Imamat 2:2

2:2 Then he must bring it to the sons of Aaron, the priests, and the priest ¹  must scoop out from there a handful of its choice wheat flour and some of its olive oil in addition to all of its frankincense, and the priest must offer its memorial portion ²  up in smoke on the altar – it is ³  a gift of a soothing aroma to the Lord.

Imamat 6:2

6:2 “When a person sins and commits a trespass ⁴  against the Lord by deceiving his fellow citizen ⁵  in regard to something held in trust, or a pledge, or something stolen, or by extorting something from his fellow citizen, ⁶ 

Imamat 6:4

6:4 when it happens that he sins and he is found guilty, ⁷  then he must return whatever he had stolen, or whatever he had extorted, or the thing that he had held in trust, ⁸  or the lost thing that he had found,

Imamat 25:47

25:47 “‘If a resident foreigner who is with you prospers ⁹  and your brother becomes impoverished with regard to him so that ¹⁰  he sells himself to a resident foreigner who is with you or to a member ¹¹  of a foreigner’s family,

[2:2]  ¹ tn Heb “and he”; the referent has been specified in the translation for clarity. The syntax is strange here and might suggest that it was the offerer who scooped out a handful of the grain offering for the memorial portion (G. J. Wenham, Leviticus [NICOT], 66), but based on v. 9 below it should be understood that it was the priest who performed this act (see, e.g., NRSV “After taking from it a handful of the choice flour and oil…the priest shall…”; see also J. Milgrom, Leviticus [AB], 1:177, 181 and J. E. Hartley, Leviticus [WBC], 30).

[2:2]  ² sn The “memorial portion” (אַזְכָרָה, ’azkharah) was the part of the grain offering that was burnt on the altar (see the previous clause), as opposed to the remainder, which was normally consumed by the priests (v. 3; see the full regulations in Lev 6:14-23[7-16]). It was probably intended to call to mind (i.e., memorialize) before the Lord the reason for the presentation of the particular offering (see the remarks in R. E. Averbeck, NIDOTTE 1:335-39).

[2:2]  ³ tn The words “it is” have been supplied. See the notes on Lev 1:9 and 2:3. There is no text critical problem here, but the syntax suggests the same translation.

[6:2]  ⁴ tn Heb “trespasses a trespass” (verb and direct object from the same Hebrew root מַעַל, ma’al). See the note on 5:15.

[6:2]  ⁵ tn Or “neighbor” (ASV, NAB, NIV, NRSV, NLT); NASB “companion”; TEV “a fellow-Israelite.”

[6:2]  ⁶ tn Heb “has extorted his neighbor”; ASV “oppressed”; NRSV “defrauded.”

[6:4]  ⁷ tn Heb “and it shall happen, when he sins and becomes guilty,” which is both resumptive of the previous (vv. 2-3) and the conclusion to the protasis (cf. “then” introducing the next clause as the apodosis). In this case, “becomes guilty” (cf. NASB, NIV) probably refers to his legal status as one who has been convicted of a crime in court; thus the translation “he is found guilty.” See R. E. Averbeck, NIDOTTE 1:559-61.

[6:4]  ⁸ tn Heb “that had been held in trust with him.”

[25:47]  ⁹ tn Heb “And if the hand of a foreigner and resident with you reaches” (cf. v. 26 for this idiom).

[25:47]  ¹⁰ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[25:47]  ¹¹ tn Heb “offshoot, descendant.”