Imamat 4:28

4:28 or his sin that he committed ¹  is made known to him, ²  he must bring a flawless female goat ³  as his offering for the sin ⁴  that he committed.

Imamat 4:32

4:32 “‘But if he brings a sheep as his offering, for a sin offering, he must bring a flawless female.

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, ⁵  for a guilt offering to the priest.

Imamat 7:1-7

The Guilt Offering

7:1 “‘This is the law of the guilt offering. It is most holy. 7:2 In the place where they slaughter the burnt offering they must slaughter the guilt offering, and the officiating priest ⁶  must splash ⁷  the blood against the altar’s sides. 7:3 Then the one making the offering ⁸  must present all its fat: the fatty tail, the fat covering the entrails, 7:4 the two kidneys and the fat on their sinews, and the protruding lobe on the liver (which he must remove along with the kidneys). ⁹  7:5 Then the priest must offer them up in smoke on the altar ¹⁰  as a gift to the Lord. It is a guilt offering. 7:6 Any male among the priests may eat it. It must be eaten in a holy place. It is most holy. ¹¹  7:7 The law is the same for the sin offering and the guilt offering; ¹²  it belongs to the priest who makes atonement with it.

Imamat 14:12-13

14:12 “The priest is to take one male lamb ¹³  and present it for a guilt offering ¹⁴  along with the log of olive oil and present them as a wave offering before the Lord. ¹⁵  14:13 He must then slaughter ¹⁶  the male lamb in the place where ¹⁷  the sin offering ¹⁸  and the burnt offering ¹⁹  are slaughtered, ²⁰  in the sanctuary, because, like the sin offering, the guilt offering belongs to the priest; ²¹  it is most holy.

Imamat 19:21-22

19:21 He must bring his guilt offering to the Lord at the entrance of the Meeting Tent, a guilt offering ram, ²²  19:22 and the priest is to make atonement for him with the ram of the guilt offering before the Lord for his sin that he has committed, ²³  and he will be forgiven ²⁴  of his sin ²⁵  that he has committed.

Bilangan 6:12

6:12 He must rededicate ²⁶  to the Lord the days of his separation and bring a male lamb in its first year as a reparation offering, ²⁷  but the former days will not be counted ²⁸  because his separation ²⁹  was defiled.

Yehezkiel 40:39

40:39 In the porch of the gate were two tables on either side on which to slaughter the burnt offering, the sin offering, and the guilt offering.

Yehezkiel 42:13

42:13 Then he said to me, “The north chambers and the south chambers which face the courtyard are holy chambers where the priests ³⁰  who approach the Lord will eat the most holy offerings. There they will place the most holy offerings – the grain offering, the sin offering, and the guilt offering, because the place is holy.

[4:28]  ¹ tn Heb “or his sin which he sinned is made known to him”; cf. NCV “when that person learns about his sin.”

[4:28]  ² tn Lev 4:27b-28a is essentially the same as 4:22b-23a (see the notes there).

[4:28]  ³ tn Heb “a she-goat of goats, a female without defect”; NAB “an unblemished she-goat.”

[4:28]  ⁴ tn Heb “on his sin.”

[6:6]  ⁵ 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.”

[7:2]  ⁶ tn Heb “he”; the referent (the officiating priest) has been specified in the translation for clarity. This priest was responsible for any actions involving direct contact with the altar (e.g., the splashing of the blood).

[7:2]  ⁷ tn See the note on Lev 1:5.

[7:3]  ⁸ tn Heb “then he.” This pronoun refers to the offerer, who was responsible for slaughtering the animal. Contrast v. 2 above and v. 5 below.

[7:4]  ⁹ tn See the notes on Lev 3:3-4.

[7:5]  ¹⁰ tn See the note on Lev 1:9 above.

[7:6]  ¹¹ tn Heb “holiness of holinesses [or holy of holies] it is”; NAB “most sacred”; TEV “very holy.”

[7:7]  ¹² tn Heb “like the sin offering like the guilt offering, one law to them.”

[14:12]  ¹³ tn Heb “And the priest shall take the one lamb.”

[14:12]  ¹⁴ tn See the note on Lev 5:15 above. The primary purpose of the “guilt offering” (אָשָׁם, ’asham) was to “atone” (כִּפֶּר, kipper, “to make atonement,” see v. 18 below and the note on Lev 1:4) for “trespassing” on the Lord’s “holy things,” whether sacred objects or sacred people. It is, therefore, closely associated with the reconsecration of the Lord’s holy people as, for example, here and in the case of the corpse contaminated Nazirite (Num 6:11b-12). Since the nation of Israel was “a kingdom of priests and a holy nation” to the Lord (Exod 19:6; cf. the blood splashed on all the people in Exod 24:8), the skin diseased person was essentially a member of the “holy nation” who had been expelled from the community. Therefore, he or she had been desecrated and the guilt offering was essential to restoring him or her to the community. In fact, the manipulation of blood and oil in the guilt offering ritual procedure for the healed person (see vv. 14-18 below) is reminiscent of that employed for the ordination offering in the consecration of the holy Aaronic priests of the nation (Exod 29:19-21; Lev 8:22-30).

[14:12]  ¹⁵ tn Heb “wave them [as] a wave offering before the Lord” (NAB similar). See the note on Lev 7:30 and the literature cited there. Other possible translations include “elevate them [as] an elevation offering before the Lord” (cf. NRSV) or “present them [as] a presentation offering before the Lord.” To be sure, the actual physical “waving” of a male lamb seems unlikely, but some waving gesture may have been performed in the presentation of the offering (cf. also the “waving” of the Levites as a “wave offering” in Num 8:11, etc.).

[14:13]  ¹⁶ tn Heb “And he shall slaughter.”

[14:13]  ¹⁷ tn Heb “in the place which.”

[14:13]  ¹⁸ sn See the note on Lev 4:3 regarding the term “sin offering.”

[14:13]  ¹⁹ sn See the note on Lev 1:3 regarding the “burnt offering.”

[14:13]  ²⁰ tn Since the priest himself presents this offering as a wave offering (v. 12), it would seem that the offering is already in his hands and he would, therefore, be the one who slaughtered the male lamb in this instance rather than the offerer. Smr and LXX make the second verb “to slaughter” plural rather than singular, which suggests that it is to be taken as an impersonal passive (see J. Milgrom, Leviticus [AB], 1:852).

[14:13]  ²¹ tn Heb “the guilt offering, it [is] to the Lord.” Regarding the “guilt offering,” see the note on Lev 5:15.

[19:21]  ²² sn On the guilt offering see the note on Lev 5:15 above.

[19:22]  ²³ tn Heb “on his sin which he has sinned.”

[19:22]  ²⁴ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him.”

[19:22]  ²⁵ tn Heb “from his sin.”

[6:12]  ²⁶ tn The same idea is to be found now in the use of the word נָזַר (nazar), which refers to a recommitment after the vow was interrupted.

[6:12]  ²⁷ tn The necessity of bringing the reparation offering was due to the reinstatement into the vow that had been interrupted.

[6:12]  ²⁸ tn Heb “will fall”; KJV “shall be lost”; ASV, NASB, NRSV “shall be void.”

[6:12]  ²⁹ tc The similar expression in v. 9 includes the word “head” (i.e., “his consecrated head”). The LXX includes this word in v. 12 as well.

[42:13]  ³⁰ sn The priests are from the Zadokite family (Ezek 40:6; 44:15).