with the same phrase in v. 26, the LXX adds “all,” resulting in the reading “all the peoples.”
[25:33] 41 tn Heb “And which he shall redeem from the Levites shall go out, sale of house and city, his property in the jubilee.” Although the end of this verse is clear, the first part is notoriously difficult. There are five main views. (1) The first clause of the verse actually attaches to the previous verse, and refers to the fact that their houses retain a perpetual right of redemption (v. 32b), “which any of the Levites may exercise” (v. 33a; J. E. Hartley, Leviticus [WBC], 418, 421). (2) It refers to property that one Levite sells to another Levite, which is then redeemed by still another Levite (v. 33a). In such cases, the property reverts to the original Levite owner in the jubilee year (v. 33b; G. J. Wenham, Leviticus [NICOT], 321). (3) It refers to houses in a city that had come to be declared as a Levitical city but had original non-Levitical owners. Once the city was declared to belong to the Levites, however, an owner could only sell his house to a Levite, and he could only redeem it back from a Levite up until the time of the first jubilee after the city was declared to be a Levitical city. In this case the first part of the verse would be translated, “Such property as may be redeemed from the Levites” (NRSV, NJPS). At the first jubilee, however, all such houses became the property of the Levites (v. 33b; P. J. Budd, Leviticus [NCBC], 353). (4) It refers to property “which is appropriated from the Levites” (not “redeemed from the Levites,” v. 33a) by those who have bought it or taken it as security for debts owed to them by Levites who had fallen on bad times. Again, such property reverts back to the original Levite owners at the jubilee (B. A. Levine, Leviticus [JPSTC], 177). (5) It simply refers to the fact that a Levite has the option of redeeming his house (i.e., the prefix form of the verb is taken to be subjunctive, “may or might redeem”), which he had to sell because he had fallen into debt or perhaps even become destitute. Even if he never gained the resources to do so, however, it would still revert to him in the jubilee year. The present translation is intended to reflect this latter view.
